1
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying:
The standard LXX speech-introduction καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων opens a fresh cultic instruction; the Hebraizing καί-parataxis and the redundant participle λέγων (rendering לֵאמֹר) mark the formulaic seam between legislative units in Leviticus.
Word-by-word analysis· 6 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ 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 (Piel); the aorist ἐλάλησεν introduces direct YHWH-speech; the formula καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων recurs throughout Leviticus at each new legislative unit (cf. 4:1; 5:14; 6:1).
κύριοςLORDNominativesubject→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the nominative subject of the speech-formula marks this as unmediated YHWH-speech.
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 (gen. Μωυσῆ, acc. Μωυσῆν); accusative here as the directional object of πρός.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωcircumstantial participle (introducing direct discourse)→ redundant participle of speaking (Hebraism)λέγω (pres. ptcp.): the participle λέγων renders the Hebrew infinitive לֵאמֹר ('saying'), a standard LXX calque marking the transition into direct quotation; pleonastic after ἐλάλησεν but idiomatic in legal-cultic prose.
2
ἔντειλαι τοῖς υἱοῖς Ισραηλ καὶ λαβέτωσάν μοι ἔλαιον ἐλάινον καθαρὸν κεκομμένον εἰς φῶς καῦσαι λύχνον διὰ παντός
Command the sons of Israel, and let them take for me pure beaten olive oil for the light, to keep a lamp burning continually.
The content of the oracle opens with the aorist imperative ἔντειλαι ('command'), Moses directed to relay the instruction. The triple specification of the oil — ἐλάινον ('of olives'), καθαρόν ('pure'), κεκομμένον ('beaten') — stresses cultic purity, while διὰ παντός ('continually') marks the perpetual character of the lamp (cf. Exod 27:20–21).
Word-by-word analysis· 17 words
ἔντειλαιcommandAor Mid Impv 2 Sg · ἐντέλλομαιmain verb (divine imperative to Moses)→ ingressive aorist imperative (commissioned charge)ἐντέλλομαι: 'command / give charge / enjoin'; renders צִוָּה (Piel); the deponent aorist imperative ἔντειλαι charges Moses to transmit the divine instruction to the people; the cognate noun ἐντολή ('commandment') belongs to the same root.
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object of ἔντειλαι (recipients of the command)→ sphere or referenceυἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX rendering of בְּנֵי יִשְׂרָאֵל, designating the covenant community as a whole.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here functioning as genitive ('of Israel') qualifying υἱοῖς.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβέτωσάνlet them takeAor Act Impv 3 Pl · λαμβάνωmain verb (third-person imperative: the people's action)→ ingressive aorist imperative (let them procure)λαμβάνω: 'take / receive / procure'; renders לָקַח; the third-person plural imperative directs the whole community to supply the oil; the dative μοι ('for me') marks the oil as YHWH's own cultic provision.
μοιfor meDativedative of advantage (the oil is brought for YHWH)→ participant reference or interestἐγώ (dat. μοι): the first-person dative marks the oil as offered to YHWH himself; the lamp burns 'before the LORD' (v. 3), so the provision is rendered directly to him.
ἔλαιονoilAccusativedirect object of λαβέτωσαν→ object specificationἔλαιον: 'olive oil'; renders שֶׁמֶן; the oil fuels the sanctuary lamp; the cluster of qualifiers that follows (ἐλάινον, καθαρόν, κεκομμένον) emphasises its cultic purity.
ἐλάινονof olivesAccusativeattributive adjective (material: 'olive')→ object specificationἐλάινος: 'of the olive tree / olive-'; an adjective specifying the oil's source; the seemingly redundant ἔλαιον ἐλάινον ('olive oil of olives') renders the Hebrew שֶׁמֶן זַיִת זָךְ, stressing the pure olive provenance.
καθαρὸνpureAccusativeattributive adjective (cultic purity)→ object specificationκαθαρός: 'pure / clean'; renders זָךְ / טָהוֹר; a key Leviticus term marking what is fit for the sanctuary; here applied to the lamp-oil, recurring in this chapter of the lampstand (v. 4) and the table (v. 6).
κεκομμένονbeatenPerf Pass Ptcp Acc Neut Sg · κόπτωattributive participle (modifying ἔλαιον: 'beaten oil')→ resultative perfect (settled state: oil that has been beaten)κόπτω (perf. pass. ptcp.): 'strike / beat / pound'; renders כָּתִית ('beaten / pounded'); the perfect passive participle denotes oil pressed by hand-beating rather than milling — the finest grade, reserved for the lamp; the resultative perfect marks its completed, abiding quality.
εἰςforpreposition + accusative (purpose: 'for the light')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for the light').
φῶςlightAccusativeaccusative object of εἰς (purpose: illumination)→ object specificationφῶς: 'light'; renders מָאוֹר ('luminary / source of light'); the oil's purpose is to give light in the sanctuary; the cognate verb φωτίζω and noun φωστήρ belong to the same field.
καῦσαιto kindle / keep burningAor Act Infin · καίωinfinitive of purpose (complementing εἰς φῶς)→ purpose infinitive (in order to burn)καίω: 'kindle / light / burn'; renders הֶעֱלָה נֵר ('cause a lamp to go up / burn'); the aorist infinitive expresses the purpose of the oil — to keep the lamp alight; the same verb governs the lamps in vv. 3–4 (καύσουσιν, καύσετε).
λύχνονlampAccusativedirect object of καῦσαι→ object specificationλύχνος: 'lamp'; renders נֵר; the individual oil-lamp set on the λυχνία ('lampstand', v. 4); its continual burning before the veil symbolises the abiding presence and worship of Israel before YHWH.
διὰthroughpreposition + genitive (in idiom διὰ παντός: 'continually')→ spatial or relational framingδιὰ: meaning 'through'; here it marks the relation signaled by preposition + genitive (in idiom διὰ παντός: 'continually').
παντόςall (time)Genitivegenitive in adverbial idiom (διὰ παντός: 'continually')→ relational specificationπᾶς (gen. παντός): the idiom διὰ παντός ('throughout all [time]') renders Hebrew תָּמִיד ('continually / perpetually'); it characterises the lamp as a perpetual ordinance, never to be extinguished during its nightly service.
3
ἔξωθεν τοῦ καταπετάσματος ἐν τῇ σκηνῇ τοῦ μαρτυρίου καύσουσιν αὐτὸν Ααρων καὶ οἱ υἱοὶ αὐτοῦ ἀπὸ ἑσπέρας ἕως πρωὶ ἐνώπιον κυρίου ἐνδελεχῶς νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν
Outside the veil in the tent of witness Aaron and his sons shall keep it burning from evening until morning before the LORD continually; it is a perpetual statute throughout your generations.
The verse locates the lamp ἔξωθεν τοῦ καταπετάσματος ('outside the veil') in the σκηνὴ τοῦ μαρτυρίου ('tent of witness'), names Aaron and his sons as the tending priests, and fixes the temporal span ἀπὸ ἑσπέρας ἕως πρωί ('from evening to morning'). The closing formula νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν seals the regulation as a perpetual statute.
Word-by-word analysis· 28 words
ἔξωθενoutsideimproper preposition + genitive (place: 'outside')→ spatial or relational framingἔξωθεν: 'from outside / outside'; renders מִחוּץ; governs the genitive τοῦ καταπετάσματος; locates the lamp in the Holy Place, on the outer (sanctuary) side of the veil that screens the Holy of Holies.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
καταπετάσματοςveilGenitivegenitive object of ἔξωθεν→ relational specificationκαταπέτασμα: 'veil / curtain'; renders פָּרֹכֶת; the inner curtain separating the Holy Place from the Holy of Holies (Exod 26:31–33); the same term names the temple veil torn at the crucifixion (Matt 27:51).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῇtentDativedative of place (locative: 'in the tent')→ sphere or referenceσκηνή: 'tent / tabernacle'; renders אֹהֶל / מִשְׁכָּן; the phrase σκηνὴ τοῦ μαρτυρίου ('tent of witness') is the standard LXX designation of the wilderness sanctuary (Exod 27:21).
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουwitnessGenitivegenitive of relationship (with σκηνῇ: 'tent of witness')→ relational specificationμαρτύριον: 'witness / testimony'; renders עֵדוּת / מוֹעֵד; the LXX 'tent of witness' (σκηνὴ τοῦ μαρτυρίου) renders both אֹהֶל מוֹעֵד ('tent of meeting') and reflects the עֵדוּת (the tablets of testimony) housed in the ark within.
καύσουσινshall keep burningFut Act Indic 3 Pl · καίωmain verb (legislative future: priestly duty)→ legislative/jussive future (standing obligation)καίω: 'kindle / keep burning / tend'; the future καύσουσιν has imperatival force ('they shall tend'), a common LXX use of the future for legal prescription rendering the Hebrew imperfect of ongoing obligation.
αὐτὸνitAccusativedirect object (referring to λύχνον of v. 2)→ participant referenceαὐτός: the pronoun resumes λύχνον ('lamp') from v. 2 as the object tended by the priests.
ΑαρωνAaronsubject (indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; the high priest, brother of Moses; here nominative subject (with 'his sons') of καύσουσιν.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (coordinate with Ααρων)→ participant prominenceυἱός: here the priestly 'sons of Aaron' (Nadab, Abihu, Eleazar, Ithamar), the priestly line charged with the daily lamp-service.
αὐτοῦhisGenitivegenitive of possession (Aaron's sons)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Aaron's sons).
ἀπὸfrompreposition + genitive (temporal starting point)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (temporal starting point).
ἑσπέραςeveningGenitivegenitive of time (starting point: 'from evening')→ relational specificationἑσπέρα: 'evening'; renders עֶרֶב; the lamp is tended through the night ἀπὸ ἑσπέρας ἕως πρωί ('from evening to morning'), the period of darkness when its light is needed in the sanctuary.
ἕωςuntilimproper preposition + genitive (temporal end-point)→ spatial or relational framingἕως: meaning 'until'; here it marks the relation signaled by improper preposition + genitive (temporal end-point).
πρωὶmorningadverb of time (end-point: 'until morning')→ clausal contributionπρωί: 'early / morning'; renders בֹּקֶר; an indeclinable temporal adverb here used substantivally after ἕως; the nightly span of the lamp's service from dusk to dawn.
ἐνώπιονbeforeimproper preposition + genitive (in the presence of)→ spatial or relational framingἐνώπιον: 'before / in the presence of'; renders לִפְנֵי; the lamp burns ἐνώπιον κυρίου ('before the LORD'), in the immediate presence of the divine, marking its act of perpetual cultic homage.
κυρίουthe LORDGenitivegenitive object of ἐνώπιον→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the genitive after ἐνώπιον marks the lamp's service as performed in YHWH's presence.
ἐνδελεχῶςcontinuallyadverb of manner (perpetuity of the service)→ clausal contributionἐνδελεχῶς: 'continually / perpetually / without interruption'; renders תָּמִיד; a favourite LXX adverb for unbroken cultic service (cf. the ἐνδελεχισμός, the 'continual' offering); reinforces διὰ παντός of v. 2.
νόμιμονstatuteAccusativeaccusative in apposition (formulaic: 'a perpetual statute')→ object specificationνόμιμον: 'statute / ordinance / lawful custom'; renders חֻקָּה; the phrase νόμιμον αἰώνιον ('perpetual statute') is a recurring Leviticus formula sealing a regulation as binding in perpetuity (cf. 3:17; 16:34).
αἰώνιονperpetualAccusativeattributive adjective (modifying νόμιμον)→ object specificationαἰώνιος: 'everlasting / perpetual'; renders עוֹלָם; marks the statute as enduring 'throughout your generations,' i.e. for the whole life of the covenant community.
εἰςfor / throughoutpreposition + accusative (extent: 'throughout the generations')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (extent: 'throughout the generations').
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeaccusative object of εἰς (extent of time)→ object specificationγενεά: 'generation'; renders דּוֹר; the idiom εἰς τὰς γενεὰς ὑμῶν ('throughout your generations') renders לְדֹרֹתֵיכֶם, projecting the statute over all future generations of Israel.
ὑμῶνyourGenitivegenitive of possession (2nd person plural)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (2nd person plural).
4
ἐπὶ τῆς λυχνίας τῆς καθαρᾶς καύσετε τοὺς λύχνους ἔναντι κυρίου ἕως τὸ πρωί
On the pure lampstand you shall keep the lamps burning before the LORD until the morning.
The verse restates the regulation with a shift to second-person plural (καύσετε) and to the plural λύχνους ('lamps'), locating them ἐπὶ τῆς λυχνίας τῆς καθαρᾶς ('on the pure lampstand'). The repeated qualifier καθαρός ('pure'), applied here to the lampstand as it was to the oil (v. 2) and later to the table (v. 6), threads cultic purity through the whole sanctuary-furniture section.
Word-by-word analysis· 13 words
ἐπὶonpreposition + genitive (position: 'upon')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (position: 'upon').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
λυχνίαςlampstandGenitivegenitive object of ἐπί (position of the lamps)→ relational specificationλυχνία: 'lampstand / menorah'; renders מְנוֹרָה; the seven-branched golden lampstand of the sanctuary (Exod 25:31–40); the cognate of λύχνος ('lamp'), on which the lamps are mounted.
τῆςtheGenitivearticle (attributive position)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαρᾶςpureGenitiveattributive adjective (modifying λυχνίας)→ relational specificationκαθαρός: 'pure'; here 'the pure lampstand' (τῆς λυχνίας τῆς καθαρᾶς) renders הַמְּנֹרָה הַטְּהֹרָה, the lampstand of pure gold; the recurring καθαρός links oil, lampstand, and table as a graded purity-vocabulary.
καύσετεyou shall keep burningFut Act Indic 2 Pl · καίωmain verb (legislative future, 2nd person plural)→ legislative future (standing obligation addressed to Israel)καίω: 'kindle / tend / keep burning'; the second-person future καύσετε with imperatival force; the shift from third person (καύσουσιν, v. 3) to second person addresses the community directly as responsible for the perpetual lamp.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λύχνουςlampsAccusativedirect object of καύσετε→ object specificationλύχνος (pl. λύχνους): 'lamps'; the plural denotes the several lamps mounted on the lampstand's branches; their collective burning before the LORD constitutes the sanctuary's perpetual light.
ἔναντιbeforeimproper preposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; a near-synonym of ἐνώπιον (v. 3); the lamps burn ἔναντι κυρίου, in the immediate presence of YHWH.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of the Tetragrammaton יהוה.
ἕωςuntilimproper preposition (temporal end-point)→ spatial or relational framingἕως: meaning 'until'; here it marks the relation signaled by improper preposition (temporal end-point).
τὸtheAccusativearticle (with substantivized adverb πρωί)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωίmorningAccusativesubstantivized adverb as object of ἕως ('until the morning')→ object specificationπρωί: 'morning'; here articular (τὸ πρωί), treated substantivally as the temporal terminus of the nightly lamp-service, echoing ἕως πρωί of v. 3.
5
καὶ λήμψεσθε σεμίδαλιν καὶ ποιήσετε αὐτὴν δώδεκα ἄρτους δύο δεκάτων ἔσται ὁ ἄρτος ὁ εἷς
And you shall take fine flour and make it into twelve loaves; each single loaf shall be of two tenths.
The legislation pivots from lamp to table. The future-imperatives λήμψεσθε … ποιήσετε direct the making of δώδεκα ἄρτους ('twelve loaves'), the number matching the twelve tribes of Israel. The measure δύο δεκάτων ('two tenths' of an ephah) per loaf fixes the prescribed quantity.
Word-by-word analysis· 15 words
καὶandnarrative conjunction (transition to bread-law)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λήμψεσθεyou shall takeFut Mid Indic 2 Pl · λαμβάνωmain verb (legislative future, 2nd person plural)→ legislative future (standing obligation)λαμβάνω (fut. mid.): 'take / procure'; the deponent future λήμψεσθε with imperatival force directs the community to obtain the flour; the same root governs the oil at v. 2 (λαβέτωσαν).
σεμίδαλινfine flourAccusativedirect object of λήμψεσθε→ object specificationσεμίδαλις: 'fine wheat flour / semolina'; renders סֹלֶת; the finest milled flour, used for the most honoured offerings; here the raw material of the showbread.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσετεyou shall makeFut Act Indic 2 Pl · ποιέωmain verb (legislative future)→ legislative future (standing obligation)ποιέω: 'make / do / fashion'; renders עָשָׂה; here the fashioning of the flour into loaves; the double object construction ποιήσετε αὐτὴν … ἄρτους ('make it into loaves') is a Hebraizing factitive.
αὐτὴνitAccusativedirect object (resuming σεμίδαλιν)→ participant referenceαὐτός: the feminine αὐτήν resumes σεμίδαλιν ('fine flour') as the material made into loaves.
δώδεκαtwelveindeclinable numeral (modifying ἄρτους)→ clausal contributionδώδεκα: 'twelve'; indeclinable numeral; the twelve loaves correspond to the twelve tribes of Israel, so that the bread before the LORD represents the whole covenant people perpetually present in the sanctuary.
ἄρτουςloavesAccusativepredicate accusative (result of ποιήσετε: 'into loaves')→ object specificationἄρτος: 'bread / loaf'; renders חַלָּה / לֶחֶם; these are the loaves later called ἄρτοι τοῦ προσώπου ('bread of the Presence') or ἄρτοι ἐνώπιοι, set continually before YHWH (cf. Exod 25:30).
δύοtwoindeclinable numeral (with δεκάτων: 'two tenths')→ measure or countδύο: 'two'; indeclinable here; the measure δύο δεκάτων ('two-tenths' of an ephah) renders שְׁנֵי עֶשְׂרֹנִים, the prescribed quantity of flour for each loaf.
δεκάτωνtenthsGenitivepartitive genitive (measure: 'of two tenths')→ relational specificationδέκατον: 'a tenth (of an ephah)'; renders עִשָּׂרוֹן; a dry measure (the 'omer'); two-tenths per loaf marks a generous, honoured portion for the bread set before the LORD.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (predicating the measure of each loaf)→ legislative future (prescriptive)εἰμί (fut. ἔσται): 'be'; the copula prescribes the standard size of each loaf; the future has the force of a fixed legal specification.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρτοςloafNominativesubject of ἔσται→ participant prominenceἄρτος: 'loaf'; here singular, distributive ('each one loaf'), specifying the measure per individual loaf.
ὁtheNominativearticle (with εἷς: 'the single one')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἷςone / singleNominativeattributive numeral (distributive: 'each single loaf')→ measure or countεἷς, μία, ἕν: 'one'; the construction ὁ ἄρτος ὁ εἷς ('the one loaf / each single loaf') is distributive, specifying the measure for every individual loaf among the twelve.
6
καὶ ἐπιθήσετε αὐτοὺς δύο θέματα ἓξ ἄρτους τὸ ἓν θέμα ἐπὶ τὴν τράπεζαν τὴν καθαρὰν ἔναντι κυρίου
And you shall set them in two rows, six loaves to each row, on the pure table before the LORD.
The loaves are arranged δύο θέματα ('two piles / rows'), ἓξ ἄρτους per row, on τὴν τράπεζαν τὴν καθαρὰν ('the pure table') before the LORD. The qualifier καθαρός again marks the sacred furniture; the table is the golden table of Exod 25:23–30 on which the bread of the Presence stands perpetually.
Word-by-word analysis· 17 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιθήσετεyou shall setFut Act Indic 2 Pl · ἐπιτίθημιmain verb (legislative future)→ legislative future (standing obligation)ἐπιτίθημι: 'place upon / set on'; renders שָׂם / נָתַן (with עַל); the future ἐπιθήσετε with imperatival force directs the placing of the loaves on the table; the same verb recurs at v. 7 (the frankincense) and vv. 14–16 (laying hands).
αὐτοὺςthemAccusativedirect object (the loaves)→ participant referenceαὐτός: the masculine plural αὐτούς resumes ἄρτους ('loaves') from v. 5.
δύοtwoindeclinable numeral (with θέματα)→ measure or countδύο: 'two'; the two θέματα ('rows / piles') correspond to the two rows of six loaves on the table (cf. MT שְׁתַּיִם מַעֲרָכוֹת).
θέματαrows / pilesAccusativeaccusative of arrangement (predicate: 'in two rows')→ object specificationθέμα: 'that which is set / a pile / row'; from τίθημι; renders מַעֲרֶכֶת ('row / arrangement'); the loaves are stacked or ranked in two θέματα; the term recurs in v. 7 for the row on which frankincense is laid.
ἓξsixindeclinable numeral (modifying ἄρτους)→ clausal contributionἕξ: 'six'; indeclinable; six loaves to each of the two rows yields the full twelve of v. 5.
ἄρτουςloavesAccusativeaccusative in apposition (specifying the count per row)→ object specificationἄρτος: 'loaf'; the distributive 'six loaves to the one row' specifies the arrangement.
τὸtheAccusativearticle (with ἓν θέμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἓνoneAccusativeattributive numeral (distributive: 'each one row')→ measure or countεἷς, μία, ἕν: 'one'; the neuter ἕν agrees with θέμα; the distributive τὸ ἓν θέμα ('each single row') specifies six loaves per row.
θέμαrowAccusativeaccusative (distributive: 'to each row')→ object specificationθέμα: 'row / pile'; see on θέματα above; here the singular distributive.
ἐπὶonpreposition + accusative (placement: 'upon the table')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (placement: 'upon the table').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
τράπεζανtableAccusativeaccusative object of ἐπί (placement)→ object specificationτράπεζα: 'table'; renders שֻׁלְחָן; the golden table of the Presence (Exod 25:23–30) on which the showbread stands continually before YHWH.
τὴνtheAccusativearticle (attributive position)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαρὰνpureAccusativeattributive adjective (modifying τράπεζαν)→ object specificationκαθαρός: 'pure'; 'the pure table' (τὴν τράπεζαν τὴν καθαρὰν) renders הַשֻּׁלְחָן הַטָּהֹר, the table of pure gold; the third member of the chapter's purity-chain (oil, lampstand, table).
ἔναντιbeforeimproper preposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; the loaves are set ἔναντι κυρίου, perpetually before YHWH.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of the Tetragrammaton יהוה.
7
καὶ ἐπιθήσετε ἐπὶ τὸ θέμα λίβανον καθαρὸν καὶ ἅλα καὶ ἔσονται εἰς ἄρτους εἰς ἀνάμνησιν προκείμενα τῷ κυρίῳ
And you shall put on each row pure frankincense and salt, and they shall be for the loaves as a memorial-offering, set out before the LORD.
Pure frankincense (λίβανον καθαρόν) and salt are placed on each row; they serve εἰς ἀνάμνησιν ('for a memorial / remembrance'), the token-portion offered to YHWH while the bread itself is eaten by the priests. The participle προκείμενα ('set out / displayed') captures the perpetual presentation of the bread before the LORD.
Word-by-word analysis· 18 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιθήσετεyou shall putFut Act Indic 2 Pl · ἐπιτίθημιmain verb (legislative future)→ legislative future (standing obligation)ἐπιτίθημι: 'place upon'; the same verb as v. 6, now governing the frankincense and salt laid on the rows.
ἐπὶonpreposition + accusative (placement)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (placement).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θέμαrowAccusativeaccusative object of ἐπί (the row of loaves)→ object specificationθέμα: 'row / pile'; see on v. 6; the frankincense is set on each θέμα as its token-offering.
λίβανονfrankincenseAccusativedirect object of ἐπιθήσετε→ object specificationλίβανος: 'frankincense'; renders לְבֹנָה; aromatic resin burned as the memorial-token of the bread (cf. MT, where the frankincense is burned as an אַזְכָּרָה); marks the loaves' dedication to YHWH.
καθαρὸνpureAccusativeattributive adjective (modifying λίβανον)→ object specificationκαθαρός: 'pure'; 'pure frankincense' (λίβανον καθαρόν) renders לְבֹנָה זַכָּה, the unadulterated resin fit for sacred use.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἅλαsaltAccusativedirect object (coordinate with λίβανον)→ object specificationἅλς (acc. ἅλα): 'salt'; renders מֶלַח; the LXX adds salt (cf. the 'salt of the covenant', Lev 2:13); salt accompanies the bread as a covenant-token, fitting the διαθήκη αἰώνιος of v. 8.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσονταιthey shall beFut Mid Indic 3 Pl · εἰμίcopula (predicating the function of the loaves)→ legislative future (prescriptive)εἰμί (fut. ἔσονται): 'be'; the loaves, with their frankincense and salt, are designated εἰς ἀνάμνησιν ('for a memorial').
εἰςforpreposition + accusative (purpose/destination)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose/destination).
ἄρτουςloavesAccusativeaccusative object of εἰς (the loaves as the offered bread)→ object specificationἄρτος: 'loaf'; εἰς ἄρτους here marks the loaves' destined function as the consecrated bread of the Presence.
εἰςforpreposition + accusative (purpose: 'for a memorial')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for a memorial').
ἀνάμνησινmemorial / remembranceAccusativeaccusative object of εἰς (purpose)→ object specificationἀνάμνησις: 'remembrance / memorial'; renders אַזְכָּרָה ('memorial-portion'); the frankincense-token 'reminds' YHWH of his people, the twelve loaves representing the twelve tribes; the word recurs in the NT institution of the Lord's Supper (Luke 22:19; 1 Cor 11:24–25).
προκείμεναset out / displayedPres Mid Ptcp Nom Neut Pl · πρόκειμαιcircumstantial participle (modifying the loaves: 'lying set out')→ durative present participle (continual display)πρόκειμαι: 'lie before / be set out / be displayed'; the present participle denotes the loaves' continual public presentation before YHWH; this verb underlies the Hebrew designation לֶחֶם הַפָּנִים ('bread of the face/Presence') — the bread perpetually 'set forth' before God.
τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative of reference/recipient (set out 'before / for the LORD')→ sphere or referenceκύριος: rendering of the Tetragrammaton יהוה; the dative marks YHWH as the one before whom the bread is displayed and to whom the memorial is offered.
8
τῇ ἡμέρᾳ τῶν σαββάτων προθήσεται ἔναντι κυρίου διὰ παντὸς ἐνώπιον τῶν υἱῶν Ισραηλ διαθήκην αἰώνιον
On the day of the sabbaths it shall be set out before the LORD continually, on behalf of the sons of Israel, as an everlasting covenant.
The bread is renewed τῇ ἡμέρᾳ τῶν σαββάτων ('on the sabbath day') and set out διὰ παντός ('continually'), so that the weekly renewal sustains a perpetual presentation. The closing apposition διαθήκην αἰώνιον ('everlasting covenant') interprets the rite covenantally: the twelve loaves enact Israel's standing covenant-relation before YHWH.
Word-by-word analysis· 15 words
τῇon theDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (when: 'on the day')→ sphere or referenceἡμέρα: 'day'; renders יוֹם; the dative of time fixes the weekly renewal of the bread on the sabbath.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σαββάτωνsabbathsGenitivegenitive of relationship (with ἡμέρᾳ: 'sabbath day')→ relational specificationσάββατον: 'sabbath'; transliterates Hebrew שַׁבָּת; the plural form σάββατα is often used for the single sabbath day in the LXX (a frozen Aramaic-influenced plural); ἡ ἡμέρα τῶν σαββάτων = 'the sabbath day' on which the bread is replaced.
προθήσεταιit shall be set outFut Mid Indic 3 Sg · προτίθημιmain verb (legislative future, middle/passive sense)→ legislative future (standing obligation)προτίθημι: 'set out / set before / display publicly'; cognate with προκείμενα (v. 7); the future προθήσεται ('shall be set forth') prescribes the perpetual public presentation of the bread; the same root underlies the technical name ἄρτοι τῆς προθέσεως ('bread of the setting-forth') in the NT (Matt 12:4).
ἔναντιbeforeimproper preposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; the bread is set out ἔναντι κυρίου.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: rendering of the Tetragrammaton יהוה.
διὰthroughpreposition + genitive (in idiom διὰ παντός: 'continually')→ spatial or relational framingδιὰ: meaning 'through'; here it marks the relation signaled by preposition + genitive (in idiom διὰ παντός: 'continually').
παντὸςall (time)Genitivegenitive in adverbial idiom (διὰ παντός: 'continually')→ relational specificationπᾶς (gen. παντός): the idiom διὰ παντός ('continually') renders תָּמִיד; the weekly renewal of the bread maintains its unbroken presentation before YHWH, paralleling the perpetual lamp (v. 2).
ἐνώπιονon behalf of / beforeimproper preposition + genitive (representation: 'before/for the sons of Israel')→ spatial or relational framingἐνώπιον: 'before / in the presence of'; here in the sense 'on behalf of' the sons of Israel — the bread is offered representatively for the twelve tribes, whom the twelve loaves embody.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive object of ἐνώπιον→ relational specificationυἱός: 'son'; οἱ υἱοὶ Ισραηλ = the covenant people, on whose behalf the bread stands before YHWH.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; here genitive ('of Israel') with υἱῶν.
διαθήκηνcovenantAccusativeaccusative in apposition (interpreting the rite: 'as an everlasting covenant')→ object specificationδιαθήκη: 'covenant / disposition'; renders בְּרִית; the LXX's standard term for the covenant; the bread-rite is itself called a διαθήκη αἰώνιος, an abiding covenant-sign; combined with the salt of v. 7 it evokes the 'covenant of salt' (Lev 2:13; Num 18:19).
αἰώνιονeverlastingAccusativeattributive adjective (modifying διαθήκην)→ object specificationαἰώνιος: 'everlasting / perpetual'; renders עוֹלָם; marks the bread-covenant as enduring perpetually, echoing the νόμιμον αἰώνιον of vv. 3, 9.
9
καὶ ἔσται Ααρων καὶ τοῖς υἱοῖς αὐτοῦ καὶ φάγονται αὐτὰ ἐν τόπῳ ἁγίῳ ἔστιν γὰρ ἅγια τῶν ἁγίων τοῦτο αὐτῷ ἀπὸ τῶν θυσιαζομένων τῷ κυρίῳ νόμιμον αἰώνιον
And it shall belong to Aaron and his sons, and they shall eat them in a holy place; for it is most holy to him from the offerings made to the LORD, a perpetual statute.
The bread, once renewed, becomes the priests' portion: it belongs to Aaron and his sons, eaten ἐν τόπῳ ἁγίῳ ('in a holy place'). The explanatory γάρ-clause grounds this: it is ἅγια τῶν ἁγίων ('most holy'), drawn from the LORD's offerings. The same perpetuity-formula νόμιμον αἰώνιον that sealed the lamp-law (v. 3) closes the bread-law.
Word-by-word analysis· 27 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall belongFut Mid Indic 3 Sg · εἰμίcopula of possession (with dative: 'shall be to/belong to')→ legislative future (prescriptive entitlement)εἰμί (fut. ἔσται): 'be'; with the dative (Ααρων … τοῖς υἱοῖς) it expresses possession ('shall belong to'); the bread becomes the priestly perquisite once removed from the table.
Ααρωνto Aarondative of possession (indeclinable proper noun)→ participant identificationΑαρων: transliteration of אַהֲרֹן; indeclinable; here functioning as dative ('to Aaron') of possession with ἔσται.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative of possession (coordinate with Ααρων)→ sphere or referenceυἱός: the priestly 'sons of Aaron'; the bread is shared among the whole priestly line.
αὐτοῦhisGenitivegenitive of possession (Aaron's sons)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Aaron's sons).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγονταιthey shall eatFut Mid Indic 3 Pl · ἐσθίωmain verb (legislative future: priestly consumption)→ legislative future (standing entitlement)ἐσθίω (fut. mid. φάγονται, suppletive from φαγεῖν): 'eat'; renders אָכַל; the priests consume the bread as their holy portion; the eating must occur ἐν τόπῳ ἁγίῳ ('in a holy place'), since the bread is 'most holy.'
αὐτὰthemAccusativedirect object (the loaves)→ participant referenceαὐτός: the neuter plural αὐτά resumes the loaves (construed by sense as neuter τὰ ἄρτα / the bread-items) as the object eaten.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τόπῳplaceDativedative of place (locative: 'in a holy place')→ sphere or referenceτόπος: 'place'; renders מָקוֹם; ἐν τόπῳ ἁγίῳ ('in a holy place') restricts consumption to the sanctuary precinct, as required for most-holy offerings (cf. Lev 6:16, 26).
ἁγίῳholyDativeattributive adjective (modifying τόπῳ)→ sphere or referenceἅγιος: 'holy / set apart'; renders קָדוֹשׁ; the place of eating must itself be holy, matching the bread's sanctity.
ἔστινit isPres Act Indic 3 Sg · εἰμίcopula in explanatory γάρ-clause→ gnomic present (timeless statement of status)εἰμί (pres. ἔστιν): 'is'; the accented existential/copular form in the γάρ-clause grounds the preceding requirement: the bread is most holy and therefore must be eaten in a holy place.
γὰρforcausal/explanatory particle (post-positive)→ discourse linkage or contrastγάρ: 'for'; introduces the ground for restricting the bread's consumption to a holy place — namely its most-holy status.
ἅγιαholyNominativepredicate (in superlative idiom ἅγια τῶν ἁγίων)→ participant prominenceἅγιος: 'holy'; the idiom ἅγια τῶν ἁγίων ('holy of holies') renders the Hebrew superlative קֹדֶשׁ קָדָשִׁים ('most holy'); applied here to the bread, it ranks it among the most sacred offerings, restricted to priestly consumption in the sanctuary.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁγίωνholy thingsGenitivepartitive/superlative genitive (with ἅγια: 'most holy')→ relational specificationἅγιος: the genitive plural in the Hebraizing superlative ἅγια τῶν ἁγίων ('holy of holies / most holy'); the same construction names the inner sanctuary (τὰ ἅγια τῶν ἁγίων).
τοῦτοthisNominativedemonstrative pronoun (subject of ἔστιν: 'this [bread]')→ participant referenceοὗτος: 'this'; the neuter τοῦτο refers to the bread as a single sacred portion; subject of the explanatory clause.
αὐτῷto himDativedative of advantage/possession (Aaron's portion)→ participant reference or interestαὐτός (dat. αὐτῷ): 'to him'; the bread is most holy 'for him' — Aaron (with his sons) as the priestly recipient.
ἀπὸfrompreposition + genitive (source: 'from the offerings')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the offerings').
τῶνtheGenitivearticle (with participle)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαζομένωνthings offeredPres Pass Ptcp Gen Neut Pl · θυσιάζωsubstantival participle (genitive of source: 'the offerings')→ durative present participle (the regular sacrificial offerings)θυσιάζω (pres. pass. ptcp.): 'sacrifice / offer'; renders זָבַח; the articular participle τῶν θυσιαζομένων ('the things offered / the sacrifices') marks the bread as drawn from YHWH's regular fire-offerings — hence the priests' portion by sacral right.
τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative of recipient (the offerings made 'to the LORD')→ sphere or referenceκύριος: rendering of the Tetragrammaton יהוה; the dative marks YHWH as recipient of the sacrifices from which the bread comes.
νόμιμονstatuteAccusativeaccusative in apposition (formulaic closing: 'a perpetual statute')→ object specificationνόμιμον: 'statute / ordinance'; renders חֹק / חֻקָּה; the closing formula νόμιμον αἰώνιον seals the bread-regulation, matching the lamp-law's seal at v. 3.
αἰώνιονperpetualAccusativeattributive adjective (modifying νόμιμον)→ object specificationαἰώνιος: 'everlasting / perpetual'; renders עוֹלָם; closes the cultic section (vv. 1–9) with the same perpetuity-formula that opened it.
10
καὶ ἐξῆλθεν υἱὸς γυναικὸς Ισραηλίτιδος καὶ οὗτος ἦν υἱὸς Αἰγυπτίου ἐν τοῖς υἱοῖς Ισραηλ καὶ ἐμαχέσαντο ἐν τῇ παρεμβολῇ ὁ ἐκ τῆς Ισραηλίτιδος καὶ ὁ ἄνθρωπος ὁ Ισραηλίτης
And a son of an Israelite woman went out — and this man was the son of an Egyptian — among the sons of Israel; and the one born of the Israelite woman and the Israelite man fought in the camp.
The legislative voice gives way to narrative (the aorist ἐξῆλθεν). The man's hybrid parentage — Israelite mother, Egyptian father — is foregrounded, raising the question of his legal status that the case will resolve (the law applies to sojourner and native alike, v. 16, 22). The brawl in the camp (ἐμαχέσαντο ἐν τῇ παρεμβολῇ) is the occasion of the blasphemy.
Word-by-word analysis· 28 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (narrative aorist)→ constative aorist (single narrative event)ἐξέρχομαι: 'go out / come forth'; renders יָצָא; the aorist opens the narrative; the man 'went out' among the Israelites, the verb perhaps implying he came forward into the public space of the camp where the quarrel erupted.
υἱὸςsonNominativesubject (of ἐξῆλθεν)→ participant prominenceυἱός: 'son'; the unnamed protagonist, defined by parentage (son of an Israelite woman) — his mixed lineage is the narrative crux.
γυναικὸςof a womanGenitivegenitive of relationship (with υἱός: 'son of a woman')→ relational specificationγυνή (gen. γυναικός): 'woman'; renders אִשָּׁה; his mother is an Israelite, making him part of the covenant community through the maternal line.
ΙσραηλίτιδοςIsraelite (feminine)Genitiveattributive adjective (modifying γυναικὸς: 'Israelite woman')→ relational specificationΙσραηλῖτις: 'Israelite woman' (feminine gentilic of Ισραηλίτης); the mother's Israelite identity is stressed, contrasting with the father's Egyptian identity in the next clause.
καὶandcoordinate conjunction (introducing parenthetical)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοςthis oneNominativedemonstrative pronoun (subject of parenthetical ἦν)→ participant referenceοὗτος: 'this (man)'; the demonstrative singles out the protagonist for the parenthetical note on his paternity.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (parenthetical background information)→ descriptive imperfect (background state)εἰμί (impf. ἦν): 'was'; the imperfect supplies background information — the man's father was an Egyptian — explaining his ambiguous legal standing.
υἱὸςsonNominativepredicate nominative (with ἦν)→ participant prominenceυἱός: 'son'; here predicate, identifying him as the son of an Egyptian father.
Αἰγυπτίουof an EgyptianGenitivegenitive of relationship (with υἱός: 'son of an Egyptian')→ relational specificationΑἰγύπτιος: 'Egyptian'; gentilic used substantively; the father's Egyptian identity recalls the recent bondage and the 'mixed multitude' (Exod 12:38) that came up out of Egypt; it frames the question whether such a man is bound by Israel's law (answered yes, v. 16).
ἐνamongpreposition + dative (locative: 'among')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among').
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative object of ἐν (location: 'among the sons of Israel')→ sphere or referenceυἱός: 'son'; ἐν τοῖς υἱοῖς Ισραηλ ('among the sons of Israel') locates the man within the covenant community despite his half-Egyptian descent.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; genitive with υἱοῖς.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐμαχέσαντοthey foughtAor Mid Indic 3 Pl · μάχομαιmain verb (narrative aorist: the quarrel)→ constative aorist (single fight)μάχομαι: 'fight / quarrel / brawl'; renders נָצָה (Niphal); the deponent aorist; the brawl in the camp between the half-Egyptian and an Israelite is the occasion that provokes the blasphemy of v. 11.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativedative of place (locative: 'in the camp')→ sphere or referenceπαρεμβολή: 'camp / encampment'; renders מַחֲנֶה; the Israelite wilderness camp; the blasphemy occurs within it, but the punishment is enacted ἔξω τῆς παρεμβολῆς ('outside the camp', vv. 14, 23), expelling the impurity from the holy community.
ὁthe oneNominativearticle substantivizing the prepositional phrase (subject)→ noun-phrase markingὁ (articular): 'the one (born) of the Israelite woman'; the article substantivizes ἐκ τῆς Ισραηλίτιδος, naming the first combatant.
ἐκof / frompreposition + genitive (origin: 'born of')→ spatial or relational framingἐκ: meaning 'of'; here it marks the relation signaled by preposition + genitive (origin: 'born of').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλίτιδοςIsraelite womanGenitivegenitive object of ἐκ (origin: the half-Egyptian's mother)→ relational specificationΙσραηλῖτις: 'Israelite woman'; the substantivized ὁ ἐκ τῆς Ισραηλίτιδος ('the son of the Israelite woman') is the blasphemer, identified by his maternal lineage.
καὶandcoordinate conjunction (joining the two combatants)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativesubject (the second combatant)→ participant prominenceἄνθρωπος: 'man'; the full-Israelite combatant, contrasted with the half-Egyptian; the brawl between them sets the stage for the offense.
ὁtheNominativearticle (attributive position)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλίτηςIsraeliteNominativeattributive adjective (modifying ἄνθρωπος: 'the Israelite man')→ participant prominenceΙσραηλίτης: 'Israelite (man)'; the masculine gentilic; ὁ ἄνθρωπος ὁ Ισραηλίτης ('the Israelite man') is the full-blooded Israelite with whom the half-Egyptian quarrels.
11
καὶ ἐπονομάσας ὁ υἱὸς τῆς γυναικὸς τῆς Ισραηλίτιδος τὸ ὄνομα κατηράσατο καὶ ἤγαγον αὐτὸν πρὸς Μωυσῆν καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Σαλωμιθ θυγάτηρ Δαβρι ἐκ τῆς φυλῆς Δαν
And the son of the Israelite woman, having named the Name, cursed; and they brought him to Moses. And the name of his mother was Salomith, daughter of Dabri, of the tribe of Dan.
The central offense: the participle ἐπονομάσας ('having named') + κατηράσατο ('he cursed') describes naming the divine Name and uttering a curse. The man is brought to Moses for adjudication. The verse closes with the mother's genealogy (Salomith, daughter of Dabri, of Dan) — a Hebraic naming-note that locates the offender precisely within Israel's tribal structure, underlining that the law binds even the half-Egyptian.
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπονομάσαςhaving namedAor Act Ptcp Nom Masc Sg · ἐπονομάζωcircumstantial participle (antecedent action to κατηράσατο)→ antecedent aorist participle (the act of naming preceding/accompanying the curse)ἐπονομάζω: 'name / pronounce a name upon / utter'; the compound ἐπ- + ὀνομάζω; renders נָקַב ('pierce / specify / pronounce') in the sense of articulating the divine Name; the participle ἐπονομάσας marks the decisive act: he pronounced the Name (the Tetragrammaton) that Israel held unutterable, and then cursed.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸςsonNominativesubject (of κατηράσατο)→ participant prominenceυἱός: 'son'; the blasphemer, again defined by his maternal Israelite lineage.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwomanGenitivegenitive of relationship (with υἱός)→ relational specificationγυνή: 'woman'; his Israelite mother, named at the verse's end as Salomith.
τῆςtheGenitivearticle (attributive position)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλίτιδοςIsraeliteGenitiveattributive adjective (modifying γυναικὸς)→ relational specificationΙσραηλῖτις: 'Israelite woman'; see v. 10.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαNameAccusativedirect object of ἐπονομάσας (the divine Name)→ object specificationὄνομα: 'name'; renders שֵׁם; here τὸ ὄνομα (absolute, 'the Name') is the sacred Tetragrammaton, which later Judaism held ineffable; to 'name the Name' in the context of cursing is the heart of the blasphemy (cf. v. 16, τὸ ὄνομα κυρίου).
κατηράσατοhe cursedAor Mid Indic 3 Sg · καταράομαιmain verb (the offense)→ constative aorist (the punishable act)καταράομαι: 'curse / invoke a curse'; renders קָלַל / קָבַב; the deponent aorist; the offense pairs naming the Name with cursing — whether cursing God himself or cursing his opponent by the Name; the same root recurs in the substantival ὁ καταρασάμενος ('the one who cursed', vv. 14, 23) and the verb καταράσηται (v. 15).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤγαγονthey broughtAor Act Indic 3 Pl · ἄγωmain verb (narrative aorist: judicial action)→ constative aorist (single act of bringing)ἄγω: 'lead / bring'; renders הֵבִיא / בּוֹא (Hiphil); the impersonal third-plural ('they brought') refers to the bystanders/community; the man is brought to Moses for adjudication, since the case has no established precedent (v. 12).
αὐτὸνhimAccusativedirect object of ἤγαγον→ participant referenceαὐτός: the blasphemer, led to Moses.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
ΜωυσῆνMosesAccusativeaccusative object of πρός (the adjudicator)→ object specificationΜωυσῆς: the mediator who refers the case to YHWH (v. 12); the man is brought 'to Moses' for a divine ruling.
καὶandcoordinate conjunction (introducing genealogical note)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject (of implied copula: 'the name of his mother [was] Salomith')→ participant prominenceὄνομα: 'name'; here in the ordinary sense (the mother's personal name), pointedly contrasting with τὸ ὄνομα ('the Name', the Tetragrammaton) earlier in the verse.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
μητρὸςmotherGenitivegenitive of possession (with ὄνομα: 'his mother's name')→ relational specificationμήτηρ (gen. μητρός): 'mother'; renders אֵם; the genealogical note identifies the offender's Israelite mother by name and tribe.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΣαλωμιθSalomithpredicate (indeclinable proper name: 'was Salomith')→ participant identificationΣαλωμιθ: transliteration of Hebrew שְׁלֹמִית (Shelomith); indeclinable; the offender's mother, here named to locate him precisely within the tribe of Dan.
θυγάτηρdaughterNominativenominative in apposition (to Σαλωμιθ)→ participant prominenceθυγάτηρ: 'daughter'; renders בַּת; in apposition, naming her father (Dabri) in the patronymic style of Hebrew genealogy.
ΔαβριDabrigenitive of relationship (indeclinable proper name: 'of Dabri')→ participant identificationΔαβρι: transliteration of Hebrew דִּבְרִי (Dibri); indeclinable; the offender's maternal grandfather, of the tribe of Dan.
ἐκfrom / ofpreposition + genitive (tribal origin)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (tribal origin).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλῆςtribeGenitivegenitive object of ἐκ (tribal affiliation)→ relational specificationφυλή: 'tribe'; renders מַטֶּה / שֵׁבֶט; the mother's tribe of Dan situates the offender within Israel's tribal genealogy, despite his Egyptian father.
ΔανDangenitive of relationship (indeclinable proper noun: 'of Dan')→ participant identificationΔαν: transliteration of Hebrew דָּן; indeclinable; the tribe of Dan, the offender's maternal tribe.
12
καὶ ἀπέθεντο αὐτὸν εἰς φυλακὴν διακρῖναι αὐτὸν διὰ προστάγματος κυρίου
And they put him in custody, to decide his case by a command of the LORD.
Lacking precedent, Moses places the man in custody (εἰς φυλακήν) until the matter can be decided διὰ προστάγματος κυρίου ('by the command of the LORD'). The detention-for-ruling motif parallels the Sabbath-breaker (Num 15:34) and the daughters of Zelophehad (Num 27:5) — cases held open for direct divine adjudication.
Word-by-word analysis· 10 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέθεντοthey put awayAor Mid Indic 3 Pl · ἀποτίθημιmain verb (narrative aorist: detention)→ constative aorist (single act of confinement)ἀποτίθημι (aor. mid. ἀπέθεντο): 'put away / set aside / place in confinement'; renders הִנִּיחַ (Hiphil of נוח, 'set / leave'); the middle here = 'they placed him' in custody pending the verdict.
αὐτὸνhimAccusativedirect object of ἀπέθεντο→ participant referenceαὐτός: the blasphemer, placed in custody.
εἰςintopreposition + accusative (goal: 'into custody')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal: 'into custody').
φυλακὴνcustody / prisonAccusativeaccusative object of εἰς (place of detention)→ object specificationφυλακή: 'guard / custody / prison'; renders מִשְׁמָר; the man is held under guard until the LORD's ruling is given; the term denotes confinement, not yet punishment.
διακρῖναιto decide / judgeAor Act Infin · διακρίνωinfinitive of purpose (the aim of the detention)→ purpose infinitive (in order to adjudicate)διακρίνω: 'distinguish / decide / adjudicate'; renders פָּרַשׁ ('make clear / decide'); the aorist infinitive of purpose — the man is detained 'to decide his case,' i.e. to obtain a clear ruling from YHWH.
αὐτὸνhim / his caseAccusativeaccusative object of διακρῖναι→ participant referenceαὐτός: the object of the adjudication — his case is to be decided.
διὰby / throughpreposition + genitive (means: 'by a command')→ spatial or relational framingδιὰ: meaning 'by'; here it marks the relation signaled by preposition + genitive (means: 'by a command').
προστάγματοςcommand / decreeGenitivegenitive object of διά (means of the ruling)→ relational specificationπρόσταγμα: 'command / ordinance / decree'; renders פֶּה ('mouth / word') or מִצְוָה; the verdict awaits a direct divine πρόσταγμα — the ruling that YHWH supplies in vv. 13–22.
κυρίουof the LORDGenitivegenitive of source (whose command)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the command that decides the case comes from YHWH himself.
13
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying:
The speech-formula of v. 1 recurs verbatim, now introducing the verdict the detention awaited (v. 12). The repetition frames the case: the man held 'by the command of the LORD' now receives that command directly.
Word-by-word analysis· 6 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ 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 aorist ἐλάλησεν introduces the divine verdict that resolves the case held in custody.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the verdict comes by direct divine speech to Moses.
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: see v. 1; accusative as directional object of πρός.
λέγωνsayingPres Act Ptcp Nom Masc Sg · λέγωcircumstantial participle (introducing direct discourse)→ redundant participle of speaking (Hebraism)λέγω (pres. ptcp.): the participle λέγων renders the Hebrew לֵאמֹר, marking the transition into the quoted divine verdict.
14
ἐξάγαγε τὸν καταρασάμενον ἔξω τῆς παρεμβολῆς καὶ ἐπιθήσουσιν πάντες οἱ ἀκούσαντες τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ λιθοβολήσουσιν αὐτὸν πᾶσα ἡ συναγωγή
Lead out the one who cursed, outside the camp; and all who heard shall lay their hands on his head, and the whole congregation shall stone him.
The verdict prescribes three acts: the offender is led ἔξω τῆς παρεμβολῆς ('outside the camp'); all who heard the blasphemy lay their hands on his head (ἐπιθήσουσιν … τὰς χεῖρας ἐπὶ τὴν κεφαλήν) — transferring the guilt and bearing witness; and the whole congregation (πᾶσα ἡ συναγωγή) stones him, making the execution a corporate act of purging.
Word-by-word analysis· 24 words
ἐξάγαγεlead outAor Act Impv 2 Sg · ἐξάγωmain verb (divine imperative to Moses)→ ingressive aorist imperative (decisive command)ἐξάγω: 'lead out / bring out'; renders הוֹצִיא (Hiphil of יָצָא); the aorist imperative directs Moses to bring the offender outside the camp for execution; the same verb (third plural) describes the fulfilment at v. 23 (ἐξήγαγον).
τὸνtheAccusativearticle (substantivizing the participle)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καταρασάμενονone who cursedAor Mid Ptcp Acc Masc Sg · καταράομαιsubstantival participle (direct object of ἐξάγαγε: 'the curser')→ substantival aorist participle (the one who committed the curse)καταράομαι (aor. mid. ptcp.): 'curse'; the substantivized ὁ καταρασάμενος ('the one who cursed') names the offender by his deed; the aorist participle points back to the completed act of v. 11; the same phrase recurs at v. 23.
ἔξωoutsideimproper preposition + genitive (place: 'outside')→ spatial or relational framingἔξω: 'outside / out of'; renders מִחוּץ; governs the genitive τῆς παρεμβολῆς; execution outside the camp removes the defiling act from the holy community (cf. Heb 13:12, Jesus suffering 'outside the gate').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω→ relational specificationπαρεμβολή: 'camp'; see v. 10; the offender is taken out of the camp, the sphere of holiness, for execution.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιθήσουσινshall layFut Act Indic 3 Pl · ἐπιτίθημιmain verb (legislative future: the hand-laying)→ legislative future (prescribed ritual act)ἐπιτίθημι: 'place upon / lay on'; renders סָמַךְ ('lean / lay [hands]'); the witnesses lay their hands on the blasphemer's head — a gesture that both attests their testimony and symbolically transfers the bloodguilt onto the offender, so that his death falls on his own head.
πάντεςallNominativeattributive adjective (subject: 'all who heard')→ participant prominenceπᾶς: 'all'; all who heard the blasphemy participate in the hand-laying, making them collective witnesses.
οἱtheNominativearticle (substantivizing the participle)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκούσαντεςthose who heardAor Act Ptcp Nom Masc Pl · ἀκούωsubstantival participle (subject: the witnesses)→ substantival aorist participle (those who heard the blasphemy)ἀκούω (aor. ptcp.): 'hear'; renders שָׁמַע; οἱ ἀκούσαντες ('those who heard') are the ear-witnesses of the curse, on whom the duty of hand-laying and testimony falls (cf. the two-or-three-witnesses principle, Deut 17:6).
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραςhandsAccusativedirect object of ἐπιθήσουσιν→ object specificationχείρ (pl. χεῖρας): 'hand'; renders יָד; the laying of hands (ἐπιθεῖναι τὰς χεῖρας) on the head is here a testimonial/guilt-transfer gesture, distinct from the consecratory hand-laying on sacrifices.
αὐτῶνtheirGenitivegenitive of possession (the witnesses' hands)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the witnesses' hands).
ἐπὶonpreposition + accusative (placement: 'on the head')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (placement: 'on the head').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλὴνheadAccusativeaccusative object of ἐπί (place of hand-laying)→ object specificationκεφαλή: 'head'; renders רֹאשׁ; the hand-laying on the head localizes the guilt: his blood is 'on his own head' (cf. the formula at v. 15, ἁμαρτίαν λήμψεται).
αὐτοῦhisGenitivegenitive of possession (the offender's head)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the offender's head).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λιθοβολήσουσινshall stoneFut Act Indic 3 Pl · λιθοβολέωmain verb (legislative future: the execution)→ legislative future (prescribed penalty)λιθοβολέω: 'stone / pelt with stones'; renders רָגַם / סָקַל; the standard capital penalty for blasphemy, idolatry, and Sabbath-breaking; the whole congregation executes it, distributing the act of judgment across the community (the fulfilment at v. 23 uses ἐλιθοβόλησαν).
αὐτὸνhimAccusativedirect object of λιθοβολήσουσιν→ participant referenceαὐτός: the blasphemer, the object of the stoning.
πᾶσαall / wholeNominativeattributive adjective (modifying συναγωγή: 'the whole congregation')→ participant prominenceπᾶς: 'all / whole'; πᾶσα ἡ συναγωγή ('the whole congregation') stresses that the execution is a corporate act of the entire community, not a private vengeance.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγήcongregationNominativesubject (of λιθοβολήσουσιν: collective agent)→ participant prominenceσυναγωγή: 'assembly / congregation / gathering'; renders עֵדָה; the whole covenant community as the agent of judicial execution; the corporate stoning purges the camp of the bloodguilt and the defilement of blasphemy.
15
καὶ τοῖς υἱοῖς Ισραηλ λάλησον καὶ ἐρεῖς πρὸς αὐτούς ἄνθρωπος ὃς ἐὰν καταράσηται θεόν ἁμαρτίαν λήμψεται
And speak to the sons of Israel and say to them: Any man who curses God shall bear his sin.
The individual verdict is generalized into perpetual case-law. The casuistic formula ἄνθρωπος ὃς ἐὰν … ('any man who …') opens the statute. Whoever curses God ἁμαρτίαν λήμψεται ('shall bear his sin') — a formula of personal liability: the guilt falls on the offender's own head (cf. the hand-laying of v. 14).
Word-by-word analysis· 16 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object of λάλησον (the addressees)→ sphere or referenceυἱός: οἱ υἱοὶ Ισραηλ, the covenant community, to whom the general statute is proclaimed.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; genitive with υἱοῖς.
λάλησονspeakAor Act Impv 2 Sg · λαλέωmain verb (divine imperative to Moses)→ ingressive aorist imperative (commissioned proclamation)λαλέω: 'speak'; the aorist imperative directs Moses to proclaim the general law to Israel; paired with the future ἐρεῖς ('and you shall say') in a Hebraizing imperative-plus-future construction.
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 · λέγωmain verb (future with imperatival force)→ imperatival future (continuing the command to proclaim)λέγω (fut. ἐρεῖς, suppletive): 'say'; the future with imperatival force continues λάλησον; the construction 'speak … and you shall say to them' is a standard LXX legal-proclamation formula rendering Hebrew דַּבֵּר … וְאָמַרְתָּ.
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 sons of Israel)→ participant referenceαὐτός: the sons of Israel as addressees of the statute.
ἄνθρωποςa man / anyoneNominativecasus pendens / subject of the casuistic protasis ('any man who…')→ participant prominenceἄνθρωπος: 'man / person'; renders אִישׁ; the casuistic formula ἄνθρωπος ὃς ἐάν ('any man who …') opens the general law, rendering the Hebrew אִישׁ אִישׁ כִּי, a distributive idiom ('anyone whatsoever who').
ὃςwhoNominativerelative pronoun (introducing the conditional relative clause)→ participant referenceὅς: relative pronoun; ὃς ἐάν + subjunctive forms a generalizing/conditional relative ('whoever') stating the legal protasis.
ἐὰνeverconditional particle (with subjunctive: generalizing relative)→ discourse linkage or contrastἐάν: 'if / ever'; with the relative ὅς and subjunctive forms 'whoever' — a standard LXX device for casuistic law (ὃς ἐὰν … = 'anyone who …').
καταράσηταιcursesAor Mid Subj 3 Sg · καταράομαιverb of conditional relative clause (the protasis)→ aorist subjunctive (generic condition: 'whoever curses')καταράομαι: 'curse'; the aorist subjunctive in the generalizing relative clause states the offense generically; here the object is θεόν ('God') — cursing the deity is the capital crime the case-law addresses.
θεόνGodAccusativedirect object of καταράσηται→ object specificationθεός: 'God'; renders אֱלֹהִים; the object of the cursing; whoever curses God bears his own guilt; v. 16 then sharpens the case to one who names the Tetragrammaton specifically (τὸ ὄνομα κυρίου).
ἁμαρτίανsin / guiltAccusativedirect object of λήμψεται (idiom: 'bear his sin')→ object specificationἁμαρτία: 'sin / guilt'; renders חֵטְא / עָוֹן; the idiom ἁμαρτίαν λαμβάνειν ('to bear / take up sin') renders נָשָׂא חֵטְא, a formula of personal liability — the offender carries the full penal consequence of his offense.
λήμψεταιshall bearFut Mid Indic 3 Sg · λαμβάνωmain verb of the apodosis (legal consequence)→ legislative future (declared liability)λαμβάνω (fut. mid. λήμψεται): 'take / receive / bear'; in the idiom ἁμαρτίαν λήμψεται ('he shall bear his sin') the future declares the legal consequence: the offender bears full responsibility and its penalty; v. 16 specifies that penalty as death.
16
ὀνομάζων δὲ τὸ ὄνομα κυρίου θανάτῳ θανατούσθω λίθοις λιθοβολείτω αὐτὸν πᾶσα συναγωγὴ Ισραηλ ἐάν τε προσήλυτος ἐάν τε αὐτόχθων ἐν τῷ ὀνομάσαι αὐτὸν τὸ ὄνομα κυρίου τελευτάτω
But whoever names the Name of the LORD — let him be put to death; let the whole congregation of Israel surely stone him with stones, sojourner and native alike. When he names the Name of the LORD, let him die.
The δέ sharpens the general law (cursing God, v. 15) to its gravest form: naming the Name of the LORD (τὸ ὄνομα κυρίου). The cognate-dative emphatic θανάτῳ θανατούσθω ('let him surely be put to death') renders the Hebrew infinitive-absolute מוֹת יוּמָת. The penalty binds προσήλυτος and αὐτόχθων ('sojourner and native') alike — resolving the question raised by the offender's mixed parentage (v. 10).
Word-by-word analysis· 27 words
ὀνομάζωνnaming / whoever namesPres Act Ptcp Nom Masc Sg · ὀνομάζωsubstantival/conditional participle (subject: 'the one who names')→ durative present participle (generic agent: whoever names)ὀνομάζω: 'name / pronounce / utter a name'; renders נָקַב ('specify / pronounce'); the participle ὀνομάζων ('one naming') functions conditionally — 'whoever names the Name'; the offense is uttering the sacred Tetragrammaton in a curse, the precise act of v. 11 (ἐπονομάσας … τὸ ὄνομα).
δὲbut / andmild adversative / developmental particle (post-positive)→ discourse linkage or contrastδέ: 'but / and'; here marks the sharpening of the general rule (v. 15) to the specific, graver case of naming the divine Name.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαNameAccusativedirect object of ὀνομάζων→ object specificationὄνομα: 'name'; τὸ ὄνομα κυρίου ('the Name of the LORD') is the Tetragrammaton; to pronounce it in cursing is the capital offense; from this verse derives the Jewish reverence that left the Name unspoken.
κυρίουof the LORDGenitivegenitive of relationship (with ὄνομα: 'the Name of the LORD')→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the genitive τὸ ὄνομα κυρίου = 'the Name of YHWH,' i.e. the sacred Name itself.
θανάτῳwith deathDativecognate dative (Hebraism: emphatic infinitive absolute)→ sphere or referenceθάνατος (dat. θανάτῳ): 'death'; the cognate dative θανάτῳ θανατούσθω renders the Hebrew emphatic infinitive absolute מוֹת יוּמָת ('he shall surely be put to death'); the dativus cognatus intensifies the certainty of the capital sentence (cf. the same idiom at vv. 17, 21).
θανατούσθωlet him be put to deathPres Pass Impv 3 Sg · θανατόωmain verb (third-person imperative: the sentence)→ legislative present imperative (mandated execution)θανατόω: 'put to death / execute'; renders הֵמִית / יוּמַת (Hophal); the third-person passive imperative pronounces the death-sentence; with the cognate dative θανάτῳ it conveys the Hebrew emphatic 'he shall surely be put to death.'
λίθοιςwith stonesDativedative of instrument (means of execution)→ sphere or referenceλίθος (dat. pl. λίθοις): 'stone'; renders אֶבֶן; the dative of instrument specifies stoning as the mode of execution; the figura etymologica λίθοις λιθοβολείτω ('let him stone with stones') again reflects Hebrew emphatic style.
λιθοβολείτωlet it stonePres Act Impv 3 Sg · λιθοβολέωmain verb (third-person imperative: communal stoning)→ legislative present imperative (mandated communal act)λιθοβολέω: 'stone'; the present imperative commands the congregation to carry out the stoning; the cognate construction λίθοις λιθοβολείτω ('let it stone with stones') is an emphatic Hebraism.
αὐτὸνhimAccusativedirect object of λιθοβολείτω→ participant referenceαὐτός: the offender, object of the stoning.
πᾶσαall / wholeNominativeattributive adjective (modifying συναγωγή)→ participant prominenceπᾶς: 'all / whole'; the whole congregation executes the sentence, a corporate purging of blasphemy.
συναγωγὴcongregationNominativesubject (of λιθοβολείτω)→ participant prominenceσυναγωγή: 'congregation / assembly'; renders עֵדָה; πᾶσα συναγωγὴ Ισραηλ ('the whole congregation of Israel') is the corporate agent of execution (cf. v. 14).
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; genitive with συναγωγή.
ἐάνwhetherconditional particle (in ἐάν τε … ἐάν τε: 'whether … or')→ discourse linkage or contrastἐάν: here in the correlative idiom ἐάν τε … ἐάν τε ('whether … or'), embracing both classes of person under the one law.
τεboth / andcorrelative particle (with following τε)→ discourse linkage or contrastτε: enclitic correlative; ἐάν τε … ἐάν τε joins the two classes (sojourner / native) as equally bound.
προσήλυτοςsojourner / proselyteNominativenominative (first member of the correlative: 'whether a sojourner')→ participant prominenceπροσήλυτος: 'sojourner / resident alien / proselyte'; renders גֵּר; the LXX coinage (from προσέρχομαι, 'come to') for the resident foreigner who has joined Israel; here the half-Egyptian's status is decisively covered — the law binds the גֵּר as the native.
ἐάνwhetherconditional particle (second member of correlative)→ discourse linkage or contrastἐάν: meaning 'whether'; conjunction or particle linking this unit with the surrounding discourse.
τεorcorrelative particle→ discourse linkage or contrastτε: meaning 'or'; conjunction or particle linking this unit with the surrounding discourse.
αὐτόχθωνnativeNominativenominative (second member of the correlative: 'or a native')→ participant prominenceαὐτόχθων: 'native / native-born / indigenous'; renders אֶזְרָח; the full Israelite by birth; the pairing προσήλυτος / αὐτόχθων establishes one law for foreigner and native — the principle restated at v. 22.
ἐνin / whenpreposition + dative articular infinitive (temporal: 'when he names')→ spatial or relational framingἐν: with the articular infinitive (ἐν τῷ ὀνομάσαι) forms a temporal clause ('when / in the naming of'), a common LXX construction rendering Hebrew בְּ + infinitive.
τῷtheDativearticle (with infinitive)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνομάσαιto nameAor Act Infin · ὀνομάζωarticular infinitive in temporal phrase ('when he names')→ temporal articular infinitive (at the act of naming)ὀνομάζω (aor. infin.): 'name / pronounce'; the articular infinitive with ἐν τῷ specifies the precise moment of liability — the very act of uttering the Name renders the offender liable to death.
αὐτὸνhe / himAccusativeaccusative subject of the articular infinitive ('when he names')→ participant referenceαὐτός: accusative subject of the infinitive ὀνομάσαι — 'when he names the Name.'
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαNameAccusativedirect object of ὀνομάσαι (the divine Name)→ object specificationὄνομα: 'name'; again the Tetragrammaton (τὸ ὄνομα κυρίου); the repetition frames the verse around the singular gravity of pronouncing the Name.
κυρίουof the LORDGenitivegenitive of relationship (with ὄνομα)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה.
τελευτάτωlet him diePres Act Impv 3 Sg · τελευτάωmain verb (third-person imperative: the sentence repeated)→ legislative present imperative (mandated death)τελευτάω: 'die / come to an end'; renders מוּת; the closing imperative τελευτάτω ('let him die') seals the death-sentence, restating θανατούσθω; the same verb closes the talion-section's framing concern with life and death.
17
καὶ ἄνθρωπος ὃς ἂν πατάξῃ ψυχὴν ἀνθρώπου καὶ ἀποθάνῃ θανάτῳ θανατούσθω
And any man who strikes the life of a person, so that he dies, shall surely be put to death.
The blasphemy verdict generates a chain of proportional case-law (vv. 17–22). The first case: whoever fatally strikes a human ('a life of a man') is himself put to death — the cognate-dative θανάτῳ θανατούσθω again rendering the Hebrew emphatic infinitive absolute. Life answers for life, the principle that governs the whole talion-section.
Word-by-word analysis· 11 words
καὶandcoordinate conjunction (linking case-laws)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄνθρωποςa man / anyoneNominativecasus pendens / subject of casuistic protasis→ participant prominenceἄνθρωπος: 'man / person'; renders אִישׁ; the casuistic ἄνθρωπος ὃς ἄν ('any man who') opens the homicide statute.
ὃςwhoNominativerelative pronoun (generalizing relative)→ participant referenceὅς: relative pronoun; ὃς ἄν + subjunctive = 'whoever.'
ἂνevermodal particle (with subjunctive: generalizing relative)→ discourse linkage or contrastἄν: modal particle; with ὅς and the subjunctive forms the generic 'whoever,' the standard casuistic protasis.
πατάξῃstrikesAor Act Subj 3 Sg · πατάσσωverb of conditional relative clause (the protasis)→ aorist subjunctive (generic condition: 'whoever strikes')πατάσσω: 'strike / smite / kill'; renders הִכָּה (Hiphil of נכה); the aorist subjunctive in the generalizing clause; a fatal blow to 'a life of a man' incurs capital liability.
ψυχὴνlife / personAccusativedirect object of πατάξῃ→ object specificationψυχή: 'soul / life / living person'; renders נֶפֶשׁ; ψυχὴν ἀνθρώπου ('a person's life / a human life') is the object struck; ψυχή frames the talion-formula ψυχὴν ἀντὶ ψυχῆς ('life for life', v. 18).
ἀνθρώπουof a personGenitivegenitive of relationship (with ψυχήν: 'a person's life')→ relational specificationἄνθρωπος: 'person / human'; the genitive specifies that the life struck is a human one, distinguishing this case (capital) from striking a beast (v. 18, mere restitution).
καὶandcoordinate conjunction (consecutive: 'and so')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποθάνῃhe diesAor Act Subj 3 Sg · ἀποθνῄσκωverb of consecutive subjunctive clause (the result: death of the victim)→ aorist subjunctive (resultant death condition)ἀποθνῄσκω: 'die'; renders מוּת; the subjunctive καὶ ἀποθάνῃ ('and he dies') makes the death of the victim the condition that triggers the capital penalty — distinguishing fatal from non-fatal assault.
θανάτῳwith deathDativecognate dative (Hebraism: emphatic infinitive absolute)→ sphere or referenceθάνατος (dat. θανάτῳ): 'death'; the cognate dative θανάτῳ θανατούσθω renders מוֹת יוּמָת ('he shall surely be put to death'); intensifies the certainty of the death-sentence (cf. v. 16).
θανατούσθωlet him be put to deathPres Pass Impv 3 Sg · θανατόωmain verb (third-person imperative: the apodosis/sentence)→ legislative present imperative (mandated execution)θανατόω: 'put to death'; the passive imperative pronounces the capital sentence for homicide; with the cognate dative, the emphatic 'he shall surely be put to death.'
18
καὶ ὃς ἂν πατάξῃ κτῆνος καὶ ἀποθάνῃ ἀποτεισάτω ψυχὴν ἀντὶ ψυχῆς
And whoever strikes a beast, so that it dies, shall repay it, life for life.
Deliberate contrast with v. 17: the same verb πατάξῃ, but the object is κτῆνος ('a beast'). Killing an animal incurs not death but restitution — ἀποτεισάτω ('let him repay'), ψυχὴν ἀντὶ ψυχῆς ('life for life', i.e. animal for animal). The talion-formula ἀντί ('in place of') here governs compensation, sharply distinguishing the value of human and animal life.
Word-by-word analysis· 11 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὃςwhoeverNominativerelative pronoun (generalizing relative, subject)→ participant referenceὅς: ὃς ἄν + subjunctive = 'whoever'; the casuistic protasis.
ἂνevermodal particle (with subjunctive)→ discourse linkage or contrastἄν: modal particle forming the generic relative.
πατάξῃstrikesAor Act Subj 3 Sg · πατάσσωverb of conditional relative clause (protasis)→ aorist subjunctive (generic condition)πατάσσω: 'strike / kill'; same verb as v. 17, deliberately paralleled to contrast the consequences of killing a beast versus a human.
κτῆνοςbeast / animalAccusativedirect object of πατάξῃ→ object specificationκτῆνος: 'beast / domestic animal / livestock'; renders בְּהֵמָה; the object that, when struck dead, requires only restitution — not the killer's life; the contrast with ψυχὴν ἀνθρώπου (v. 17) is the point.
καὶandcoordinate conjunction (consecutive)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποθάνῃit diesAor Act Subj 3 Sg · ἀποθνῄσκωverb of consecutive subjunctive clause (resultant death of the beast)→ aorist subjunctive (resultant condition)ἀποθνῄσκω: 'die'; the death of the animal triggers the obligation to make restitution.
ἀποτεισάτωlet him repayAor Act Impv 3 Sg · ἀποτίνωmain verb (third-person imperative: restitution)→ legislative aorist imperative (mandated compensation)ἀποτίνω: 'pay back / make restitution / compensate'; renders שִׁלֵּם (Piel of שלם); a legal-commercial term for indemnity; the killer repays the owner 'life for life' — an equivalent animal — rather than forfeiting his own life.
ψυχὴνlifeAccusativedirect object of ἀποτεισάτω (in talion-formula 'life for life')→ object specificationψυχή: 'life / living being'; here of the animal; the restitution-formula ψυχὴν ἀντὶ ψυχῆς ('a life for a life') means an equivalent beast in place of the one killed.
ἀντὶfor / in place ofpreposition + genitive (equivalence/exchange: the talion formula)→ spatial or relational framingἀντί: 'instead of / in place of / for'; renders תַּחַת; the talion-preposition par excellence, governing the whole lex-talionis series (ψυχὴν ἀντὶ ψυχῆς … ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, v. 20); expresses exact equivalence of compensation or penalty.
ψυχῆςlifeGenitivegenitive object of ἀντί (the equivalent: 'for a life')→ relational specificationψυχή (gen. ψυχῆς): 'life'; the genitive after ἀντί completes the equivalence-formula 'life for life' — exact, measured restitution.
19
καὶ ἐάν τις δῷ μῶμον τῷ πλησίον ὡς ἐποίησεν αὐτῷ ὡσαύτως ἀντιποιηθήσεται αὐτῷ
And if anyone inflicts a blemish on his neighbor, as he has done, so shall it be done to him in return.
The governing principle of bodily talion, generalizing from death (vv. 17–18) to injury: whoever inflicts a μῶμος ('blemish / bodily defect') on his neighbor is requited in kind — ὡς ἐποίησεν … ὡσαύτως ('as he has done, so [it shall be done]'). The passive ἀντιποιηθήσεται ('it shall be done in return') frames v. 20's concrete triad.
Word-by-word analysis· 13 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐάνifconditional particle (with subjunctive: protasis)→ discourse linkage or contrastἐάν: 'if'; introduces the conditional protasis of the talion principle.
τιςanyoneNominativeindefinite pronoun (subject of the protasis)→ participant referenceτις: 'someone / anyone'; the indefinite pronoun generalizes the statute to any offender.
δῷinflicts / givesAor Act Subj 3 Sg · δίδωμιverb of the conditional protasis→ aorist subjunctive (generic condition)δίδωμι: 'give'; renders נָתַן; the idiom δοῦναι μῶμον ('to give/inflict a blemish') renders נָתַן מוּם, a Hebraism for causing a bodily injury or permanent defect.
μῶμονblemish / injuryAccusativedirect object of δῷ→ object specificationμῶμος: 'blemish / bodily defect / disfigurement'; renders מוּם; in Leviticus normally of disqualifying defects in priests or sacrifices, here of a permanent bodily injury inflicted on another; its requital in kind is detailed in v. 20.
τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλησίονneighborDativedative (indirect object: 'to his neighbor')→ sphere or referenceπλησίον: 'neighbor / fellow' (substantivized adverb 'near'); renders רֵעַ; the victim of the injury; the same word governs the love-command of Lev 19:18 (ἀγαπήσεις τὸν πλησίον σου).
ὡςascomparative conjunction (introducing the standard of requital)→ discourse linkage or contrastὡς: 'as / just as'; introduces the comparative clause stating the measure: requital exactly matches the injury done.
ἐποίησενhe has doneAor Act Indic 3 Sg · ποιέωverb of comparative clause (the offense as the measure)→ constative aorist (the completed injurious act)ποιέω: 'do / make'; renders עָשָׂה; the aorist refers to the injury already inflicted; the requital is calibrated to it — 'as he has done, so it shall be done to him.'
αὐτῷto himDativedative (object of ἐποίησεν: 'as he did to him [the neighbor]')→ participant reference or interestαὐτός: refers to the injured neighbor — the measure is what the offender did to him.
ὡσαύτωςlikewise / soadverb (correlative with ὡς: 'so / in the same way')→ clausal contributionὡσαύτως: 'in the same way / likewise'; the correlative of ὡς; 'as he did … likewise it shall be done to him' — the formula of exact reciprocity that the talion-triad of v. 20 spells out.
ἀντιποιηθήσεταιshall be done in returnFut Pass Indic 3 Sg · ἀντιποιέωmain verb of apodosis (passive: the reciprocal requital)→ legislative future passive (mandated reciprocity)ἀντιποιέω: 'do in return / requite'; the compound ἀντι- ('in return') + ποιέω, matching ἐποίησεν; the passive ἀντιποιηθήσεται ('it shall be done back to him') states the principle of measured retribution — the very lex talionis, the same to the offender as he did to his neighbor.
αὐτῷto himDativedative (object of ἀντιποιηθήσεται: 'to him [the offender]')→ participant reference or interestαὐτός: now the offender — the requital falls back on the one who inflicted the injury.
20
σύντριμμα ἀντὶ συντρίμματος ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ὀδόντα ἀντὶ ὀδόντος καθότι ἂν δῷ μῶμον τῷ ἀνθρώπῳ οὕτως δοθήσεται αὐτῷ
Fracture for fracture, eye for eye, tooth for tooth; as he inflicts a blemish on the man, so shall it be inflicted on him.
The concrete talion-triad: σύντριμμα ἀντὶ συντρίμματος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος — three asyndetic ἀντί-pairs of exact equivalence. This is the very text Jesus cites at Matt 5:38 ('You have heard that it was said, An eye for an eye and a tooth for a tooth') before his antithesis. The closing καθότι … οὕτως ('as … so') restates the reciprocity of v. 19.
Word-by-word analysis· 18 words
σύντριμμαfracture / shatteringAccusativeaccusative (first talion-pair: 'fracture for fracture')→ object specificationσύντριμμα: 'fracture / breaking / crushing'; renders שֶׁבֶר ('break / fracture'); from συντρίβω ('shatter'); the first member of the talion-triad; a broken limb requites a broken limb.
ἀντὶforpreposition + genitive (equivalence: the talion formula)→ spatial or relational framingἀντί: 'in place of / for'; renders תַּחַת; governs each member of the talion-triad, expressing exact equivalence of injury and penalty.
συντρίμματοςfractureGenitivegenitive object of ἀντί (the equivalent)→ relational specificationσύντριμμα (gen. συντρίμματος): 'fracture'; completing the first equivalence-pair, σύντριμμα ἀντὶ συντρίμματος ('fracture for fracture').
ὀφθαλμὸνeyeAccusativeaccusative (second talion-pair: 'eye for eye')→ object specificationὀφθαλμός: 'eye'; renders עַיִן; ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ('eye for eye') is the most famous talion-pair, cited by Jesus at Matt 5:38 as the saying he transcends with 'do not resist the evildoer' (Matt 5:39).
ἀντὶforpreposition + genitive (equivalence)→ spatial or relational framingἀντὶ: meaning 'for'; here it marks the relation signaled by preposition + genitive (equivalence).
ὀφθαλμοῦeyeGenitivegenitive object of ἀντί (the equivalent)→ relational specificationὀφθαλμός (gen. ὀφθαλμοῦ): 'eye'; completing 'eye for eye.'
ὀδόνταtoothAccusativeaccusative (third talion-pair: 'tooth for tooth')→ object specificationὀδούς (acc. ὀδόντα): 'tooth'; renders שֵׁן; ὀδόντα ἀντὶ ὀδόντος ('tooth for tooth') completes the triad cited at Matt 5:38; the three pairs together epitomize measured, equivalent retribution.
ἀντὶforpreposition + genitive (equivalence)→ spatial or relational framingἀντὶ: meaning 'for'; here it marks the relation signaled by preposition + genitive (equivalence).
ὀδόντοςtoothGenitivegenitive object of ἀντί (the equivalent)→ relational specificationὀδούς (gen. ὀδόντος): 'tooth'; completing 'tooth for tooth.'
καθότιjust as / according ascomparative conjunction (introducing the standard of requital)→ discourse linkage or contrastκαθότι: 'according as / just as / inasmuch as'; renders כַּאֲשֶׁר; introduces the comparative clause restating the principle of v. 19 — the penalty matches the injury exactly.
ἂνevermodal particle (with subjunctive: generalizing)→ discourse linkage or contrastἄν: modal particle with the subjunctive δῷ, generalizing the condition ('whenever he inflicts').
δῷinflictsAor Act Subj 3 Sg · δίδωμιverb of the comparative-conditional clause→ aorist subjunctive (generic condition)δίδωμι: 'give'; the idiom δοῦναι μῶμον ('inflict a blemish'); see v. 19; the subjunctive with καθότι ἄν generalizes — 'in whatever way he inflicts an injury.'
μῶμονblemish / injuryAccusativedirect object of δῷ→ object specificationμῶμος: 'blemish / bodily injury'; see v. 19; the injury whose exact equivalent is exacted in return.
τῷto theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνθρώπῳman / personDativedative (indirect object: 'on the man')→ sphere or referenceἄνθρωπος: 'man / person'; the human victim of the injury; the requital answers what is done 'to the man.'
οὕτωςsoadverb (correlative with καθότι: 'so / in like manner')→ adverbial qualificationοὕτως: 'thus / so'; the correlative of καθότι; 'as he inflicts … so shall it be inflicted on him' — the reciprocity-formula closing the talion section.
δοθήσεταιshall be inflicted / givenFut Pass Indic 3 Sg · δίδωμιmain verb of apodosis (passive: the requital)→ legislative future passive (mandated reciprocity)δίδωμι (fut. pass. δοθήσεται): 'give'; the passive 'it shall be given/inflicted to him' matches the active δῷ; the same injury the offender 'gave' is 'given' back to him — the lex talionis completed.
αὐτῷto himDativedative (object of δοθήσεται: 'to him [the offender]')→ participant reference or interestαὐτός: the offender, on whom the equivalent injury is inflicted in return.
21
ὃς ἂν πατάξῃ ἄνθρωπον καὶ ἀποθάνῃ θανάτῳ θανατούσθω
Whoever strikes a person, so that he dies, shall surely be put to death.
The homicide statute of v. 17 is restated in compact form, framing the talion-triad (vv. 18–20) with the capital case on either side (vv. 17, 21) — an inclusio that sets human life apart from animal restitution. Striking a beast brings repayment (v. 18); striking a person brings death.
Word-by-word analysis· 8 words
ὃςwhoeverNominativerelative pronoun (generalizing relative, subject)→ participant referenceὅς: ὃς ἄν + subjunctive = 'whoever'; the casuistic protasis, parallel to v. 17.
ἂνevermodal particle (with subjunctive)→ discourse linkage or contrastἄν: modal particle forming the generic relative.
πατάξῃstrikesAor Act Subj 3 Sg · πατάσσωverb of conditional relative clause (protasis)→ aorist subjunctive (generic condition)πατάσσω: 'strike / kill'; see v. 17; here with the object ἄνθρωπον ('a person'), the capital case.
ἄνθρωπονa personAccusativedirect object of πατάξῃ→ object specificationἄνθρωπος: 'person / human'; the human victim; the parallel with κτῆνος (v. 18) underscores that a human life, not an animal's, is at stake — hence death, not restitution.
καὶandcoordinate conjunction (consecutive)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποθάνῃhe diesAor Act Subj 3 Sg · ἀποθνῄσκωverb of consecutive subjunctive clause (resultant death)→ aorist subjunctive (resultant condition)ἀποθνῄσκω: 'die'; the victim's death triggers the capital penalty, as in v. 17.
θανάτῳwith deathDativecognate dative (Hebraism: emphatic infinitive absolute)→ sphere or referenceθάνατος (dat. θανάτῳ): 'death'; the cognate dative θανάτῳ θανατούσθω renders מוֹת יוּמָת ('he shall surely be put to death'); see vv. 16–17.
θανατούσθωlet him be put to deathPres Pass Impv 3 Sg · θανατόωmain verb (third-person imperative: the sentence)→ legislative present imperative (mandated execution)θανατόω: 'put to death'; the passive imperative pronounces the capital sentence, closing the talion inclusio with the same emphatic formula as v. 17.
22
δικαίωσις μία ἔσται τῷ προσηλύτῳ καὶ τῷ ἐγχωρίῳ ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν
There shall be one ordinance for the sojourner and for the native, for I am the LORD your God.
The case-law concludes with its governing principle: δικαίωσις μία ('one ordinance') for προσήλυτος and ἐγχώριος ('sojourner and native') alike — the equal application that the half-Egyptian blasphemer's case demanded (v. 10). The motivational clause ὅτι ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν ('for I am the LORD your God'), the signature formula of the Holiness Code, grounds the law in YHWH's own identity.
Word-by-word analysis· 15 words
δικαίωσιςordinance / judgmentNominativesubject (of ἔσται)→ participant prominenceδικαίωσις: 'judgment / ordinance / act of justice'; renders מִשְׁפָּט ('judgment / legal ruling'); δικαίωσις μία ('one ordinance / a single rule of justice') asserts the equal application of the law; the noun is rare and weighty, cognate with δίκαιος ('just') and the Pauline δικαίωσις ('justification', Rom 4:25; 5:18).
μίαone / singleNominativeattributive numeral (modifying δικαίωσις)→ measure or countεἷς, μία, ἕν: 'one'; the feminine μία stresses the singleness of the legal standard — one and the same rule binds foreigner and native, with no double standard.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (predicating the single ordinance for both classes)→ legislative future (prescriptive)εἰμί (fut. ἔσται): 'be'; with the dative (τῷ προσηλύτῳ καὶ τῷ ἐγχωρίῳ) it prescribes that one ordinance 'shall be / belong' to both alike.
τῷfor theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσηλύτῳsojourner / proselyteDativedative of advantage ('for the sojourner')→ sphere or referenceπροσήλυτος: 'sojourner / resident alien / proselyte'; renders גֵּר; see v. 16; the resident foreigner is bound by, and protected by, the same law as the native Israelite.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷfor theDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐγχωρίῳnative / localDativedative of advantage ('for the native')→ sphere or referenceἐγχώριος: 'native / belonging to the land / local'; renders אֶזְרָח; a synonym of αὐτόχθων (v. 16); the native-born Israelite, paired with the sojourner to express the principle of one law for all.
ὅτιfor / becausecausal conjunction (introducing the motive clause)→ discourse linkage or contrastὅτι: 'for / because'; introduces the divine self-identification that grounds the law — the motivation-clause characteristic of the Holiness Code.
ἐγώINominativesubject (emphatic, in the self-identification formula)→ participant referenceἐγώ: the emphatic pronoun in ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν ('I am the LORD your God'), the recurring signature of the Holiness Code (Lev 18–26), grounding each law in YHWH's covenantal self-revelation.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (in the divine self-identification)→ gnomic present (timeless divine self-predication)εἰμί (pres. εἰμι): 'am'; ἐγώ εἰμι κύριος renders אֲנִי יְהוָה ('I am YHWH'); the formula carries the full authority of the covenant God as guarantor of the law's justice and equality.
κύριοςthe LORDNominativepredicate nominative (in the self-identification)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the predicate of the self-identification 'I am YHWH your God,' sealing the law's authority in the divine Name itself.
ὁtheNominativearticle (with θεὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative in apposition (to κύριος: 'the LORD your God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; in apposition to κύριος; 'the LORD your God' binds Israel to the covenant relationship that underwrites the equality of the law.
ὑμῶνyourGenitivegenitive of relationship (2nd person plural: 'your God')→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the covenant possessive — YHWH is 'your God,' the God of the whole community, foreigner and native alike.
23
καὶ ἐλάλησεν Μωυσῆς τοῖς υἱοῖς Ισραηλ καὶ ἐξήγαγον τὸν καταρασάμενον ἔξω τῆς παρεμβολῆς καὶ ἐλιθοβόλησαν αὐτὸν ἐν λίθοις καὶ οἱ υἱοὶ Ισραηλ ἐποίησαν καθὰ συνέταξεν κύριος τῷ Μωυσῇ
And Moses spoke to the sons of Israel, and they led the one who had cursed outside the camp and stoned him with stones; and the sons of Israel did just as the LORD had commanded Moses.
The chapter closes by resuming the narrative of vv. 10–16: Moses relays the verdict, and the people execute it exactly as commanded — leading the blasphemer outside the camp and stoning him. The closing obedience-formula καθὰ συνέταξεν κύριος τῷ Μωυσῇ ('just as the LORD commanded Moses') seals the account, matching the divine command of v. 14 with its precise fulfilment.
Word-by-word analysis· 28 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative aorist)→ constative aorist (single act of relaying the verdict)λαλέω: 'speak'; Moses relays YHWH's verdict to the community, fulfilling the commission of vv. 13–16; the narrative resumes from v. 12 after the legal excursus.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: the mediator who transmits the divine ruling to Israel.
τοῖςto theDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object of ἐλάλησεν→ sphere or referenceυἱός: οἱ υἱοὶ Ισραηλ, the community that carries out the sentence.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; genitive with υἱοῖς.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήγαγονthey led outAor Act Indic 3 Pl · ἐξάγωmain verb (narrative aorist: fulfilment of the command)→ constative aorist (executed command)ἐξάγω: 'lead out'; the aorist ἐξήγαγον fulfils the imperative ἐξάγαγε of v. 14 — the people do exactly what was commanded, leading the offender outside the camp for execution.
τὸνtheAccusativearticle (substantivizing the participle)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καταρασάμενονone who had cursedAor Mid Ptcp Acc Masc Sg · καταράομαιsubstantival participle (direct object of ἐξήγαγον: 'the curser')→ substantival aorist participle (the one who had committed the curse)καταράομαι (aor. mid. ptcp.): 'curse'; the substantivized ὁ καταρασάμενος ('the one who cursed') repeats the designation of v. 14 verbatim, closing the narrative frame around the blasphemer's offense and punishment.
ἔξωoutsideimproper preposition + genitive (place)→ spatial or relational framingἔξω: 'outside'; renders מִחוּץ; the execution occurs outside the camp, as commanded (v. 14), removing the defilement from the holy community.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω→ relational specificationπαρεμβολή: 'camp'; see vv. 10, 14; the place of execution outside the holy encampment.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλιθοβόλησανthey stonedAor Act Indic 3 Pl · λιθοβολέωmain verb (narrative aorist: fulfilment of the sentence)→ constative aorist (executed sentence)λιθοβολέω: 'stone'; the aorist ἐλιθοβόλησαν fulfils the future λιθοβολήσουσιν of v. 14 and the imperative λιθοβολείτω of v. 16 — the community carries out the stoning exactly as decreed.
αὐτὸνhimAccusativedirect object of ἐλιθοβόλησαν→ participant referenceαὐτός: the blasphemer, stoned to death.
ἐνwithpreposition + dative (instrument: Hebraizing 'with stones')→ spatial or relational framingἐν: 'with / by'; the instrumental ἐν λίθοις ('with stones') renders the Hebrew בָּאֲבָנִים; a Semitic instrumental use of ἐν common in the LXX.
λίθοιςstonesDativedative of instrument (means of stoning)→ sphere or referenceλίθος (dat. pl. λίθοις): 'stone'; the means of execution, echoing λίθοις λιθοβολείτω of v. 16.
καὶandnarrative conjunction (introducing obedience-summary)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (of ἐποίησαν)→ participant prominenceυἱός: οἱ υἱοὶ Ισραηλ, the obedient community; the closing summary stresses corporate compliance with the divine command.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; genitive with υἱοὶ.
ἐποίησανdidAor Act Indic 3 Pl · ποιέωmain verb (narrative aorist: the obedience-summary)→ constative aorist (completed obedience)ποιέω: 'do / act'; renders עָשָׂה; the obedience-formula οἱ υἱοὶ Ισραηλ ἐποίησαν καθὰ συνέταξεν κύριος ('the sons of Israel did just as the LORD commanded') is a recurring Pentateuchal seal of exact compliance (cf. Exod 12:28, 50).
καθὰjust ascomparative conjunction (introducing the standard of obedience)→ discourse linkage or contrastκαθά: 'just as / according as'; renders כַּאֲשֶׁר; introduces the comparison between command and fulfilment — the people did exactly as commanded.
συνέταξενcommanded / orderedAor Act Indic 3 Sg · συντάσσωverb of comparative clause (the divine command)→ constative aorist (the issued command)συντάσσω: 'order / arrange / command'; renders צִוָּה (Piel); the aorist refers back to YHWH's command of vv. 13–22; the obedience-formula confirms that the execution matched the divine instruction precisely.
κύριοςthe LORDNominativesubject (of συνέταξεν)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the source of the command that Israel obeys.
τῷtoDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωυσῇMosesDativedative indirect object of συνέταξεν (recipient of the command)→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the mediator to whom YHWH gave the command; the chapter closes as it opened (v. 1), with Moses as the channel of the divine word.