1
καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων εἰπὸν τοῖς ἱερεῦσιν τοῖς υἱοῖς Ααρων καὶ ἐρεῖς πρὸς αὐτούς ἐν ταῖς ψυχαῖς οὐ μιανθήσονται ἐν τῷ ἔθνει αὐτῶν
And the LORD said to Moses, saying, 'Speak to the priests, the sons of Aaron, and you shall say to them: For the dead they shall not defile themselves among their nation,
The chapter opens with the standard LXX commission-formula καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων. The double command εἰπὸν … καὶ ἐρεῖς (aorist imperative + future-as-imperative) frames Moses as relay of the divine word to the priests. ἐν ταῖς ψυχαῖς ('for souls', i.e. dead persons) is a Hebraism: נֶפֶשׁ here denotes a corpse, as the following μιανθήσονται (corpse-defilement) makes clear.
Word-by-word analysis· 25 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λέγω: the aorist εἶπεν introduces direct YHWH-speech; the formula καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων recurs throughout Leviticus at each new legislative unit (cf. 4:1; 6:1; 21:16).
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech, the source of the priestly-holiness code.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/third-declension noun in Rahlfs' LXX (acc. Μωυσῆν); accusative here as the directional object of πρός.
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωcircumstantial participle (Hebraizing speech-marker = לֵאמֹר)→ redundant/pleonastic present participle introducing direct discourseλέγω: the participle λέγων renders the Hebrew infinitive לֵאמֹר ('saying'), a fixed LXX device opening the quoted content of a divine command; it carries no independent temporal force.
εἰπὸνspeak / sayAor Act Impv 2 Sg · λέγωmain verb (divine imperative to Moses)→ ingressive aorist imperative (commissioned speech-act)λέγω: the aorist imperative εἰπόν (with recessive accent) commissions Moses to address the priests; the LXX uses this form for direct legislative charges (cf. 21:17 εἰπὸν Ααρων).
τοῖςtheDativearticle (dative of addressee)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερεῦσινpriestsDativedative indirect object of εἰπόν (the addressees)→ sphere or referenceἱερεύς: 'priest'; renders כֹּהֵן; the addressees of the entire chapter are the priests as a class — the consecrated cultic personnel who handle the holy offerings and whose special sanctity the code regulates.
τοῖςtheDativearticle (in apposition)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative in apposition to ἱερεῦσιν ('the sons of Aaron')→ sphere or referenceυἱός: 'son'; the appositional τοῖς υἱοῖς Ααρων defines the priesthood genealogically — only Aaron's descendants are legitimate priests (cf. Exod 28:1; Lev 8).
ΑαρωνAarongenitive of relationship (indeclinable proper noun: 'of Aaron')→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; here functioning as a genitive of descent — the priesthood is the house of Aaron.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωfuture-as-imperative (legislative command)→ volitive/jussive future (command rendering Hebrew weqatal)λέγω (fut.): the future ἐρεῖς functions as an imperative, the LXX's standard rendering of the Hebrew waw-consecutive perfect וְאָמַרְתָּ ('and you shall say'); it relays the binding force of the command to be passed on verbatim.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός (the priests)→ participant referenceαὐτός: the personal pronoun resumes τοῖς ἱερεῦσιν, the priests who are to receive the legislation.
ἐνfor / overpreposition + dative (Hebraizing: occasion of defilement)→ spatial or relational framingἐν: here with dative ψυχαῖς the LXX renders the Hebrew לְנֶפֶשׁ construction governing corpse-defilement; the sense is 'on account of / in connection with dead persons.'
ταῖςtheDativearticle→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχαῖςsouls / dead personsDativedative object of ἐν (Hebraism: 'dead bodies')→ sphere or referenceψυχή: 'soul / life / person'; renders נֶפֶשׁ, which in mourning-law contexts denotes a corpse (נֶפֶשׁ מֵת, cf. Num 6:6; Lev 19:28); the priest is forbidden to contract corpse-impurity by contact with the dead among his people.
οὐnotnegative particle (with future indicative = prohibition)→ discourse linkage or contrastοὐ: the negative with the future indicative μιανθήσονται renders the Hebrew לֹא + imperfect, a categorical legal prohibition ('they shall not').
μιανθήσονταιthey shall defile themselvesFut Pass Indic 3 Pl · μιαίνωmain verb (legal prohibition)→ prohibitive future (categorical cultic prohibition)μιαίνω: 'defile / pollute / render ritually unclean'; renders טָמֵא; the passive (here reflexive in force, 'defile themselves') is the key verb of corpse-impurity in the chapter (vv. 1, 3, 4, 11); ritual defilement would disqualify the priest from cultic service.
ἐνamongpreposition + dative (locative: 'among the people')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among the people').
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνειnationDativedative of place (locative: 'among their nation')→ sphere or referenceἔθνος: 'nation / people'; renders עַם here (rather than the usual גּוֹי); the phrase ἐν τῷ ἔθνει αὐτῶν marks the priest's restriction as operative within the ordinary social life of Israel — corpse-mourning that is permitted to laypeople is curtailed for the priest.
αὐτῶνtheirGenitivegenitive of possession (modifying ἔθνει)→ relational specificationαὐτός: possessive genitive, 'their nation' — the priests belong to the people yet are set apart from ordinary mourning customs.
2
ἀλλ᾿ ἢ ἐν τῷ οἰκείῳ τῷ ἔγγιστα αὐτῶν ἐπὶ πατρὶ καὶ μητρὶ καὶ υἱοῖς καὶ θυγατράσιν ἐπ᾿ ἀδελφῷ
but only for the kinsman who is nearest to them: for a father and mother and sons and daughters, for a brother
ἀλλ᾿ ἢ ('except / but only') introduces the permitted exception to the corpse-defilement ban: the priest may mourn for his nearest blood-kin. The list (father, mother, sons, daughters, brother) is governed by ἐπί + dative ('for / over'), the LXX idiom for the object of mourning. The enumeration is resumed and completed in v. 3 (the unmarried sister).
Word-by-word analysis· 18 words
ἀλλ᾿butadversative conjunction (elided before vowel)→ discourse linkage or contrastἀλλά: 'but'; with following ἤ forms the exceptive idiom ἀλλ᾿ ἤ ('except / but only'), restricting the absolute prohibition of v. 1.
ἢthan / exceptparticle completing the exceptive idiom ἀλλ᾿ ἤ→ discourse linkage or contrastἤ: in the combination ἀλλ᾿ ἤ it renders the Hebrew כִּי אִם ('except, but only'); the two particles together carve out the single class of permitted exceptions.
ἐνfor / in the case ofpreposition + dative (sphere of permitted mourning)→ spatial or relational framingἐν: meaning 'for'; here it marks the relation signaled by preposition + dative (sphere of permitted mourning).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκείῳkinsman / household memberDativedative object of ἐν (the permitted relative)→ sphere or referenceοἰκεῖος: 'belonging to the house / kinsman / relative'; renders שְׁאֵר ('blood-relation, near kin'); substantivized adjective denoting the close family member for whom mourning is permitted.
τῷtheDativearticle (attributive, with ἔγγιστα)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔγγισταnearestadverbial superlative used attributively ('the nearest')→ clausal contributionἔγγιστα: superlative adverb of ἐγγύς ('near'), 'nearest'; renders הַקָּרֹב אֵלָיו ('who is near to him'); qualifies οἰκεῖος, restricting the permitted mourning to the closest degree of kinship.
αὐτῶνto themGenitivegenitive with ἔγγιστα (point of reference: 'nearest to them')→ relational specificationαὐτός: genitive of relation governed by the comparative-superlative adverb; defines whose nearest kin is meant — the priests'.
ἐπὶfor / overpreposition + dative (object of mourning)→ spatial or relational framingἐπί + dative: the LXX idiom for the person mourned, 'over / for'; renders the Hebrew לְ governing the relatives in mourning-law.
πατρὶfatherDativedative object of ἐπί (first permitted relative)→ sphere or referenceπατήρ: 'father'; renders אָב; the father heads the list of close kin for whom the priest may incur corpse-impurity.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μητρὶmotherDativedative object of ἐπί (coordinate)→ sphere or referenceμήτηρ: 'mother'; renders אֵם; second in the list of permitted close kin.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
υἱοῖςsonsDativedative object of ἐπί (coordinate)→ sphere or referenceυἱός: 'son'; renders בֵּן; the plural broadens to all the priest's sons among the permitted objects of mourning.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυγατράσινdaughtersDativedative object of ἐπί (coordinate)→ sphere or referenceθυγάτηρ (dat. pl. θυγατράσιν): 'daughter'; renders בַּת; the daughters complete the immediate offspring among the permitted kin.
ἐπ᾿for / overpreposition + dative (elided before vowel; resumes mourning-idiom)→ spatial or relational framingἐπί + dative: repeated for the next mourning-object, ἀδελφῷ.
ἀδελφῷbrotherDativedative object of ἐπ᾿ (coordinate)→ sphere or referenceἀδελφός: 'brother'; renders אָח; the brother is the last male relative in the list, continued by the sister in v. 3.
3
καὶ ἐπ᾿ ἀδελφῇ παρθένῳ τῇ ἐγγιζούσῃ αὐτῷ τῇ μὴ ἐκδεδομένῃ ἀνδρί ἐπὶ τούτοις μιανθήσεται
and for a virgin sister who is near to him, who has not been given to a husband — for these he may defile himself.
v. 3 completes the kin-list with the unmarried sister, qualified by two attributive participles (τῇ ἐγγιζούσῃ … τῇ μὴ ἐκδεδομένῃ). A married sister belongs to her husband's household and so falls outside the priest's permitted mourning. The summary ἐπὶ τούτοις μιανθήσεται ('for these he may defile himself') closes the exception, balancing the prohibition of v. 1.
Word-by-word analysis· 14 words
καὶandcoordinate conjunction (continuing the list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπ᾿for / overpreposition + dative (elided; mourning-idiom)→ spatial or relational framingἐπί + dative: the mourning-object idiom continued from v. 2.
ἀδελφῇsisterDativedative object of ἐπ᾿ (the permitted sister)→ sphere or referenceἀδελφή: 'sister'; renders אָחוֹת; only the unmarried sister is permitted, as the qualifying participles specify.
παρθένῳvirginDativeattributive adjective (modifying ἀδελφῇ)→ sphere or referenceπαρθένος: 'virgin / unmarried young woman'; renders בְּתוּלָה; the sister must be a virgin still in her father's house for the priest's mourning to be permitted.
τῇthe (who)Dativearticle (with attributive participle)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγγιζούσῃwho is nearPres Act Ptc Dat Fem Sg · ἐγγίζωattributive participle (modifying ἀδελφῇ)→ descriptive present participle (ongoing state of nearness/kinship)ἐγγίζω: 'draw near / be near'; the participle τῇ ἐγγιζούσῃ αὐτῷ renders הַקְּרוֹבָה אֵלָיו ('who is near to him'), denoting close kinship still bound to the priest's household.
αὐτῷto himDativedative complement of ἐγγιζούσῃ ('near to him')→ participant reference or interestαὐτός: dative of relation governed by the participle of nearness.
τῇthe (who)Dativearticle (with second attributive participle)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴnotnegative particle (with participle)→ discourse linkage or contrastμή: the subjective/qualitative negative used with the participle ἐκδεδομένῃ, marking the defining characteristic 'not (yet) married.'
ἐκδεδομένῃgiven (in marriage)Perf Mid/Pass Ptc Dat Fem Sg · ἐκδίδωμιattributive participle (modifying ἀδελφῇ)→ resultative perfect participle (settled state: 'not having been given')ἐκδίδωμι: 'give out / give in marriage'; the perfect passive τῇ μὴ ἐκδεδομένῃ ἀνδρί renders אֲשֶׁר לֹא־הָיְתָה לְאִישׁ ('who has not belonged to a man'); the perfect marks the abiding unmarried state — a married sister has passed into another household.
ἀνδρίto a husbandDativedative complement of ἐκδεδομένῃ (recipient in marriage)→ sphere or referenceἀνήρ: 'man / husband'; renders אִישׁ; the dative names the would-be husband to whom the sister has not been given.
ἐπὶfor / overpreposition + dative (summary mourning-idiom)→ spatial or relational framingἐπὶ: meaning 'for'; here it marks the relation signaled by preposition + dative (summary mourning-idiom).
τούτοιςtheseDativedemonstrative pronoun (summary: 'for these kin')→ participant reference or interestοὗτος: the demonstrative gathers the whole permitted list (vv. 2–3) into a single resumptive phrase ἐπὶ τούτοις ('for these').
μιανθήσεταιhe may defile himselfFut Pass Indic 3 Sg · μιαίνωmain verb (permissive future closing the exception)→ permissive future (concessive: 'he is allowed to defile himself')μιαίνω: here the future indicative is permissive rather than prohibitive (contrast v. 1 οὐ μιανθήσονται) — for these closest kin alone the priest may contract the corpse-impurity that mourning entails.
4
οὐ μιανθήσεται ἐξάπινα ἐν τῷ λαῷ αὐτοῦ εἰς βεβήλωσιν αὐτοῦ
He shall not defile himself suddenly among his people, to his own profanation.
v. 4 returns to the prohibition with the adverb ἐξάπινα ('suddenly / for any chance death'), excluding casual or unexpected corpse-contact beyond the permitted kin. The result-clause εἰς βεβήλωσιν αὐτοῦ ('to his profanation') introduces βεβήλωσις/βεβηλόω, the chapter's second key term — defilement of the priest would profane his consecrated status.
Word-by-word analysis· 10 words
οὐnotnegative particle (with future = prohibition)→ discourse linkage or contrastοὐ: categorical negation with the future indicative, resuming the prohibition of v. 1 after the exception of vv. 2–3.
μιανθήσεταιhe shall defile himselfFut Pass Indic 3 Sg · μιαίνωmain verb (prohibition)→ prohibitive future (categorical cultic prohibition)μιαίνω: the same verb as vv. 1, 3 but here again prohibitive — apart from the named kin, no corpse-defilement is permitted.
ἐξάπιναsuddenlyadverb of manner (qualifying μιανθήσεται)→ clausal contributionἐξάπινα: 'suddenly / unexpectedly'; the LXX seems to read the Hebrew as forbidding defilement for a chance or sudden death (cf. בַּעַל בְּעַמָּיו, MT debated); the adverb stresses that the priest must avoid even unforeseen corpse-contact outside his closest family.
ἐνamongpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative of place (locative: 'among his people')→ sphere or referenceλαός: 'people'; the standard LXX term for Israel as covenant community (renders עַם); ἐν τῷ λαῷ αὐτοῦ echoes ἐν τῷ ἔθνει αὐτῶν of v. 1.
αὐτοῦhisGenitivegenitive of possession (modifying λαῷ)→ relational specificationαὐτός: possessive genitive, 'his people.'
εἰςto / forpreposition + accusative (result/purpose)→ spatial or relational framingεἰς: with accusative βεβήλωσιν expresses result or consequence — the defilement would issue 'in his profanation.'
βεβήλωσινprofanationAccusativeaccusative object of εἰς (result: 'to his profanation')→ object specificationβεβήλωσις: 'profanation / desecration'; cognate of βεβηλόω; the noun marks the theological stakes — corpse-defilement does not merely render the priest unclean but profanes (de-sanctifies) his consecrated standing; cf. the same root throughout the chapter (vv. 6, 7, 9, 12, 15, 23).
αὐτοῦhis (own)Genitivegenitive (objective/possessive: profanation of himself)→ relational specificationαὐτός: genitive, 'his own profanation' — the priest himself is the one desecrated.
5
καὶ φαλάκρωμα οὐ ξυρηθήσεσθε τὴν κεφαλὴν ἐπὶ νεκρῷ καὶ τὴν ὄψιν τοῦ πώγωνος οὐ ξυρήσονται καὶ ἐπὶ τὰς σάρκας αὐτῶν οὐ κατατεμοῦσιν ἐντομίδας
And you shall not shave the head bald for a dead person, nor shall they shave the appearance of the beard, nor shall they cut incisions in their flesh.
v. 5 forbids three mourning-disfigurement rites associated with the cult of the dead and pagan grief: shaving a bald patch on the head, shaving off the edge of the beard, and cutting incisions in the flesh (cf. Lev 19:27–28; Deut 14:1). Note the shift between second-person plural (ξυρηθήσεσθε) and third-person plural (ξυρήσονται, κατατεμοῦσιν), a common LXX inconsistency of address within priestly law.
Word-by-word analysis· 23 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φαλάκρωμαbald patchAccusativeaccusative of result (proleptic object: 'a baldness')→ object specificationφαλάκρωμα: 'bald spot / baldness'; renders קָרְחָה; a tonsured patch shaved on the head was a pagan mourning rite; the priest must not produce such disfigurement.
οὐnotnegative particle (with future = prohibition)→ discourse linkage or contrastοὐ: categorical negation with the future indicative.
ξυρηθήσεσθεyou shall shaveFut Pass Indic 2 Pl · ξυράωmain verb (prohibition; 2nd person plural address)→ prohibitive future (categorical cultic prohibition)ξυράω: 'shave'; renders גָּלַח / קָרַח; the passive here is reflexive-tolerative ('shave yourselves / have yourselves shaved'); the shift to second plural directly addresses the priests.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴνheadAccusativeaccusative of respect (the part shaved)→ object specificationκεφαλή: 'head'; renders רֹאשׁ; the accusative specifies the body-part subjected to the forbidden tonsure.
ἐπὶfor / overpreposition + dative (occasion: mourning for the dead)→ spatial or relational framingἐπί + dative: 'for / on account of', the occasion being a death.
νεκρῷa dead personDativedative object of ἐπί (occasion of mourning)→ sphere or referenceνεκρός: 'dead (person) / corpse'; renders מֵת; the disfigurement is specifically a death-mourning rite, hence forbidden as part of the corpse-defilement complex.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄψινappearance / edgeAccusativedirect object of ξυρήσονται→ object specificationὄψις: 'face / appearance / aspect'; here τὴν ὄψιν τοῦ πώγωνος renders פְּאַת זְקָנָם ('the corner/edge of their beard'); the LXX 'appearance of the beard' denotes the visible outline that must not be shaved off.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πώγωνοςbeardGenitivegenitive (defining ὄψιν: 'edge of the beard')→ relational specificationπώγων: 'beard'; renders זָקָן; shaving the edge of the beard was a foreign mourning/idolatrous custom prohibited to Israel and emphatically to the priest.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ξυρήσονταιthey shall shaveFut Mid Indic 3 Pl · ξυράωmain verb (prohibition; 3rd person plural)→ prohibitive future (categorical prohibition)ξυράω (mid.): the middle future 'they shall (not) shave for themselves'; the third-person plural reverts to speaking of the priests collectively after the second-person ξυρηθήσεσθε.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶupon / inpreposition + accusative (location of the cutting)→ spatial or relational framingἐπί + accusative: 'upon', marking the flesh as the surface of the forbidden incisions.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
σάρκαςfleshAccusativeaccusative object of ἐπί (the body cut)→ object specificationσάρξ: 'flesh / body'; renders בָּשָׂר; cutting the flesh in mourning (self-laceration) was a mourning rite for the dead (cf. 1 Kgs 18:28; Jer 16:6) forbidden to Israel.
αὐτῶνtheirGenitivegenitive of possession (modifying σάρκας)→ relational specificationαὐτός: 'their flesh.'
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
κατατεμοῦσινthey shall cut / gashFut Act Indic 3 Pl · κατατέμνωmain verb (prohibition)→ prohibitive future (categorical prohibition)κατατέμνω: 'cut up / gash / make incisions'; renders שָׂרַט; the compound κατα- intensifies the cutting; with ἐντομίδας it forms a near-cognate construction ('they shall not gash gashes'), a Hebraizing emphatic.
ἐντομίδαςincisionsAccusativedirect object of κατατεμοῦσιν (cognate-type accusative)→ object specificationἐντομίς: 'incision / cut / gash'; renders שֶׂרֶט; the object intensifies the verb κατατεμοῦσιν, denoting the ritual self-laceration of pagan mourning that profanes the priest's sanctified body.
6
ἅγιοι ἔσονται τῷ θεῷ αὐτῶν καὶ οὐ βεβηλώσουσιν τὸ ὄνομα τοῦ θεοῦ αὐτῶν τὰς γὰρ θυσίας κυρίου δῶρα τοῦ θεοῦ αὐτῶν αὐτοὶ προσφέρουσιν καὶ ἔσονται ἅγιοι
They shall be holy to their God and shall not profane the name of their God; for the sacrifices of the LORD, the gifts of their God, they themselves offer, and they shall be holy.
v. 6 supplies the theological rationale (γάρ) for the restrictions: the priests must be holy because they handle the LORD's sacrifices and the bread/gifts of God. The inclusio ἅγιοι ἔσονται … καὶ ἔσονται ἅγιοι frames the verse, and βεβηλώσουσιν τὸ ὄνομα ('profane the name') marks the gravity — priestly impurity touches the divine name itself.
Word-by-word analysis· 26 words
ἅγιοιholyNominativepredicate adjective (with ἔσονται)→ participant prominenceἅγιος: 'holy / set apart'; renders קָדוֹשׁ; the defining attribute of the priesthood — separation unto God; the word forms the verse's inclusio (ἅγιοι … ἅγιοι) and is the chapter's central category (ἁγιάζω, vv. 8, 15, 23).
ἔσονταιthey shall beFut Indic 3 Pl · εἰμίmain verb (predicative future = obligation)→ obligatory future ('they must be holy')εἰμί (fut.): the future of obligation rendering the Hebrew imperfect of command — holiness is not optional but constitutive of the priestly office.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative of relation/advantage ('holy to their God')→ sphere or referenceθεός: 'God'; renders אֱלֹהִים; the dative τῷ θεῷ αὐτῶν marks the one to whom the priests are consecrated — holiness is relational, belonging to God.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτός: 'their God' — the covenant God of the priests.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
βεβηλώσουσινthey shall profaneFut Act Indic 3 Pl · βεβηλόωmain verb (prohibition)→ prohibitive future (categorical prohibition)βεβηλόω: 'profane / desecrate / treat as common'; renders חִלֵּל; the antonym of ἁγιάζω; the priest's impurity would profane God's very name by associating defilement with the holy cult.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of βεβηλώσουσιν→ object specificationὄνομα: 'name'; renders שֵׁם; the divine name represents God's revealed presence and reputation; to profane the name is to dishonor God himself before Israel (cf. Lev 22:32).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession ('name of their God')→ relational specificationθεός: genitive, 'of their God.'
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τὰςtheAccusativearticle (fronted object)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal particle (post-positive, introducing the rationale)→ discourse linkage or contrastγάρ: 'for'; introduces the ground of the holiness-demand — the priests' handling of the sacrifices requires their sanctity.
θυσίαςsacrificesAccusativedirect object of προσφέρουσιν (fronted for emphasis)→ object specificationθυσία: 'sacrifice / offering'; renders אִשֶּׁה / זֶבַח; the τὰς θυσίας κυρίου are the LORD's altar-offerings whose handling defines the priestly vocation.
κυρίουof the LORDGenitivegenitive of possession (modifying θυσίας)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the sacrifices belong to the LORD — they are his by right, and the priest only mediates them.
δῶραgiftsAccusativeaccusative in apposition to θυσίας ('the gifts of their God')→ object specificationδῶρον: 'gift / offering'; renders לֶחֶם / קָרְבָּן; the appositional δῶρα τοῦ θεοῦ ('the gifts/bread of God') is a recurring phrase in the chapter (vv. 8, 17, 21–22) designating the offerings as God's own food-portion.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession ('gifts of their God')→ relational specificationθεός: genitive, 'of their God.'
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
αὐτοὶthey themselvesNominativeintensive pronoun (emphatic subject of προσφέρουσιν)→ participant referenceαὐτός: the intensive nominative αὐτοί ('they themselves') stresses that it is the priests personally — no others — who present the offerings; hence their personal holiness is indispensable.
προσφέρουσινthey offerPres Act Indic 3 Pl · προσφέρωmain verb (characterizing present)→ customary/gnomic present (the priests' standing function)προσφέρω: 'bring to / offer / present'; renders הִקְרִיב; the standard LXX cultic verb for presenting offerings at the altar; the present describes the ongoing, defining priestly activity.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσονταιthey shall beFut Indic 3 Pl · εἰμίmain verb (closing the inclusio)→ obligatory future ('they must be holy')εἰμί (fut.): repeats ἔσονται from the verse's opening, closing the holiness-inclusio ἅγιοι ἔσονται … καὶ ἔσονται ἅγιοι.
ἅγιοιholyNominativepredicate adjective (closing inclusio)→ participant prominenceἅγιος: the repeated predicate seals the verse — because they handle the holy gifts, the priests must be and remain holy.
7
γυναῖκα πόρνην καὶ βεβηλωμένην οὐ λήμψονται καὶ γυναῖκα ἐκβεβλημένην ἀπὸ ἀνδρὸς αὐτῆς ἅγιός ἐστιν τῷ κυρίῳ θεῷ αὐτοῦ
They shall not take a wife who is a harlot or profaned, nor shall they take a woman who has been put away from her husband; for he is holy to the LORD his God.
v. 7 turns to marriage: the priest may not marry a harlot, a profaned (sexually defiled) woman, or a divorced woman, since his holiness (ἅγιός ἐστιν τῷ κυρίῳ) requires a wife who does not compromise his consecrated standing. The participles πόρνην / βεβηλωμένην / ἐκβεβλημένην catalogue the forbidden categories; the same verb βεβηλόω links wife-profanation to the priest's own profanation-language.
Word-by-word analysis· 18 words
γυναῖκαwife / womanAccusativedirect object of λήμψονται→ object specificationγυνή: 'woman / wife'; renders אִשָּׁה; γυναῖκα λαμβάνειν is the standard idiom for taking a wife (= marrying).
πόρνηνharlotAccusativeattributive/appositional (the forbidden category)→ object specificationπόρνη: 'prostitute / harlot'; renders זֹנָה; a woman of immoral profession is the first category of wife forbidden to the priest.
καὶand / orcoordinate conjunction (joining forbidden categories)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βεβηλωμένηνprofaned (woman)Perf Mid/Pass Ptc Acc Fem Sg · βεβηλόωattributive participle (substantival: 'a profaned woman')→ resultative perfect participle (settled state of being defiled)βεβηλόω: 'profane / defile'; the perfect passive participle denotes a woman who has been sexually violated or otherwise rendered ritually common; the same verb describes priestly profanation, underscoring the contagion of impurity into the priest's house.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
λήμψονταιthey shall takeFut Mid Indic 3 Pl · λαμβάνωmain verb (prohibition)→ prohibitive future (categorical prohibition)λαμβάνω: 'take / receive'; renders לָקַח; γυναῖκα λαμβάνειν = 'to marry'; the prohibitive future bars these marriages categorically.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γυναῖκαwoman / wifeAccusativedirect object (implied λήμψονται)→ object specificationγυνή: the second forbidden case — the divorced woman.
ἐκβεβλημένηνput away / divorcedPerf Mid/Pass Ptc Acc Fem Sg · ἐκβάλλωattributive participle (substantival: 'a divorced woman')→ resultative perfect participle (settled state of having been expelled)ἐκβάλλω: 'cast out / drive away / divorce'; renders גְּרוּשָׁה ('a woman driven out / divorced'); the perfect passive marks the abiding status of one expelled from her husband — such a woman is barred to the priest, though permitted to laymen.
ἀπὸfrompreposition + genitive (separation: 'from her husband')→ spatial or relational framingἀπό: 'from', marking separation from the former husband.
ἀνδρὸςhusbandGenitivegenitive object of ἀπό (source of separation)→ relational specificationἀνήρ: 'man / husband'; renders אִישׁ; the husband from whom the woman has been divorced.
αὐτῆςherGenitivegenitive of possession (modifying ἀνδρὸς)→ relational specificationαὐτός: 'her husband.'
ἅγιόςholyNominativepredicate adjective (with ἐστιν)→ participant prominenceἅγιος: the priest's holiness is the stated ground (motive clause) for the marriage restriction — a holy man requires an unprofaned wife.
ἐστινisPres Indic 3 Sg · εἰμίcopula (predicative)→ stative present (the priest's abiding holy status)εἰμί: the copula links the priest to his predicate ἅγιος; the singular shifts from the plural λήμψονται to the individual priest, generalizing the rule to each one.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳto the LORDDativedative of relation ('holy to the LORD')→ sphere or referenceκύριος: rendering of the Tetragrammaton יהוה; the priest's holiness belongs to the LORD, who is the source and owner of his consecration.
θεῷGodDativedative in apposition to κυρίῳ ('the LORD his God')→ sphere or referenceθεός: appositional to κυρίῳ, 'the LORD his God' (κυρίῳ θεῷ = יהוה אֱלֹהָיו).
αὐτοῦhisGenitivegenitive of possession (modifying θεῷ)→ relational specificationαὐτός: 'his God' — the covenant relationship binding the individual priest to the LORD.
8
καὶ ἁγιάσει αὐτόν τὰ δῶρα κυρίου τοῦ θεοῦ ὑμῶν οὗτος προσφέρει ἅγιος ἔσται ὅτι ἅγιος ἐγὼ κύριος ὁ ἁγιάζων αὐτούς
And he shall sanctify him; the gifts of the LORD your God this one offers; he shall be holy, for I the LORD who sanctify them am holy.
v. 8 introduces the chapter's signature self-predication: ἅγιος ἐγὼ κύριος ὁ ἁγιάζων αὐτούς ('I the LORD who sanctify them am holy'). The priest's holiness is derivative — he is sanctified (ἁγιάσει αὐτόν) because he handles the gifts of God and because the LORD who sanctifies is himself holy. The refrain recurs at vv. 15 and 23, structuring the whole chapter.
Word-by-word analysis· 20 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἁγιάσειhe shall sanctifyFut Act Indic 3 Sg · ἁγιάζωmain verb (declarative future)→ declarative/obligatory future ('you/he shall regard him as holy')ἁγιάζω: 'make holy / sanctify / treat as holy'; renders קִדֵּשׁ; the subject is ambiguous (the people, or the LORD) — 'he/you shall sanctify him', i.e. the priest is to be treated as holy because of his cultic function; the verb is the chapter's central theological term, climaxing in ὁ ἁγιάζων at the verse's end.
αὐτόνhimAccusativedirect object of ἁγιάσει (the priest)→ participant referenceαὐτός: the priest, who is to be regarded as holy by the community.
τὰtheAccusativearticle (fronted object)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δῶραgiftsAccusativedirect object of προσφέρει (fronted)→ object specificationδῶρον: 'gift / offering'; the phrase τὰ δῶρα κυρίου τοῦ θεοῦ ὑμῶν again designates the offerings as God's portion (cf. v. 6); the priest's handling of them is the ground of his sanctity.
κυρίουof the LORDGenitivegenitive of possession (modifying δῶρα)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the gifts belong to the LORD.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου ('the LORD your God')→ relational specificationθεός: appositional, 'the LORD your God'; the shift to ὑμῶν ('your') addresses Israel directly.
ὑμῶνyourGenitivegenitive of possession (2nd person plural: 'your God')→ relational specificationσύ (pl.): the second-person plural possessive addresses the people of Israel, for whom the priest offers.
οὗτοςthis one / heNominativedemonstrative pronoun (emphatic subject of προσφέρει)→ participant referenceοὗτος: the demonstrative singles out the priest — 'this one (and no other) offers the gifts of God', resuming the emphasis of αὐτοί in v. 6.
προσφέρειoffersPres Act Indic 3 Sg · προσφέρωmain verb (characterizing present)→ customary/gnomic present (the priest's defining function)προσφέρω: 'offer / present'; the standard cultic verb (cf. v. 6); the singular focuses on the individual priest as the one who presents the offerings.
ἅγιοςholyNominativepredicate adjective (with ἔσται)→ participant prominenceἅγιος: the priest's mandated holiness, grounded in his cultic mediation.
ἔσταιhe shall beFut Indic 3 Sg · εἰμίmain verb (obligatory future)→ obligatory future ('he must be holy')εἰμί (fut.): the future of obligation — the priest's holiness is required, not merely described.
ὅτιfor / becausecausal conjunction (introducing the divine self-predication)→ discourse linkage or contrastὅτι: 'because'; introduces the ultimate ground of priestly holiness — the holiness of the LORD himself.
ἅγιοςholyNominativepredicate adjective (with ἐγώ, copula implied)→ participant prominenceἅγιος: predicated of the LORD himself in the self-declaration; the priest's holiness derives from and imitates God's intrinsic holiness (cf. Lev 11:44–45; 19:2).
ἐγὼINominativeemphatic subject of implied copula (divine self-predication)→ participant referenceἐγώ: the emphatic first-person pronoun introduces the solemn self-identification formula ἐγὼ κύριος, characteristic of the Holiness Code.
κύριοςLORDNominativesubject in apposition to ἐγώ (divine self-naming)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the formula ἐγὼ κύριος ('I am the LORD') is the recurring signature of the Holiness Code, asserting divine authority behind the law.
ὁthe (one)Nominativearticle (with substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγιάζωνwho sanctifiesPres Act Ptc Nom Masc Sg · ἁγιάζωsubstantival participle in apposition to κύριος ('the one who sanctifies')→ characterizing present participle (the LORD's continuous sanctifying action)ἁγιάζω: the participle ὁ ἁγιάζων αὐτούς ('the one who sanctifies them') names sanctification as the LORD's own ongoing work; this refrain (vv. 8, 15, 23) grounds all priestly holiness in divine initiative — the priests do not sanctify themselves.
αὐτούςthemAccusativedirect object of ἁγιάζων (the priests)→ participant referenceαὐτός: 'them' — the priests, the objects of the LORD's sanctifying action.
9
καὶ θυγάτηρ ἀνθρώπου ἱερέως ἐὰν βεβηλωθῇ τοῦ ἐκπορνεῦσαι τὸ ὄνομα τοῦ πατρὸς αὐτῆς αὐτὴ βεβηλοῖ ἐπὶ πυρὸς κατακαυθήσεται
And if a daughter of a man who is a priest profanes herself by playing the harlot, she profanes the name of her father: she shall be burned with fire.
v. 9 supplies a casuistic law (ἐὰν + subjunctive) for the priest's daughter: harlotry profanes not only herself but her father's name (the sanctity-bearing house), so the penalty is death by burning — the most severe form of execution, marking the gravity of profaning a priestly household. The double βεβηλόω (βεβηλωθῇ … βεβηλοῖ) ties the daughter's sin to the chapter's profanation-theme.
Word-by-word analysis· 18 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θυγάτηρdaughterNominativesubject (the priest's daughter)→ participant prominenceθυγάτηρ: 'daughter'; renders בַּת; the daughter of a priest shares in her father's consecrated status and so is bound by stricter consequences.
ἀνθρώπουof a manGenitivegenitive of relationship (modifying θυγάτηρ)→ relational specificationἄνθρωπος: 'man / person'; the construction θυγάτηρ ἀνθρώπου ἱερέως ('daughter of a man, a priest') is a Hebraizing periphrasis (בַּת אִישׁ כֹּהֵן) identifying the father precisely as a priest.
ἱερέωςa priestGenitivegenitive in apposition to ἀνθρώπου ('a man, a priest')→ relational specificationἱερεύς: 'priest'; appositional genitive specifying the father's office; the daughter's transgression is grave precisely because her father belongs to the holy order.
ἐὰνifconditional conjunction (introducing protasis + subjunctive)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive introduces the casuistic condition (Hebrew כִּי / אִם) typical of priestly case-law.
βεβηλωθῇshe profanes herselfAor Pass Subj 3 Sg · βεβηλόωverb of protasis (conditional subjunctive)→ ingressive aorist subjunctive (enters a state of profanation)βεβηλόω: 'profane / defile'; the passive subjunctive here is reflexive ('profanes herself'); the daughter's self-defilement through harlotry desecrates her own consecrated standing.
τοῦthe (of)Genitivearticle with articular infinitive (means/manner)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐκπορνεῦσαιto play the harlotAor Act Inf · ἐκπορνεύωarticular infinitive of means ('by playing the harlot')→ ingressive aorist infinitive (the act constituting the profanation)ἐκπορνεύω: 'commit fornication / play the harlot'; the compound ἐκ- intensifies (πορνεύω, render זָנָה); the articular infinitive τοῦ ἐκπορνεῦσαι expresses the means by which she profanes herself — sexual immorality.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of βεβηλοῖ→ object specificationὄνομα: 'name'; the daughter's harlotry profanes her father's name (his honor and consecrated reputation), echoing the priestly concern for the divine name in v. 6.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρὸςfatherGenitivegenitive of possession ('her father's name')→ relational specificationπατήρ: 'father'; the priest-father whose name and house are dishonored by his daughter's immorality.
αὐτῆςherGenitivegenitive of possession (modifying πατρὸς)→ relational specificationαὐτός: 'her father.'
αὐτὴshe herselfNominativeintensive pronoun (emphatic subject of βεβηλοῖ)→ participant referenceαὐτός: the intensive nominative αὐτή ('she herself') emphasizes that the daughter is the agent of the profanation she brings upon her father's name.
βεβηλοῖshe profanesPres Act Indic 3 Sg · βεβηλόωmain verb (consequence stated in the apodosis)→ gnomic/declarative present (states the inevitable effect of the act)βεβηλόω: the active present βεβηλοῖ (contracted -όω form) states the result — by her harlotry she actively profanes her father's name; the verb frames the offense as a desecration of the holy, not a mere private sin.
ἐπὶupon / withpreposition + genitive (means/instrument of execution)→ spatial or relational framingἐπί + genitive: 'upon / over (the fire)'; the idiom ἐπὶ πυρὸς κατακαυθήσεται renders בָּאֵשׁ תִּשָּׂרֵף ('she shall be burned with fire').
πυρὸςfireGenitivegenitive object of ἐπί (instrument of execution)→ relational specificationπῦρ: 'fire'; renders אֵשׁ; death by burning is the prescribed penalty, the severest mode of execution, reserved for the gravest sexual offenses (cf. Lev 20:14; Gen 38:24).
κατακαυθήσεταιshe shall be burned upFut Pass Indic 3 Sg · κατακαίωmain verb (apodosis: the sentence)→ decretive future (legal sentence of execution)κατακαίω: 'burn up / consume with fire'; renders שָׂרַף; the compound κατα- conveys total consumption; the prescriptive future pronounces the capital sentence on the priest's daughter who profanes her father's house.
10
καὶ ὁ ἱερεὺς ὁ μέγας ἀπὸ τῶν ἀδελφῶν αὐτοῦ τοῦ ἐπικεχυμένου ἐπὶ τὴν κεφαλὴν τοῦ ἐλαίου τοῦ χριστοῦ καὶ τετελειωμένου ἐνδύσασθαι τὰ ἱμάτια τὴν κεφαλὴν οὐκ ἀποκιδαρώσει καὶ τὰ ἱμάτια οὐ διαρρήξει
And the high priest among his brothers — upon whose head the anointing oil has been poured and who has been consecrated to put on the vestments — shall not unbind his head, nor shall he tear his garments.
v. 10 opens the high-priestly section. The subject ὁ ἱερεὺς ὁ μέγας ('the great/high priest') is defined by two perfect participles (τοῦ ἐπικεχυμένου … καὶ τετελειωμένου): the man on whose head the anointing oil has been poured and who has been consecrated to wear the vestments. The two prohibitions — not unbinding the head (ἀποκιδαρώσει, a rare technical verb built on the κίδαρις turban) and not tearing the garments — forbid the high priest the ordinary mourning gestures even permitted to laymen.
Word-by-word analysis· 32 words
καὶandcoordinate conjunction (introducing new unit)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with ἱερεύς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερεὺςpriestNominativesubject (the high priest)→ participant prominenceἱερεύς: 'priest'; with the attributive ὁ μέγας it forms ὁ ἱερεὺς ὁ μέγας, the LXX's standard title for the high priest (הַכֹּהֵן הַגָּדוֹל), the chief mediator of the cult.
ὁtheNominativearticle (attributive, with μέγας)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέγαςgreat / highNominativeattributive adjective ('the great priest' = high priest)→ participant prominenceμέγας: 'great'; renders גָּדוֹל; in ὁ ἱερεὺς ὁ μέγας it is the technical designation 'high priest' — the supreme cultic office whose holiness exceeds that of the ordinary priests.
ἀπὸfrom / amongpreposition + genitive (partitive: 'from among')→ spatial or relational framingἀπό: here partitive, 'from among his brothers' — the high priest is one chosen out of the priestly brotherhood and elevated above them.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῶνbrothersGenitivegenitive object of ἀπό (the fellow priests)→ relational specificationἀδελφός: 'brother'; here the high priest's fellow priests, his 'brothers' in the Aaronic order, above whom he is set.
αὐτοῦhisGenitivegenitive of possession (modifying ἀδελφῶν)→ relational specificationαὐτός: 'his brothers.'
τοῦthe (one)Genitivearticle with substantival participle (defining the high priest)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπικεχυμένουhaving been poured uponPerf Mid/Pass Ptc Gen Masc Sg · ἐπιχέωattributive participle (defining the high priest)→ resultative perfect participle (abiding consecrated state)ἐπιχέω: 'pour upon'; renders יָצַק; the perfect passive marks the abiding result of the anointing — the high priest is the one upon whose head the consecrating oil has been poured (cf. Exod 29:7; Lev 8:12); the genitive agrees with ὁ ἱερεύς (constructio ad sensum via the partitive).
ἐπὶuponpreposition + accusative (direction onto the head)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto the head).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴνheadAccusativeaccusative object of ἐπί (the anointed head)→ object specificationκεφαλή: 'head'; the locus of the anointing — the oil poured on the head marks the high priest's unique consecration.
τοῦtheGenitivearticle (subject of the participle ἐπικεχυμένου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐλαίουoilGenitivegenitive subject of the passive participle ('the oil that has been poured')→ relational specificationἔλαιον: 'olive oil'; renders שֶׁמֶן; the anointing oil whose pouring consecrates; in the construction τοῦ ἐλαίου is the logical subject of ἐπικεχυμένου — 'the oil having been poured upon the head.'
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
χριστοῦanointing / of anointingGenitivegenitive (defining ἐλαίου: 'oil of anointing')→ relational specificationχριστός: lit. 'anointed', here as a verbal adjective/noun in τοῦ ἐλαίου τοῦ χριστοῦ ('the oil of anointing / the anointing oil'); renders שֶׁמֶן הַמִּשְׁחָה; the same root (χρίω) yields the messianic title — this 'anointing oil' marks the high priest as the LORD's anointed (διάδημα τοῦ ἐλαίου τοῦ χριστοῦ, cf. v. 12).
καὶandcoordinate conjunction (joining the two participles)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τετελειωμένουhaving been consecratedPerf Mid/Pass Ptc Gen Masc Sg · τελειόωattributive participle (coordinate with ἐπικεχυμένου)→ resultative perfect participle (abiding ordained state)τελειόω: 'make complete / perfect / consecrate'; the perfect passive renders the Hebrew cultic idiom מִלֵּא יָד ('fill the hand' = ordain/install); τελειόω is the LXX's standard rendering of priestly ordination (cf. Exod 29; Lev 8); the same word-group stands behind Hebrews' portrait of the perfected high priest (Heb 5:9; 7:28).
ἐνδύσασθαιto put onAor Mid Inf · ἐνδύωcomplementary/epexegetic infinitive (with τετελειωμένου: 'consecrated to wear')→ ingressive aorist infinitive (the purpose of consecration)ἐνδύω (mid.): 'put on / clothe oneself'; the infinitive defines the purpose of the high priest's consecration — he is ordained 'to put on the vestments', the holy garments of his office (Exod 28).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱμάτιαgarments / vestmentsAccusativedirect object of ἐνδύσασθαι (the priestly vestments)→ object specificationἱμάτιον: 'garment / robe'; renders בֶּגֶד; here the consecrated priestly vestments; the same word recurs at the verse's end in the prohibition against tearing them in mourning.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴνheadAccusativedirect object of ἀποκιδαρώσει (the mourning-gesture)→ object specificationκεφαλή: 'head'; the object of the forbidden mourning-gesture — uncovering/unbinding the head in grief.
οὐκnotnegative particle (with future = prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀποκιδαρώσειhe shall unbind / uncover the headFut Act Indic 3 Sg · ἀποκιδαρόωmain verb (prohibition)→ prohibitive future (categorical prohibition)ἀποκιδαρόω: a rare LXX technical coinage, 'to take off the κίδαρις (turban) / leave the head bare'; built on κίδαρις, the priestly headdress; renders the Hebrew פָּרַע ('let the hair hang loose / uncover'); the high priest may not adopt the mourning-gesture of an unbound or uncovered head, lest he profane the anointing upon it.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱμάτιαgarmentsAccusativedirect object of διαρρήξει→ object specificationἱμάτιον: the high priest's vestments; tearing the garment was a standard mourning act (cf. Gen 37:34) forbidden to him.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
διαρρήξειhe shall tearFut Act Indic 3 Sg · διαρρήγνυμιmain verb (prohibition)→ prohibitive future (categorical prohibition)διαρρήγνυμι: 'tear apart / rend'; renders פָּרַם / קָרַע; the high priest may not rend his garments in mourning, the second forbidden grief-gesture; his consecrated state overrides ordinary mourning custom.
11
καὶ ἐπὶ πάσῃ ψυχῇ τετελευτηκυίᾳ οὐκ εἰσελεύσεται ἐπὶ πατρὶ αὐτοῦ οὐδὲ ἐπὶ μητρὶ αὐτοῦ οὐ μιανθήσεται
And he shall not go in to any dead body; he shall not defile himself even for his father or for his mother.
v. 11 intensifies v. 1: whereas the ordinary priest may mourn his closest kin (vv. 2–3), the high priest may approach no dead body at all (πάσῃ ψυχῇ τετελευτηκυίᾳ), not even his own father or mother. The perfect participle τετελευτηκυίᾳ ('having died') makes ψυχή ('soul') a corpse. The double negation οὐδέ … οὐ underscores the absolute character of the ban.
Word-by-word analysis· 16 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶto / forpreposition + dative (object of approach)→ spatial or relational framingἐπί + dative: 'to / upon', marking the dead body the high priest must not approach.
πάσῃany / everyDativeattributive adjective (modifying ψυχῇ: 'any dead body')→ sphere or referenceπᾶς: 'every / any'; the universal scope ('any dead body whatever') is the crux — no exception is allowed, unlike the ordinary priest.
ψυχῇsoul / dead bodyDativedative object of ἐπί (the corpse)→ sphere or referenceψυχή: 'soul / person'; renders נֶפֶשׁ, here with τετελευτηκυίᾳ = נֶפֶשׁ מֵת ('a dead person / corpse'); the same corpse-idiom as v. 1.
τετελευτηκυίᾳhaving died / deadPerf Act Ptc Dat Fem Sg · τελευτάωattributive participle (modifying ψυχῇ: 'a soul that has died')→ resultative perfect participle (settled state of death)τελευτάω: 'die / come to an end'; the perfect active participle marks the abiding state of death, turning ψυχή into 'corpse'; ψυχὴ τετελευτηκυῖα = a dead body, contact with which is wholly forbidden to the high priest.
οὐκnotnegative particle (with future = prohibition)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
εἰσελεύσεταιhe shall go inFut Mid Indic 3 Sg · εἰσέρχομαιmain verb (prohibition)→ prohibitive future (categorical prohibition)εἰσέρχομαι: 'go in / enter'; renders בּוֹא; 'he shall not go in (to where a corpse is)' — even entering the presence of the dead is forbidden, a stricter rule than mere non-touching.
ἐπὶforpreposition + dative (occasion: even a parent)→ spatial or relational framingἐπί + dative: the mourning-occasion idiom, here naming the parents as the strongest test-case.
πατρὶfatherDativedative object of ἐπί (occasion of defilement)→ sphere or referenceπατήρ: 'father'; even the father, permitted to the ordinary priest (v. 2), is forbidden to the high priest.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his father.'
οὐδὲnor / not evennegative conjunction (correlative emphasis)→ discourse linkage or contrastοὐδέ: 'and not / not even'; intensifies the prohibition to include the mother as well — the closest possible kin are still excluded.
ἐπὶforpreposition + dative (occasion)→ spatial or relational framingἐπὶ: meaning 'for'; here it marks the relation signaled by preposition + dative (occasion).
μητρὶmotherDativedative object of ἐπί→ sphere or referenceμήτηρ: 'mother'; the mother too, permitted to the ordinary priest (v. 2), is forbidden to the high priest.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his mother.'
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
μιανθήσεταιhe shall defile himselfFut Pass Indic 3 Sg · μιαίνωmain verb (summary prohibition)→ prohibitive future (categorical prohibition)μιαίνω: the chapter's corpse-defilement verb (cf. vv. 1, 3, 4); here it seals the absolute ban — the high priest may not contract corpse-impurity under any circumstance.
12
καὶ ἐκ τῶν ἁγίων οὐκ ἐξελεύσεται καὶ οὐ βεβηλώσει τὸ ἡγιασμένον τοῦ θεοῦ αὐτοῦ ὅτι τὸ ἅγιον ἔλαιον τὸ χριστὸν τοῦ θεοῦ ἐπ᾿ αὐτῷ ἐγὼ κύριος
And he shall not go out from the sanctuary, and he shall not profane the sanctified place of his God, because the holy anointing oil of God is upon him: I am the LORD.
v. 12 forbids the high priest to leave the sanctuary (to follow a corpse out) or to profane the holy place, giving the reason (ὅτι): the holy anointing oil of God is upon him. The self-identification ἐγὼ κύριος ('I am the LORD') closes the verse, sealing the command with divine authority. τὸ χριστόν ('the anointing / anointed [oil]') echoes v. 10.
Word-by-word analysis· 26 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκfrom / out ofpreposition + genitive (separation: 'from the sanctuary')→ spatial or relational framingἐκ: 'out of'; with τῶν ἁγίων marks departure from the holy precinct, which the high priest must not do (e.g. to attend the dead).
τῶνtheGenitivearticle (substantival: 'the holy things/place')→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίωνsanctuary / holy placeGenitivegenitive object of ἐκ (substantivized: 'the sanctuary')→ relational specificationἅγιος: substantivized neuter plural τὰ ἅγια, 'the holy things / the sanctuary'; renders הַמִּקְדָּשׁ; the high priest must not leave the sacred precinct, since corpse-mourning outside would defile him and the sanctuary.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐξελεύσεταιhe shall go outFut Mid Indic 3 Sg · ἐξέρχομαιmain verb (prohibition)→ prohibitive future (categorical prohibition)ἐξέρχομαι: 'go out / depart'; renders יָצָא; the high priest may not leave the sanctuary to mourn, since the anointing binds him to the holy place.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
βεβηλώσειhe shall profaneFut Act Indic 3 Sg · βεβηλόωmain verb (prohibition)→ prohibitive future (categorical prohibition)βεβηλόω: 'profane / desecrate'; the chapter's profanation verb; the high priest's defilement would profane the sanctified place of his God — the gravest possible consequence.
τὸtheAccusativearticle (with substantival participle)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡγιασμένονthe sanctified placePerf Mid/Pass Ptc Acc Neut Sg · ἁγιάζωsubstantival participle (direct object of βεβηλώσει)→ resultative perfect participle (settled state of having been sanctified)ἁγιάζω: the perfect passive participle τὸ ἡγιασμένον ('that which has been sanctified') denotes the consecrated sanctuary of God; renders מִקְדַּשׁ; the perfect marks its abiding holy status, which the high priest must never defile.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession ('the sanctified place of his God')→ relational specificationθεός: genitive, 'of his God' — the sanctuary belongs to God whose holiness fills it.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his God.'
ὅτιbecausecausal conjunction (introducing the reason)→ discourse linkage or contrastὅτι: 'because'; introduces the ground for the high priest's heightened separation — the anointing oil consecrates him beyond ordinary status.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἅγιονholyNominativeattributive adjective (modifying ἔλαιον)→ participant prominenceἅγιος: 'holy'; the anointing oil is itself holy (cf. Exod 30:25, 31–33), and its presence on the high priest's head makes his person inviolable to defilement.
ἔλαιονoilNominativesubject (of implied copula: 'the holy oil ... is upon him')→ participant prominenceἔλαιον: 'oil'; the anointing oil of consecration (cf. v. 10); its presence ἐπ᾿ αὐτῷ ('upon him') is the reason for the high priest's unique restrictions.
τὸtheNominativearticle (attributive, with χριστὸν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
χριστὸνanointing / anointedNominativeattributive adjective (modifying ἔλαιον: 'the anointing oil')→ participant prominenceχριστός: verbal adjective 'anointed / for anointing'; τὸ ἅγιον ἔλαιον τὸ χριστόν = 'the holy anointing oil'; the same χρι- root (χρίω) that yields the messianic title marks the high priest as the LORD's consecrated anointed one (cf. v. 10).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of possession (modifying ἔλαιον/χριστὸν)→ relational specificationθεός: genitive, 'of God' — the anointing oil is God's own consecrating gift.
ἐπ᾿uponpreposition + dative (location: 'upon him')→ spatial or relational framingἐπί + dative: 'upon', locating the anointing oil on the high priest's person.
αὐτῷhimDativedative object of ἐπί (the high priest)→ participant reference or interestαὐτός: 'upon him' — the anointing rests on the high priest, the ground of his consecrated inviolability.
ἐγὼINominativeemphatic subject of implied copula (self-identification formula)→ participant referenceἐγώ: opens the Holiness-Code signature ἐγὼ κύριος ('I am the LORD'), sealing the command with divine authority.
κύριοςLORDNominativepredicate/subject in apposition (divine self-naming)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the formula ἐγὼ κύριος authenticates the high-priestly law as YHWH's own command.
13
οὗτος γυναῖκα παρθένον ἐκ τοῦ γένους αὐτοῦ λήμψεται
He shall take a wife who is a virgin of his own kindred.
v. 13 prescribes the high priest's marriage positively: he must take a virgin (παρθένον) of his own people (ἐκ τοῦ γένους αὐτοῦ). The emphatic οὗτος ('this one') marks the high priest specifically, distinguishing his stricter rule from the ordinary priest's (v. 7). The negative complement follows in v. 14.
Word-by-word analysis· 8 words
οὗτοςthis one / heNominativedemonstrative pronoun (emphatic subject: the high priest)→ participant referenceοὗτος: the demonstrative singles out the high priest from the ordinary priests — 'this one (the high priest) shall take...'; emphatic fronting marks the contrast with v. 7.
γυναῖκαwifeAccusativedirect object of λήμψεται→ object specificationγυνή: 'woman / wife'; γυναῖκα λαμβάνειν = 'to take a wife / marry'.
παρθένονa virginAccusativeattributive/appositional (defining γυναῖκα)→ object specificationπαρθένος: 'virgin'; renders בְּתוּלָה; the high priest must marry only a virgin — a stricter requirement than that for ordinary priests, safeguarding the purity of the high-priestly line.
ἐκfrom / ofpreposition + genitive (origin: 'of his kindred')→ spatial or relational framingἐκ: 'from / out of', marking the wife's required descent from the high priest's own people.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γένουςkindred / peopleGenitivegenitive object of ἐκ (origin)→ relational specificationγένος: 'race / family / kindred / people'; renders עַם; the wife must come from the high priest's own people, preserving the holiness of his lineage.
αὐτοῦhisGenitivegenitive of possession (modifying γένους)→ relational specificationαὐτός: 'his kindred / his own people.'
λήμψεταιhe shall takeFut Mid Indic 3 Sg · λαμβάνωmain verb (prescriptive future)→ prescriptive future (positive command: 'he shall marry')λαμβάνω: 'take / receive'; renders לָקַח; γυναῖκα λαμβάνειν = marry; the prescriptive future commands the high priest's required marriage to a virgin of his people.
14
χήραν δὲ καὶ ἐκβεβλημένην καὶ βεβηλωμένην καὶ πόρνην ταύτας οὐ λήμψεται ἀλλ᾿ ἢ παρθένον ἐκ τοῦ γένους αὐτοῦ λήμψεται γυναῖκα
But a widow, or a divorced woman, or one profaned, or a harlot — these he shall not take; but rather he shall take as a wife a virgin of his own kindred.
v. 14 lists the women forbidden to the high priest — even a widow (χήραν), which the ordinary priest may marry — alongside the divorced, the profaned, and the harlot. The resumptive ταύτας ('these') gathers the four forbidden categories, and the exceptive ἀλλ᾿ ἤ ('but rather') restates the positive rule of v. 13. The widow's inclusion marks the stricter high-priestly standard (contrast Ezek 44:22).
Word-by-word analysis· 20 words
χήρανa widowAccusativedirect object of λήμψεται (forbidden category)→ object specificationχήρα: 'widow'; renders אַלְמָנָה; uniquely forbidden to the high priest (the ordinary priest is not so restricted), heading the list of prohibited marriages.
δὲbutadversative particle (post-positive, contrasting with v. 13)→ discourse linkage or contrastδέ: 'but'; marks the contrast between the permitted virgin (v. 13) and the forbidden categories that follow.
καὶandcoordinate conjunction (joining forbidden categories)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκβεβλημένηνa divorced womanPerf Mid/Pass Ptc Acc Fem Sg · ἐκβάλλωsubstantival participle (forbidden category)→ resultative perfect participle (settled state of having been divorced)ἐκβάλλω: 'cast out / divorce'; the perfect passive participle denotes the divorced woman (cf. v. 7); forbidden to the high priest as to the ordinary priest.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βεβηλωμένηνa profaned womanPerf Mid/Pass Ptc Acc Fem Sg · βεβηλόωsubstantival participle (forbidden category)→ resultative perfect participle (settled state of being defiled)βεβηλόω: 'profane / defile'; the perfect passive participle denotes a sexually defiled woman (cf. v. 7); the profanation-verb again links the woman's status to the holiness-axis of the chapter.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πόρνηνa harlotAccusativedirect object (forbidden category)→ object specificationπόρνη: 'prostitute / harlot'; renders זֹנָה; the last and gravest of the forbidden categories (cf. v. 7).
ταύταςtheseAccusativeresumptive demonstrative (gathering the four forbidden categories)→ object specificationοὗτος: the resumptive accusative ταύτας ('these [women]') sums up the four prohibited types before the verb, a Hebraizing object-resumption.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
λήμψεταιhe shall takeFut Mid Indic 3 Sg · λαμβάνωmain verb (prohibition)→ prohibitive future (categorical prohibition)λαμβάνω: γυναῖκα λαμβάνειν = marry; here negated — the high priest may not marry any of the four forbidden categories.
ἀλλ᾿butadversative conjunction (elided; with ἤ = 'but rather')→ discourse linkage or contrastἀλλά: 'but'; with following ἤ forms the exceptive ἀλλ᾿ ἤ ('but only / but rather'), reasserting the positive rule of v. 13.
ἢthan / ratherparticle completing the exceptive idiom ἀλλ᾿ ἤ→ discourse linkage or contrastἤ: in ἀλλ᾿ ἤ renders כִּי אִם ('but only'); restricts the high priest's marriage to a virgin of his people.
παρθένονa virginAccusativedirect object of λήμψεται (the permitted category)→ object specificationπαρθένος: 'virgin'; the only permitted wife for the high priest, repeated from v. 13 for emphasis.
ἐκfrom / ofpreposition + genitive (origin)→ spatial or relational framingἐκ: 'from / out of', the wife's required descent.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γένουςkindred / peopleGenitivegenitive object of ἐκ (origin)→ relational specificationγένος: 'kindred / people'; the wife must be of the high priest's own people (cf. v. 13).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his kindred.'
λήμψεταιhe shall takeFut Mid Indic 3 Sg · λαμβάνωmain verb (prescriptive future)→ prescriptive future (positive command)λαμβάνω: the positive command repeated, framing the verse as prohibition-then-prescription.
γυναῖκαas a wifeAccusativepredicate accusative (the virgin taken 'as a wife')→ object specificationγυνή: 'wife'; the second object completes the idiom — he shall take the virgin 'as a wife', emphasizing the marital relationship.
15
καὶ οὐ βεβηλώσει τὸ σπέρμα αὐτοῦ ἐν τῷ λαῷ αὐτοῦ ἐγὼ κύριος ὁ ἁγιάζων αὐτόν
And he shall not profane his seed among his people, for I am the LORD who sanctifies him.
v. 15 gives the purpose of the marriage rule: a forbidden union would profane the high priest's seed (his descendants in the holy line) among his people. The chapter's refrain ἐγὼ κύριος ὁ ἁγιάζων αὐτόν ('I am the LORD who sanctifies him') closes the high-priestly section, parallel to v. 8 (plural αὐτούς) and v. 23.
Word-by-word analysis· 15 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
βεβηλώσειhe shall profaneFut Act Indic 3 Sg · βεβηλόωmain verb (prohibition / purpose)→ prohibitive future (categorical prohibition)βεβηλόω: 'profane / defile'; an unsuitable marriage would profane the high priest's offspring, mingling holy seed with the profane; the verb ties the marriage law to the chapter's holiness/profanation axis.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringAccusativedirect object of βεβηλώσει→ object specificationσπέρμα: 'seed / offspring / descendants'; renders זֶרַע; the high priest's progeny constitute the holy line of the high priesthood, which an improper marriage would desecrate.
αὐτοῦhisGenitivegenitive of possession (modifying σπέρμα)→ relational specificationαὐτός: 'his seed / his descendants.'
ἐνamongpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativedative of place (locative: 'among his people')→ sphere or referenceλαός: 'people'; renders עַם; the high priest's holy line must remain unprofaned within the covenant community.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his people.'
ἐγὼINominativeemphatic subject of implied copula (refrain)→ participant referenceἐγώ: opens the sanctification refrain ἐγὼ κύριος ὁ ἁγιάζων αὐτόν.
κύριοςLORDNominativesubject in apposition to ἐγώ (divine self-naming)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the self-identification formula grounds the high priest's holiness in the LORD.
ὁthe (one)Nominativearticle (with substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγιάζωνwho sanctifiesPres Act Ptc Nom Masc Sg · ἁγιάζωsubstantival participle in apposition to κύριος→ characterizing present participle (the LORD's continuous sanctifying action)ἁγιάζω: the refrain ὁ ἁγιάζων αὐτόν ('who sanctifies him') — here singular αὐτόν of the high priest (contrast αὐτούς, vv. 8, 23) — grounds the high priest's consecration in the LORD's own sanctifying work.
αὐτόνhimAccusativedirect object of ἁγιάζων (the high priest)→ participant referenceαὐτός: 'him' — the high priest, sanctified by the LORD.
16
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying,
v. 16 is the standard LXX speech-introduction formula opening the third major unit — the catalogue of physical defects that bar a descendant of Aaron from the altar. The verb ἐλάλησεν (rather than εἶπεν of v. 1) varies the formula but performs the same discourse function: marking a fresh divine oracle.
Word-by-word analysis· 6 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech-introducing formula)→ constative aorist (single completed speech-act)λαλέω: 'speak'; renders דִּבֶּר; the formula καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων opens a new legislative oracle (cf. Lev 4:1; 6:1).
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker of the defect-legislation.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of speech)→ object specificationΜωυσῆς: acc. Μωυσῆν; the recipient of the divine command, to be relayed to Aaron (v. 17).
λέγωνsayingPres Act Ptc Nom Masc Sg · λέγωcircumstantial participle (Hebraizing speech-marker = לֵאמֹר)→ redundant/pleonastic present participle introducing direct discourseλέγω: the participle λέγων renders the Hebrew לֵאמֹר, the fixed LXX device introducing the quoted divine command.
17
εἰπὸν Ααρων ἄνθρωπος ἐκ τοῦ γένους σου εἰς τὰς γενεὰς ὑμῶν τίνι ἐὰν ᾖ ἐν αὐτῷ μῶμος οὐ προσελεύσεται προσφέρειν τὰ δῶρα τοῦ θεοῦ αὐτοῦ
Speak to Aaron: A man of your kindred throughout your generations in whom there is a blemish shall not draw near to offer the gifts of his God.
v. 17 states the governing principle: any descendant of Aaron, in any generation, who bears a μῶμος ('blemish, physical defect') is barred from approaching the altar to offer the gifts of God. The relative-conditional τίνι ἐὰν ᾖ ('to whomever there be') generalizes the rule; μῶμος becomes the keyword of the unit (vv. 17, 18, 21, 23) and links the defective priest to the unblemished-victim requirement of Lev 22.
Word-by-word analysis· 25 words
εἰπὸνspeak / sayAor Act Impv 2 Sg · λέγωmain verb (divine imperative to Moses)→ ingressive aorist imperative (commissioned speech-act)λέγω: aorist imperative εἰπόν, commissioning Moses to address Aaron (cf. v. 1 εἰπὸν τοῖς ἱερεῦσιν).
ΑαρωνAarondative addressee (indeclinable proper noun: 'to Aaron')→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; here the dative addressee of εἰπόν — the high priest receives the law concerning his own descendants.
ἄνθρωποςa manNominativesubject (the hypothetical defective descendant)→ participant prominenceἄνθρωπος: 'man / person'; renders אִישׁ; the generic subject — any man of Aaron's line in any generation.
ἐκfrom / ofpreposition + genitive (origin: 'of your kindred')→ spatial or relational framingἐκ: 'from / out of', marking descent from Aaron.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γένουςkindred / seedGenitivegenitive object of ἐκ (origin)→ relational specificationγένος: 'race / family / kindred'; renders זֶרַע; the man must be of Aaron's own line — the rule concerns the priestly descendants specifically.
σουyourGenitivegenitive of possession (2nd person singular: Aaron's kindred)→ relational specificationσύ: the singular 'your' addresses Aaron directly — his own seed is in view.
εἰςthroughout / forpreposition + accusative (temporal extent: 'throughout the generations')→ spatial or relational framingεἰς: 'for / unto', here temporal — the rule holds 'throughout your generations', a perpetual statute.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (temporal extent)→ object specificationγενεά: 'generation'; renders דּוֹר; εἰς τὰς γενεὰς ὑμῶν ('throughout your generations') marks the law as a perpetual ordinance binding all future Aaronides.
ὑμῶνyourGenitivegenitive of possession (2nd person plural: 'your generations')→ relational specificationσύ (pl.): the shift to plural broadens from Aaron to all his descendants across the generations.
τίνιto whom(ever)Dativeinterrogative/indefinite relative pronoun (dative of possession with ᾖ)→ participant reference or interestτίς: here as an indefinite-relative ('whoever'), dative of possession with the verb 'to be' — 'in whom(ever) there be a blemish'; renders the Hebrew אֲשֶׁר־בּוֹ construction.
ἐὰνif / -everconditional particle (with subjunctive, generalizing)→ discourse linkage or contrastἐάν: 'if / -ever'; with the subjunctive ᾖ generalizes the relative clause ('whoever it be in whom...').
ᾖthere bePres Subj 3 Sg · εἰμίverb of the conditional-relative clause→ present subjunctive (general/indefinite condition)εἰμί: the subjunctive ᾖ with ἐάν expresses the indefinite condition — 'in whomever there should be a blemish.'
ἐνinpreposition + dative (locative: 'in him')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in him').
αὐτῷhimDativedative object of ἐν ('in him')→ participant reference or interestαὐτός: 'in him' — locating the blemish in the person of the descendant.
μῶμοςblemish / defectNominativesubject of ᾖ (the disqualifying defect)→ participant prominenceμῶμος: 'blemish / physical defect / fault'; renders מוּם; the keyword of the unit (vv. 17, 18, 21, 23); a bodily defect disqualifies the priest from the altar exactly as a μῶμος disqualifies a sacrificial victim (Lev 22:20–25), grounding the bodily-wholeness/holiness theme that culminates in the sinless, ἀμίαντος high priest of Heb 7:26.
οὐnotnegative particle (with future = prohibition)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσελεύσεταιhe shall draw nearFut Mid Indic 3 Sg · προσέρχομαιmain verb (prohibition)→ prohibitive future (categorical cultic prohibition)προσέρχομαι: 'come to / approach / draw near'; renders קָרַב; the cultic 'drawing near' to the altar to officiate; the blemished descendant is barred from this priestly approach (the verb recurs vv. 18, 21, 23).
προσφέρεινto offerPres Act Inf · προσφέρωcomplementary/purpose infinitive (with προσελεύσεται)→ present infinitive of purpose (the act of offering)προσφέρω: 'offer / present'; the infinitive of purpose — he shall not approach 'in order to offer'; the standard cultic verb (cf. vv. 6, 8).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δῶραgiftsAccusativedirect object of προσφέρειν→ object specificationδῶρον: 'gift / offering'; τὰ δῶρα τοῦ θεοῦ ('the gifts of God', cf. vv. 6, 8, 21–22) — the holy offerings the blemished priest may not present.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession ('gifts of his God')→ relational specificationθεός: genitive, 'of his God' — the offerings belong to God.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his God.'
18
πᾶς ἄνθρωπος ᾧ ἂν ᾖ ἐν αὐτῷ μῶμος οὐ προσελεύσεται ἄνθρωπος χωλὸς ἢ τυφλὸς ἢ κολοβόρριν ἢ ὠτότμητος
Every man in whom there is a blemish shall not draw near: a man lame, or blind, or mutilated in the nose, or with a cropped ear,
v. 18 restates the principle universally (πᾶς ἄνθρωπος) and begins the enumeration of disqualifying defects: lame, blind, mutilated-nose, crop-eared. The list of rare physical terms (κολοβόρριν, ὠτότμητος) continues through v. 20, mirroring the defect-list for sacrificial animals (Lev 22:22–24).
Word-by-word analysis· 18 words
πᾶςeveryNominativeattributive adjective (modifying ἄνθρωπος)→ participant prominenceπᾶς: 'every / all'; universalizes the rule — no blemished man whatever may approach.
ἄνθρωποςmanNominativesubject (the blemished descendant)→ participant prominenceἄνθρωπος: 'man / person'; the generic subject of the prohibition.
ᾧin whomDativerelative pronoun (dative of possession: 'to whom there be')→ participant reference or interestὅς: relative pronoun, dative of possession; ᾧ … ἐν αὐτῷ is a Hebraizing redundant resumption ('whom ... in him'), rendering אֲשֶׁר בּוֹ.
ἂν-evermodal particle (generalizing the relative with subjunctive)→ discourse linkage or contrastἄν: the modal particle with the subjunctive ᾖ generalizes the relative clause ('whoever').
ᾖthere bePres Subj 3 Sg · εἰμίverb of the relative-conditional clause→ present subjunctive (general/indefinite condition)εἰμί: subjunctive ᾖ generalizing the condition — 'in whomever there should be a blemish.'
ἐνinpreposition + dative (resumptive Hebraism)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (resumptive Hebraism).
αὐτῷhimDativedative object of ἐν (resumptive: 'in him')→ participant reference or interestαὐτός: the resumptive pronoun ('in him') doubling the relative ᾧ, a Hebraism.
μῶμοςblemishNominativesubject of ᾖ (the disqualifying defect)→ participant prominenceμῶμος: 'blemish / defect'; renders מוּם; the keyword of the unit (cf. v. 17).
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσελεύσεταιhe shall draw nearFut Mid Indic 3 Sg · προσέρχομαιmain verb (prohibition)→ prohibitive future (categorical cultic prohibition)προσέρχομαι: 'approach / draw near'; the cultic approach to the altar, barred to the blemished man (cf. v. 17).
ἄνθρωποςa manNominativenominative in apposition (heading the defect-list)→ participant prominenceἄνθρωπος: resumes the subject, introducing the concrete enumeration of defects.
χωλὸςlameNominativeattributive/predicate adjective (first defect)→ participant prominenceχωλός: 'lame / crippled'; renders פִּסֵּחַ; the first listed defect; the same term describes lame sacrificial animals (Lev 22:22; Deut 15:21).
ἢordisjunctive conjunction (separating defects)→ discourse linkage or contrastἤ: 'or'; the disjunctive separating the items of the defect-list.
τυφλὸςblindNominativeadjective (second defect)→ participant prominenceτυφλός: 'blind'; renders עִוֵּר; the second defect; blindness likewise disqualifies sacrificial animals (Lev 22:22).
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
κολοβόρρινmutilated in the nose / flat-nosedNominativeadjective (third defect)→ participant prominenceκολοβόρρις (acc./nom. κολοβόρριν): a rare compound, 'with a mutilated/docked nose' (κολοβός 'docked' + ῥίς 'nose'); renders חָרֻם ('slit / mutilated [in the face]'); a striking LXX medical-physical coinage in this list of rare defect-terms.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
ὠτότμητοςcrop-eared / with cut earNominativeadjective (fourth defect)→ participant prominenceὠτότμητος: a rare compound, 'with a cut/cropped ear' (οὖς 'ear' + τμητός 'cut'); renders שָׂרוּעַ ('with a limb too long / deformed', here taken as ear-deformity); another distinctive LXX defect-term.
19
ἢ ἄνθρωπος ᾧ ἐστιν ἐν αὐτῷ σύντριμμα χειρὸς ἢ σύντριμμα ποδός
or a man in whom there is a fracture of a hand or a fracture of a foot,
v. 19 continues the catalogue with skeletal defects: a fracture (σύντριμμα) of hand or foot. The parallelism σύντριμμα χειρός … σύντριμμα ποδός mirrors the symmetry of the catalogue and the animal-defect lists; here the relative uses the indicative ἐστιν rather than the generalizing subjunctive.
Word-by-word analysis· 11 words
ἢordisjunctive conjunction (continuing the list)→ discourse linkage or contrastἤ: 'or'; links this defect to the preceding catalogue.
ἄνθρωποςa manNominativesubject (next defect-case)→ participant prominenceἄνθρωπος: 'man'; the generic subject continued.
ᾧin whomDativerelative pronoun (dative of possession)→ participant reference or interestὅς: relative, dative of possession; ᾧ … ἐν αὐτῷ, the Hebraizing redundant resumption (cf. v. 18).
ἐστινthere isPres Indic 3 Sg · εἰμίverb of the relative clause (existential)→ stative present (the existing defect)εἰμί: the indicative ἐστιν (not subjunctive) states the defect as actual fact within the relative clause.
ἐνinpreposition + dative (resumptive Hebraism)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (resumptive Hebraism).
αὐτῷhimDativedative object of ἐν (resumptive: 'in him')→ participant reference or interestαὐτός: resumptive pronoun ('in him'), doubling ᾧ.
σύντριμμαfracture / breakingNominativesubject of ἐστιν (the defect)→ participant prominenceσύντριμμα: 'fracture / breaking / crushing'; from συντρίβω ('shatter'); renders שֶׁבֶר ('break / fracture'); here a broken/maimed limb that disqualifies (cf. Lev 22:22 'broken'-defect for animals).
χειρὸςof a handGenitivegenitive (defining σύντριμμα: 'fracture of a hand')→ relational specificationχείρ: 'hand'; renders יָד; the location of the first fracture.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
σύντριμμαfracture / breakingNominativesubject (parallel: the second fracture)→ participant prominenceσύντριμμα: the parallel term for the foot-fracture, maintaining the catalogue's symmetry.
ποδόςof a footGenitivegenitive (defining σύντριμμα: 'fracture of a foot')→ relational specificationπούς: 'foot'; renders רֶגֶל; the location of the second fracture.
20
ἢ κυρτὸς ἢ ἔφηλος ἢ πτίλος τοὺς ὀφθαλμοὺς ἢ ἄνθρωπος ᾧ ἂν ᾖ ἐν αὐτῷ ψώρα ἀγρία ἢ λιχήν ἢ μόνορχις
or hunchbacked, or with white spots, or with running eyes, or a man in whom there is a wild scab, or a lichen-rash, or one having a single testicle.
v. 20 closes the catalogue with a final cluster of rare physical/medical terms: hunchbacked (κυρτός), white-spotted (ἔφηλος), with diseased/running eyes (πτίλος τοὺς ὀφθαλμούς), scabbed (ψώρα ἀγρία 'wild scab'), lichen-ridden (λιχήν), one-testicled (μόνορχις). This dense list of hapax-like terms is the LXX's most striking accumulation of bodily-defect vocabulary, mirroring the unblemished-victim law of Lev 22:22–24.
Word-by-word analysis· 21 words
ἢordisjunctive conjunction→ discourse linkage or contrastἤ: 'or'; continues the defect-list.
κυρτὸςhunchbackedNominativeadjective (defect)→ participant prominenceκυρτός: 'curved / humpbacked'; renders גִּבֵּן ('hunchbacked'); a spinal deformity disqualifying the priest.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
ἔφηλοςwith white spots / blotchedNominativeadjective (defect)→ participant prominenceἔφηλος: 'having white/freckled spots on the skin / blotched'; renders דַּק ('thin / dwarfish', or a skin-condition); a rare LXX dermatological term.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
πτίλοςwith running / diseased eyesNominativeadjective (defect, with accusative of respect)→ participant prominenceπτίλος: 'thin-eyelashed / blear-eyed / with running eyes'; renders תְּבַלֻּל ('a defect/spot in the eye') or מְרוֹחַ אָשֶׁךְ context; the term denotes a diseased eye-condition.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὺςeyesAccusativeaccusative of respect (specifying πτίλος: 'in the eyes')→ object specificationὀφθαλμός: 'eye'; renders עַיִן; the accusative of respect (πτίλος τοὺς ὀφθαλμούς, 'diseased as to the eyes') localizes the defect.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
ἄνθρωποςa manNominativesubject (next defect-case)→ participant prominenceἄνθρωπος: 'man'; reintroduces the relative-conditional construction for the final defects.
ᾧin whomDativerelative pronoun (dative of possession)→ participant reference or interestὅς: relative, dative of possession (cf. v. 18).
ἂν-evermodal particle (generalizing with subjunctive)→ discourse linkage or contrastἄν: with the subjunctive generalizes the relative clause.
ᾖthere bePres Subj 3 Sg · εἰμίverb of the relative-conditional clause→ present subjunctive (general/indefinite condition)εἰμί: subjunctive ᾖ generalizing the condition ('in whomever there be...').
ἐνinpreposition + dative (resumptive Hebraism)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (resumptive Hebraism).
αὐτῷhimDativedative object of ἐν (resumptive: 'in him')→ participant reference or interestαὐτός: resumptive pronoun ('in him').
ψώραscab / itchNominativesubject of ᾖ (the defect)→ participant prominenceψώρα: 'scab / mange / itch'; renders גָּרָב ('scab / scurvy'); a skin-eruption that disqualifies; qualified here as 'wild / malignant.'
ἀγρίαwild / malignantNominativeattributive adjective (modifying ψώρα)→ participant prominenceἄγριος: 'wild / fierce / malignant'; ψώρα ἀγρία = 'wild scab', a severe, spreading skin-disease; the adjective intensifies the gravity of the defect.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
λιχήνlichen / skin-rashNominativesubject (parallel defect)→ participant prominenceλιχήν: 'lichen / a lichen-like skin eruption / tetter'; renders יַלֶּפֶת ('scab / scurf'); a chronic skin-disease, a medical term paralleling ψώρα.
ἢordisjunctive conjunction→ discourse linkage or contrastἢ: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
μόνορχιςhaving one testicleNominativeadjective/noun (final defect)→ participant prominenceμόνορχις: 'having a single testicle' (μόνος 'single' + ὄρχις 'testicle'); renders מְרוֹחַ אָשֶׁךְ ('with crushed/damaged testicle'); the final and most intimate bodily defect in the catalogue, completing the unblemished-body requirement for altar-service.
21
πᾶς ᾧ ἐστιν ἐν αὐτῷ μῶμος ἐκ τοῦ σπέρματος Ααρων τοῦ ἱερέως οὐκ ἐγγιεῖ τοῦ προσενεγκεῖν τὰς θυσίας τῷ θεῷ σου ὅτι μῶμος ἐν αὐτῷ τὰ δῶρα τοῦ θεοῦ οὐ προσελεύσεται προσενεγκεῖν
Every one of the seed of Aaron the priest in whom there is a blemish shall not come near to offer the sacrifices to your God, because there is a blemish in him; he shall not draw near to offer the gifts of God.
v. 21 summarizes: any blemished descendant of Aaron may not come near (ἐγγιεῖ) to offer the LORD's sacrifices, the reason restated (ὅτι μῶμος ἐν αὐτῷ). The verse stacks the cultic-approach verbs (ἐγγιεῖ … προσελεύσεται) with the offering-infinitive (προσενεγκεῖν, twice), forming an emphatic double prohibition that closes the principle before the concession of v. 22.
Word-by-word analysis· 32 words
πᾶςevery oneNominativesubstantival adjective (subject: 'everyone')→ participant prominenceπᾶς: 'every / all'; substantival, 'everyone (of Aaron's seed)' — universalizing the prohibition.
ᾧin whomDativerelative pronoun (dative of possession)→ participant reference or interestὅς: relative, dative of possession; ᾧ … ἐν αὐτῷ, the Hebraizing resumption (cf. vv. 18, 20).
ἐστινthere isPres Indic 3 Sg · εἰμίverb of the relative clause (existential)→ stative present (the existing defect)εἰμί: the indicative ἐστιν states the blemish as actual fact.
ἐνinpreposition + dative (resumptive Hebraism)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (resumptive Hebraism).
αὐτῷhimDativedative object of ἐν (resumptive: 'in him')→ participant reference or interestαὐτός: resumptive pronoun ('in him').
μῶμοςblemishNominativesubject of ἐστιν (the disqualifying defect)→ participant prominenceμῶμος: 'blemish / defect'; renders מוּם; the keyword, repeated to close the prohibition.
ἐκfrom / ofpreposition + genitive (origin: 'of the seed of Aaron')→ spatial or relational framingἐκ: 'from / out of', marking descent from Aaron.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματοςseed / offspringGenitivegenitive object of ἐκ (origin)→ relational specificationσπέρμα: 'seed / offspring'; renders זֶרַע; the man must be of Aaron's priestly line — even legitimate priestly descent does not override the disqualifying blemish.
Ααρωνof Aarongenitive of relationship (indeclinable: 'of Aaron')→ participant identificationΑαρων: indeclinable; the genitive of descent, 'the seed of Aaron.'
τοῦtheGenitivearticle (with ἱερέως)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερέωςthe priestGenitivegenitive in apposition to Ααρων ('Aaron the priest')→ relational specificationἱερεύς: 'priest'; appositional to Ααρων, identifying him by his office — the seed of 'Aaron the priest.'
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐγγιεῖhe shall come nearFut Act Indic 3 Sg · ἐγγίζωmain verb (prohibition)→ prohibitive future (categorical cultic prohibition)ἐγγίζω: 'draw near / approach'; renders נָגַשׁ / קָרַב; the cultic approach to the altar, here barred to the blemished priest (the verb recurs in v. 23, πρὸς τὸ θυσιαστήριον οὐκ ἐγγιεῖ).
τοῦthe (to)Genitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσενεγκεῖνto offerAor Act Inf · προσφέρωarticular infinitive of purpose ('to offer')→ aorist infinitive of purpose (the act of offering)προσφέρω: 'offer / present'; the articular infinitive τοῦ προσενεγκεῖν expresses purpose — 'come near in order to offer'; the aorist views the offering as a single act.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσίαςsacrificesAccusativedirect object of προσενεγκεῖν→ object specificationθυσία: 'sacrifice / offering'; the altar-offerings the blemished priest may not present (cf. v. 6).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative of advantage/recipient ('to your God')→ sphere or referenceθεός: 'God'; the dative names the recipient of the sacrifices — the LORD.
σουyourGenitivegenitive of possession (2nd person singular: 'your God')→ relational specificationσύ: the singular 'your' addresses Aaron (cf. v. 17), to whom the law is spoken.
ὅτιbecausecausal conjunction (introducing the reason)→ discourse linkage or contrastὅτι: 'because'; restates the ground of the prohibition — the presence of the blemish.
μῶμοςa blemishNominativesubject of implied copula ('there is a blemish in him')→ participant prominenceμῶμος: 'blemish'; the reason-clause μῶμος ἐν αὐτῷ ('a blemish is in him') restates the disqualifying defect with verbless emphasis.
ἐνinpreposition + dative (locative: 'in him')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in him').
αὐτῷhimDativedative object of ἐν ('in him')→ participant reference or interestαὐτός: 'in him' — the blemish resides in his person.
τὰtheAccusativearticle (fronted object)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δῶραgiftsAccusativedirect object of προσενεγκεῖν (fronted)→ object specificationδῶρον: 'gift / offering'; τὰ δῶρα τοῦ θεοῦ ('the gifts of God', cf. vv. 6, 8, 17, 22) — the holy offerings he may not present.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of possession ('gifts of God')→ relational specificationθεός: genitive, 'of God' — the offerings belong to God.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσελεύσεταιhe shall draw nearFut Mid Indic 3 Sg · προσέρχομαιmain verb (second prohibition, emphatic restatement)→ prohibitive future (categorical cultic prohibition)προσέρχομαι: 'approach / draw near'; the second approach-verb (cf. ἐγγιεῖ above), stacking the prohibition for emphasis — he shall not draw near to offer.
προσενεγκεῖνto offerAor Act Inf · προσφέρωcomplementary/purpose infinitive (with προσελεύσεται)→ aorist infinitive of purpose (the act of offering)προσφέρω: 'offer'; the infinitive repeated, completing the emphatic double prohibition — neither may he come near, nor offer.
22
τὰ δῶρα τοῦ θεοῦ τὰ ἅγια τῶν ἁγίων καὶ ἀπὸ τῶν ἁγίων φάγεται
The gifts of God, the most holy things and the holy things, he may eat.
v. 22 grants a crucial concession: though barred from the altar, the blemished priest is not expelled from the holy community — he may still eat the priestly portions, even the most holy things (τὰ ἅγια τῶν ἁγίων). The phrase distinguishes the 'most holy' offerings from the (merely) 'holy', both of which the defective priest may consume; he is barred from serving but not from the household of the holy.
Word-by-word analysis· 13 words
τὰtheAccusativearticle (fronted object)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δῶραgiftsAccusativedirect object of φάγεται (fronted)→ object specificationδῶρον: 'gift / offering'; τὰ δῶρα τοῦ θεοῦ — the same holy offerings he may not present (v. 21) but may eat as a priestly portion.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦof GodGenitivegenitive of possession ('gifts of God')→ relational specificationθεός: genitive, 'of God.'
τὰtheAccusativearticle (substantival, in apposition to δῶρα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἅγιαholy things / most holyAccusativesubstantival adjective in apposition ('the most holy things')→ object specificationἅγιος: 'holy'; substantivized τὰ ἅγια τῶν ἁγίων ('the holy of holies / most holy things') renders קֹדֶשׁ הַקֳּדָשִׁים, the highest grade of sacrificial food, eaten only by priests in a holy place (cf. Lev 2:3; 6:17–18).
τῶνtheGenitivearticle (partitive genitive)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίωνof the holy thingsGenitivepartitive/superlative genitive (with ἅγια: 'most holy')→ relational specificationἅγιος: the genitive ἁγίων completes the Hebraizing superlative τὰ ἅγια τῶν ἁγίων ('the most holy of the holy things'); the construction renders the Hebrew superlative-genitive.
καὶandcoordinate conjunction (adding the second grade)→ discourse linkage or contrastκαί: 'and'; joins the two grades of holy food the blemished priest may eat — most holy and (simply) holy.
ἀπὸof / frompreposition + genitive (partitive: 'of the holy things')→ spatial or relational framingἀπό: partitive 'of / from', marking the share of the (less-holy) holy offerings he may consume.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίωνholy thingsGenitivepartitive genitive object of ἀπό (the holy offerings)→ relational specificationἅγιος: substantivized 'the holy things'; the second, lesser grade of consecrated food (the simply 'holy', e.g. the priests' share of peace-offerings) — both grades are open to the blemished priest's table though not his hand at the altar.
φάγεταιhe may eatFut Mid Indic 3 Sg · ἐσθίωmain verb (permissive future)→ permissive future ('he is allowed to eat')ἐσθίω (fut. mid. φάγομαι): 'eat'; renders אָכַל; the permissive future marks the concession — the defective priest retains his right to eat the holy food, sharing the priestly maintenance even while excluded from altar-service.
23
πλὴν πρὸς τὸ καταπέτασμα οὐ προσελεύσεται καὶ πρὸς τὸ θυσιαστήριον οὐκ ἐγγιεῖ ὅτι μῶμον ἔχει καὶ οὐ βεβηλώσει τὸ ἅγιον τοῦ θεοῦ αὐτοῦ ὅτι ἐγώ εἰμι κύριος ὁ ἁγιάζων αὐτούς
Only he shall not approach the veil, and he shall not draw near to the altar, because he has a blemish, and he shall not profane the sanctuary of his God; for I am the LORD who sanctifies them.
v. 23 sharpens the limit (πλήν, 'only / nevertheless'): the concession of v. 22 does not extend to the sanctuary itself — the blemished priest may approach neither the veil (καταπέτασμα) nor the altar (θυσιαστήριον), lest he profane the holy place. The chapter's refrain ἐγώ εἰμι κύριος ὁ ἁγιάζων αὐτούς ('I am the LORD who sanctifies them', cf. vv. 8, 15) closes the legislation.
Word-by-word analysis· 30 words
πλὴνonly / neverthelessadversative/restrictive particle→ discourse linkage or contrastπλήν: 'only / however / nevertheless'; restricts the concession of v. 22 — eating is allowed, but altar-approach is not.
πρὸςto / towardpreposition + accusative (direction of approach)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of approach).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
καταπέτασμαveil / curtainAccusativeaccusative object of πρός (the sanctuary veil)→ object specificationκαταπέτασμα: 'veil / curtain'; renders פָּרֹכֶת, the curtain screening the Holy of Holies (Exod 26:31–33); the blemished priest may not approach it; the same term names the temple veil torn at Christ's death (Matt 27:51; Heb 10:20).
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
προσελεύσεταιhe shall approachFut Mid Indic 3 Sg · προσέρχομαιmain verb (prohibition)→ prohibitive future (categorical cultic prohibition)προσέρχομαι: 'approach / draw near'; the blemished priest may not approach the veil (cf. vv. 17, 18, 21).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρὸςto / towardpreposition + accusative (direction of approach)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of approach).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριονaltarAccusativeaccusative object of πρός (the altar)→ object specificationθυσιαστήριον: 'altar'; renders מִזְבֵּחַ; the place of sacrifice, which the blemished priest may not approach to officiate — the climactic exclusion.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐγγιεῖhe shall draw nearFut Act Indic 3 Sg · ἐγγίζωmain verb (prohibition)→ prohibitive future (categorical cultic prohibition)ἐγγίζω: 'draw near / approach'; the altar-approach verb (cf. v. 21), here barred — the defective priest may not draw near to the altar.
ὅτιbecausecausal conjunction→ discourse linkage or contrastὅτι: 'because'; introduces the reason — the presence of the blemish.
μῶμονa blemishAccusativedirect object of ἔχει→ object specificationμῶμος: 'blemish / defect'; renders מוּם; here the accusative object of ἔχει ('he has a blemish'), the keyword recurring for the last time as the ground of exclusion.
ἔχειhe hasPres Act Indic 3 Sg · ἔχωverb of the causal clause→ stative present (the possessed defect)ἔχω: 'have / hold'; the present states the priest's abiding condition — he has a blemish, hence the exclusion.
καὶandcoordinate conjunction (introducing the purpose)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
βεβηλώσειhe shall profaneFut Act Indic 3 Sg · βεβηλόωmain verb (prohibition / purpose)→ prohibitive future (categorical prohibition)βεβηλόω: 'profane / desecrate'; the chapter's profanation-verb (cf. vv. 4, 6, 9, 12, 15); the blemished priest's approach to the altar would profane the sanctuary of his God — the ultimate stake of the whole law.
τὸtheAccusativearticle (substantival)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἅγιονsanctuary / holy placeAccusativesubstantival adjective (direct object of βεβηλώσει)→ object specificationἅγιος: substantivized neuter τὸ ἅγιον ('the holy place / sanctuary'); renders מִקְדָּשׁ; the consecrated precinct that the blemished priest must not profane by improper approach.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession ('sanctuary of his God')→ relational specificationθεός: genitive, 'of his God' — the sanctuary belongs to God.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτός: 'his God.'
ὅτιfor / becausecausal conjunction (introducing the refrain)→ discourse linkage or contrastὅτι: 'because'; introduces the closing sanctification-formula grounding the whole law in the LORD's holiness.
ἐγώINominativeemphatic subject of εἰμι (self-identification formula)→ participant referenceἐγώ: opens the expanded refrain ἐγώ εἰμι κύριος ὁ ἁγιάζων αὐτούς ('I am the LORD who sanctifies them').
εἰμιamPres Indic 1 Sg · εἰμίcopula (divine self-predication)→ stative present (timeless divine self-identification)εἰμί: the explicit copula ἐγώ εἰμι ('I am') in the self-identification formula (here fuller than the verbless ἐγὼ κύριος of vv. 8, 12, 15) — the solemn divine 'I am' grounding the law.
κύριοςLORDNominativepredicate nominative (divine self-naming)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the self-identification formula seals the priestly-holiness code as YHWH's own command.
ὁthe (one)Nominativearticle (with substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγιάζωνwho sanctifiesPres Act Ptc Nom Masc Sg · ἁγιάζωsubstantival participle in apposition to κύριος→ characterizing present participle (the LORD's continuous sanctifying action)ἁγιάζω: the refrain ὁ ἁγιάζων αὐτούς ('who sanctifies them', plural, of the priests; cf. v. 8) — the LORD's sanctifying work is the ground and goal of the entire chapter's holiness-legislation.
αὐτούςthemAccusativedirect object of ἁγιάζων (the priests)→ participant referenceαὐτός: 'them' — the priests, the objects of the LORD's sanctifying action, closing the legislation.
24
καὶ ἐλάλησεν Μωυσῆς πρὸς Ααρων καὶ τοὺς υἱοὺς αὐτοῦ καὶ πρὸς πάντας υἱοὺς Ισραηλ
And Moses spoke to Aaron and to his sons and to all the sons of Israel.
v. 24 is the narrator's closing summary: Moses faithfully relays the whole legislation to its intended recipients — Aaron, the priestly sons, and all Israel. The triple πρὸς … καὶ … καὶ πρός widens the audience from the priesthood to the entire nation, marking the priestly-holiness code as concerning all the covenant people, not the clergy alone.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative report of compliance)→ constative aorist (single completed speech-act)λαλέω: 'speak'; renders דִּבֶּר; the narrator records Moses' faithful transmission of the divine law, closing the chapter as a colophon of obedience.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: nominative; Moses, the obedient mediator who relays the law he received in vv. 1, 16–17.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑαρωνAaronaccusative object of πρός (indeclinable proper noun)→ participant identificationΑαρων: indeclinable; the high priest, the first and primary recipient of the law (cf. v. 17).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativeaccusative object (parallel to Ααρων: 'his sons')→ object specificationυἱός: 'son'; the priestly sons of Aaron, the ordinary priests addressed in vv. 1–9.
αὐτοῦhisGenitivegenitive of possession (modifying υἱοὺς)→ relational specificationαὐτός: 'his sons' — Aaron's sons, the priesthood.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
πάνταςallAccusativeattributive adjective (modifying υἱοὺς Ισραηλ)→ object specificationπᾶς: 'all'; broadens the audience to the whole nation — the priestly-holiness law concerns all Israel, not the priests alone.
υἱοὺςsonsAccusativeaccusative object of πρός ('the sons of Israel')→ object specificationυἱός: 'son'; the idiom υἱοὶ Ισραηλ ('sons of Israel') renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people.
Ισραηλof Israelgenitive of relationship (indeclinable: 'of Israel')→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; the covenant nation to whom, finally, the whole law is addressed.