Greek Text · Translation · Interlinear · Discourse Structure

The Book of Numbers, Chapter 11ΑΡΙΘΜΟΙ ΙΑ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Numbers 11 is one of the great wilderness murmuring narratives, structurally a diptych of two complaints punished by fire and plague and bridged by the gift of the Spirit.

Translation & textual notes

The Greek text of Numbers 11 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Numbers 11 is one of the great wilderness murmuring narratives, structurally a diptych of two complaints punished by fire and plague and bridged by the gift of the Spirit. It opens at Taberah (ἐμπυρισμός, 'Burning', v. 3), where the people's evil murmuring (γογγύζων πονηρά, v. 1) kindles a consuming fire παρὰ κυρίου at the camp's edge. The chapter then turns to the craving of the 'mixed multitude' (ὁ ἐπίμικτος, v. 4) who 'craved a craving' (ἐπεθύμησαν ἐπιθυμίαν) — a cognate-accusative Hebraism rendering הִתְאַוּוּ תַּאֲוָה — remembering the fish, cucumbers, melons, leeks, onions, and garlic of Egypt (v. 5) and loathing the manna, which the narrator pauses to describe as coriander-seed with the appearance of crystal, ground and baked like oil-cakes (vv. 6–9). Moses' despairing complaint (vv. 10–15) is among the most anguished prayers in the Pentateuch — 'Did I conceive all this people? Did I bear them?' (μὴ ἐγὼ ἐν γαστρὶ ἔλαβον … ἢ ἐγὼ ἔτεκον αὐτούς, v. 12) — culminating in a request to die (ἀπόκτεινόν με ἀναιρέσει, v. 15). The LORD's twofold remedy answers the burden and the craving: seventy elders on whom he will put some of the Spirit that is on Moses (ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοί, v. 17), and quail to the point of nausea (vv. 18–20). When the Spirit rests on the seventy they prophesy (ἐπροφήτευσαν, v. 25); Eldad and Medad prophesy in the camp itself, and against Joshua's jealous call to restrain them Moses utters his magnanimous wish: 'Would that all the LORD's people were prophets, that the LORD would put his Spirit upon them!' (τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας, v. 29) — a Spirit-distribution crux read forward at Joel 3(2):28–29, Acts 2, and Mark 9:38–40. The chapter closes with the quail brought on a wind from the sea and the plague at Kibroth-hattaavah ('the graves of craving', μνήματα τῆς ἐπιθυμίας, v. 34), a warning rehearsed at Pss 77(78):26–31; 105(106):14–15 and at 1 Cor 10:6, where ἐπιθυμητής ('one who craves', v. 34) becomes the type of the wilderness generation.

1

καὶ ἦν ὁ λαὸς γογγύζων πονηρὰ ἔναντι κυρίου καὶ ἤκουσεν κύριος καὶ ἐθυμώθη ὀργῇ καὶ ἐξεκαύθη ἐν αὐτοῖς πῦρ παρὰ κυρίου καὶ κατέφαγεν μέρος τι τῆς παρεμβολῆς.

And the people were murmuring evil things before the LORD; and the LORD heard, and he was angered in wrath, and a fire from the LORD was kindled among them, and it devoured a certain part of the camp.

New narrative scene (main narrative)καὶ ἦν ὁ λαὸς γογγύζων
The periphrastic imperfect ἦν … γογγύζων ('were murmuring') opens the chapter by foregrounding the people's complaining as durative, settled behavior rather than a single act. γογγύζω is the LXX's signature wilderness-rebellion verb (cf. Exod 16:7–8; Num 14:27), and the cascade of καί-clauses moves with judicial speed from murmuring to hearing to wrath to fire to consumption.
Word-by-word analysis· 27 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίauxiliary of periphrastic imperfect (with γογγύζων)→ durative imperfect (ongoing background state)εἰμί: 'be'; here the imperfect ἦν combines with the present participle γογγύζων to form a periphrastic imperfect — a Hebraizing construction rendering the durative force of הָיָה + participle, presenting the murmuring as continuous, habitual conduct.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject→ participant prominenceλαός: 'people'; the standard LXX term for Israel as covenant community (rendering עַם); here the whole congregation is the collective subject of the murmuring.
γογγύζωνmurmuringPres Act Ptc Nom Sg Masc · γογγύζωparticiple of periphrastic imperfect (predicate complement to ἦν)→ durative present participle (ongoing complaint)γογγύζω: 'murmur / grumble / complain'; an onomatopoeic verb that becomes the LXX's technical term for wilderness rebellion (cf. Exod 16:7–8; 17:3; Num 14:27, 36); the noun γογγυσμός denotes the complaining that repeatedly provokes divine judgment and is cited as a warning at 1 Cor 10:10.
πονηρὰevil thingsAccusativeadverbial accusative (neuter plural: 'evilly / evil things')→ object specificationπονηρός: 'evil / wicked / grievous'; the neuter plural accusative πονηρά functions adverbially or as cognate object of γογγύζων — the people murmured 'evil things' or 'wickedly'; it renders the sense that their complaint was not mere discomfort but morally culpable rebellion ἔναντι κυρίου.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the presence of'; Hebraism rendering לִפְנֵי / בְּאָזְנֵי; the murmuring is committed coram Deo — 'in the hearing of the LORD' — which makes it judicially actionable and immediately heard (ἤκουσεν).
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the murmuring takes place in his very presence.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb (divine response)→ constative aorist (single completed act of hearing)ἀκούω: 'hear / listen'; renders שָׁמַע; the LORD's hearing is not neutral perception but the judicial registering of the complaint that triggers his wrath; the same verb governs the answered prayer-motif throughout the chapter.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject.
καὶandnarrative conjunction (consequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐθυμώθηwas angeredAor Pass Indic 3 Sg · θυμόωmain verb (divine wrath)→ ingressive aorist (came to be in wrath)θυμόω (pass. 'be angry'): renders חָרָה אַף ('the nose/anger burned'); the deponent-passive ἐθυμώθη with the dative ὀργῇ ('was angered in wrath') is a Hebraizing intensification that recurs as a refrain in this chapter (vv. 10, 33), framing the fire and the plague as expressions of the same divine θυμός.
ὀργῇwith wrathDativedative of manner / cognate dative (intensifying ἐθυμώθη)→ sphere or referenceὀργή: 'wrath / anger'; the dative ὀργῇ reinforces the verb in a Hebraizing pleonasm ('was angered with anger'), heightening the intensity of the divine reaction to the murmuring.
καὶandnarrative conjunction (consequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξεκαύθηwas kindledAor Pass Indic 3 Sg · ἐκκαίωmain verb (the judicial fire)→ ingressive aorist (burst into flame)ἐκκαίω: 'kindle / set ablaze'; the passive ἐξεκαύθη ('was kindled') renders וַתִּבְעַר; the verb is repeated verbatim at v. 3 as the etymological key to the place-name ἐμπυρισμός ('Burning'); the fire παρὰ κυρίου is a concrete eruption of the divine ὀργή just named.
ἐνamongpreposition + dative (locative: 'among them')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among them').
αὐτοῖςthemDativeobject of ἐν (dative pronoun)→ participant reference or interestαὐτός: third-person pronoun; the dative ἐν αὐτοῖς locates the fire within the camp itself — the judgment falls in the people's midst.
πῦρfireNominativesubject of ἐξεκαύθη→ participant prominenceπῦρ: 'fire'; renders אֵשׁ; the fire παρὰ κυρίου ('from the LORD') is the same theophanic-judicial fire that consumes Nadab and Abihu (Lev 10:2) and Korah's company (Num 16:35); here it devours the camp's edge as a measured warning.
παρὰfrompreposition + genitive (source: 'from the LORD')→ spatial or relational framingπαρά + genitive: 'from / from beside'; marks the fire's divine origin — it issues directly from the LORD, not from natural causes.
κυρίουthe LORDGenitivegenitive object of παρά (source)→ relational specificationκυρίου: meaning 'the LORD'; it serves as genitive object of παρά (source).
καὶandnarrative conjunction (consequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέφαγενdevouredAor Act Indic 3 Sg · κατεσθίωmain verb (the fire's effect)→ constative aorist (completed consumption)κατεσθίω: 'eat up / consume / devour'; the intensive κατα- compound depicts the fire as wholly consuming what it touches; the metaphor of fire 'eating' renders the Hebrew וַתֹּאכַל, a standard idiom for destructive flame (cf. Lev 9:24).
μέροςpartAccusativedirect object of κατέφαγεν→ object specificationμέρος: 'part / portion'; the qualified object μέρος τι ('a certain part') signals that the fire's destruction is partial and bounded — a warning, not yet total annihilation; it consumes only the edge (קְצֵה) of the camp.
τιa certainAccusativeindefinite pronoun (modifying μέρος)→ participant referenceτις, τι: indefinite pronoun 'some / a certain'; here limits μέρος to an unspecified but partial extent of the camp.
τῆςtheGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivepartitive genitive (with μέρος: 'part of the camp')→ relational specificationπαρεμβολή: 'camp / encampment / army-array'; the standard LXX rendering of מַחֲנֶה; the term recurs through the chapter (vv. 9, 26, 31, 32) as the spatial frame of the whole narrative — the fire strikes its edge, the quail surround it, Eldad and Medad prophesy within it.
2

καὶ ἐκέκραξεν ὁ λαὸς πρὸς Μωυσῆν καὶ ηὔξατο Μωυσῆς πρὸς κύριον καὶ ἐκόπασεν τὸ πῦρ.

And the people cried out to Moses, and Moses prayed to the LORD, and the fire died down.

Narrative sequence: appeal, intercession, reliefκαὶ ἐκέκραξεν ὁ λαὸς
v. 2 establishes the intercessory pattern that structures the whole chapter: the people cry to Moses, Moses prays to the LORD, the judgment abates. Moses' mediation here (ηὔξατο) foreshadows the larger crisis of vv. 11–15, where the same mediator will break down under the weight of the people he keeps rescuing.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκέκραξενcried outAor Act Indic 3 Sg · κράζωmain verb (the people's appeal)→ constative aorist (single outcry)κράζω (here the reduplicated aorist ἐκέκραξα): 'cry out / shriek'; renders צָעַק / זָעַק; the loud cry expresses the terror of the people before the fire and is directed πρὸς Μωυσῆν — they appeal to their mediator rather than directly to the LORD they have offended.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject→ participant prominenceλαὸς: meaning 'people'; it serves as subject.
πρὸςtopreposition + accusative (direction of appeal)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of appeal).
ΜωυσῆνMosesAccusativeaccusative object of πρός→ object specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a second-/first-declension noun in Rahlfs' LXX (gen. Μωυσῆ, dat. Μωυσῇ, acc. Μωυσῆν); accusative here as the directional object of πρός.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ηὔξατοprayedAor Mid Indic 3 Sg · εὔχομαιmain verb (Moses' intercession)→ constative aorist (single act of intercession)εὔχομαι: 'pray / vow / entreat'; renders פָּלַל / הִתְפַּלֵּל; the middle-deponent depicts Moses' characteristic intercessory role; his prayer πρὸς κύριον is effective, immediately answered by the abating of the fire — a precedent for the Spirit-sharing remedy later in the chapter.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
πρὸςtopreposition + accusative (direction of prayer)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of prayer).
κύριονthe LORDAccusativeaccusative object of πρός→ object specificationκύριος: rendering of the Tetragrammaton; the object of Moses' intercession.
καὶandnarrative conjunction (consequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκόπασενdied downAor Act Indic 3 Sg · κοπάζωmain verb (the fire's abatement)→ ingressive aorist (came to rest / subsided)κοπάζω: 'grow weary / abate / cease'; renders שָׁקַע / שָׁכַךְ; used of wind and water ceasing (cf. Gen 8:1; Jonah 1:11–12 LXX of the sea); here the fire 'sinks down' in direct response to Moses' prayer, demonstrating the efficacy of mediation.
τὸtheNominativearticle (with πῦρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πῦρfireNominativesubject of ἐκόπασεν→ participant prominenceπῦρ: meaning 'fire'; it serves as subject of ἐκόπασεν.
3

καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου ἐμπυρισμός ὅτι ἐξεκαύθη ἐν αὐτοῖς πῦρ παρὰ κυρίου.

And the name of that place was called 'Burning' (Taberah), because a fire from the LORD was kindled among them.

Etiological closure (naming formula with causal ὅτι)καὶ ἐκλήθη τὸ ὄνομα
v. 3 closes the Taberah episode with an etymological place-name formula — ἐκλήθη τὸ ὄνομα … ὅτι — characteristic of Pentateuchal etiology. The name ἐμπυρισμός ('Burning') translates the sense of Hebrew תַּבְעֵרָה (Taberah, 'burning'), and the causal clause repeats v. 1's ἐξεκαύθη … πῦρ παρὰ κυρίου verbatim, sealing the unit as a self-contained warning before the larger craving narrative begins.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκλήθηwas calledAor Pass Indic 3 Sg · καλέωmain verb (naming formula)→ constative aorist (act of naming)καλέω (pass. 'be called'): renders קָרָא; the impersonal passive ἐκλήθη τὸ ὄνομα ('the name was called') is the fixed LXX etiological formula (cf. Gen 11:9; Exod 17:7), here verbatim parallel to Num 11:34's naming of Kibroth-hattaavah — the two place-names frame the chapter's twin judgments.
τὸtheNominativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject of ἐκλήθη→ participant prominenceὄνομα: 'name'; renders שֵׁם; in the naming-etiology the name encodes the meaning of the event, here the divine fire.
τοῦtheGenitivearticle (with τόπου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive of relationship (with ὄνομα: 'the name of the place')→ relational specificationτόπος: 'place / location'; renders מָקוֹם; the unnamed locale receives its identity from the judgment enacted there.
ἐκείνουthatGenitivedemonstrative adjective (modifying τόπου)→ relational specificationἐκεῖνος: 'that (one)'; the remote demonstrative fixes the reference to the specific site of the fire.
ἐμπυρισμόςBurningNominativepredicate nominative (the name given)→ participant prominenceἐμπυρισμός: 'a burning / conflagration'; the LXX translates rather than transliterates the Hebrew place-name תַּבְעֵרָה (Taberah, from בָּעַר 'to burn'), rendering its meaning 'Burning'; this sense-for-sense treatment of the etiology makes the place-name's lesson transparent to the Greek reader.
ὅτιbecausecausal conjunction (introducing the etiology)→ discourse linkage or contrastὅτι: 'because / that'; here causal, giving the reason for the name — the standard connective of the naming-etiology.
ἐξεκαύθηwas kindledAor Pass Indic 3 Sg · ἐκκαίωverb of causal clause→ ingressive aorist (burst into flame)ἐκκαίω: 'kindle / blaze up'; the verb is repeated verbatim from v. 1, making the place-name an exact memorial of the event — the fire that 'was kindled' gives Taberah its name.
ἐνamongpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative).
αὐτοῖςthemDativeobject of ἐν (dative pronoun)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐν (dative pronoun).
πῦρfireNominativesubject of ἐξεκαύθη→ participant prominenceπῦρ: meaning 'fire'; it serves as subject of ἐξεκαύθη.
παρὰfrompreposition + genitive (source)→ spatial or relational framingπαρὰ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
κυρίουthe LORDGenitivegenitive object of παρά (source)→ relational specificationκυρίου: meaning 'the LORD'; it serves as genitive object of παρά (source).
4

καὶ ὁ ἐπίμικτος ὁ ἐν αὐτοῖς ἐπεθύμησαν ἐπιθυμίαν καὶ καθίσαντες ἔκλαιον καὶ οἱ υἱοὶ Ισραηλ καὶ εἶπαν τίς ἡμᾶς ψωμιεῖ κρέα;

And the mixed multitude that was among them craved a craving, and sitting down they wept, and the sons of Israel also, and said, 'Who will feed us meat?'

New episode: the craving narrative beginsκαὶ ὁ ἐπίμικτος
v. 4 opens the second and central crisis. The collective ὁ ἐπίμικτος ('the mixed multitude', cf. Exod 12:38) takes a singular article but a plural verb (ἐπεθύμησαν), a constructio ad sensum. The cognate-accusative ἐπεθύμησαν ἐπιθυμίαν ('craved a craving') is the chapter's thematic key-phrase, a Hebraism whose root ἐπιθυμ- generates the place-name μνήματα τῆς ἐπιθυμίας (v. 34) and the type-word ἐπιθυμητής read forward at 1 Cor 10:6.
Word-by-word analysis· 21 words
καὶandnarrative conjunction (new episode)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (with ἐπίμικτος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπίμικτοςmixed multitudeNominativesubject (substantivized adjective, collective singular)→ participant prominenceἐπίμικτος: 'mixed / mingled'; substantivized as 'the mixed multitude / rabble', rendering הָאסַפְסֻף ('the assembled crowd'); the same group of non-Israelite hangers-on (ἐπίμικτος πολύς) left Egypt with Israel at Exod 12:38; the LXX presents them as the instigators of the craving who then draw the sons of Israel into weeping.
the (one)Nominativearticle (attributive, governing the prepositional phrase ἐν αὐτοῖς)→ noun-phrase markingthe repeated article ὁ … ὁ ἐν αὐτοῖς ('the [one] among them') turns the prepositional phrase into an attributive modifier: 'the mixed multitude that was in their midst.'
ἐνamongpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative).
αὐτοῖςthemDativeobject of ἐν (dative pronoun)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐν (dative pronoun).
ἐπεθύμησανcravedAor Act Indic 3 Pl · ἐπιθυμέωmain verb (constructio ad sensum: plural verb with collective singular subject)→ ingressive aorist (were seized with craving)ἐπιθυμέω: 'desire / crave / lust after'; renders הִתְאַוָּה; the plural verb with the singular collective ἐπίμικτος is a constructio ad sensum; with its cognate object ἐπιθυμίαν it forms the cognate-accusative Hebraism rendering הִתְאַוּוּ תַּאֲוָה ('craved a craving'), the LXX's emphatic device for intense desire and the verbal seed of the whole episode.
ἐπιθυμίανa cravingAccusativecognate accusative (with ἐπεθύμησαν)→ object specificationἐπιθυμία: 'desire / craving / lust'; the cognate accusative intensifies the verb (Hebraizing infinitive-absolute construction); this is the word Paul lifts at 1 Cor 10:6 (μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν), making Numbers 11 the paradigm of disordered craving; the noun recurs in the place-name of v. 34.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καθίσαντεςsitting downAor Act Ptc Nom Pl Masc · καθίζωcircumstantial participle (attendant circumstance of ἔκλαιον)→ antecedent aorist participle (having sat down)καθίζω: 'sit / sit down'; the aorist participle describes the posture accompanying the weeping — the people sit and give themselves over to lamentation; the plural masculine resumes the sense-plural of the collective subject.
ἔκλαιονweptImpf Act Indic 3 Pl · κλαίωmain verb (durative weeping)→ durative imperfect (sustained weeping)κλαίω: 'weep / wail'; renders בָּכָה; the imperfect ἔκλαιον depicts prolonged, contagious weeping that spreads from the rabble to the sons of Israel; the same root recurs (vv. 10, 13, 18, 20) as the chapter's sound-motif of complaint.
καὶand / alsocoordinate conjunction (adjunctive: 'also')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (second subject of ἔκλαιον: 'the sons of Israel also wept')→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX designation of the covenant people (rendering בְּנֵי יִשְׂרָאֵל); here even the true Israelites join the rabble's weeping, showing the craving's contagion.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here functioning as a genitive ('of Israel') in the fixed phrase οἱ υἱοὶ Ισραηλ.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (speech-introduction)→ constative aorist (single collective utterance)λέγω: 'say'; the Hellenistic first-aorist form εἶπαν (for classical εἶπον) is regular in the LXX; introduces the people's direct complaint.
τίςwhoNominativeinterrogative pronoun (subject of ψωμιεῖ)→ participant referenceτίς: interrogative pronoun 'who?'; the question τίς ἡμᾶς ψωμιεῖ κρέα ('who will feed us meat?') is quoted back by the LORD at v. 18, where it is answered with the promise of quail; it expresses not a request but accusatory discontent.
ἡμᾶςusAccusativedirect object of ψωμιεῖ (first-person plural pronoun)→ participant referenceἐγώ (pl. ἡμᾶς): the people as the object of the desired feeding.
ψωμιεῖwill feedFut Act Indic 3 Sg · ψωμίζωmain verb of the quoted question→ deliberative/expectant future (who could possibly feed us?)ψωμίζω: 'feed (with morsels) / give to eat'; from ψωμός ('morsel'); renders יַאֲכִלֵנוּ; a vivid verb implying feeding by hand, almost as one feeds a child — ironically apt given Moses' protest in v. 12 about carrying the people like a nurse; the double accusative (ἡμᾶς … κρέα) is normal with verbs of feeding.
κρέαmeatAccusativeaccusative of thing (with double-accusative ψωμιεῖ)→ object specificationκρέας (pl. κρέα): 'meat / flesh'; renders בָּשָׂר; the craved object that drives the whole episode and recurs as a refrain (vv. 13, 18, 21, 33); the desire for κρέα over the manna is the concrete form of the rejection of the LORD's provision.
5

ἐμνήσθημεν τοὺς ἰχθύας οὓς ἠσθίομεν ἐν Αἰγύπτῳ δωρεάν καὶ τοὺς σικύας καὶ τοὺς πέπονας καὶ τὰ πράσα καὶ τὰ κρόμμυα καὶ τὰ σκόρδα.

We remembered the fish that we used to eat in Egypt for free, and the cucumbers and the melons and the leeks and the onions and the garlic.

Quoted complaint continued (the contents of the craving)ἐμνήσθημεν
v. 5 gives the substance of the craving: a nostalgic catalogue of Egyptian food. The asyndeton-free καί-string of six items (fish, cucumbers, melons, leeks, onions, garlic) is a rhetorical inventory of cheap, pungent Nile-delta produce; the bitter irony lies in δωρεάν ('for free') — the slaves remember slavery as costless plenty, suppressing its bondage. The catalogue contrasts pointedly with the single, heaven-given μαννα of vv. 6–9.
Word-by-word analysis· 23 words
ἐμνήσθημενwe rememberedAor Pass Indic 1 Pl · μιμνῄσκομαιmain verb (first-person plural complaint)→ constative aorist (act of recollection)μιμνῄσκομαι: 'remember / call to mind'; renders זָכַר; the passive-deponent ἐμνήσθημεν takes the accusative (τοὺς ἰχθύας) on the analogy of an active verb of perception; the people's 'remembering' is selective and idealized nostalgia — memory weaponized against present grace.
τοὺςtheAccusativearticle (with ἰχθύας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰχθύαςfishAccusativedirect object of ἐμνήσθημεν→ object specificationἰχθύς (pl. ἰχθύας): 'fish'; renders דָּגָה; the abundant fish of the Nile (cf. Exod 7:21; Isa 19:8) head the nostalgic menu; their plenty is set against the wilderness scarcity that the manna alone relieves.
οὓςwhichAccusativerelative pronoun (object of ἠσθίομεν)→ participant referenceὅς: relative pronoun; the accusative plural οὕς agrees with ἰχθύας and is object of the relative-clause verb ἠσθίομεν.
ἠσθίομενwe used to eatImpf Act Indic 1 Pl · ἐσθίωverb of relative clause→ customary imperfect (habitual past eating)ἐσθίω: 'eat'; renders אָכַל; the imperfect ἠσθίομεν is customary/iterative — 'we used to eat' — depicting the Egyptian diet as a settled habit of plenty; the verb governs the whole subsequent catalogue.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΑἰγύπτῳEgyptDativeobject of ἐν (locative)→ sphere or referenceΑἴγυπτος: standard LXX form of Hebrew מִצְרַיִם; the place of remembered plenty — and of the slavery the people conveniently forget.
δωρεάνfor free / freelyAccusativeadverbial accusative (manner: 'gratis')→ object specificationδωρεά (acc. δωρεάν used adverbially): 'as a gift / freely / without cost'; renders חִנָּם; the bitter irony of the complaint — the people recall their Egyptian food as 'free' while forgetting it was the ration of slaves; the same adverb describes unmerited grace elsewhere (cf. Rom 3:24), sharpening the perversity of the nostalgia here.
καὶandcoordinate conjunction (catalogue)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with σικύας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
σικύαςcucumbersAccusativedirect object (catalogue item)→ object specificationσίκυος / σικύα (pl. σικύας): 'cucumber'; renders קִשֻּׁאִים; the second item of the Egyptian menu — a watery, cooling vegetable abundant in the Nile delta.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with πέπονας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πέποναςmelonsAccusativedirect object (catalogue item)→ object specificationπέπων (pl. πέπονας): 'ripe melon / gourd'; renders אֲבַטִּחִים ('watermelons / melons'); literally 'the ripe ones', a melon eaten when fully ripened — another cooling Egyptian staple.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with πράσα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πράσαleeksAccusativedirect object (catalogue item)→ object specificationπράσον (pl. πράσα): 'leek'; renders חָצִיר (here in the sense of leek/greens); the first of three pungent alliums (leeks, onions, garlic) that give the menu its characteristically sharp Egyptian flavor.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with κρόμμυα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρόμμυαonionsAccusativedirect object (catalogue item)→ object specificationκρόμμυον (pl. κρόμμυα): 'onion'; renders בְּצָלִים; Egyptian onions were proverbial; the second pungent allium in the list.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with σκόρδα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκόρδαgarlicAccusativedirect object (final catalogue item)→ object specificationσκόρδον (pl. σκόρδα): 'garlic'; renders שׁוּמִים; the climactic, most pungent item of the menu; the descending list of strong-smelling foods makes the craving sensuous and visceral — the antithesis of the delicate, heaven-sent manna described next.
6

νυνὶ δὲ ἡ ψυχὴ ἡμῶν κατάξηρος οὐδὲν πλὴν εἰς τὸ μαννα οἱ ὀφθαλμοὶ ἡμῶν.

But now our soul is utterly dried up; there is nothing at all except the manna before our eyes.

Adversative contrast (then in Egypt / now in the wilderness)νυνὶ δὲ
νυνὶ δέ sets the present wilderness scarcity against the remembered Egyptian plenty of v. 5. The complaint becomes hyperbolic and self-pitying: 'our soul is dried up,' with nothing before the eyes but the manna. The verbless, elliptical syntax (no copula with κατάξηρος, fragmentary οὐδὲν πλήν) mimics the petulant, broken speech of grievance.
Word-by-word analysis· 14 words
νυνὶnowtemporal adverb (emphatic)→ clausal contributionνυνί: emphatic form of νῦν, 'now'; renders עַתָּה; with adversative δέ it pivots sharply from the nostalgic past to the resented present.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: post-positive; here strongly adversative, contrasting present wilderness want with Egyptian abundance.
theNominativearticle (with ψυχή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχὴsoulNominativesubject (predicate construction with κατάξηρος)→ participant prominenceψυχή: 'soul / life / appetite'; renders נֶפֶשׁ, which here carries its sense of 'throat / appetite / vital self'; 'our soul is dried up' is a Hebraic idiom for failing vitality and unsatisfied craving — the appetite itself is parched.
ἡμῶνourGenitivegenitive of possession (first-person plural pronoun)→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (first-person plural pronoun).
κατάξηροςutterly dried upNominativepredicate adjective (with implied ἐστίν)→ participant prominenceκατάξηρος: 'wholly dry / parched'; the intensive κατα- compound of ξηρός; a vivid hyperbole for total deprivation — the verbless clause ('our soul [is] utterly dry') heightens the rhetoric of complaint; renders the sense of נַפְשֵׁנוּ יְבֵשָׁה.
οὐδὲνnothingNominativesubject of elliptical clause ('there is nothing')→ participant prominenceοὐδείς (neut. οὐδέν): 'nothing / no one'; the absolute οὐδὲν πλήν ('nothing except') is a sweeping exaggeration — the manna is treated as 'nothing,' a contemptuous dismissal of the very bread of heaven.
πλὴνexceptpreposition/conjunction (exceptive: 'except')→ spatial or relational framingπλήν: 'except / besides / only'; renders בִּלְתִּי; restricts οὐδέν — nothing remains before the people's eyes but the manna, which they despise.
εἰςto / uponpreposition + accusative (direction of gaze)→ spatial or relational framingεἰς + accusative: here directional with the eyes — 'our eyes [are turned] to the manna'; a Hebraizing construction (אֶל) expressing the fixed, weary gaze.
τὸtheAccusativearticle (with μαννα, neuter)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανναmannaobject of εἰς (indeclinable noun, treated as neuter)→ clausal contributionμαννα: indeclinable transliteration of Hebrew מָן; the wilderness bread (Exod 16); the LXX takes it as a neuter (τὸ μαννα); the people's contempt for it here is the spiritual heart of the episode — to despise the manna is to despise the LORD who gives it (cf. Ps 77(78):24–25; John 6:31).
οἱtheNominativearticle (with ὀφθαλμοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὶeyesNominativesubject of the elliptical second clause→ participant prominenceὀφθαλμός: 'eye'; renders עַיִן; 'our eyes [are fixed] on nothing but the manna' completes the picture of weary disgust — the same daily sight, despised.
ἡμῶνourGenitivegenitive of possession→ relational specificationἡμῶν: meaning 'our'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
7

τὸ δὲ μαννα ὡσεὶ σπέρμα κορίου ἐστίν καὶ τὸ εἶδος αὐτοῦ εἶδος κρυστάλλου.

Now the manna was like coriander seed, and its appearance was like the appearance of crystal.

Narratorial parenthetical (description of the manna)τὸ δὲ μαννα
vv. 7–9 form a narrator's aside, defending the despised manna by describing its delicacy and miraculous provision. The δέ marks the shift from the people's speech back to narration. The double simile — coriander-seed for form, crystal for appearance — rehabilitates the manna as a thing of subtle beauty (cf. Exod 16:31, where it is 'like coriander seed, white'), implicitly rebuking the people's contempt.
Word-by-word analysis· 13 words
τὸtheNominativearticle (with μαννα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲnownarrative continuative (post-positive, introducing aside)→ discourse linkage or contrastδέ: here introduces the narrator's descriptive parenthetical, turning from the people's complaint to an objective account of the manna.
μανναmannasubject (indeclinable noun)→ clausal contributionμαννα: indeclinable; here the grammatical subject of the descriptive clause.
ὡσεὶlike / ascomparative particle (introducing simile)→ discourse linkage or contrastὡσεί: 'like / as / about'; renders כְּ; introduces the first of two similes describing the manna; ὡσεί recurs at v. 8 (γεῦμα) and is characteristic of the chapter's descriptive register.
σπέρμαseedNominativepredicate nominative (in the simile, with ἐστίν)→ participant prominenceσπέρμα: 'seed'; renders זֶרַע; σπέρμα κορίου ('coriander seed') likens the manna to small, round, pale seeds — echoing Exod 16:31 LXX (ὡς σπέρμα κορίου λευκόν).
κορίουof corianderGenitivegenitive of definition (with σπέρμα)→ relational specificationκόριον / κόριαννον: 'coriander'; renders גַּד; the small grey-white globular seed of the coriander plant supplies the visual analogy for the manna's size and shape.
ἐστίνis / wasPres Act Indic 3 Sg · εἰμίcopula (linking μαννα to the predicate simile)→ gnomic/descriptive present (characteristic quality)εἰμί: 'be'; the descriptive present ἐστίν within a past-time narrative is a timeless/characterizing present, stating what the manna habitually was like.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with εἶδος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἶδοςappearanceNominativesubject of the second descriptive clause→ participant prominenceεἶδος: 'form / appearance / look'; renders עַיִן (here 'appearance / gleam'); the repetition εἶδος … εἶδος ('its appearance [was] the appearance of crystal') is a Hebraizing way of expressing close resemblance.
αὐτοῦitsGenitivegenitive of possession (of the manna)→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (of the manna).
εἶδοςappearanceNominativepredicate nominative (resumptive: 'the appearance of crystal')→ participant prominenceεἶδος (repeated): the second occurrence functions as predicate — the manna's look was 'the look of crystal'; the doubling renders the Hebrew comparative idiom וְעֵינוֹ כְּעֵין.
κρυστάλλουof crystal / iceGenitivegenitive of comparison/definition (with εἶδος)→ relational specificationκρύσταλλος: 'ice / rock-crystal'; renders בְּדֹלַח ('bdellium' in MT, but the LXX reads a crystalline gleam); the comparison to crystal/ice evokes a translucent, frost-like sparkle — a thing of heavenly beauty, reinforcing the narrator's implicit defense of the manna against the people's scorn.
8

καὶ διεπορεύετο ὁ λαὸς καὶ συνέλεγον καὶ ἤληθον αὐτὸ ἐν τῷ μύλῳ καὶ ἔτριβον ἐν τῇ θυίᾳ καὶ ἥψουν αὐτὸ ἐν τῇ χύτρᾳ καὶ ἐποίουν αὐτὸ ἐγκρυφίας καὶ ἦν ἡ ἡδονὴ αὐτοῦ ὡσεὶ γεῦμα ἐγκρὶς ἐξ ἐλαίου.

And the people would go about and gather it, and grind it in the mill, and pound it in the mortar, and boil it in the pot, and make it into cakes; and its taste was like the taste of a cake baked with oil.

Narratorial parenthetical continued (preparation of the manna)καὶ διεπορεύετο ὁ λαὸς
v. 8 continues the manna-aside with a chain of customary imperfects (διεπορεύετο, συνέλεγον, ἤληθον, ἔτριβον, ἥψουν, ἐποίουν) describing the daily, versatile preparation of the manna — gathered, ground, pounded, boiled, baked into cakes. The closing simile (ὡσεὶ γεῦμα ἐγκρὶς ἐξ ἐλαίου, 'like the taste of an oil-cake') answers the people's complaint that the manna is nothing: it was in fact rich and pleasant. The number-mismatch (singular διεπορεύετο, then plurals) is a constructio ad sensum on collective ὁ λαός.
Word-by-word analysis· 37 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεπορεύετοwould go aboutImpf Mid Indic 3 Sg · διαπορεύομαιmain verb (customary imperfect; singular with collective λαός)→ customary imperfect (habitual daily activity)διαπορεύομαι: 'go through / go about / travel around'; the iterative imperfect depicts the people's daily ranging over the ground to gather the manna; renders שׁוּט/הָלַךְ; the singular verb agrees grammatically with collective ὁ λαός before the verbs shift to the plural.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject (collective)→ participant prominenceλαὸς: meaning 'people'; it serves as subject (collective).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέλεγονwould gatherImpf Act Indic 3 Pl · συλλέγωmain verb (customary imperfect; plural ad sensum)→ customary imperfect (habitual gathering)συλλέγω: 'collect / gather together'; renders לָקַט; the verb of daily manna-gathering from Exod 16:4–5, 16–18; the shift to the plural follows the collective sense of λαός.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤληθονwould grindImpf Act Indic 3 Pl · ἀλήθωmain verb (customary imperfect)→ customary imperfect (habitual grinding)ἀλήθω (= ἀλέω): 'grind'; renders טָחַן; the manna could be milled like grain, showing its grain-like substance; the same root underlies the millstone-image of Exod 11:5 (μύλος).
αὐτὸitAccusativedirect object (the manna)→ participant referenceαὐτός: neuter pronoun referring to τὸ μαννα.
ἐνinpreposition + dative (instrumental/locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (instrumental/locative).
τῷtheDativearticle (with μύλῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
μύλῳmillDativedative of instrument/place (with ἤληθον)→ sphere or referenceμύλος: 'mill / handmill'; renders רֵחַיִם; the manna was treated as ordinary grain, ground in the household mill.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔτριβονwould poundImpf Act Indic 3 Pl · τρίβωmain verb (customary imperfect)→ customary imperfect (habitual pounding)τρίβω: 'rub / crush / pound'; renders דּוּךְ; an alternative preparation — crushing the manna in a mortar; the pairing mill/mortar shows two milling methods.
ἐνinpreposition + dative (instrumental/locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (instrumental/locative).
τῇtheDativearticle (with θυίᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυίᾳmortarDativedative of instrument/place (with ἔτριβον)→ sphere or referenceθυία (= θυεία): 'mortar'; renders מְדֹכָה; the stone bowl in which the manna was pounded; a hapax-rare household term that underlines the everyday domesticity of manna-preparation.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἥψουνwould boilImpf Act Indic 3 Pl · ἕψωmain verb (customary imperfect)→ customary imperfect (habitual boiling)ἕψω: 'boil / cook / seethe'; renders בָּשַׁל; a third preparation method — the manna could be boiled in a pot, like a porridge or stew.
αὐτὸitAccusativedirect object (the manna)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the manna).
ἐνinpreposition + dative (instrumental/locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (instrumental/locative).
τῇtheDativearticle (with χύτρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
χύτρᾳpotDativedative of instrument/place (with ἥψουν)→ sphere or referenceχύτρα: 'earthen pot / cooking-pot'; renders פָּרוּר; the vessel for boiling the manna; completes the picture of varied domestic cookery.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίουνwould makeImpf Act Indic 3 Pl · ποιέωmain verb (customary imperfect; double accusative)→ customary imperfect (habitual making)ποιέω: 'make / do'; renders עָשָׂה; with the double accusative (αὐτὸ … ἐγκρυφίας) — 'they would make it [into] cakes'; the final preparation, baking into loaves.
αὐτὸitAccusativedirect object (the manna)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the manna).
ἐγκρυφίαςcakes / baked loavesAccusativepredicate accusative (with ποιέω: 'make it into cakes')→ object specificationἐγκρυφίας: 'cake baked in the ashes / hidden loaf'; renders עֻגָה; from ἐγκρύπτω ('hide / bury'), a cake baked by being buried in hot embers (cf. Gen 18:6); the second accusative of the double-accusative construction names the product into which the manna was made.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (with ἡ ἡδονή as subject)→ descriptive imperfect (characteristic quality)εἰμί: 'be'; the imperfect ἦν introduces the concluding description of the manna's taste.
theNominativearticle (with ἡδονή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡδονὴtaste / pleasureNominativesubject of ἦν→ participant prominenceἡδονή: 'pleasure / delight / sweet taste'; here of the pleasant flavor of the manna; renders the sense of טַעַם ('taste'); the noun (usually 'pleasure') underlines that the despised manna was in fact a source of delight — a pointed rebuttal of the people's contempt.
αὐτοῦitsGenitivegenitive of possession (of the manna)→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (of the manna).
ὡσεὶlikecomparative particle (introducing simile)→ discourse linkage or contrastὡσεί: 'like / as'; introduces the closing taste-simile.
γεῦμαtasteNominativepredicate (in the simile: 'like the taste of...')→ participant prominenceγεῦμα: 'taste / flavor / morsel tasted'; from γεύομαι ('taste'); the manna's flavor is compared to that of an oil-rich cake; renders טַעַם.
ἐγκρὶςhoney-cake / oil-cakeNominativeappositional/predicate (defining γεῦμα)→ participant prominenceἐγκρίς: 'cake fried/baked in oil (or honey)'; renders the sense of לְשַׁד הַשָּׁמֶן ('rich/creamy with oil'); a delicacy made with oil — the comparison gives the manna a luxurious, satisfying flavor, the very opposite of the people's 'dried-up' complaint.
ἐξfrom / withpreposition + genitive (material/source: 'made with oil')→ spatial or relational framingἐκ (ἐξ before vowel): 'from / out of'; here of the ingredient — the cake 'of/with oil', specifying what gives the ἐγκρίς its richness.
ἐλαίουoilGenitivegenitive object of ἐξ (material)→ relational specificationἔλαιον: 'olive oil'; renders שֶׁמֶן; the oil that enriches the cake to which the manna's taste is likened — a note of abundance and delight closing the manna-description.
9

καὶ ὅταν κατέβη ἡ δρόσος ἐπὶ τὴν παρεμβολὴν νυκτός κατέβαινεν τὸ μαννα ἐπ᾿ αὐτῆς.

And whenever the dew came down upon the camp by night, the manna would come down upon it.

Narratorial parenthetical concluded (the manna's nightly descent)καὶ ὅταν κατέβη ἡ δρόσος
v. 9 closes the manna-aside (vv. 7–9) with the miracle of its provision: it descends with the night-dew, fresh each morning, a heavenly gift requiring no labor but gathering. The ὅταν + aorist (κατέβη) with iterative imperfect (κατέβαινεν) expresses habitual, repeated occurrence ('whenever … it would'). The verb κατέβη / κατέβαινεν ('came down') ironically anticipates the LORD's own descent (καταβήσομαι, v. 17; κατέβη, v. 25) — the same God who sends down the bread comes down with the Spirit.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτανwhenevertemporal conjunction (iterative: 'whenever')→ discourse linkage or contrastὅταν: 'when(ever)'; here with the aorist indicative κατέβη it expresses repeated, customary occurrence in past time — a Hellenistic iterative usage rendering the Hebrew frequentative.
κατέβηcame downAor Act Indic 3 Sg · καταβαίνωverb of iterative temporal clause→ iterative aorist (repeated descent of the dew)καταβαίνω: 'come down / descend'; renders יָרַד; the dew's descent sets the scene for the manna; the verb anchors the chapter's vertical theology — what comes down from above (dew, manna, the LORD, the Spirit) versus the people's earthbound craving.
theNominativearticle (with δρόσος)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δρόσοςdewNominativesubject of κατέβη→ participant prominenceδρόσος: 'dew'; renders טַל; per Exod 16:13–14 the manna appeared with the morning dew; the dew is the vehicle of the heavenly gift, descending silently in the night.
ἐπὶuponpreposition + accusative (direction onto)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto).
τὴνtheAccusativearticle (with παρεμβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολὴνcampAccusativeaccusative object of ἐπί (place onto which)→ object specificationπαρεμβολή: 'camp'; renders מַחֲנֶה; the dew and manna fall on the whole encampment — the same camp whose edge the fire consumed (v. 1) and which the quail will surround (v. 31).
νυκτόςby nightGenitivegenitive of time (within which: 'during the night')→ relational specificationνύξ (gen. νυκτός): 'night'; the genitive of time expresses the period within which the dew falls — the manna's provision is nocturnal and hidden, ready by morning.
κατέβαινενwould come downImpf Act Indic 3 Sg · καταβαίνωmain verb (iterative imperfect in apodosis)→ customary imperfect (habitual nightly descent)καταβαίνω (impf.): the iterative imperfect κατέβαινεν in the main clause answers the ὅταν-clause — 'whenever the dew came down … the manna would come down'; the repetition of the verb (κατέβη / κατέβαινεν) binds dew and manna together as a single recurring heavenly gift.
τὸtheNominativearticle (with μαννα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μανναmannasubject of κατέβαινεν (indeclinable)→ clausal contributionμαννα: indeclinable; here subject — the despised bread that nonetheless descends faithfully every night from heaven.
ἐπ᾿uponpreposition + genitive (elided before vowel: 'upon it')→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + genitive (elided before vowel: 'upon it').
αὐτῆςitGenitiveobject of ἐπ᾿ (referring to the dew or the camp)→ relational specificationαὐτός (fem. gen. αὐτῆς): the feminine agrees with δρόσος ('dew') or παρεμβολή ('camp') — the manna comes down upon (the dew/camp); the manna rests on the dew-covered ground, ready to be gathered at dawn.
10

καὶ ἤκουσεν Μωυσῆς κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν ἕκαστον ἐπὶ τῆς θύρας αὐτοῦ καὶ ἐθυμώθη ὀργῇ κύριος σφόδρα καὶ ἔναντι Μωυσῆ ἦν πονηρόν.

And Moses heard them weeping by their families, each one at his own door; and the LORD was greatly angered in wrath, and in the sight of Moses it was an evil thing.

Narrative pivot: from the people's complaint to Moses' crisisκαὶ ἤκουσεν Μωυσῆς
v. 10 is the hinge of the chapter, pivoting from the people's craving (vv. 4–9) to Moses' breakdown (vv. 11–15). The sound of weeping κατὰ δήμους ('family by family, each at his tent-door') paints a camp-wide rebellion. Two parallel reactions are reported: the LORD's wrath (ἐθυμώθη ὀργῇ … σφόδρα, echoing v. 1) and Moses' distress (ἔναντι Μωυσῆ ἦν πονηρόν). The shared verb ἤκουσεν links Moses' hearing to the LORD's at v. 1.
Word-by-word analysis· 23 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb (Moses' perception of the weeping)→ constative aorist (single act of hearing)ἀκούω: 'hear'; here governs the genitive of the thing heard (κλαιόντων αὐτῶν), the regular construction with verbs of hearing a sound; Moses' hearing parallels the LORD's hearing at v. 1, drawing mediator and God into a shared experience of the people's complaint.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
κλαιόντωνweepingPres Act Ptc Gen Pl Masc · κλαίωgenitive participle (object of ἤκουσεν: the sound heard)→ durative present participle (ongoing weeping)κλαίω: 'weep'; the genitive present participle with ἀκούω expresses the continuous sound Moses hears — a camp full of wailing; the same root as ἔκλαιον (v. 4), binding the people's craving-weeping into one motif.
αὐτῶνthemGenitivegenitive (subject of the participle: 'them weeping')→ relational specificationαὐτῶν: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (subject of the participle: 'them weeping').
κατὰby / according topreposition + accusative (distributive: 'family by family')→ spatial or relational framingκατά + accusative: distributive 'by / according to'; κατὰ δήμους ('clan by clan') depicts the weeping spread household by household across the whole camp.
δήμουςfamilies / clansAccusativeaccusative with κατά (distributive)→ object specificationδῆμος: 'people / district / clan'; renders מִשְׁפָּחָה ('family / clan'); the distributive κατὰ δήμους shows the complaint is total and organized along kinship lines — not a fringe but the whole society.
αὐτῶνtheirGenitivegenitive of possession (with δήμους)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with δήμους).
ἕκαστονeach oneAccusativeaccusative in apposition (distributive: 'each man')→ object specificationἕκαστος: 'each / every (one)'; the distributive singular individualizes the mass weeping — every single person at his own tent-door.
ἐπὶatpreposition + genitive (position: 'at the door')→ spatial or relational framingἐπὶ: meaning 'at'; here it marks the relation signaled by preposition + genitive (position: 'at the door').
τῆςtheGenitivearticle (with θύρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorGenitivegenitive object of ἐπί (location)→ relational specificationθύρα: 'door / entrance'; renders פֶּתַח; 'each at the door of his tent' — the weeping is public and demonstrative, performed at the tent-entrances for all to see and hear.
αὐτοῦhisGenitivegenitive of possession (with θύρας)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θύρας).
καὶandnarrative conjunction (consequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐθυμώθηwas angeredAor Pass Indic 3 Sg · θυμόωmain verb (divine wrath, repeating v. 1)→ ingressive aorist (came to be in wrath)θυμόω (pass.): 'be angry'; the phrase ἐθυμώθη ὀργῇ … σφόδρα repeats v. 1 with the added σφόδρα ('exceedingly'), marking an escalation of the divine anger from the first murmuring to the second; renders חָרָה אַף.
ὀργῇwith wrathDativedative of manner (Hebraizing cognate dative)→ sphere or referenceὀργή: 'wrath'; the cognate dative intensifies the verb, as at v. 1.
κύριοςthe LORDNominativesubject of ἐθυμώθη→ participant prominenceκύριος: rendering of the Tetragrammaton.
σφόδραexceedinglyadverb of degree (intensifying the wrath)→ clausal contributionσφόδρα: 'very much / exceedingly'; standard LXX rendering of מְאֹד; its addition here (absent at v. 1) signals the heightened gravity of the second, greater rebellion.
καὶandcoordinate conjunction (parallel reaction)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔναντιbefore / in the sight ofpreposition + genitive (perspective: 'in Moses' eyes')→ spatial or relational framingἔναντι: 'before / in the sight of'; Hebraism rendering בְּעֵינֵי; here introduces Moses' own evaluation, set in parallel to the LORD's wrath — but where God is angry, Moses is distressed.
ΜωυσῆMosesGenitivegenitive object of ἔναντι→ relational specificationΜωυσῆς (gen. Μωυσῆ): the genitive after ἔναντι; the situation was 'evil in the eyes of Moses' — his distress is at the impossible burden, ambiguously poised between sharing God's anger and despairing of the people.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (impersonal: 'it was evil')→ stative imperfect (the situation's settled character)εἰμί: 'be'; impersonal ἦν πονηρόν ('it was an evil/grievous thing') renders the Hebrew רַע בְּעֵינֵי idiom — the matter weighed heavily on Moses.
πονηρόνevil / grievousNominativepredicate adjective (with impersonal ἦν)→ participant prominenceπονηρός: 'evil / grievous / displeasing'; the neuter πονηρόν echoes the πονηρά of v. 1 — what the people murmured 'evilly' is now 'an evil thing' in Moses' sight; the verbal link binds the people's sin and Moses' grief.
11

καὶ εἶπεν Μωυσῆς πρὸς κύριον ἵνα τί ἐκάκωσας τὸν θεράποντά σου καὶ διὰ τί οὐχ εὕρηκα χάριν ἐναντίον σου ἐπιθεῖναι τὴν ὁρμὴν τοῦ λαοῦ τούτου ἐπ᾿ ἐμέ;

And Moses said to the LORD, 'Why have you afflicted your servant, and why have I not found favor before you, that you should lay the burden of this people upon me?'

Moses' complaint to the LORD (direct speech, level 1)καὶ εἶπεν Μωυσῆς πρὸς κύριον
vv. 11–15 are Moses' great lament, one of the most anguished prayers in the Pentateuch. v. 11 opens with a double interrogation — ἵνα τί … διὰ τί ('to what end … why') — accusing the LORD of mistreating his own servant by laying the people's ὁρμή ('burden / impetuous mass') upon him. The reproachful tone ('why have I not found favor?') inverts the favor-language elsewhere applied to Israel before Egypt.
Word-by-word analysis· 27 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; introduces Moses' prayer of complaint, the structural counterweight to the people's complaint of v. 4.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
πρὸςtopreposition + accusative (direction of address)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of address).
κύριονthe LORDAccusativeaccusative object of πρός→ object specificationκύριος: rendering of the Tetragrammaton; Moses addresses his complaint directly to God.
ἵναwhy (to what end)interrogative phrase (with τί: 'why?')→ clausal contributionἵνα (in ἵνα τί): the idiom ἵνα τί ('to what end? why?') renders לָמָּה; an accusing question that opens the lament — Moses demands a reason for his suffering.
τίwhyAccusativeinterrogative pronoun (in the idiom ἵνα τί)→ participant referenceτίς, τί: interrogative pronoun; the neuter accusative τί in ἵνα τί completes the 'why?' idiom.
ἐκάκωσαςyou have afflictedAor Act Indic 2 Sg · κακόωmain verb of the first question→ constative aorist (the act of affliction Moses protests)κακόω: 'mistreat / afflict / do harm to'; renders הֵרַע; a startlingly bold accusation — Moses charges the LORD with 'doing evil to' (κακόω, cognate with πονηρόν, v. 10) his own servant; the same verb describes Egypt's oppression of Israel (Exod 1:11), making Moses' complaint almost a charge of mistreatment.
τὸνtheAccusativearticle (with θεράποντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράποντάservantAccusativedirect object of ἐκάκωσας→ object specificationθεράπων: 'servant / attendant'; renders עֶבֶד; Moses' self-designation as God's θεράπων (cf. Num 12:7–8; Exod 14:31) is laden with pathos — the faithful servant feels mistreated by the master he serves; more dignified than δοῦλος.
σουyourGenitivegenitive of possession (second-person pronoun)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (second-person pronoun).
καὶandcoordinate conjunction (linking the two questions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διὰwhy (because of what)interrogative phrase (with τί: 'why?')→ clausal contributionδιά (in διὰ τί): 'on account of what? why?'; the second interrogative, varying ἵνα τί; the doubled question heightens the rhetorical force of the protest.
τίwhatAccusativeinterrogative pronoun (in the idiom διὰ τί)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (in the idiom διὰ τί).
οὐχnotnegative particle (with εὕρηκα)→ discourse linkage or contrastοὐ (οὐχ before rough breathing): negative; negates the verb of finding favor — Moses interprets his burden as a sign of disfavor.
εὕρηκαI have foundPerf Act Indic 1 Sg · εὑρίσκωmain verb of the second question→ resultative perfect (a state of [not] standing in favor)εὑρίσκω: 'find'; the perfect εὕρηκα ('I have [not] found') with χάριν renders the idiom מָצָא חֵן ('find favor'); the perfect stresses Moses' present settled state — he feels he stands in disfavor, the burden being the proof.
χάρινfavorAccusativedirect object of εὕρηκα→ object specificationχάρις: 'favor / grace / goodwill'; renders חֵן; here in the idiom 'find favor before you'; Moses' complaint that he has not found favor inverts the favor-language used of Israel (Exod 11:3) — the servant feels he has lost the master's regard.
ἐναντίονbeforepreposition + genitive (perspective: 'in your sight')→ spatial or relational framingἐναντίον: 'before / in the sight of'; Hebraism for בְּעֵינֶיךָ; completes the 'find favor before you' idiom.
σουyouGenitivegenitive object of ἐναντίον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον.
ἐπιθεῖναιto lay / to imposeAor Act Inf · ἐπιτίθημιepexegetical/result infinitive (explaining the disfavor)→ result/epexegetical aorist infinitive (the imposing of the burden)ἐπιτίθημι: 'place upon / impose / lay on'; renders שׂוּם; the infinitive expresses the consequence Moses protests — that God should 'lay the burden of this people' on him; the same root (ἐπι-τίθημι) recurs at v. 17 (ἐπιθήσω) where the LORD lays his Spirit on the seventy, resolving the very burden complained of here.
τὴνtheAccusativearticle (with ὁρμήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρμὴνburden / impulseAccusativedirect object of ἐπιθεῖναι→ object specificationὁρμή: 'rush / impulse / onset / burden'; renders מַשָּׂא ('burden / load'); the LXX's choice of ὁρμή ('onrush / impetuous weight') vividly portrays the people not as a passive load but as a surging, unmanageable mass bearing down on Moses; the same word recurs at v. 17 where the seventy will help bear it.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (defining ὁρμήν: 'the burden of the people')→ relational specificationλαοῦ: meaning 'people'; it serves as genitive (defining ὁρμήν: 'the burden of the people').
τούτουthisGenitivedemonstrative (modifying λαοῦ)→ relational specificationοὗτος: 'this'; the repeated 'this people' (ὁ λαὸς οὗτος, vv. 11, 12, 13, 14) carries a note of distancing exasperation — Moses speaks of them as God's charge, almost disowning them.
ἐπ᾿uponpreposition + accusative (elided: 'upon me')→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided: 'upon me').
ἐμέmeAccusativeobject of ἐπ᾿ (emphatic first-person pronoun)→ participant referenceἐγώ (emphatic acc. ἐμέ): the stressed pronoun underlines Moses' sense of being singled out to bear an impossible weight alone.
12

μὴ ἐγὼ ἐν γαστρὶ ἔλαβον πάντα τὸν λαὸν τοῦτον ἢ ἐγὼ ἔτεκον αὐτούς ὅτι λέγεις μοι λαβὲ αὐτὸν εἰς τὸν κόλπον σου ὡσεὶ ἄραι τιθηνὸς τὸν θηλάζοντα εἰς τὴν γῆν ἣν ὤμοσας τοῖς πατράσιν αὐτῶν;

Did I conceive all this people in the womb, or did I bear them, that you say to me, 'Take it to your bosom, as a nurse carries the suckling child,' into the land which you swore to their fathers?

Rhetorical question continuing the lament (level 1)μὴ ἐγὼ ἐν γαστρὶ ἔλαβον
v. 12 is the emotional core of Moses' complaint, built on a maternal metaphor: with μή expecting the answer 'no,' Moses denies that he conceived (ἐν γαστρὶ ἔλαβον) or bore (ἔτεκον) the people, so why must he carry them like a nurse (τιθηνός) carries a suckling (θηλάζοντα)? The imagery is startling — the male mediator cast as mother/nurse — and exposes the absurd weight of the role. The closing reference to the land 'sworn to their fathers' grounds the complaint in the covenant promise Moses must somehow fulfill.
Word-by-word analysis· 35 words
μὴsurely notinterrogative particle (expecting negative answer)→ discourse linkage or contrastμή: the interrogative particle introducing a question expecting the answer 'no' — 'Surely I did not conceive…?'; renders the rhetorical Hebrew question; sets up Moses' denial of any parental responsibility for the people.
ἐγὼINominativesubject (emphatic pronoun)→ participant referenceἐγώ: the emphatic pronoun stresses the absurdity — 'Was it I who conceived them?'; its repetition (ἐγὼ … ἐγώ) heightens the indignant rhetoric.
ἐνinpreposition + dative (locative, in the idiom 'conceive in the womb')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative, in the idiom 'conceive in the womb').
γαστρὶwombDativedative of place (with ἐν: 'in the womb')→ sphere or referenceγαστήρ: 'belly / womb'; the idiom ἐν γαστρὶ λαμβάνω / ἔχω means 'conceive' (cf. ἐν γαστρὶ ἕξει, Isa 7:14); Moses uses the language of gestation to deny he is the people's parent.
ἔλαβονdid I conceiveAor Act Indic 1 Sg · λαμβάνωmain verb of the first rhetorical question→ constative aorist (the supposed act of conception, denied)λαμβάνω: 'take / receive'; in the idiom ἐν γαστρὶ λαμβάνω, 'conceive'; Moses denies any maternal origination of the people — they are God's offspring, not his (cf. Exod 4:22, Israel as God's firstborn son).
πάνταallAccusativeadjective (modifying λαόν)→ object specificationπᾶς: 'all / whole'; 'all this people' stresses the impossible totality of the charge laid on one man.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἔλαβον→ object specificationλαὸν: meaning 'people'; it serves as direct object of ἔλαβον.
τοῦτονthisAccusativedemonstrative (modifying λαόν)→ participant referenceοὗτος: 'this'; the distancing 'this people' again (cf. v. 11).
ordisjunctive conjunction (linking the two parallel questions)→ discourse linkage or contrastἤ: 'or'; joins the two maternal questions (conceive / bear) as parallel denials.
ἐγὼINominativesubject (emphatic pronoun, repeated)→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic pronoun, repeated).
ἔτεκονdid I bearAor Act Indic 1 Sg · τίκτωmain verb of the second rhetorical question→ constative aorist (the supposed act of childbearing, denied)τίκτω: 'give birth to / bear'; renders יָלַד; Moses denies he 'bore' the people — completing the conceive/bear maternal pair; the audacious metaphor casts the impossible pastoral burden in terms of motherhood.
αὐτούςthemAccusativedirect object of ἔτεκον→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔτεκον.
ὅτιthatconjunction (consecutive/causal: 'that you say')→ discourse linkage or contrastὅτι: 'that / because'; here consecutive — 'that you [should] say to me…'; links the denied parenthood to the unreasonable command Moses feels he has been given.
λέγειςyou sayPres Act Indic 2 Sg · λέγωverb of the ὅτι-clause→ descriptive present (the standing divine command as Moses construes it)λέγω: 'say'; the present λέγεις casts the divine commission as a continuing demand — 'you keep telling me' to carry the people.
μοιto meDativeindirect object (dative pronoun)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative pronoun).
λαβὲtakeAor Act Impv 2 Sg · λαμβάνωimperative (quoted divine command)→ aorist imperative (the command Moses quotes back)λαμβάνω (aor. impv. λαβέ): 'take'; the quoted command 'take it to your bosom' — λαβέ deliberately echoes ἔλαβον above, sharpening the irony: God tells Moses to 'take up' the very people Moses did not 'take' (conceive).
αὐτὸνit / himAccusativedirect object of λαβέ (the people as collective singular)→ participant referenceαὐτός: the masculine singular refers to ὁ λαός ('the people') as a collective — 'take it [the people] to your bosom.'
εἰςinto / topreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὸνtheAccusativearticle (with κόλπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κόλπονbosomAccusativeaccusative object of εἰς (place: 'to your bosom')→ object specificationκόλπος: 'bosom / lap / fold of the garment'; renders חֵיק; the place where a nurse cradles an infant; the image of Moses carrying the people 'in his bosom' like a nursing parent is tender and absurd at once, exposing the crushing intimacy of the burden.
σουyourGenitivegenitive of possession (with κόλπον)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κόλπον).
ὡσεὶascomparative particle (introducing the nurse-simile)→ discourse linkage or contrastὡσεί: 'as / like'; introduces the simile of the nurse and suckling.
ἄραιwould carry / liftAor Act Inf · αἴρωinfinitive in the comparison (ὡσεὶ ... ἄραι: 'as a nurse would carry')→ potential/comparative aorist infinitive (the manner of carrying)αἴρω: 'lift / take up / carry'; the infinitive after ὡσεί expresses the manner — 'as a nurse lifts/carries the suckling'; the verb of bearing connects to Moses' complaint that he cannot 'bear' (φέρειν, v. 14) the people alone.
τιθηνὸςnurseNominativesubject of ἄραι (in the simile)→ participant prominenceτιθηνός: 'nurse / one who nurses'; renders אֹמֵן ('foster-father / nurse'); the wet-nurse or foster-parent who carries the infant; the simile makes Moses' role explicitly nurturing — a maternal image for the prophet-leader (cf. Isa 49:23; 1 Thess 2:7).
τὸνtheAccusativearticle (with θηλάζοντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θηλάζονταsuckling childPres Act Ptc Acc Sg Masc · θηλάζωsubstantival participle (object of ἄραι: 'the nursing infant')→ durative present participle (the one still at the breast)θηλάζω: 'suckle / nurse'; the substantival participle τὸν θηλάζοντα ('the suckling') names the helpless infant the nurse carries; renders יוֹנֵק; the image of Israel as a nursing baby underscores its total dependence and Moses' impossible responsibility.
εἰςintopreposition + accusative (direction: 'into the land')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction: 'into the land').
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (goal: the promised land)→ object specificationγῆ: 'land / earth'; here the promised land into which Moses must 'carry' the people — the destination that makes the burden a covenant obligation, not a mere chore.
ἣνwhichAccusativerelative pronoun (object of ὤμοσας)→ participant referenceὅς (fem. acc. ἥν): relative pronoun referring to γῆν; introduces the oath-clause grounding the land in the patriarchal promise.
ὤμοσαςyou sworeAor Act Indic 2 Sg · ὀμνύωverb of relative clause (the oath to the fathers)→ constative aorist (the completed oath of promise)ὀμνύω: 'swear / take an oath'; renders נִשְׁבַּע; the land 'which you swore to their fathers' invokes the Abrahamic land-promise (Gen 22:16–18; 50:24); Moses reminds God that this is his own sworn obligation — the burden is ultimately the LORD's covenant, not Moses'.
τοῖςtheDativearticle (with πατράσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατράσινfathersDativeindirect object of ὤμοσας (the recipients of the oath)→ sphere or referenceπατήρ (dat. pl. πατράσιν): 'father'; renders אָבוֹת; the patriarchs Abraham, Isaac, and Jacob, to whom the land was sworn; their mention roots the present crisis in the long arc of the promise.
αὐτῶνtheirGenitivegenitive of possession (the people's fathers)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the people's fathers).
13

πόθεν μοι κρέα δοῦναι παντὶ τῷ λαῷ τούτῳ ὅτι κλαίουσιν ἐπ᾿ ἐμοὶ λέγοντες δὸς ἡμῖν κρέα ἵνα φάγωμεν;

From where am I to get meat to give to all this people? For they weep against me, saying, 'Give us meat, that we may eat.'

Rhetorical question of helplessness (level 1)πόθεν μοι κρέα δοῦναι
v. 13 turns from the maternal metaphor to the concrete impossibility: πόθεν ('from where?') Moses is to find meat for the whole people. The dativus + infinitive (μοι … δοῦναι, 'for me to give') is a Hebraizing construction of obligation. The causal ὅτι quotes the people's demand (δὸς ἡμῖν κρέα), echoing v. 4's craving; Moses is caught between the people's weeping and God's command, the mediator crushed from both sides.
Word-by-word analysis· 18 words
πόθενfrom whereinterrogative adverb (source)→ clausal contributionπόθεν: 'from where? / whence?'; renders מֵאַיִן; expresses Moses' utter helplessness — there is no conceivable source of meat for so vast a multitude in the desert.
μοιfor me / IDativedative of obligation (with the infinitive: 'for me to give')→ participant reference or interestἐγώ (dat. μοι): the dative of the person under obligation — 'whence [is it] for me to give?' = 'how am I to provide?'; a Hebraizing dative-plus-infinitive of necessity.
κρέαmeatAccusativedirect object of δοῦναι→ object specificationκρέας (pl. κρέα): 'meat'; the craved object again (cf. vv. 4, 18); Moses throws the people's demand for κρέα back before God as an impossibility.
δοῦναιto giveAor Act Inf · δίδωμιinfinitive of purpose/obligation (with μοι)→ aorist infinitive (the giving Moses cannot accomplish)δίδωμι: 'give'; the aorist infinitive completes the obligation-construction; the LORD will answer this very 'giving' at v. 18 (δώσει κύριος ὑμῖν κρέα), turning Moses' impossibility into divine provision.
παντὶallDativeadjective (modifying λαῷ)→ sphere or referenceπᾶς: 'all'; the totality 'all this people' underlines the scale that makes the demand absurd.
τῷtheDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativeindirect object of δοῦναι→ sphere or referenceλαῷ: meaning 'people'; it serves as indirect object of δοῦναι.
τούτῳthisDativedemonstrative (modifying λαῷ)→ participant reference or interestοὗτος: 'this'; the recurring distancing 'this people' (cf. vv. 11, 12).
ὅτιbecausecausal conjunction→ discourse linkage or contrastὅτι: 'because'; gives the reason for Moses' distress — the people's relentless weeping demand.
κλαίουσινthey weepPres Act Indic 3 Pl · κλαίωverb of the causal clause→ durative present (ongoing weeping)κλαίω: 'weep'; the present depicts the continuous weeping pressing on Moses; the same root as ἔκλαιον (v. 4), κλαιόντων (v. 10) — the chapter's sound of complaint.
ἐπ᾿against / topreposition + dative (hostile direction: 'against me')→ spatial or relational framingἐπί + dative: here 'against / upon' with a note of hostility — the people weep 'against' Moses, holding him responsible.
ἐμοὶmeDativeobject of ἐπ᾿ (emphatic pronoun)→ participant reference or interestἐγώ (dat. ἐμοί): the people's weeping is directed at Moses, making him the target of their grievance.
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωparticiple of speech (introducing direct quotation)→ durative present participle (the accompanying words)λέγω: the participle λέγοντες introduces the quoted demand — a Hebraizing redundant 'saying' (לֵאמֹר) marking direct speech.
δὸςgiveAor Act Impv 2 Sg · δίδωμιimperative (the people's quoted demand)→ aorist imperative (urgent demand for meat)δίδωμι (aor. impv. δός): 'give'; the people's blunt imperative to Moses — 'give us meat' — echoes the same root as δοῦναι above; they demand of Moses what only God can supply.
ἡμῖνto usDativeindirect object of δός→ participant reference or interestἡμῖν: meaning 'to us'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of δός.
κρέαmeatAccusativedirect object of δός→ object specificationκρέα: meaning 'meat'; it serves as direct object of δός.
ἵναthatpurpose conjunction (with subjunctive)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the purpose of the demand — 'that we may eat.'
φάγωμενwe may eatAor Act Subj 1 Pl · ἐσθίωverb of purpose clause→ aorist subjunctive (purpose: that we may eat)ἐσθίω (aor. subj. φάγωμεν, from suppletive ἔφαγον): 'eat'; the purpose of the meat-demand; the LORD will grant this eating with terrible irony in vv. 18–20 — meat until it sickens them.
14

οὐ δυνήσομαι ἐγὼ μόνος φέρειν τὸν λαὸν τοῦτον ὅτι βαρύτερόν μοί ἐστιν τὸ ῥῆμα τοῦτο.

I am not able to bear this people by myself alone, because it is too heavy for me, this matter.

Climax of the complaint: confession of incapacity (level 1)οὐ δυνήσομαι ἐγὼ μόνος
v. 14 states the heart of the problem that the LORD's remedy (vv. 16–17) will directly answer: Moses cannot bear the people μόνος ('alone'). The comparative βαρύτερόν ('too heavy') is an elative — the matter exceeds his strength. The emphatic ἐγὼ μόνος ('I alone') is precisely what v. 17 negates: οὐκ οἴσεις αὐτοὺς σὺ μόνος ('you shall not bear them alone'), using the same verb φέρω.
Word-by-word analysis· 15 words
οὐnotnegative particle (with δυνήσομαι)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
δυνήσομαιI will be ableFut Mid Indic 1 Sg · δύναμαιmain verb (confession of inability)→ predictive future (settled incapacity)δύναμαι: 'be able / can'; renders יָכֹל; the future οὐ δυνήσομαι ('I shall not be able') is a flat confession of inadequacy — the climax of the lament and the problem the Spirit-distribution will solve.
ἐγὼINominativesubject (emphatic pronoun)→ participant referenceἐγώ: emphatic — 'I, by myself'; paired with μόνος to stress Moses' isolation.
μόνοςaloneNominativepredicate adjective (with ἐγώ: 'I alone')→ participant prominenceμόνος: 'alone / only'; renders לְבַדִּי; the key word of the complaint — Moses cannot carry the people 'alone'; v. 17 answers it exactly (σὺ μόνος), and the seventy elders are the remedy.
φέρεινto bearPres Act Inf · φέρωcomplementary infinitive (with δυνήσομαι)→ durative present infinitive (ongoing bearing)φέρω: 'carry / bear / endure'; renders נָשָׂא; the verb of bearing the people's weight; recurs at v. 17 (οἴσεις, future of φέρω) where the burden is shared — the lexical hinge between Moses' complaint and God's remedy.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of φέρειν→ object specificationλαὸν: meaning 'people'; it serves as direct object of φέρειν.
τοῦτονthisAccusativedemonstrative (modifying λαόν)→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (modifying λαόν).
ὅτιbecausecausal conjunction→ discourse linkage or contrastὅτι: 'because'; gives the reason for the inability.
βαρύτερόνtoo heavyNominativepredicate adjective (comparative/elative, with ἐστιν)→ participant prominenceβαρύς (compar. βαρύτερον): 'heavy / burdensome'; the comparative here is elative ('too heavy [for me to bear]'), rendering כָבֵד מִמֶּנִּי; the weight-language matches ὁρμή (v. 11) and φέρειν — the people are a literal and figurative load too great for one man.
μοίfor meDativedative of reference (with βαρύτερον: 'too heavy for me')→ participant reference or interestἐγώ (dat. μοί): the dative of the person for whom the matter is too heavy.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking ῥῆμα to βαρύτερον)→ stative present (the matter's settled weight)εἰμί: 'be'; the copula of the predicate-adjective construction.
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαmatter / thingNominativesubject of ἐστιν→ participant prominenceῥῆμα: 'word / thing / matter'; renders דָּבָר, which means both 'word' and 'affair'; here 'this matter / task' — the whole burden of leading the people; the Hebraizing sense 'thing/affair' is standard in the LXX.
τοῦτοthisNominativedemonstrative (modifying ῥῆμα)→ participant referenceοὗτος: 'this'; 'this matter' sums up the impossible task Moses confesses he cannot carry alone.
15

εἰ δὲ οὕτως σὺ ποιεῖς μοι ἀπόκτεινόν με ἀναιρέσει εἰ εὕρηκα ἔλεος παρὰ σοί ἵνα μὴ ἴδω μου τὴν κάκωσιν.

But if you are going to deal with me this way, kill me outright, if I have found mercy with you, that I may not see my own misery.

Conclusion of the lament: the death-wish (level 1)εἰ δὲ οὕτως σὺ ποιεῖς μοι
v. 15 is the desperate climax: Moses asks to be killed outright (ἀπόκτεινόν με ἀναιρέσει, a cognate-dative Hebraism) rather than endure his burden. The death-wish links Moses to Elijah (3 Kgdms 19:4) and Jonah (Jon 4:3), the prophet overwhelmed by his calling. The poignant conditional 'if I have found mercy' inverts v. 11's 'I have not found favor' — he now begs the favor of release through death.
Word-by-word analysis· 20 words
εἰifconditional conjunction (protasis)→ discourse linkage or contrastεἰ: 'if'; introduces the condition 'if you are going to treat me thus'; renders אִם.
δὲbutadversative particle (post-positive)→ discourse linkage or contrastδέ: here adversative, turning from confession to demand.
οὕτωςthus / this wayadverb of manner→ adverbial qualificationοὕτως: 'thus / in this way'; renders כָּכָה; 'if you deal with me like this' — referring to the unbearable burden just described.
σὺyouNominativesubject (emphatic pronoun)→ participant referenceσύ: emphatic — 'if you [yourself] treat me so'; throws the responsibility on God.
ποιεῖςyou deal / doPres Act Indic 2 Sg · ποιέωverb of the protasis→ progressive present (the way God is presently treating Moses)ποιέω: 'do / make / deal with'; with the dative μοι, 'do to me / treat me'; the present depicts God's ongoing dealing with Moses as the source of his anguish.
μοιto me / with meDativedative of disadvantage (with ποιεῖς)→ participant reference or interestἐγώ (dat. μοι): 'to/with me'; the dative of the person treated.
ἀπόκτεινόνkillAor Act Impv 2 Sg · ἀποκτείνωimperative (apodosis: the death-wish)→ aorist imperative (urgent request for death)ἀποκτείνω: 'kill / put to death'; renders הָרַג; Moses' shocking request that God kill him; with the cognate dative ἀναιρέσει it forms a Hebraizing intensification — 'kill me with killing' = 'kill me outright'; echoes Elijah's 'take my life' (3 Kgdms 19:4).
μεmeAccusativedirect object of ἀπόκτεινον→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀπόκτεινον.
ἀναιρέσειwith killing / outrightDativecognate dative (Hebraizing intensifier of ἀπόκτεινον)→ sphere or referenceἀναίρεσις: 'killing / destruction / putting to death'; the cognate dative ἀπόκτεινόν με ἀναιρέσει renders the Hebrew infinitive-absolute construction (הָרְגֵנִי נָא הָרֹג), intensifying the verb — 'kill me utterly/outright'; the same dativus cognatus device seen in the gold-standard Exod 11:1 (ἐκβαλεῖ ὑμᾶς ἐκβολῇ).
εἰifconditional conjunction (second protasis)→ discourse linkage or contrastεἰ: 'if'; introduces the plea 'if I have found mercy with you' — the basis on which Moses begs the mercy of death.
εὕρηκαI have foundPerf Act Indic 1 Sg · εὑρίσκωverb of the second protasis→ resultative perfect (standing in mercy)εὑρίσκω: 'find'; the perfect εὕρηκα ἔλεος ('I have found mercy') pointedly inverts v. 11's οὐχ εὕρηκα χάριν — there Moses denied favor; here he pleads it, asking that the proof of mercy be his death.
ἔλεοςmercyAccusativedirect object of εὕρηκα→ object specificationἔλεος: 'mercy / compassion / lovingkindness'; renders חֵן here (elsewhere usually חֶסֶד); the variation from χάριν (v. 11) to ἔλεος intensifies the appeal — Moses now begs not mere favor but compassion, in the form of release.
παρὰwith / beforepreposition + dative (in someone's estimation)→ spatial or relational framingπαρά + dative: 'with / in the presence/judgment of'; 'mercy with you' = in God's regard.
σοίyouDativeobject of παρά→ participant reference or interestσοί: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of παρά.
ἵναthatpurpose conjunction (with subjunctive)→ discourse linkage or contrastἵνα: 'so that'; introduces the purpose of the requested death — 'that I may not see my misery.'
μὴnotnegative particle (with ἴδω in purpose clause)→ discourse linkage or contrastμή: the negative of the purpose clause — 'that I may not see.'
ἴδωI may seeAor Act Subj 1 Sg · ὁράωverb of negative purpose clause→ aorist subjunctive (purpose: that I not see)ὁράω (aor. subj. ἴδω, from suppletive εἶδον): 'see'; Moses would rather die than 'see' (live through, experience) his own affliction; the verb expresses the unbearable prospect of continued suffering.
μουmyGenitivegenitive of possession (with κάκωσιν, fronted for emphasis)→ relational specificationἐγώ (gen. μου): 'my'; the fronted possessive stresses 'my own misery.'
τὴνtheAccusativearticle (with κάκωσιν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κάκωσινmisery / afflictionAccusativedirect object of ἴδω→ object specificationκάκωσις: 'affliction / mistreatment / misery'; cognate with ἐκάκωσας (v. 11); renders רָעָה / עֳנִי; Moses calls his burden his 'affliction' — the same root that began the lament ('why have you afflicted [ἐκάκωσας] your servant?'), framing vv. 11–15 with the language of suffering.
16

καὶ εἶπεν κύριος πρὸς Μωυσῆν συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων Ισραηλ οὓς αὐτὸς σὺ οἶδας ὅτι οὗτοί εἰσιν πρεσβύτεροι τοῦ λαοῦ καὶ γραμματεῖς αὐτῶν καὶ ἄξεις αὐτοὺς πρὸς τὴν σκηνὴν τοῦ μαρτυρίου καὶ στήσονται ἐκεῖ μετὰ σοῦ.

And the LORD said to Moses, 'Gather for me seventy men from the elders of Israel, whom you yourself know to be elders of the people and their officers, and you shall bring them to the tent of meeting, and they shall stand there with you.'

Divine response: the remedy of shared leadership (level 0/1)καὶ εἶπεν κύριος πρὸς Μωυσῆν
v. 16 begins the LORD's twofold answer (the elders, vv. 16–17; the meat, vv. 18–20). The standard speech-formula introduces the command to gather seventy elders to the tent of meeting (σκηνὴ τοῦ μαρτυρίου). The number seventy becomes paradigmatic for delegated authority (cf. the seventy of Luke 10; the Sanhedrin tradition). The elders are already 'known' leaders — γραμματεῖς ('officers/scribes') — now to be charismatically equipped.
Word-by-word analysis· 39 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; the LORD answers Moses' lament not with rebuke but with provision — the speech-formula marks the turn from crisis to remedy.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton.
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→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
συνάγαγέgatherAor Act Impv 2 Sg · συνάγωmain verb (divine command)→ aorist imperative (decisive command to assemble)συνάγω: 'gather together / assemble'; renders אָסַף; the command to 'gather seventy' is fulfilled at v. 24 (συνήγαγεν); the verb of assembling the leadership echoes the gathering of the congregation throughout Numbers.
μοιfor meDativedative of advantage ('gather for me')→ participant reference or interestἐγώ (dat. μοι): the ethical/advantage dative — the elders are gathered 'for me,' for the LORD's purpose of sharing the Spirit.
ἑβδομήκονταseventyAccusativenumeral (modifying ἄνδρας, indeclinable)→ measure or countἑβδομήκοντα: 'seventy'; indeclinable numeral; renders שִׁבְעִים; the seventy elders become the paradigm of shared spiritual leadership (cf. Exod 24:1, 9; the later Sanhedrin; the seventy(-two) sent out in Luke 10:1); a symbolic number of fullness and representation.
ἄνδραςmenAccusativedirect object of συνάγαγε→ object specificationἀνήρ (pl. ἄνδρας): 'man'; renders אִישׁ; the seventy 'men' chosen from the elders.
ἀπὸfrompreposition + genitive (partitive source)→ spatial or relational framingἀπό: 'from'; partitive — the seventy are drawn from the larger body of the elders.
τῶνtheGenitivearticle (with πρεσβυτέρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρωνeldersGenitivepartitive genitive (with ἀπό)→ relational specificationπρεσβύτερος: 'elder / older man'; renders זְקֵנִים; the established eldership of Israel from whom the seventy are selected; the word becomes the title of office in both synagogue and church (πρεσβύτερος / 'presbyter').
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; here genitive ('of Israel') with πρεσβυτέρων.
οὓςwhomAccusativerelative pronoun (object of οἶδας)→ participant referenceὅς (acc. pl. οὕς): relative pronoun referring to the seventy men; object of the knowing-clause.
αὐτὸςyourselfNominativeintensive pronoun (with σύ: 'you yourself')→ participant referenceαὐτός: intensive 'self'; αὐτὸς σύ ('you yourself') doubly emphasizes Moses' personal knowledge — he is to choose men he already recognizes as proven leaders.
σὺyouNominativesubject of οἶδας (emphatic)→ participant referenceσύ: emphatic personal pronoun, reinforced by αὐτός.
οἶδαςknowPerf Act Indic 2 Sg · οἶδαverb of relative clause→ stative perfect with present sense (settled knowledge)οἶδα: 'know'; the perfect-with-present-meaning verb of settled knowledge; Moses is to select men whose leadership he already knows — divine charism builds on recognized human capacity.
ὅτιthatconjunction (content of οἶδας)→ discourse linkage or contrastὅτι: 'that'; introduces the object-clause of οἶδας — what Moses knows about them.
οὗτοίtheseNominativedemonstrative (subject of εἰσιν)→ participant prominenceοὗτος: 'these'; refers to the chosen men.
εἰσινarePres Act Indic 3 Pl · εἰμίcopula (in the ὅτι-clause)→ stative present (their established status)εἰμί: 'be'; the copula stating their identity as recognized elders and officers.
πρεσβύτεροιeldersNominativepredicate nominative→ participant prominenceπρεσβύτερος: 'elder'; here predicate — 'these are elders of the people'; their existing standing qualifies them for the charismatic gift.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (defining πρεσβύτεροι: 'elders of the people')→ relational specificationλαοῦ: meaning 'people'; it serves as genitive (defining πρεσβύτεροι: 'elders of the people').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γραμματεῖςofficers / scribesNominativepredicate nominative (parallel to πρεσβύτεροι)→ participant prominenceγραμματεύς (pl. γραμματεῖς): 'scribe / official / recorder'; renders שֹׁטֵר ('officer / overseer'); the administrative officers who kept records and order — practical leaders, not merely venerable men; the LXX's γραμματεῖς later becomes the NT term for the 'scribes'.
αὐτῶνtheirGenitivegenitive of possession (the people's officers)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the people's officers).
καὶandnarrative conjunction (next command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄξειςyou shall bringFut Act Indic 2 Sg · ἄγωmain verb (imperatival future)→ imperatival future (command expressed as prediction)ἄγω: 'lead / bring'; renders לָקַח/הֵבִיא; the future ἄξεις functions as a command (imperatival future, a Hebraizing usage) — 'you shall bring them' to the tent.
αὐτοὺςthemAccusativedirect object of ἄξεις→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἄξεις.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle (with σκηνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative object of πρός→ object specificationσκηνή: 'tent / tabernacle'; renders אֹהֶל; in the phrase σκηνὴ τοῦ μαρτυρίου ('tent of meeting/testimony') it designates the place of divine-human encounter where the Spirit will be imparted.
τοῦthe / ofGenitivearticle (with μαρτυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουof meeting / testimonyGenitivegenitive (defining σκηνήν: 'tent of meeting')→ relational specificationμαρτύριον: 'testimony / witness'; the LXX renders אֹהֶל מוֹעֵד ('tent of meeting') as σκηνὴ τοῦ μαρτυρίου, reading מוֹעֵד ('appointed meeting') through עֵדוּת ('testimony'); the tent of the covenant-testimony, the locus of revelation where the cloud descends (v. 25).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
στήσονταιthey shall standFut Mid Indic 3 Pl · ἵστημιmain verb (the elders' positioning)→ predictive/imperatival future (they are to take their stand)ἵστημι (fut. mid. στήσονται): 'stand / take one's stand'; renders עָמַד; to 'stand with' Moses at the tent is to take up shared office and to be positioned to receive the Spirit; 'standing before the LORD' is priestly/ministerial language.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; at the tent of meeting, the designated place of the Spirit's impartation.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + genitive: 'with'; the elders stand 'with' Moses — the spatial expression of shared burden and shared Spirit (cf. μετὰ σοῦ, repeated in v. 17).
σοῦyouGenitiveobject of μετά (second-person pronoun)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά (second-person pronoun).
17

καὶ καταβήσομαι καὶ λαλήσω ἐκεῖ μετὰ σοῦ καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ καὶ ἐπιθήσω ἐπ᾿ αὐτούς καὶ συναντιλήμψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος.

And I will come down and speak there with you, and I will take from the Spirit that is upon you and put it upon them, and they will share with you in bearing the burden of the people, and you will not bear them, you alone.

The remedy specified: the Spirit shared (level 1)καὶ καταβήσομαι
v. 17 is the theological center of the chapter and the Spirit-distribution crux. The LORD will 'come down' (καταβήσομαι, echoing the manna's descent, v. 9) and 'take from the Spirit upon Moses' (ἀφελῶ ἀπὸ τοῦ πνεύματος) to put it on the seventy. The partitive ἀπό raises the classic question whether the one Spirit is divided or merely extended; rabbinic and patristic readers stress that Moses loses nothing — the lamp lit from a lamp. The verbs ἐπιθήσω ('put upon') and οἴσεις … μόνος directly answer Moses' ἐπιθεῖναι (v. 11) and μόνος … φέρειν (v. 14). This text stands behind Joel 3(2):28–29 and Acts 2.
Word-by-word analysis· 33 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καταβήσομαιI will come downFut Mid Indic 1 Sg · καταβαίνωmain verb (divine descent promised)→ predictive future (the LORD's imminent theophany)καταβαίνω: 'come down / descend'; renders יָרַד; the LORD's promised descent is fulfilled at v. 25 (κατέβη κύριος ἐν νεφέλῃ); the same verb of the manna's nightly descent (v. 9) — the God who sends bread from heaven now comes down himself to give the Spirit.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (divine speech promised)→ predictive futureλαλέω: 'speak'; the LORD will speak 'there' with Moses at the tent — the divine word accompanies the divine descent and the gift of the Spirit.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; at the tent of meeting (v. 16), the locus of revelation.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
σοῦyouGenitiveobject of μετά→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφελῶI will take fromFut Act Indic 1 Sg · ἀφαιρέωmain verb (the taking of the Spirit)→ predictive future (the divine act of imparting)ἀφαιρέω: 'take away / remove / take from'; renders אָצַל ('set apart / withdraw'); with the partitive ἀπὸ τοῦ πνεύματος ('from the Spirit') it raises the Spirit-distribution crux: does the LORD diminish the Spirit on Moses, or extend it undivided? The dominant reading (cf. Num. Rab.; Ambrose) is that Moses is not diminished — the Spirit is shared without loss, like flame kindling flame.
ἀπὸfrompreposition + genitive (partitive: 'from / some of')→ spatial or relational framingἀπό: 'from'; the partitive ἀπό ('from the Spirit') is the crux — 'some of the Spirit', implying the seventy receive a share of the same Spirit resting on Moses.
τοῦtheGenitivearticle (with πνεύματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πνεύματοςSpiritGenitivepartitive genitive (object of ἀφελῶ via ἀπό)→ relational specificationπνεῦμα: 'spirit / breath / wind'; renders רוּחַ; here the divine Spirit empowering Moses' leadership and prophecy; the same πνεῦμα is shared with the seventy (vv. 25–26), prophesied as universal at Joel 3(2):28, and poured out at Pentecost (Acts 2:17–18); the wordplay with πνεῦμα as 'wind' returns at v. 31 (the wind bringing the quail).
τοῦthe (which is)Genitivearticle (attributive, governing ἐπὶ σοί: 'that is upon you')→ noun-phrase markingthe article τοῦ turns the prepositional phrase ἐπὶ σοί into an attributive modifier of πνεύματος — 'the Spirit that is upon you.'
ἐπὶuponpreposition + dative (location of the Spirit)→ spatial or relational framingἐπί + dative: 'upon / resting on'; the Spirit 'upon' Moses (ἐπὶ σοί) — the same locative recurs at vv. 25, 26, 29 (the Spirit resting upon/coming upon).
σοὶyouDativeobject of ἐπί (the Spirit's present resting-place)→ participant reference or interestσοὶ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπί (the Spirit's present resting-place).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιθήσωI will put uponFut Act Indic 1 Sg · ἐπιτίθημιmain verb (the placing of the Spirit)→ predictive future (the divine impartation)ἐπιτίθημι: 'place upon / lay on'; the LORD 'puts' the Spirit on the seventy; the verb deliberately answers Moses' complaint at v. 11 (ἐπιθεῖναι τὴν ὁρμήν — God 'laid' the burden on Moses); now God 'lays' the Spirit on others to lift that burden; fulfilled at v. 25 (ἐπέθηκεν).
ἐπ᾿uponpreposition + accusative (elided: 'upon them')→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided: 'upon them').
αὐτούςthemAccusativeobject of ἐπ᾿ (the seventy elders)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπ᾿ (the seventy elders).
καὶandnarrative conjunction (consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συναντιλήμψονταιthey will share in bearingFut Mid Indic 3 Pl · συναντιλαμβάνομαιmain verb (the result: shared burden-bearing)→ predictive future (the elders' joint assistance)συναντιλαμβάνομαι: 'take hold along with / help bear / assist'; a striking double-compound (σύν + ἀντί + λαμβάνομαι) meaning to grasp the load from the opposite side together with someone; renders נָשָׂא אִתְּךָ; the same rare verb describes the Spirit 'helping' our weakness at Rom 8:26 (συναντιλαμβάνεται) — the elders, Spirit-filled, 'shoulder' the burden jointly with Moses.
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
σοῦyouGenitiveobject of μετά→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
τὴνtheAccusativearticle (with ὁρμήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρμὴνburdenAccusativedirect object of συναντιλήμψονται→ object specificationὁρμή: 'rush / impulse / burden'; the exact word of Moses' complaint at v. 11 (τὴν ὁρμὴν τοῦ λαοῦ); the answer reuses the complaint's own term — the very 'onrush of the people' that crushed Moses will now be shouldered together.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (defining ὁρμήν)→ relational specificationλαοῦ: meaning 'people'; it serves as genitive (defining ὁρμήν).
καὶandnarrative conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with οἴσεις)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
οἴσειςyou will bearFut Act Indic 2 Sg · φέρωmain verb (the negated solitary burden)→ predictive future (the resolved incapacity)φέρω (fut. οἴσω): 'carry / bear'; the future οἴσεις is the same verb as Moses' φέρειν (v. 14, 'I cannot bear'); the LORD's οὐκ οἴσεις … σὺ μόνος ('you will not bear them alone') exactly cancels Moses' οὐ δυνήσομαι … μόνος φέρειν — the complaint is answered word for word.
αὐτοὺςthemAccusativedirect object of οἴσεις→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of οἴσεις.
σὺyouNominativesubject (emphatic)→ participant referenceσύ: emphatic — 'you [yourself]'; paired with μόνος, taking up Moses' own ἐγὼ μόνος (v. 14).
μόνοςaloneNominativepredicate adjective (with σύ)→ participant prominenceμόνος: 'alone'; the decisive word — Moses will no longer carry the people 'alone'; the entire remedy of the seventy is the undoing of this solitude (cf. v. 14).
18

καὶ τῷ λαῷ ἐρεῖς ἁγνίσασθε εἰς αὔριον καὶ φάγεσθε κρέα ὅτι ἐκλαύσατε ἔναντι κυρίου λέγοντες τίς ἡμᾶς ψωμιεῖ κρέα ὅτι καλὸν ἡμῖν ἐστιν ἐν Αἰγύπτῳ καὶ δώσει κύριος ὑμῖν κρέα φαγεῖν καὶ φάγεσθε κρέα.

And to the people you shall say: 'Purify yourselves for tomorrow, and you shall eat meat, because you wept before the LORD, saying, "Who will feed us meat? For it was good for us in Egypt." So the LORD will give you meat to eat, and you shall eat meat.'

Second part of the divine answer: the meat (level 1)καὶ τῷ λαῷ ἐρεῖς
v. 18 turns from the elders to the people, answering their craving (vv. 4–6, 13) with a granting that is also a judgment. The cultic command ἁγνίσασθε ('sanctify yourselves') ironically frames the meat-eating as a quasi-liturgical event. The LORD quotes the people's own words back to them (τίς ἡμᾶς ψωμιεῖ κρέα, verbatim from v. 4; καλὸν … ἐν Αἰγύπτῳ from v. 5), exposing their nostalgia before granting the meat that will become their punishment.
Word-by-word analysis· 34 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷthe / toDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαῷpeopleDativeindirect object of ἐρεῖς (fronted for emphasis)→ sphere or referenceλαός: the dative 'to the people' is fronted, marking the shift of addressee from the elders to the whole congregation.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (imperatival future)→ imperatival future (Hebraizing command)λέγω (fut. ἐρῶ): 'say'; the future ἐρεῖς functions as a command (imperatival future) — 'you shall say to the people'; Moses is to relay the divine word verbatim.
ἁγνίσασθεpurify yourselvesAor Mid Impv 2 Pl · ἁγνίζωimperative (quoted command to the people)→ ingressive aorist imperative (consecrate yourselves now)ἁγνίζω: 'purify / consecrate / sanctify'; renders הִתְקַדֵּשׁ; a cultic term for ritual preparation before an encounter with the holy (cf. Exod 19:10); its use here is bitterly ironic — the people 'sanctify themselves' to receive meat that will bring death, sacralizing their own judgment.
εἰςforpreposition + accusative (temporal goal: 'for tomorrow')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (temporal goal: 'for tomorrow').
αὔριονtomorrowtemporal adverb (with εἰς: 'for tomorrow')→ clausal contributionαὔριον: 'tomorrow'; renders מָחָר; the meat is promised for the next day — the swiftness of the granting (and of the ensuing judgment) underscores that this is no benevolent gift but an answer to provocation.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (the granting of meat)→ predictive future (the promised/threatened eating)ἐσθίω (fut. mid. φάγεσθε): 'eat'; the future φάγεσθε κρέα ('you shall eat meat') grants the people's demand of v. 13 (ἵνα φάγωμεν), but the threefold repetition in this verse (φάγεσθε … φαγεῖν … φάγεσθε) turns the granting ominous — they will eat, and eat, until it sickens them (vv. 19–20).
κρέαmeatAccusativedirect object of φάγεσθε→ object specificationκρέας (pl. κρέα): 'meat'; the craved object, granted as judgment.
ὅτιbecausecausal conjunction→ discourse linkage or contrastὅτι: 'because'; gives the reason for the granting — the people's weeping complaint, now quoted.
ἐκλαύσατεyou weptAor Act Indic 2 Pl · κλαίωverb of the causal clause→ constative aorist (the completed act of weeping)κλαίω: 'weep'; the LORD characterizes the craving as weeping 'before the LORD' — i.e., as direct provocation of him, not merely of Moses; the same root as vv. 4, 10, 13.
ἔναντιbeforepreposition + genitive (in the presence of)→ spatial or relational framingἔναντι: 'before / in the hearing of'; the weeping was 'before the LORD,' as the murmuring was at v. 1 — the complaint is coram Deo and therefore culpable.
κυρίουthe LORDGenitivegenitive object of ἔναντι→ relational specificationκυρίου: meaning 'the LORD'; it serves as genitive object of ἔναντι.
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωparticiple of speech (introducing the quoted complaint)→ durative present participle (the accompanying words)λέγω: the participle introduces the LORD's verbatim quotation of the people's complaint from vv. 4–5.
τίςwhoNominativeinterrogative pronoun (subject of ψωμιεῖ)→ participant referenceτίς: 'who?'; the LORD quotes the people's own question from v. 4 verbatim — τίς ἡμᾶς ψωμιεῖ κρέα — answering it: he himself will feed them, to their ruin.
ἡμᾶςusAccusativedirect object of ψωμιεῖ→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ψωμιεῖ.
ψωμιεῖwill feedFut Act Indic 3 Sg · ψωμίζωverb of the quoted question→ deliberative future (quoting the people's complaint)ψωμίζω: 'feed (with morsels)'; quoted verbatim from v. 4; the verb of hand-feeding ironically reappears just after Moses' nurse-imagery (v. 12).
κρέαmeatAccusativeaccusative of thing (double accusative with ψωμιεῖ)→ object specificationκρέα: meaning 'meat'; it serves as accusative of thing (double accusative with ψωμιεῖ).
ὅτιbecause / forcausal conjunction (within the quoted complaint)→ discourse linkage or contrastὅτι: 'for / because'; introduces the people's stated reason — life was 'good for us in Egypt.'
καλὸνgoodNominativepredicate adjective (impersonal: 'it was good')→ participant prominenceκαλός: 'good / well'; the people's claim that 'it was good for us in Egypt' (καλὸν ἡμῖν … ἐν Αἰγύπτῳ) is the height of the perverse nostalgia begun at v. 5 — slavery remembered as the good life; the LORD quotes it as self-condemnation.
ἡμῖνfor usDativedative of advantage (with καλόν)→ participant reference or interestἡμῖν: meaning 'for us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with καλόν).
ἐστινit is / wasPres Act Indic 3 Sg · εἰμίcopula (in the quoted complaint)→ descriptive present (within direct quotation)εἰμί: 'be'; the present within the quotation reflects the people's vivid sense that Egypt 'is' (still seems) good to them.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΑἰγύπτῳEgyptDativeobject of ἐν (locative)→ sphere or referenceΑἴγυπτος: the remembered place of plenty; the nostalgia for Egypt is the spiritual inverse of the Exodus deliverance.
καὶand / sonarrative conjunction (consequence: 'and so')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσειwill giveFut Act Indic 3 Sg · δίδωμιmain verb (the divine granting)→ predictive future (the certain divine provision)δίδωμι: 'give'; the LORD δώσει … κρέα answers Moses' πόθεν … δοῦναι (v. 13) — the meat Moses could not source, God will give; but the gift is freighted with judgment (vv. 19–20, 33).
κύριοςthe LORDNominativesubject of δώσει→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of δώσει.
ὑμῖνto youDativeindirect object of δώσει→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of δώσει.
κρέαmeatAccusativedirect object of δώσει→ object specificationκρέα: meaning 'meat'; it serves as direct object of δώσει.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose (with δώσει: 'give to eat')→ aorist infinitive (purpose of the giving)ἐσθίω (aor. inf. φαγεῖν): 'eat'; the epexegetical infinitive — 'meat to eat'; the middle term of the threefold eating-motif of this verse.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (resumptive: 'and you shall eat')→ predictive future (the certain, ominous eating)ἐσθίω (fut. φάγεσθε): the verse's third 'eat'; the relentless repetition (φάγεσθε … φαγεῖν … φάγεσθε) hammers the coming surfeit — the granting of the craving becomes the instrument of the judgment unfolded in vv. 19–20.
κρέαmeatAccusativedirect object of φάγεσθε→ object specificationκρέα: meaning 'meat'; it serves as direct object of φάγεσθε.
19

οὐχ ἡμέραν μίαν φάγεσθε οὐδὲ δύο οὐδὲ πέντε ἡμέρας οὐδὲ δέκα ἡμέρας οὐδὲ εἴκοσι ἡμέρας.

You shall eat it not one day, nor two, nor five days, nor ten days, nor twenty days,

Escalating enumeration (the duration of the surfeit, level 1)οὐχ ἡμέραν μίαν φάγεσθε
v. 19 builds a rhetorical climb — one, two, five, ten, twenty days — by anaphoric οὐδέ, deferring the answer ('a whole month', v. 20). The mounting numbers transform the longed-for meat into an oppressive excess; what the people craved becomes a force-feeding. The enumeration is a Hebraizing rhetorical device of intensification by ascending number.
Word-by-word analysis· 15 words
οὐχnotnegative particle (with φάγεσθε)→ discourse linkage or contrastοὐχ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἡμέρανdayAccusativeaccusative of duration (extent of time)→ object specificationἡμέρα: 'day'; the accusative of extent ('for one day'); the enumeration of days quantifies the surfeit, building toward the 'month of days' of v. 20.
μίανoneAccusativenumeral (modifying ἡμέραν)→ measure or countεἷς, μία, ἕν: 'one'; the feminine μίαν agrees with ἡμέραν; the first and smallest term of the ascending series.
φάγεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (governing the whole enumeration)→ predictive future (the protracted eating)ἐσθίω (fut. φάγεσθε): 'eat'; the single verb governs all the following day-counts — the eating will not be brief but oppressively prolonged.
οὐδὲnornegative correlative (anaphoric in the series)→ clausal contributionοὐδέ: 'nor / and not'; the repeated οὐδέ structures the ascending enumeration.
δύοtwoAccusativenumeral (indeclinable; with implied ἡμέρας)→ measure or countδύο: 'two'; indeclinable; the second term of the series ('nor two [days]').
οὐδὲnornegative correlative→ clausal contributionοὐδὲ: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
πέντεfiveAccusativenumeral (indeclinable; modifying ἡμέρας)→ measure or countπέντε: 'five'; indeclinable; the third term.
ἡμέραςdaysAccusativeaccusative of duration (with πέντε)→ object specificationἡμέρα (acc. pl. ἡμέρας): 'days'; the plural now made explicit as the numbers grow.
οὐδὲnornegative correlative→ clausal contributionοὐδὲ: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
δέκαtenAccusativenumeral (indeclinable; modifying ἡμέρας)→ measure or countδέκα: 'ten'; indeclinable; the fourth term.
ἡμέραςdaysAccusativeaccusative of duration (with δέκα)→ object specificationἡμέρας: meaning 'days'; it serves as accusative of duration (with δέκα).
οὐδὲnornegative correlative→ clausal contributionοὐδὲ: meaning 'nor'; it shapes the local clause or phrase relation in this passage.
εἴκοσιtwentyAccusativenumeral (indeclinable; modifying ἡμέρας)→ measure or countεἴκοσι: 'twenty'; indeclinable; the final and largest term of the day-series before the climactic 'month' of v. 20.
ἡμέραςdaysAccusativeaccusative of duration (with εἴκοσι)→ object specificationἡμέρας: meaning 'days'; it serves as accusative of duration (with εἴκοσι).
20

ἕως μηνὸς ἡμερῶν φάγεσθε ἕως ἂν ἐξέλθῃ ἐκ τῶν μυκτήρων ὑμῶν καὶ ἔσται ὑμῖν εἰς χολέραν ὅτι ἠπειθήσατε κυρίῳ ὅς ἐστιν ἐν ὑμῖν καὶ ἐκλαύσατε ἐναντίον αὐτοῦ λέγοντες ἵνα τί ἡμῖν ἐξελθεῖν ἐξ Αἰγύπτου.

for a month of days you shall eat, until it comes out of your nostrils and becomes loathing to you, because you disobeyed the LORD who is among you, and wept before him, saying, 'Why did we ever come out of Egypt?'

Climax of the threat: surfeit to nausea (level 1)ἕως μηνὸς ἡμερῶν φάγεσθε
v. 20 resolves the enumeration: a whole 'month of days' until the meat comes out of their nostrils and turns to χολέρα ('nausea / loathing'). The granting is unmasked as judgment: the cause is that they 'disobeyed the LORD who is among you' (ἠπειθήσατε) and wept the rebellious wish to have stayed in Egypt (ἵνα τί … ἐξελθεῖν ἐξ Αἰγύπτου). The craving's fulfilment becomes its own punishment — a pattern read at Ps 105(106):15 ('he gave them their request, but sent leanness').
Word-by-word analysis· 34 words
ἕωςuntil / forpreposition + genitive (extent: 'up to a month')→ spatial or relational framingἕως: 'until / as far as'; with the genitive μηνός marks the full extent of the eating — 'up to a whole month.'
μηνὸςof a monthGenitivegenitive of extent (with ἕως)→ relational specificationμήν (gen. μηνός): 'month'; the phrase μηνὸς ἡμερῶν ('a month of days') is a Hebraism (חֹדֶשׁ יָמִים) meaning 'a full month'; the climactic duration that turns abundance into torment.
ἡμερῶνof daysGenitivegenitive (Hebraizing: 'a month of days' = a full month)→ relational specificationἡμέρα (gen. pl. ἡμερῶν): 'days'; the redundant 'of days' renders the Hebrew idiom for a complete calendar month.
φάγεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (the prolonged eating)→ predictive future (the month-long surfeit)ἐσθίω (fut. φάγεσθε): 'eat'; the climactic occurrence of the eating-motif (cf. v. 18) — a full month of force-fed meat.
ἕωςuntiltemporal conjunction (with ἂν + subjunctive)→ discourse linkage or contrastἕως (ἕως ἄν): 'until'; with ἄν and the subjunctive marks the indefinite point at which the surfeit reaches revulsion.
ἂν(modal)modal particle (with ἐξέλθῃ in indefinite temporal clause)→ discourse linkage or contrastἄν: modal particle marking the contingency of the temporal clause ('until it should come out').
ἐξέλθῃit comes outAor Act Subj 3 Sg · ἐξέρχομαιverb of indefinite temporal clause→ aorist subjunctive (the point of revulsion)ἐξέρχομαι: 'go out / come out'; the meat 'comes out of your nostrils' — a grotesque image of surfeit to the point of vomiting; the verb plays against ἐξελθεῖν ('come out [of Egypt]') at the verse's end, linking the bodily expulsion of meat to the people's regretted exodus.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
τῶνtheGenitivearticle (with μυκτήρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
μυκτήρωνnostrilsGenitivegenitive object of ἐκ (source)→ relational specificationμυκτήρ (pl. μυκτήρων): 'nostril'; renders אַף; the vivid, repellent image — meat coming out of the nose — depicts gorging past satiety to nausea; the same word (אַף) that means 'anger' underlies the divine 'wrath' motif, a grim pun in the Hebrew.
ὑμῶνyourGenitivegenitive of possession (with μυκτήρων)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with μυκτήρων).
καὶandnarrative conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (the meat's becoming loathing)→ predictive future (the result of the surfeit)εἰμί (fut. ἔσται): 'be'; the construction ἔσται … εἰς χολέραν ('it shall be for loathing') is a Hebraism (הָיָה לְ) of transformation — the meat 'becomes' nausea to them.
ὑμῖνto youDativedative of disadvantage (with ἔσται)→ participant reference or interestὑμῖν: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (with ἔσται).
εἰςfor / intopreposition + accusative (predicate: 'becomes loathing')→ spatial or relational framingεἰς (in ἔσται εἰς): the Hebraizing predicate-εἰς ('shall be for/become').
χολέρανloathing / nauseaAccusativepredicate accusative (with ἔσται εἰς)→ object specificationχολέρα: 'cholera / nausea / loathing / bilious sickness'; renders זָרָא ('loathsome thing'); the longed-for delicacy becomes a sickening surfeit — the very fulfilment of the craving turns into revulsion and disease, the bodily emblem of the judgment to fall in v. 33.
ὅτιbecausecausal conjunction→ discourse linkage or contrastὅτι: 'because'; states the ground of the judgment — disobedience and rejection of the LORD.
ἠπειθήσατεyou disobeyedAor Act Indic 2 Pl · ἀπειθέωverb of the causal clause→ constative aorist (the act of disobedience)ἀπειθέω: 'disobey / be unpersuaded / refuse to believe'; renders מָאַס ('reject / despise'); the craving is named for what it truly is — disobedient rejection of the LORD himself; the same verb-family describes the wilderness generation's unbelief at Heb 3:18 and Ps 105(106):24–25.
κυρίῳthe LORDDativedative object of ἠπειθήσατε→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton; the object of the people's disobedience — to crave is to reject God, not merely Moses.
ὅςwhoNominativerelative pronoun (subject of ἐστιν)→ participant referenceὅς: relative pronoun referring to κυρίῳ; introduces the clause stressing the LORD's presence 'among you.'
ἐστινisPres Act Indic 3 Sg · εἰμίverb of relative clause→ stative present (the LORD's abiding presence)εἰμί: 'be'; 'who is among you' stresses the aggravation of the sin — the people reject a God present in their very midst (in the tabernacle, the cloud, the manna).
ἐνamongpreposition + dative (locative: 'among you')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among you').
ὑμῖνyouDativeobject of ἐν→ participant reference or interestὑμῖν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐν.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκλαύσατεyou weptAor Act Indic 2 Pl · κλαίωverb (second ground of judgment)→ constative aorist (the act of weeping)κλαίω: 'weep'; the weeping 'before him' is the audible form of the disobedience; the chapter's pervasive weeping-motif (vv. 4, 10, 13, 18) is here judged as rebellion against the indwelling LORD.
ἐναντίονbeforepreposition + genitive (in the presence of)→ spatial or relational framingἐναντίον: 'before / in the presence of'; the weeping was 'before him' — again coram Deo, hence culpable.
αὐτοῦhimGenitivegenitive object of ἐναντίον→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον.
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωparticiple of speech (introducing the rebellious quotation)→ durative present participleλέγω: the participle introduces the people's quoted regret over the exodus itself.
ἵναwhyinterrogative phrase (with τί: 'why?')→ clausal contributionἵνα (in ἵνα τί): 'why? to what end?'; renders לָמָּה; the same idiom Moses used in his lament (v. 11), now in the people's mouth — but where Moses questioned his burden, they question their very deliverance.
τίwhyAccusativeinterrogative pronoun (in ἵνα τί)→ participant referenceτί: meaning 'why'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (in ἵνα τί).
ἡμῖνfor usDativedative of reference (with the infinitive: 'for us to come out')→ participant reference or interestἐγώ (dat. ἡμῖν): the dative of reference — 'why [was it] for us to come out?' = 'why did we ever leave?'
ἐξελθεῖνto come outAor Act Inf · ἐξέρχομαιinfinitive (subject of the elliptical 'why [was it] to come out?')→ aorist infinitive (the exodus regretted)ἐξέρχομαι (aor. inf. ἐξελθεῖν): 'go out / come out'; the people regret the Exodus itself — 'why did we come out of Egypt?'; the supreme ingratitude, echoing the bodily ἐξέλθῃ ('come out of your nostrils') earlier in the verse: they wish un-done the very deliverance whose food now sickens them.
ἐξout ofpreposition + genitive (source: elided before vowel)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: elided before vowel).
ΑἰγύπτουEgyptGenitivegenitive object of ἐξ (source)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the place the people wish they had never left — the nostalgia of vv. 5, 18 hardened into open repudiation of the Exodus.
21

καὶ εἶπεν Μωυσῆς ἑξακόσιαι χιλιάδες πεζῶν ὁ λαός ἐν οἷς εἰμι ἐν αὐτοῖς καὶ σὺ εἶπας κρέα δώσω αὐτοῖς φαγεῖν καὶ φάγονται μῆνα ἡμερῶν.

And Moses said, 'Six hundred thousand on foot is the people in whose midst I am, and you have said, "I will give them meat to eat, and they shall eat a month of days."'

Moses' objection: the impossibility of the promise (level 1)καὶ εἶπεν Μωυσῆς
v. 21 records Moses' incredulity at the meat-promise. He cites the staggering census figure — ἑξακόσιαι χιλιάδες πεζῶν ('six hundred thousand foot[men]', cf. Exod 12:37; Num 1:46) — against the divine word δώσω … φαγεῖν. Even after the Spirit-remedy, Moses voices the same human limitation that drove his lament; the objection sets up the LORD's rebuke in v. 23 ('is the hand of the LORD too short?').
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; introduces Moses' objection to the meat-promise.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
ἑξακόσιαιsix hundredNominativenumeral (modifying χιλιάδες)→ participant prominenceἑξακόσιοι: 'six hundred'; the feminine ἑξακόσιαι agrees with χιλιάδες; the figure ἑξακόσιαι χιλιάδες ('six hundred thousand') is the census of fighting men (Exod 12:37; Num 1:46; 2:32), here cited to dramatize the impossibility of feeding such a multitude with meat for a month.
χιλιάδεςthousandNominativesubject (predicate-nominative with ὁ λαός)→ participant prominenceχιλιάς (pl. χιλιάδες): 'thousand / a group of a thousand'; renders אֶלֶף; 'six hundred thousand' of foot-soldiers stands by synecdoche for the whole nation with women and children — a vast host.
πεζῶνof foot-soldiers / on footGenitivepartitive/descriptive genitive (with χιλιάδες)→ relational specificationπεζός (gen. pl. πεζῶν): 'on foot / foot-soldier'; renders רַגְלִי; the fighting men 'on foot', the standard way of counting the muster; the genitive specifies the kind of thousands.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόςpeopleNominativesubject (in apposition / predicate: 'the people [number] 600,000')→ participant prominenceλαός: 'people'; the clause equates the people with the census figure — 'the people among whom I am number six hundred thousand.'
ἐνamongpreposition + dative (locative, in relative clause)→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative, in relative clause).
οἷςwhomDativerelative pronoun (object of ἐν)→ participant reference or interestὅς (dat. pl. οἷς): relative pronoun referring to the people; 'in whose midst I am.'
εἰμιI amPres Act Indic 1 Sg · εἰμίverb of relative clause→ stative present (Moses' situation among the people)εἰμί: 'be'; Moses locates himself in the midst of this vast host — the leader responsible for feeding them all.
ἐνamongpreposition + dative (resumptive Hebraism: 'in whom ... in them')→ spatial or relational framingἐν αὐτοῖς: the resumptive 'in them' after the relative ἐν οἷς is a Hebraism (the pleonastic resumptive pronoun רֶגּלִי standard in Hebrew relative clauses), redundant in Greek but reproducing the underlying syntax.
αὐτοῖςthemDativeresumptive pronoun (Hebraism with the relative)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as resumptive pronoun (Hebraism with the relative).
καὶandcoordinate conjunction (adversative nuance: 'and yet')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativesubject (emphatic)→ participant referenceσύ: emphatic — 'and you [yourself] have said'; Moses sets the divine word over against the impossible numbers.
εἶπαςyou have saidAor Act Indic 2 Sg · λέγωmain verb (Moses quotes the LORD's promise)→ constative aorist (the LORD's prior word)λέγω (2 sg. εἶπας, Hellenistic for εἶπες): 'say'; Moses quotes God's promise back to him — the same rhetorical move God made with the people (v. 18), now in the mediator's mouth as objection.
κρέαmeatAccusativedirect object of δώσω (fronted)→ object specificationκρέας (pl. κρέα): 'meat'; the fronted object emphasizes the very thing whose provision Moses doubts.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιverb of quoted divine promise→ predictive future (the LORD's promise, quoted)δίδωμι (fut. δώσω): 'give'; the divine promise of v. 18 (δώσει κύριος) here in first-person quotation; Moses repeats God's own word to underline how vast the claim is.
αὐτοῖςto themDativeindirect object of δώσω→ participant reference or interestαὐτοῖς: meaning 'to them'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of δώσω.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive of purpose (with δώσω)→ aorist infinitive (purpose of the giving)ἐσθίω (aor. inf. φαγεῖν): 'eat'; epexegetical — 'meat to eat'; quoted from v. 18.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγονταιthey shall eatFut Mid Indic 3 Pl · ἐσθίωverb of quoted promise→ predictive future (the promised month-long eating)ἐσθίω (fut. mid. φάγονται): 'eat'; 'they shall eat a month of days' — Moses repeats the staggering duration of v. 20 as the measure of the impossibility.
μῆναmonthAccusativeaccusative of duration (extent of time)→ object specificationμήν (acc. μῆνα): 'month'; the accusative of extent ('for a month'); μῆνα ἡμερῶν repeats the Hebraism of v. 20 ('a month of days' = a full month).
ἡμερῶνof daysGenitivegenitive (Hebraizing: 'a month of days')→ relational specificationἡμέρα (gen. pl. ἡμερῶν): 'days'; the redundant 'of days' for a full month, as in v. 20.
22

μὴ πρόβατα καὶ βόες σφαγήσονται αὐτοῖς καὶ ἀρκέσει αὐτοῖς ἢ πᾶν τὸ ὄψος τῆς θαλάσσης συναχθήσεται αὐτοῖς καὶ ἀρκέσει αὐτοῖς;

Shall flocks and herds be slaughtered for them, and will it be enough for them? Or shall all the fish of the sea be gathered for them, and will it be enough for them?

Rhetorical double question of incredulity (level 1)μὴ πρόβατα καὶ βόες σφαγήσονται
v. 22 presses the objection with two parallel rhetorical questions (μή … ἤ), each expecting 'no': not the whole flocks-and-herds, nor all the fish of the sea, could 'suffice' (ἀρκέσει) for so vast a host. The land/sea merism ('flocks and herds … fish of the sea') exhausts the conceivable sources of meat — Moses can imagine no created supply equal to the promise, which is precisely the LORD's point in v. 23: the issue is not supply but the divine hand.
Word-by-word analysis· 20 words
μὴsurely notinterrogative particle (expecting negative answer)→ discourse linkage or contrastμή: introduces a question expecting 'no' — 'Surely flocks and herds will not be [enough]…?'; expresses Moses' incredulity.
πρόβαταsheep / flocksNominativesubject of σφαγήσονται→ participant prominenceπρόβατον (pl. πρόβατα): 'sheep / flock'; renders צֹאן; the small livestock; with βόες ('herds') forms the standard merism for all domestic meat-animals.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βόεςoxen / herdsNominativesubject of σφαγήσονται (coordinate with πρόβατα)→ participant prominenceβοῦς (pl. βόες): 'ox / cattle'; renders בָּקָר; the large livestock; 'flocks and herds' together represent the entire pastoral wealth — yet even all of it would not suffice.
σφαγήσονταιshall be slaughteredFut Pass Indic 3 Pl · σφάζωmain verb of the first question→ deliberative future (incredulous question)σφάζω: 'slaughter / slay (for sacrifice or food)'; renders שָׁחַט; the future passive σφαγήσονται asks whether the entire stock could be butchered and still suffice — the verb often has sacrificial overtones, here purely alimentary.
αὐτοῖςfor themDativedative of advantage (with σφαγήσονται)→ participant reference or interestαὐτοῖς: meaning 'for them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with σφαγήσονται).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀρκέσειwill it sufficeFut Act Indic 3 Sg · ἀρκέωmain verb (the point of the question)→ deliberative future (will it be enough?)ἀρκέω: 'suffice / be enough'; renders מָצָא ('be found sufficient'); the key word of Moses' doubt — will any quantity 'be enough'? The LORD's answer in v. 23 uses the cognate ἐξαρκέσει of his own hand, transferring the question of sufficiency from creatures to the Creator.
αὐτοῖςfor themDativedative of advantage (with ἀρκέσει)→ participant reference or interestαὐτοῖς: meaning 'for them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with ἀρκέσει).
ordisjunctive conjunction (linking the two questions)→ discourse linkage or contrastἤ: 'or'; joins the second rhetorical question (the fish of the sea) to the first (the flocks and herds).
πᾶνallNominativeadjective (modifying ὄψος)→ participant prominenceπᾶς: 'all'; 'all the fish of the sea' — the hyperbole completes the land/sea merism of total imaginable supply.
τὸtheNominativearticle (with ὄψος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄψοςfish / seafoodNominativesubject of συναχθήσεται→ participant prominenceὄψος (= ὄψον): 'cooked food / relish / fish'; here 'the fish of the sea' (rendering דָּג / דְּגֵי הַיָּם); ὄψον commonly meant the savory eaten with bread, especially fish; 'all the fish of the sea' is the maritime counterpart to the flocks and herds of the land.
τῆςtheGenitivearticle (with θαλάσσης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive of source (with ὄψος: 'fish of the sea')→ relational specificationθάλασσα: 'sea'; renders יָם; the sea as the source of fish; ironically it is from 'the sea' that the LORD will in fact bring the quail (v. 31), answering the very question Moses poses here.
συναχθήσεταιshall be gatheredFut Pass Indic 3 Sg · συνάγωmain verb of the second question→ deliberative future (incredulous question)συνάγω: 'gather together'; the future passive συναχθήσεται asks whether all the sea's fish could be collected and suffice; the same verb (συνάγω) describes the gathering of the elders (v. 16) and the people's frantic gathering of the quail (v. 32).
αὐτοῖςfor themDativedative of advantage (with συναχθήσεται)→ participant reference or interestαὐτοῖς: meaning 'for them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with συναχθήσεται).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀρκέσειwill it sufficeFut Act Indic 3 Sg · ἀρκέωmain verb (repeated refrain)→ deliberative future (will it be enough?)ἀρκέω: 'suffice'; the repeated refrain 'and will it be enough for them?' frames both halves of the question, hammering Moses' conviction that no created supply can match the promise.
αὐτοῖςfor themDativedative of advantage (with ἀρκέσει)→ participant reference or interestαὐτοῖς: meaning 'for them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with ἀρκέσει).
23

καὶ εἶπεν κύριος πρὸς Μωυσῆν μὴ χεὶρ κυρίου οὐκ ἐξαρκέσει ἤδη γνώσει εἰ ἐπικαταλήμψεταί σε ὁ λόγος μου ἢ οὔ.

And the LORD said to Moses, 'Shall the hand of the LORD not be sufficient? Now you will know whether my word will overtake you or not.'

Divine rebuke: the sufficiency of the LORD's hand (level 1)καὶ εἶπεν κύριος πρὸς Μωυσῆν
v. 23 answers Moses' doubt with a rhetorical question of divine omnipotence: μὴ χεὶρ κυρίου οὐκ ἐξαρκέσει — the double negative (μὴ … οὐκ) is emphatic, 'Is the LORD's hand not [going to be] sufficient?' (expecting 'of course it is'). 'The hand of the LORD' is the standard idiom for divine power (cf. Isa 50:2; 59:1, 'is my hand shortened?'). The challenge ἤδη γνώσει ('now you will see') promises immediate verification — the quail of v. 31.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech-introduction)→ constative aorist (single speech-act)λέγω: 'say'; introduces the LORD's rebuke of Moses' doubt.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton.
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→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός.
μὴsurely notinterrogative particle (with the following double negative)→ discourse linkage or contrastμή: interrogative; combined with οὐκ it forms an emphatic double-negative question 'Will the hand of the LORD not suffice?' expecting the answer 'it certainly will.'
χεὶρhandNominativesubject of ἐξαρκέσει→ participant prominenceχείρ: 'hand'; renders יָד; 'the hand of the LORD' is the classic anthropomorphism for divine power and ability to act (cf. Isa 50:2; 59:1; Num 11:23 directly parallels 'is the LORD's hand shortened?'); the question moves the issue from creaturely supply to the unlimited divine power.
κυρίουof the LORDGenitivegenitive of possession (with χείρ)→ relational specificationκύριος (gen. κυρίου): the Tetragrammaton; 'the hand of the LORD.'
οὐκnotnegative particle (with ἐξαρκέσει, forming emphatic double negative)→ discourse linkage or contrastοὐ (οὐκ): combined with μή in the emphatic rhetorical question — 'will it not suffice?' = 'it surely will.'
ἐξαρκέσειwill be sufficientFut Act Indic 3 Sg · ἐξαρκέωmain verb of the divine question→ predictive future (the certain sufficiency of God's power)ἐξαρκέω: 'be fully sufficient / suffice completely'; the intensive ἐξ- compound of ἀρκέω (Moses' word in v. 22) — the LORD takes up Moses' very verb and applies it to his own 'hand': what no flock or sea could supply, the divine hand fully supplies.
ἤδηnow / alreadytemporal adverb (immediacy)→ clausal contributionἤδη: 'now / already / immediately'; renders עַתָּה; promises imminent verification — Moses will see the proof at once (the quail, v. 31).
γνώσειyou will knowFut Mid Indic 2 Sg · γινώσκωmain verb (the promised verification)→ predictive future (Moses' coming knowledge)γινώσκω (fut. mid. γνώσει): 'know / come to know'; renders יָדַע; Moses 'will know' by experience whether God's word stands — knowledge through fulfilled event, the recognition-formula familiar from Exodus ('you shall know that I am the LORD').
εἰwhetherconjunction (introducing indirect question)→ discourse linkage or contrastεἰ: 'whether / if'; introduces the indirect question — whether the word will be fulfilled or not.
ἐπικαταλήμψεταίwill overtake / come uponFut Mid Indic 3 Sg · ἐπικαταλαμβάνωverb of indirect question→ predictive future (the word's certain accomplishment)ἐπικαταλαμβάνω: 'overtake / come upon / catch up with'; a vivid double-compound — God's word will 'overtake' Moses, i.e., reach fulfilment and prove itself; renders יִקְרְךָ ('will happen to / befall you'); the personified λόγος pursuing and overtaking expresses the unstoppable efficacy of the divine word (cf. Isa 55:11).
σεyouAccusativedirect object of ἐπικαταλήμψεται→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐπικαταλήμψεται.
theNominativearticle (with λόγος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγοςwordNominativesubject of ἐπικαταλήμψεται→ participant prominenceλόγος: 'word / saying'; renders דָּבָר; here the divine 'word' is almost personified as an agent that pursues and overtakes — the promise of meat that will infallibly come to pass; the efficacy of God's λόγος is a major LXX theme.
μουmyGenitivegenitive of possession (with λόγος)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with λόγος).
ordisjunctive conjunction (in indirect question)→ discourse linkage or contrastἤ: 'or'; the disjunction 'whether … or not' completes the indirect question.
οὔnotnegative adverb (second member of the disjunction)→ participant referenceοὐ (accented οὔ at clause-end): 'not'; the negative alternative of the indirect question — 'or not'; rhetorically, the answer is never in doubt.
24

καὶ ἐξῆλθεν Μωυσῆς καὶ ἐλάλησεν πρὸς τὸν λαὸν τὰ ῥήματα κυρίου καὶ συνήγαγεν ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ ἔστησεν αὐτοὺς κύκλῳ τῆς σκηνῆς.

And Moses went out and spoke to the people the words of the LORD, and he gathered seventy men from the elders of the people and set them around the tent.

Narrative execution of the command (level 0)καὶ ἐξῆλθεν Μωυσῆς
v. 24 narrates Moses' obedient execution of the command of vv. 16–17, returning to the main narrative line (level 0) with a chain of aorists (ἐξῆλθεν, ἐλάλησεν, συνήγαγεν, ἔστησεν). συνήγαγεν fulfils συνάγαγε (v. 16) and ἔστησεν fulfils στήσονται; the elders are positioned κύκλῳ τῆς σκηνῆς ('around the tent'), ready for the descent of the LORD and the Spirit in v. 25.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (Moses' obedient action)→ constative aorist (single completed act)ἐξέρχομαι: 'go out / come out'; Moses 'goes out' (from the tent / divine presence) to relay the word — the obedient counterpart to the people's regretted 'going out' of Egypt (ἐξελθεῖν, v. 20).
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (Moses relays the word)→ constative aorist (single act of speaking)λαλέω: 'speak'; Moses faithfully relays 'the words of the LORD' to the people — fulfilling the command ἐρεῖς (v. 18); the obedient mediator carries out exactly what he was told.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeaccusative object of πρός→ object specificationλαὸν: meaning 'people'; it serves as accusative object of πρός.
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwordsAccusativedirect object of ἐλάλησεν→ object specificationῥῆμα (pl. ῥήματα): 'word / saying / thing'; renders דְּבָרִים; 'the words of the LORD' — the meat-promise and its conditions of vv. 18–20; the same noun (ῥῆμα) was Moses' 'matter too heavy' at v. 14, now relayed faithfully.
κυρίουof the LORDGenitivegenitive of source (with ῥήματα)→ relational specificationκυρίου: meaning 'of the LORD'; it serves as genitive of source (with ῥήματα).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνήγαγενgatheredAor Act Indic 3 Sg · συνάγωmain verb (fulfilling the command of v. 16)→ constative aorist (completed gathering)συνάγω: 'gather together'; συνήγαγεν exactly fulfils the imperative συνάγαγε of v. 16 — the obedient execution of the command to assemble the seventy.
ἑβδομήκονταseventyAccusativenumeral (modifying ἄνδρας, indeclinable)→ measure or countἑβδομήκοντα: 'seventy'; indeclinable; the same number commanded in v. 16, now gathered.
ἄνδραςmenAccusativedirect object of συνήγαγεν→ object specificationἀνήρ (pl. ἄνδρας): 'man'; the seventy gathered men.
ἀπὸfrompreposition + genitive (partitive source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive source).
τῶνtheGenitivearticle (with πρεσβυτέρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρωνeldersGenitivepartitive genitive (with ἀπό)→ relational specificationπρεσβύτερος: 'elder'; the body from which the seventy are drawn, as commanded in v. 16.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitivegenitive (defining πρεσβυτέρων: 'elders of the people')→ relational specificationλαοῦ: meaning 'people'; it serves as genitive (defining πρεσβυτέρων: 'elders of the people').
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔστησενset / placedAor Act Indic 3 Sg · ἵστημιmain verb (positioning the elders)→ constative aorist (completed placing)ἵστημι (aor. ἔστησεν): 'set / make stand / place'; transitive aorist — Moses 'stationed' the elders around the tent, fulfilling στήσονται ('they shall stand', v. 16); they are positioned to receive the descending Spirit.
αὐτοὺςthemAccusativedirect object of ἔστησεν→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔστησεν.
κύκλῳaroundadverb / improper preposition + genitive ('in a circle around')→ spatial or relational framingκύκλῳ: 'in a circle / round about'; dative of κύκλος used adverbially as an improper preposition with the genitive (τῆς σκηνῆς); the elders ring the tent, encircling the place of the Spirit's descent; the same word frames the quail 'around the camp' (vv. 31, 32).
τῆςtheGenitivearticle (with σκηνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive (with κύκλῳ: 'around the tent')→ relational specificationσκηνή: 'tent / tabernacle'; the tent of meeting (v. 16); the elders stand around it, at the threshold of the theophany.
25

καὶ κατέβη κύριος ἐν νεφέλῃ καὶ ἐλάλησεν πρὸς αὐτόν καὶ παρείλατο ἀπὸ τοῦ πνεύματος τοῦ ἐπ᾿ αὐτῷ καὶ ἐπέθηκεν ἐπὶ τοὺς ἑβδομήκοντα ἄνδρας τοὺς πρεσβυτέρους ὡς δὲ ἐπανεπαύσατο τὸ πνεῦμα ἐπ᾿ αὐτούς καὶ ἐπροφήτευσαν καὶ οὐκέτι προσέθεντο.

And the LORD came down in a cloud and spoke to him, and took from the Spirit that was upon him and put it upon the seventy men, the elders; and when the Spirit rested upon them, they prophesied — and they did not do so again.

Fulfilment of the remedy: the Spirit imparted and prophecy (level 0)καὶ κατέβη κύριος ἐν νεφέλῃ
v. 25 narrates the fulfilment of vv. 16–17 in matching vocabulary: κατέβη (← καταβήσομαι), ἐλάλησεν (← λαλήσω), παρείλατο ἀπὸ τοῦ πνεύματος (← ἀφελῶ), ἐπέθηκεν (← ἐπιθήσω). The LORD descends in the cloud (theophany), shares the Spirit, and the seventy prophesy. The crux of the closing clause — καὶ οὐκέτι προσέθεντο ('and they did not continue / did so no more') — is famously ambiguous: a one-time prophetic sign that authenticated their office, not a continuing ecstatic state (so most; cf. MT לֹא יָסָפוּ).
Word-by-word analysis· 37 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβηcame downAor Act Indic 3 Sg · καταβαίνωmain verb (the theophanic descent)→ constative aorist (the completed descent)καταβαίνω: 'come down / descend'; fulfils the LORD's promise καταβήσομαι (v. 17); the divine descent 'in a cloud' is classic Sinai-theophany language (Exod 19:18; 34:5); the same verb of the manna's descent (v. 9) — God comes down as the bread came down.
κύριοςthe LORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton.
ἐνinpreposition + dative (manner/accompaniment of theophany)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner/accompaniment of theophany).
νεφέλῃa cloudDativeobject of ἐν (the cloud of theophany)→ sphere or referenceνεφέλη: 'cloud'; renders עָנָן; the cloud is the visible vehicle of the divine presence (the pillar of cloud, Exod 13:21; the cloud over the tent, Num 9:15–16); its descent signals that the impartation of the Spirit is a genuine theophany.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (divine speech, fulfilling v. 17)→ constative aoristλαλέω: 'speak'; fulfils λαλήσω (v. 17); the LORD speaks to Moses in the moment of the Spirit's impartation.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτόνhimAccusativeobject of πρός (Moses)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (Moses).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρείλατοtook fromAor Mid Indic 3 Sg · παραιρέωmain verb (the taking of the Spirit)→ constative aorist (the completed taking)παραιρέω (mid. παραιρέομαι): 'take away / take from'; here a synonym for ἀφελῶ (v. 17, ἀφαιρέω), fulfilling the promise; the partitive ἀπὸ τοῦ πνεύματος again raises the distribution crux — the Spirit on Moses is shared with the seventy without (most hold) diminishing Moses.
ἀπὸfrompreposition + genitive (partitive)→ spatial or relational framingἀπό: the partitive 'from / some of the Spirit', as in v. 17 — the same crux of sharing the one Spirit.
τοῦtheGenitivearticle (with πνεύματος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πνεύματοςSpiritGenitivepartitive genitive (object of παρείλατο via ἀπό)→ relational specificationπνεῦμα: 'spirit'; renders רוּחַ; the same Spirit resting on Moses, now shared; this distributed πνεῦμα is the seed of the universalizing hope of v. 29 and Joel 3(2):28–29 / Acts 2.
τοῦthe (which was)Genitivearticle (attributive, governing ἐπ᾿ αὐτῷ: 'that was upon him')→ noun-phrase markingthe article turns ἐπ᾿ αὐτῷ into an attributive — 'the Spirit that was upon him [Moses]', exactly as in v. 17 (τοῦ ἐπὶ σοί).
ἐπ᾿uponpreposition + dative (the Spirit's resting-place, elided)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + dative (the Spirit's resting-place, elided).
αὐτῷhimDativeobject of ἐπ᾿ (Moses, on whom the Spirit rested)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπ᾿ (Moses, on whom the Spirit rested).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέθηκενput uponAor Act Indic 3 Sg · ἐπιτίθημιmain verb (the placing of the Spirit on the seventy)→ constative aorist (the completed impartation)ἐπιτίθημι: 'place upon'; fulfils ἐπιθήσω (v. 17); the LORD 'puts' the shared Spirit on the elders — the answer to Moses' complaint that God 'laid' (ἐπιθεῖναι, v. 11) the burden on him alone.
ἐπὶuponpreposition + accusative (direction onto)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto).
τοὺςtheAccusativearticle (with ἄνδρας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδομήκονταseventyAccusativenumeral (modifying ἄνδρας, indeclinable)→ measure or countἑβδομήκοντα: 'seventy'; the elders gathered in v. 24.
ἄνδραςmenAccusativeobject of ἐπί→ object specificationἄνδρας: meaning 'men'; it serves as object of ἐπί.
τοὺςtheAccusativearticle (with πρεσβυτέρους, appositional)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβυτέρουςeldersAccusativeaccusative in apposition to ἄνδρας→ object specificationπρεσβύτερος: 'elder'; appositional — 'the seventy men, the elders'; the recipients of the shared Spirit.
ὡςwhen / astemporal conjunction→ discourse linkage or contrastὡς: 'when / as'; introduces the temporal clause — 'when the Spirit rested on them.'
δὲand / nownarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; marks the next narrative beat — the effect of the Spirit's resting.
ἐπανεπαύσατοrestedAor Mid Indic 3 Sg · ἐπαναπαύομαιverb of temporal clause→ ingressive aorist (the Spirit came to rest)ἐπαναπαύομαι: 'rest upon / settle on'; renders נוּחַ; the Spirit 'rests' on the elders — the same verb of Elijah's spirit resting on Elisha (4 Kgdms 2:15) and recurring at v. 26 of Eldad and Medad; suggests a settled endowment, not a momentary seizure.
τὸtheNominativearticle (with πνεῦμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πνεῦμαSpiritNominativesubject of ἐπανεπαύσατο→ participant prominenceπνεῦμα: 'spirit'; the divine Spirit now resting on the seventy as it rested on Moses.
ἐπ᾿uponpreposition + accusative (resting-place, elided)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (resting-place, elided).
αὐτούςthemAccusativeobject of ἐπ᾿ (the seventy)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπ᾿ (the seventy).
καὶand / thenapodotic conjunction (Hebraizing waw of apodosis)→ discourse linkage or contrastκαί: here apodotic — after the ὡς-clause, 'then they prophesied'; a Hebraism reproducing the waw introducing the main clause.
ἐπροφήτευσανthey prophesiedAor Act Indic 3 Pl · προφητεύωmain verb (the sign of the Spirit)→ ingressive aorist (they broke out in prophecy)προφητεύω: 'prophesy / speak as a prophet'; renders נָבָא (Hithpael, 'prophesy ecstatically'); the prophesying is the public sign authenticating the seventy's Spirit-endowment (cf. Saul among the prophets, 1 Kgdms 10:10–11); it is the visible proof that the Spirit on Moses now rests on them too.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκέτιno longer / no moretemporal adverb (negating continuation)→ clausal contributionοὐκέτι: 'no longer / no more'; with προσέθεντο forms the crux 'they did not do so again' — the prophesying was a one-time authenticating sign, not a permanent ecstatic gift; renders the MT וְלֹא יָסָפוּ (though some Targumic and rabbinic traditions read 'they did not cease', the LXX clearly means 'they did not continue').
προσέθεντοthey continued / did againAor Mid Indic 3 Pl · προστίθημιmain verb (with οὐκέτι: 'they did not continue')→ constative aorist (the non-repetition)προστίθημι (mid. 'add / continue / do again'): renders יָסַף; the idiom οὐκέτι προσέθεντο ('they did not add [to do it]') is a Hebraism for 'they did not do it again'; the elders' prophecy was a singular, inaugural manifestation — the Spirit remained, but the ecstatic sign was not repeated.
26

καὶ κατελείφθησαν δύο ἄνδρες ἐν τῇ παρεμβολῇ ὄνομα τῷ ἑνὶ Ελδαδ καὶ ὄνομα τῷ δευτέρῳ Μωδαδ καὶ ἐπανεπαύσατο ἐπ᾿ αὐτοὺς τὸ πνεῦμα καὶ οὗτοι ἦσαν τῶν καταγεγραμμένων καὶ οὐκ ἦλθον πρὸς τὴν σκηνήν καὶ ἐπροφήτευσαν ἐν τῇ παρεμβολῇ.

But two men had remained in the camp — the name of the one was Eldad, and the name of the second Medad — and the Spirit rested upon them; and these were among those registered, but they had not gone to the tent, and they prophesied in the camp.

Parallel episode: the Spirit beyond the tent (level 0)καὶ κατελείφθησαν δύο ἄνδρες
v. 26 introduces the Eldad-and-Medad episode that generates the chapter's great Spirit-distribution debate. Two of the registered seventy 'remained in the camp' yet the Spirit rested on them there too, and they prophesied apart from the tent. The point is theological: the Spirit is not confined to the sacred space or the formal assembly — it falls where God wills, even on those 'not present.' This anticipates Mark 9:38–40 (the exorcist outside the circle) and the unbounded Pentecostal outpouring.
Word-by-word analysis· 38 words
καὶand / butnarrative conjunction (mild contrast)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατελείφθησανhad remained / were leftAor Pass Indic 3 Pl · καταλείπωmain verb (the two who stayed behind)→ constative aorist (the completed state of being left)καταλείπω (pass. 'be left / remain'): renders שָׁאַר/נִשְׁאַר; the two men 'were left / remained' in the camp rather than going to the tent; the passive leaves open whether by accident or design — the narrative stresses that the Spirit found them anyway.
δύοtwoNominativenumeral (modifying ἄνδρες, indeclinable)→ measure or countδύο: 'two'; indeclinable; the two elders who remained behind.
ἄνδρεςmenNominativesubject of κατελείφθησαν→ participant prominenceἀνήρ (pl. ἄνδρες): 'man'; the two of the seventy who stayed in the camp.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle (with παρεμβολῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativeobject of ἐν (locative)→ sphere or referenceπαρεμβολή: 'camp'; the two prophesy 'in the camp' — away from the tent of meeting, the point of the whole episode; the Spirit operates outside the sacred precinct.
ὄνομαnameNominativesubject of the naming clause (with dative of possession)→ participant prominenceὄνομα: 'name'; the construction ὄνομα τῷ ἑνί ('the name to the one [was]') is a Hebraizing naming-formula with the dative of possession.
τῷto theDativearticle (with ἑνί, dative of possession)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑνὶoneDativenumeral (dative of possession: 'to the one')→ sphere or referenceεἷς (dat. ἑνί): 'one'; 'the name of the one [was] Eldad' — the first of the two.
ΕλδαδEldadpredicate (the name, indeclinable proper noun)→ participant identificationΕλδαδ: transliteration of Hebrew אֶלְדָּד ('God has loved' / 'God is a friend'); indeclinable; one of the two elders who prophesied in the camp.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄνομαnameNominativesubject of the second naming clause→ participant prominenceὄνομα: meaning 'name'; it serves as subject of the second naming clause.
τῷto theDativearticle (with δευτέρῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέρῳsecondDativeordinal adjective (dative of possession: 'to the second')→ sphere or referenceδεύτερος: 'second'; 'the name of the second [was] Medad'; the ordinal varies the parallel naming-formula.
ΜωδαδMedadpredicate (the name, indeclinable proper noun)→ participant identificationΜωδαδ: transliteration of Hebrew מֵידָד ('beloved' / 'object of love'); indeclinable; the second of the two camp-prophets, paired with Eldad in later tradition (a 'Book of Eldad and Modad' is cited at Shepherd of Hermas, Vis. 2.3.4).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπανεπαύσατοrestedAor Mid Indic 3 Sg · ἐπαναπαύομαιmain verb (the Spirit resting on the two)→ ingressive aorist (the Spirit came to rest)ἐπαναπαύομαι: 'rest upon'; the same verb as v. 25 — the identical Spirit-resting befalls Eldad and Medad in the camp, deliberately equating their endowment with that of the sixty-eight at the tent.
ἐπ᾿uponpreposition + accusative (resting-place, elided)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (resting-place, elided).
αὐτοὺςthemAccusativeobject of ἐπ᾿ (Eldad and Medad)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as object of ἐπ᾿ (Eldad and Medad).
τὸtheNominativearticle (with πνεῦμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πνεῦμαSpiritNominativesubject of ἐπανεπαύσατο→ participant prominenceπνεῦμα: 'spirit'; the same divine Spirit, falling beyond the sacred precinct.
καὶandnarrative conjunction (explanatory)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοιtheseNominativesubject of ἦσαν (demonstrative)→ participant prominenceοὗτος: 'these'; the two men, here identified as belonging to the registered seventy.
ἦσανwereImpf Act Indic 3 Pl · εἰμίcopula (with partitive genitive predicate)→ stative imperfect (their standing membership)εἰμί: 'be'; 'these were of those registered' — they legitimately belonged to the chosen seventy, so their prophesying is fully authorized, not an irregular intrusion.
τῶνof thoseGenitivearticle (with the participle καταγεγραμμένων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
καταγεγραμμένωνthose registeredPerf Pass Ptc Gen Pl Masc · καταγράφωsubstantival participle (partitive genitive: 'among the enrolled')→ resultative perfect participle (those in the settled state of being enrolled)καταγράφω (perf. pass. ptc.): 'register / enroll / write down'; renders כָּתַב; the perfect participle 'those who had been registered/written down' indicates Eldad and Medad were on the official list of the seventy — their absence from the tent did not exclude them from the gift; the Spirit honored their election even in the camp.
καὶand / butnarrative conjunction (mild contrast)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἦλθον)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἦλθονhad comeAor Act Indic 3 Pl · ἔρχομαιmain verb (their not going to the tent)→ constative aorist (the completed non-attendance)ἔρχομαι (aor. ἦλθον): 'come / go'; 'they had not come to the tent' — the crucial detail: they received the same Spirit without being at the designated place, demonstrating the Spirit's freedom from spatial confinement.
πρὸςtopreposition + accusative (direction)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle (with σκηνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνήνtentAccusativeaccusative object of πρός→ object specificationσκηνή: 'tent'; the tent of meeting where the other sixty-eight stood; the two did not go there, yet were not denied the Spirit.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπροφήτευσανthey prophesiedAor Act Indic 3 Pl · προφητεύωmain verb (the camp-prophecy)→ ingressive aorist (they broke into prophecy)προφητεύω: 'prophesy'; the same verb as v. 25 — Eldad and Medad prophesy 'in the camp', the irregular location that scandalizes Joshua (v. 28) but delights Moses (v. 29); the Spirit's free outpouring is the point.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle (with παρεμβολῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativeobject of ἐν (locative)→ sphere or referenceπαρεμβολή: 'camp'; the emphatic repetition 'in the camp' (cf. the verse's opening) frames the whole episode — prophecy among the ordinary people, not only at the holy tent.
27

καὶ προσδραμὼν ὁ νεανίσκος ἀπήγγειλεν Μωυσῇ καὶ εἶπεν λέγων Ελδαδ καὶ Μωδαδ προφητεύουσιν ἐν τῇ παρεμβολῇ.

And a young man ran up and reported to Moses, and said, 'Eldad and Medad are prophesying in the camp.'

Narrative report triggering the controversy (level 0)καὶ προσδραμὼν ὁ νεανίσκος
v. 27 supplies the dramatic catalyst: a young man runs (προσδραμών) to report the irregular prophesying. The breathless ἀπήγγειλεν … εἶπεν λέγων piles up verbs of announcing, conveying urgency and alarm. The report is neutral in itself, but it provokes Joshua's protest (v. 28) and thus elicits Moses' great saying (v. 29). The present προφητεύουσιν ('are prophesying') marks the ongoing scandal as the messenger sees it.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσδραμὼνrunning upAor Act Ptc Nom Sg Masc · προστρέχωcircumstantial participle (antecedent action of ἀπήγγειλεν)→ antecedent aorist participle (having run up)προστρέχω: 'run to / run up'; the aorist participle conveys the breathless haste of the report — the young man runs to bring the startling news; the urgency dramatizes how the camp-prophecy was felt as an emergency.
theNominativearticle (with νεανίσκος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεανίσκοςyoung manNominativesubject→ participant prominenceνεανίσκος: 'young man / youth'; renders נַעַר; an unnamed messenger (Jewish tradition variously identifies him as Gershom, Moses' son); his youth perhaps underscores zealous but unreflective alarm at the breach of order.
ἀπήγγειλενreportedAor Act Indic 3 Sg · ἀπαγγέλλωmain verb (the report to Moses)→ constative aorist (single act of reporting)ἀπαγγέλλω: 'report / announce / bring word'; renders נָגַד (Hiphil); the formal verb of delivering news to a superior; the young man brings the matter to Moses for adjudication.
Μωυσῇto MosesDativeindirect object of ἀπήγγειλεν→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the recipient of the report.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; with the following λέγων forms the Hebraizing redundant 'said, saying' (introducing the direct quotation).
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωparticiple of speech (redundant Hebraism with εἶπεν)→ durative present participleλέγω: the participle λέγων after εἶπεν is the pleonastic 'saying' rendering Hebrew לֵאמֹר — a quotation-marker, not a separate act of speech.
ΕλδαδEldadsubject of προφητεύουσιν (indeclinable proper noun)→ participant identificationΕλδαδ: indeclinable; here nominative subject.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜωδαδMedadsubject of προφητεύουσιν (indeclinable proper noun)→ participant identificationΜωδαδ: indeclinable; coordinate subject with Eldad.
προφητεύουσινare prophesyingPres Act Indic 3 Pl · προφητεύωmain verb of the quoted report→ progressive present (action in progress as reported)προφητεύω: 'prophesy'; the present tense conveys the ongoing prophesying the messenger has just witnessed — the live scandal he hurries to report.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle (with παρεμβολῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativeobject of ἐν (locative)→ sphere or referenceπαρεμβολή: 'camp'; 'in the camp' is the crux of the report — it is the location, not the prophecy itself, that alarms; prophesying outside the tent seems to the young man (and Joshua) a breach of order.
28

καὶ ἀποκριθεὶς Ἰησοῦς ὁ τοῦ Ναυη ὁ παρεστηκὼς Μωυσῇ ὁ ἐκλεκτὸς εἶπεν κύριε Μωυσῆ κώλυσον αὐτούς.

And Joshua the son of Nun, who stood beside Moses, the chosen one, answered and said, 'My lord Moses, restrain them!'

Joshua's jealous protest (level 1)καὶ ἀποκριθεὶς Ἰησοῦς ὁ τοῦ Ναυη
v. 28 voices the protest that sets up Moses' magnanimity. Joshua — identified by three honorifics (son of Nun, Moses' attendant, the chosen one) — calls for the two to be restrained (κώλυσον). His zeal is for Moses' unique authority, an institutional jealousy the chapter will gently rebuke. The verbal parallel with Mark 9:38–39 is exact in structure: the disciple urges restraint (ἐκωλύομεν) of an outsider exercising the Spirit, and the leader refuses.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποκριθεὶςansweringAor Pass Ptc Nom Sg Masc · ἀποκρίνομαιcircumstantial participle (Hebraizing 'answered and said')→ antecedent aorist participle (having responded)ἀποκρίνομαι: 'answer / respond'; the participle ἀποκριθεὶς … εἶπεν ('answering, he said') is the standard LXX Hebraism rendering וַיַּעַן … וַיֹּאמֶר; here Joshua 'responds' to the report by demanding intervention.
ἸησοῦςJoshuaNominativesubject→ participant prominenceἸησοῦς: the Greek form of Hebrew יְהוֹשֻׁעַ (Joshua, 'YHWH saves'); the same name later borne by Jesus; Moses' chief attendant and military aide (Exod 17:9; 24:13), soon his successor; declined as a Greek noun (gen. Ἰησοῦ).
the (son)Nominativearticle (with the patronymic τοῦ Ναυη: 'the [son] of Nun')→ noun-phrase markingthe article ὁ with the genitive τοῦ Ναυη forms the patronymic 'the [son] of Nun' — a standard Greek idiom of filiation.
τοῦofGenitivearticle (with Ναυη)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΝαυηNungenitive of filiation (indeclinable proper noun)→ participant identificationΝαυη: the LXX transliteration of Hebrew נוּן (Nun), Joshua's father; indeclinable; the LXX form Ναυη (reflecting a reading נon) is the regular Septuagintal patronymic for Joshua (Ἰησοῦς ὁ τοῦ Ναυη).
the (one)Nominativearticle (with the participle παρεστηκώς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεστηκὼςstanding beside / attendantPerf Act Ptc Nom Sg Masc · παρίστημιsubstantival participle (attributive: 'the one attending Moses')→ resultative perfect participle (in settled attendance)παρίστημι (perf. act. ptc. 'standing by'): 'stand beside / attend / serve'; renders שָׁרַת/עָמַד לִפְנֵי; the perfect participle marks Joshua's settled role as Moses' personal attendant (cf. Exod 24:13); 'standing before / attending' is courtier and minister language — his zeal flows from devotion to his master's office.
ΜωυσῇMosesDativedative complement of παρεστηκώς ('attending upon Moses')→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the one Joshua attends.
theNominativearticle (with ἐκελεκτός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐκλεκτὸςchosen oneNominativesubstantival adjective (third honorific: 'the chosen')→ participant prominenceἐκλεκτός (here spelled ἐκελεκτός in the source text): 'chosen / elect / select'; renders the sense of בָּחוּר ('chosen / choice young man') or מִבְּחֻרָיו ('from his youth'); the third honorific marks Joshua as Moses' specially chosen aide; the manuscript spelling ἐκελεκτός (for ἐκλεκτός) is reproduced verbatim from the source.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (completing 'answered and said')→ constative aorist (single speech-act)λέγω: 'say'; the main verb completing the Hebraizing ἀποκριθεὶς … εἶπεν; introduces Joshua's demand.
κύριεmy lord / sirVocativevocative of address (deferential)→ direct addressκύριος (voc. κύριε): 'lord / sir / master'; here a respectful human address to Moses ('my lord Moses'), not the divine title; the deference underlines Joshua's concern for Moses' honor and authority.
ΜωυσῆMosesVocativevocative (in apposition to κύριε)→ direct addressΜωυσῆς (voc. Μωυσῆ): the one addressed; 'lord Moses.'
κώλυσονrestrain / forbidAor Act Impv 2 Sg · κωλύωimperative (Joshua's demand)→ aorist imperative (urgent demand to stop them)κωλύω: 'hinder / prevent / forbid / restrain'; renders כָּלָא; Joshua's demand to 'stop them' is the institutional-jealousy reflex; the same verb is central to Mark 9:38–39 (ἐκωλύομεν αὐτόν … μὴ κωλύετε), where Jesus, like Moses, refuses to restrain Spirit-activity outside the authorized circle.
αὐτούςthemAccusativedirect object of κώλυσον (Eldad and Medad)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κώλυσον (Eldad and Medad).
29

καὶ εἶπεν αὐτῷ Μωυσῆς μὴ ζηλοῖς σύ μοι καὶ τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας ὅταν δῷ κύριος τὸ πνεῦμα αὐτοῦ ἐπ᾿ αὐτούς;

And Moses said to him, 'Are you jealous on my account? Would that all the LORD's people were prophets, when the LORD puts his Spirit upon them!'

Moses' magnanimous wish: the Spirit for all (level 1)καὶ εἶπεν αὐτῷ Μωυσῆς
v. 29 is the climactic saying of the chapter and a key Spirit-distribution text. Against Joshua's jealousy (μὴ ζηλοῖς), Moses voices the great wish — τίς δῴη … προφήτας ('would that [the LORD] would make all his people prophets') — that the Spirit might rest on everyone, not be jealously guarded by an elite. The optative δῴη expresses an unattainable longing in Moses' day; Joel 3(2):28–29 makes it eschatological prophecy, and Acts 2:16–18 declares it fulfilled at Pentecost ('I will pour out my Spirit on all flesh … and they shall prophesy').
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristλέγω: 'say'; introduces Moses' reply to Joshua — the rebuke of jealousy and the universalizing wish.
αὐτῷto himDativeindirect object (Joshua)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (Joshua).
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
μὴ(question)interrogative particle (expecting negative answer)→ discourse linkage or contrastμή: introduces a question expecting 'no' — 'You are not [really] jealous on my behalf, are you?'; gently rebukes Joshua's zeal.
ζηλοῖςare you jealousPres Act Indic 2 Sg · ζηλόωmain verb of the question→ progressive present (Joshua's present jealousy)ζηλόω: 'be jealous / be zealous / envy'; renders קָנָא; Moses names Joshua's reflex as misplaced 'jealousy' for his master's prerogative; the same root (ζῆλος) marks the jealousy Paul both commends and warns against — here it is the petty guarding of charism that Moses repudiates.
σύyouNominativesubject (emphatic)→ participant referenceσύ: emphatic — 'are you [of all people] jealous?'; the pronoun sharpens the rebuke to the devoted attendant.
μοιfor me / on my accountDativedative of advantage/reference ('jealous on my behalf')→ participant reference or interestἐγώ (dat. μοι): 'on my behalf / for my sake'; Joshua's jealousy is for Moses' unique authority — but Moses wants no such monopoly of the Spirit.
καὶand / O thatconjunction (introducing the wish-question)→ discourse linkage or contrastκαί: here introduces the exclamatory wish (καὶ τίς δῴη …), a Hebraizing idiom of longing (וּמִי יִתֵּן, 'and who would give …?' = 'would that …!').
τίςwhoNominativeinterrogative pronoun (in the idiom τίς δῴη = 'would that')→ participant referenceτίς: 'who?'; the idiom τίς δῴη ('who would grant?') renders the Hebrew optative formula מִי יִתֵּן ('would that!') — a wish, not a real question; the rhetorical 'who' = 'if only [God] would.'
δῴηwould give / grantAor Act Opt 3 Sg · δίδωμιoptative of wish (in the τίς δῴη idiom)→ optative of unattainable wish (volitive)δίδωμι (aor. opt. δῴη): 'give / grant'; the optative of wishing — 'would that [the LORD] would make…'; the rare optative mood here marks the longing as humanly unattainable in Moses' day, a hope deferred to the prophetic future (Joel 3(2):28) and realized at Pentecost (Acts 2).
πάνταallAccusativeadjective (modifying λαόν)→ object specificationπᾶς: 'all'; the universalizing 'all the LORD's people' is the heart of the wish — not seventy, not an elite, but the whole people Spirit-filled and prophetic.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of δῴη (with predicate προφήτας)→ object specificationλαός: 'people'; 'the LORD's people' — the same complaining, craving people of the chapter, whom Moses nonetheless wishes wholly endowed with the Spirit; the magnanimity is striking given vv. 1–20.
κυρίουof the LORDGenitivegenitive of possession (with λαόν: 'the LORD's people')→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; the people belong to the LORD, who alone bestows the Spirit.
προφήταςprophetsAccusativepredicate accusative (with δῴη … λαόν: 'make the people prophets')→ object specificationπροφήτης (pl. προφήτας): 'prophet'; the predicate of the wish — that all be 'prophets', i.e., Spirit-bearers who speak God's word; the democratization of prophecy here anticipates the priesthood/prophethood of all believers (cf. Joel 3(2):28–29; Acts 2:17–18; 1 Pet 2:9).
ὅτανwhentemporal conjunction (with subjunctive)→ discourse linkage or contrastὅταν: 'when(ever)'; introduces the condition under which the wish is realized — 'when the LORD puts his Spirit on them.'
δῷgives / putsAor Act Subj 3 Sg · δίδωμιverb of temporal clause→ aorist subjunctive (the contingent divine giving)δίδωμι (aor. subj. δῷ): 'give'; the LORD's 'giving his Spirit' is the sole means by which the wish could come true — prophecy is gift, not achievement; the same verb of giving that runs through the meat-promise (δώσω, vv. 18, 21) is here transfigured into the gift of the Spirit.
κύριοςthe LORDNominativesubject of δῷ→ participant prominenceκύριος: rendering of the Tetragrammaton; God alone is the giver of the Spirit.
τὸtheAccusativearticle (with πνεῦμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πνεῦμαSpiritAccusativedirect object of δῷ→ object specificationπνεῦμα: 'spirit'; 'his Spirit' — the same Spirit shared with the seventy (vv. 17, 25), now wished upon all; the possessive 'his' (αὐτοῦ) stresses it is the LORD's own Spirit, the basis of the Trinitarian and Pentecostal readings of this verse.
αὐτοῦhisGenitivegenitive of possession (the LORD's Spirit)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the LORD's Spirit).
ἐπ᾿uponpreposition + accusative (direction onto, elided)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto, elided).
αὐτούςthemAccusativeobject of ἐπ᾿ (the people)→ participant referenceαὐτός: 'them' — all the people; the Spirit 'upon them' (ἐπ᾿ αὐτούς) echoes the wording of vv. 17, 25, 26, universalizing the resting of the Spirit.
30

καὶ ἀπῆλθεν Μωυσῆς εἰς τὴν παρεμβολήν αὐτὸς καὶ οἱ πρεσβύτεροι Ισραηλ.

And Moses departed into the camp, he and the elders of Israel.

Scene-closing transition (level 0)καὶ ἀπῆλθεν Μωυσῆς
v. 30 closes the elders/Spirit episode and pivots to the quail. Moses and the seventy 'depart into the camp' — the gathering at the tent is over, the leadership now shared. The brief verse functions as a narrative seam between the Spirit-narrative (vv. 16–29) and the quail-judgment (vv. 31–35).
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπῆλθενdepartedAor Act Indic 3 Sg · ἀπέρχομαιmain verb (scene transition)→ constative aorist (completed departure)ἀπέρχομαι: 'go away / depart'; Moses leaves the tent precinct for the camp; the verb closes the assembly-scene and sets up the quail-narrative that unfolds in the camp.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle (with παρεμβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολήνcampAccusativeaccusative object of εἰς→ object specificationπαρεμβολή: 'camp'; Moses and the elders return to the encampment, the setting for the quail and the plague.
αὐτὸςhe himselfNominativeintensive pronoun (in apposition to Μωυσῆς)→ participant referenceαὐτός: intensive 'himself'; the phrase αὐτὸς καὶ οἱ πρεσβύτεροι ('he and the elders') marks the now-shared leadership returning together — the remedy of vv. 16–17 visibly enacted.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with πρεσβύτεροι)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρεσβύτεροιeldersNominativesubject (coordinate with αὐτός)→ participant prominenceπρεσβύτερος: 'elder'; the seventy (now sixty-eight at the tent, plus Eldad and Medad) — Moses no longer returns alone but accompanied by his Spirit-endowed co-leaders.
Ισραηλof Israelgenitive of relationship (indeclinable proper noun)→ participant identificationΙσραηλ: indeclinable; 'the elders of Israel.'
31

καὶ πνεῦμα ἐξῆλθεν παρὰ κυρίου καὶ ἐξεπέρασεν ὀρτυγομήτραν ἀπὸ τῆς θαλάσσης καὶ ἐπέβαλεν ἐπὶ τὴν παρεμβολὴν ὁδὸν ἡμέρας ἐντεῦθεν καὶ ὁδὸν ἡμέρας ἐντεῦθεν κύκλῳ τῆς παρεμβολῆς ὡσεὶ δίπηχυ ἀπὸ τῆς γῆς.

And a wind went out from the LORD, and it brought over quail from the sea, and cast them upon the camp, a day's journey on this side and a day's journey on that side, around the camp, about two cubits above the ground.

Fulfilment of the meat-promise: the quail (level 0)καὶ πνεῦμα ἐξῆλθεν παρὰ κυρίου
v. 31 fulfils the promise of vv. 18–23 and vindicates the LORD's 'hand' (v. 23). Strikingly, πνεῦμα now means 'wind' — the same word that meant 'Spirit' in vv. 17, 25–29 — a deliberate pun: the same divine πνεῦμα that empowers the prophets drives the quail. The quail come 'from the sea' (answering Moses' question about the sea's fish, v. 22), heaped a day's journey deep on every side and two cubits high — grotesque superabundance, the granting that is also judgment.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πνεῦμαwindNominativesubject of ἐξῆλθεν→ participant prominenceπνεῦμα: 'wind / breath / spirit'; renders רוּחַ; here 'wind' — but the word is identical to the 'Spirit' of vv. 17, 25–29, a pointed pun: the same divine πνεῦμα that rests on the prophets now blows in the quail; the LORD's breath both inspires and provides (and judges).
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (the wind's going forth)→ constative aorist (the wind sent out)ἐξέρχομαι: 'go out / come forth'; the wind 'goes out from the LORD' — a sent instrument of divine action (cf. the east wind of Exod 14:21; 10:13); παρὰ κυρίου marks its divine origin, as the fire was παρὰ κυρίου (vv. 1, 3).
παρὰfrompreposition + genitive (source)→ spatial or relational framingπαρά + genitive: 'from'; marks the wind's divine source, parallel to the fire παρὰ κυρίου of the chapter's opening — both blessing and judgment proceed 'from the LORD.'
κυρίουthe LORDGenitivegenitive object of παρά (source)→ relational specificationκύριος: rendering of the Tetragrammaton.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξεπέρασενbrought over / drove acrossAor Act Indic 3 Sg · ἐκπεράωmain verb (the wind carrying the quail)→ constative aorist (the bringing-across)ἐκπεράω: 'pass over / bring across / carry over'; the wind 'ferries' the quail across from the sea; renders גּוּז ('cut off / bring across'); a rare verb depicting the migratory quail driven over the water by the wind to fall on the camp.
ὀρτυγομήτρανquailAccusativedirect object of ἐξεπέρασεν→ object specificationὀρτυγομήτρα: 'quail' (lit. 'mother-quail / quail-mother', perhaps a large quail or corncrake); renders שְׂלָו; a collective singular for the migrating quail-flocks; the same provision recalled at Ps 77(78):26–28 and 104(105):40; the LXX's distinctive ὀρτυγομήτρα also appears at Exod 16:13 and Wis 19:12.
ἀπὸfrompreposition + genitive (source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τῆςtheGenitivearticle (with θαλάσσης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive object of ἀπό (source)→ relational specificationθάλασσα: 'sea'; the quail come 'from the sea' — a direct answer to Moses' doubting question of v. 22 (πᾶν τὸ ὄψος τῆς θαλάσσης), as if the LORD says: not the fish you imagined, but birds from over the sea; the migratory quail crossed the Gulf of Suez/Aqaba in spring.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέβαλενcast / threw downAor Act Indic 3 Sg · ἐπιβάλλωmain verb (the quail dropped on the camp)→ constative aorist (the casting-down)ἐπιβάλλω: 'throw upon / cast on / let fall'; the wind 'flings' the quail down on the camp; renders נָטַשׁ ('let fall / spread'); the violent verb conveys the overwhelming, almost punitive deluge of birds.
ἐπὶuponpreposition + accusative (direction onto)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto).
τὴνtheAccusativearticle (with παρεμβολήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολὴνcampAccusativeaccusative object of ἐπί→ object specificationπαρεμβολή: 'camp'; the quail fall on and around the encampment, the same camp whose edge the fire consumed (v. 1) — provision and judgment converge on the one place.
ὁδὸνa journeyAccusativeaccusative of extent (spatial measure: 'a day's journey')→ object specificationὁδός: 'way / road / journey'; the accusative of spatial extent ὁδὸν ἡμέρας ('a day's journey') measures the vast spread of the quail — they cover the ground for a full day's walk in every direction.
ἡμέραςof a dayGenitivegenitive of measure (with ὁδόν: 'a day's journey')→ relational specificationἡμέρα (gen. ἡμέρας): 'day'; 'a day's journey' — the conventional measure of distance; the superabundance is staggering, far exceeding any conceivable need.
ἐντεῦθενon this sideadverb of place (one direction)→ clausal contributionἐντεῦθεν: 'from here / on this side'; the repeated ἐντεῦθεν … ἐντεῦθεν ('on this side … on that side') is a Hebraism (מִכֹּה … מִכֹּה) meaning 'on every side', emphasizing the all-encompassing spread of the quail.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁδὸνa journeyAccusativeaccusative of extent (parallel measure)→ object specificationὁδὸν: meaning 'a journey'; it serves as accusative of extent (parallel measure).
ἡμέραςof a dayGenitivegenitive of measure (with ὁδόν)→ relational specificationἡμέρας: meaning 'of a day'; it serves as genitive of measure (with ὁδόν).
ἐντεῦθενon that sideadverb of place (the other direction)→ clausal contributionἐντεῦθεν: the second occurrence completes the 'on this side and on that side' merism — quail in every direction for a day's journey.
κύκλῳaroundadverb / improper preposition + genitive ('round about')→ spatial or relational framingκύκλῳ: 'round about / in a circle'; with the genitive τῆς παρεμβολῆς — the quail ring the camp entirely, as the elders ringed the tent (v. 24, κύκλῳ τῆς σκηνῆς).
τῆςtheGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive (with κύκλῳ: 'around the camp')→ relational specificationπαρεμβολή: 'camp'; the quail encircle the whole encampment.
ὡσεὶaboutadverb of approximation (with measurement)→ clausal contributionὡσεί: 'about / approximately'; here qualifying the height-measurement 'about two cubits.'
δίπηχυtwo cubits (high)Accusativeaccusative of measure (height of the quail)→ object specificationδίπηχυς (neut. δίπηχυ): 'two cubits / of two cubits'; renders כְּאַמָּתַיִם; the quail lie (or fly) 'about two cubits (c. 90 cm) above the ground' — either heaped two cubits deep or flying low at that height, easily caught; the measure underscores the grotesque abundance.
ἀπὸfrom / abovepreposition + genitive (separation: 'above the ground')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'above the ground').
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςground / earthGenitivegenitive object of ἀπό (separation)→ relational specificationγῆ: 'earth / ground'; 'two cubits from the ground' fixes the height of the quail-layer; the earthbound provision answers the people's earthbound craving, in contrast to the manna that came down from heaven.
32

καὶ ἀναστὰς ὁ λαὸς ὅλην τὴν ἡμέραν καὶ ὅλην τὴν νύκτα καὶ ὅλην τὴν ἡμέραν τὴν ἐπαύριον καὶ συνήγαγον τὴν ὀρτυγομήτραν ὁ τὸ ὀλίγον συνήγαγεν δέκα κόρους καὶ ἔψυξαν ἑαυτοῖς ψυγμοὺς κύκλῳ τῆς παρεμβολῆς.

And the people rose up all that day and all the night and all the next day, and gathered the quail; the one who gathered least gathered ten cors; and they spread them out for themselves all around the camp.

The greedy gathering (level 0)καὶ ἀναστὰς ὁ λαὸς
v. 32 depicts the frenzied, gluttonous gathering. The threefold 'all' (ὅλην … ὅλην … ὅλην — day, night, next day) marks insatiable, exhausting greed; even the one who gathered least took ten cors (a huge quantity). The people 'spread them out' to dry around the camp — hoarding far beyond need. This grasping excess is the immediate prelude to the plague (v. 33): the craving, granted, becomes the occasion of death.
Word-by-word analysis· 34 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναστὰςrising upAor Act Ptc Nom Sg Masc · ἀνίστημιcircumstantial participle (attendant action of συνήγαγον)→ antecedent aorist participle (having risen)ἀνίστημι (aor. act. ptc. ἀναστάς): 'rise up / stand up / set about'; the singular participle agrees with collective ὁ λαός; 'rising up' = setting to work eagerly — the people throw themselves into gathering the quail.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject (collective; takes plural verb συνήγαγον)→ participant prominenceλαός: 'people'; the collective subject with the participle singular (ἀναστάς) but the main verb plural (συνήγαγον) — a constructio ad sensum.
ὅληνwhole / allAccusativeadjective (modifying ἡμέραν, accusative of duration)→ object specificationὅλος: 'whole / entire'; the threefold ὅλην ('all that day … all the night … all the next day') stresses the relentless, exhausting greed of the gathering — they do not stop even to sleep.
τὴνtheAccusativearticle (with ἡμέραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativeaccusative of duration→ object specificationἡμέρα: 'day'; the first of the three time-spans of ceaseless gathering.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅληνwhole / allAccusativeadjective (modifying νύκτα)→ object specificationὅλην: meaning 'whole'; it serves as adjective (modifying νύκτα).
τὴνtheAccusativearticle (with νύκτα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
νύκταnightAccusativeaccusative of duration→ object specificationνύξ (acc. νύκτα): 'night'; the gathering continues through the night without rest — the measure of their craving.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅληνwhole / allAccusativeadjective (modifying ἡμέραν)→ object specificationὅλην: meaning 'whole'; it serves as adjective (modifying ἡμέραν).
τὴνtheAccusativearticle (with ἡμέραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativeaccusative of duration→ object specificationἡμέραν: meaning 'day'; it serves as accusative of duration.
τὴνtheAccusativearticle (with ἐπαύριον, attributive)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπαύριονnext dayadverb used attributively ('the next [day]')→ clausal contributionἐπαύριον: 'on the morrow / next day'; an adverb here substantivized by the article (τὴν ἐπαύριον) to mean 'the following day'; renders מִמָּחֳרָת; completes the three-fold span of unbroken gathering — a day, a night, and another full day.
καὶandnarrative conjunction (resuming after the participle)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνήγαγονgatheredAor Act Indic 3 Pl · συνάγωmain verb (the gathering of the quail)→ constative aorist (the completed gathering)συνάγω: 'gather together'; the people 'gathered' the quail with the same verb used of gathering the elders (v. 16, 24) and of the doubtful 'gathering' of the sea's fish (v. 22) — here the gathering is greedy hoarding, prelude to judgment.
τὴνtheAccusativearticle (with ὀρτυγομήτραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀρτυγομήτρανquailAccusativedirect object of συνήγαγον→ object specificationὀρτυγομήτρα: 'quail'; the collective object gathered in vast quantity.
the one (who)Nominativearticle as substantival/relative ('the one who')→ noun-phrase markingthe article ὁ here is used substantivally — 'the [person who]' — introducing the distributive clause about even the least gatherer.
τὸtheAccusativearticle (with ὀλίγον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀλίγονlittleAccusativesubstantival adjective (object: 'the little [amount]')→ object specificationὀλίγος: 'little / few'; τὸ ὀλίγον ('the small amount') — 'he who gathered the least'; the point is the staggering minimum: even the most modest haul was ten cors.
συνήγαγενgatheredAor Act Indic 3 Sg · συνάγωverb of the distributive clause (singular)→ constative aoristσυνάγω (3 sg.): 'gather'; the singular distributive — 'the one who gathered least gathered ten cors'; underlines the prodigious quantity collected by even the slowest.
δέκαtenAccusativenumeral (modifying κόρους, indeclinable)→ measure or countδέκα: 'ten'; indeclinable; 'ten cors' as the minimum haul — an enormous amount of birds, signalling reckless hoarding.
κόρουςcors / homersAccusativeaccusative of measure (with δέκα)→ object specificationκόρος: 'cor / homer' (a dry measure of c. 220–400 liters); renders חֹמֶר; ten cors is a vast volume — the measure dramatizes the greed; the people gather grotesquely more than they could ever need or properly preserve.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔψυξανspread out to dryAor Act Indic 3 Pl · ψύχωmain verb (preserving the quail)→ constative aorist (the spreading-out)ψύχω: 'dry / spread to cool / make dry'; renders שָׁטַח ('spread out'); the people spread the quail out around the camp to dry/cure them — hoarding the surplus; with the cognate object ψυγμούς it forms a Hebraizing figura etymologica.
ἑαυτοῖςfor themselvesDativedative of advantage (reflexive: 'for themselves')→ sphere or referenceἑαυτοῦ (dat. pl. ἑαυτοῖς): reflexive 'for themselves'; emphasizes the self-serving hoarding — each storing up quail for his own greed.
ψυγμοὺςdrying-heapsAccusativecognate accusative (with ἔψυξαν: 'spread out spreadings')→ object specificationψυγμός: 'a spreading-out to dry / drying-place'; the cognate accusative ἔψυξαν … ψυγμούς ('they spread out spreadings') is a Hebraizing figura etymologica (וַיִּשְׁטְחוּ … שָׁטוֹחַ); the people lay out the quail in drying-heaps all around the camp to preserve their hoard.
κύκλῳaroundadverb / improper preposition + genitive→ spatial or relational framingκύκλῳ: 'round about'; the drying-heaps ring the camp, as the quail themselves did (v. 31) and the elders the tent (v. 24).
τῆςtheGenitivearticle (with παρεμβολῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive (with κύκλῳ: 'around the camp')→ relational specificationπαρεμβολή: 'camp'; the quail-heaps surround the encampment — the stage now set for the plague that strikes 'while the meat was still in their teeth' (v. 33).
33

τὰ κρέα ἔτι ἦν ἐν τοῖς ὀδοῦσιν αὐτῶν πρὶν ἢ ἐκλείπειν καὶ κύριος ἐθυμώθη εἰς τὸν λαόν καὶ ἐπάταξεν κύριος τὸν λαὸν πληγὴν μεγάλην σφόδρα.

The meat was still in their teeth, before it failed, when the LORD was angered against the people, and the LORD struck the people with a very great plague.

The judgment: the plague upon the cravers (level 0)τὰ κρέα ἔτι ἦν ἐν τοῖς ὀδοῦσιν αὐτῶν
v. 33 delivers the chapter's terrible climax. The vivid temporal clause — the meat 'still in their teeth, before it was consumed' — fixes the judgment at the very moment of gluttony: the craving's fulfilment is its punishment. The divine wrath-refrain (ἐθυμώθη, cf. vv. 1, 10) returns a third time, now consummated in a 'very great plague' (πληγὴν μεγάλην σφόδρα). Pss 77(78):30–31 and 105(106):15 read this as the paradigm of judgment on disordered desire.
Word-by-word analysis· 25 words
τὰtheNominativearticle (with κρέα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρέαmeatNominativesubject of ἦν→ participant prominenceκρέας (pl. κρέα): 'meat'; the craved object (cf. vv. 4, 13, 18) appears one last time — 'the meat still in their teeth' — the very thing they demanded becomes the instrument and timing of their death.
ἔτιstilltemporal adverb→ clausal contributionἔτι: 'still / yet'; the meat was 'still' in their teeth — the judgment falls at the very height of indulgence, before they could even swallow; renders עוֹד.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (the durative scene-setting)→ durative imperfect (the ongoing situation interrupted by the plague)εἰμί: 'be'; the imperfect ἦν sets the scene — the meat 'was still' being eaten — when the sudden aorists of wrath (ἐθυμώθη, ἐπάταξεν) break in.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τοῖςtheDativearticle (with ὀδοῦσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀδοῦσινteethDativeobject of ἐν (locative)→ sphere or referenceὀδούς (dat. pl. ὀδοῦσιν): 'tooth'; renders שֵׁן; 'the meat still in their teeth' is a grimly vivid image — death overtakes them mid-bite; the picture seals the lesson that to gratify rebellious craving is to court judgment.
αὐτῶνtheirGenitivegenitive of possession (with ὀδοῦσιν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ὀδοῦσιν).
πρὶνbeforetemporal conjunction (with infinitive)→ discourse linkage or contrastπρίν: 'before'; with the infinitive ἐκλείπειν — 'before it was used up'; renders טֶרֶם; locates the plague before the quail-supply could even be exhausted.
(than)particle (with πρίν: 'before')→ discourse linkage or contrastἤ: here joined with πρίν (πρὶν ἤ, 'before') in the common LXX/Koine idiom for 'before'; reinforces the temporal clause.
ἐκλείπεινto fail / be consumedPres Act Inf · ἐκλείπωinfinitive with πρίν (temporal: 'before it failed')→ durative present infinitive (the supply running out)ἐκλείπω: 'fail / give out / be used up'; renders כָּרַת ('be cut off') / תָּמַם; 'before the meat ran out' — the plague strikes while the hoard is still vast, so that the very superabundance becomes a monument to judgment.
καὶand / whennarrative conjunction (apodotic after the temporal frame)→ discourse linkage or contrastκαί: here introduces the main clause after the temporal setting — 'when … the LORD was angered'; a Hebraizing apodotic waw.
κύριοςthe LORDNominativesubject of ἐθυμώθη→ participant prominenceκύριος: rendering of the Tetragrammaton.
ἐθυμώθηwas angeredAor Pass Indic 3 Sg · θυμόωmain verb (the third wrath-statement)→ ingressive aorist (came to be in wrath)θυμόω (pass.): 'be angry'; the third occurrence of the wrath-refrain (cf. vv. 1, 10), now with εἰς τὸν λαόν ('against the people') and issuing directly in the plague; the divine θυμός that kindled the opening fire here consummates the chapter's judgment.
εἰςagainstpreposition + accusative (hostile direction)→ spatial or relational framingεἰς: here 'against' — the LORD's anger directed at the people; the hostile εἰς replaces the earlier dative ὀργῇ construction.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαόνpeopleAccusativeobject of εἰς→ object specificationλαόν: meaning 'people'; it serves as object of εἰς.
καὶandnarrative conjunction (consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπάταξενstruckAor Act Indic 3 Sg · πατάσσωmain verb (the plague-blow)→ constative aorist (the decisive blow)πατάσσω: 'strike / smite'; renders נָכָה; the verb of divine smiting (cf. the smiting of Egypt's firstborn, Exod 12:29); with the cognate object πληγήν it forms a figura etymologica ('struck a stroke') — the LORD who provided the meat now strikes the gluttons.
κύριοςthe LORDNominativesubject of ἐπάταξεν→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of ἐπάταξεν.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἐπάταξεν→ object specificationλαὸν: meaning 'people'; it serves as direct object of ἐπάταξεν.
πληγὴνa plague / blowAccusativecognate accusative (with ἐπάταξεν: 'struck a stroke')→ object specificationπληγή: 'blow / plague / stroke'; renders מַכָּה; the cognate accusative ἐπάταξεν … πληγήν (Hebraizing figura etymologica) intensifies the blow; the same πληγή of the Egyptian plagues (cf. Exod 11:1) now falls on Israel — the cravers suffer the fate of the oppressors.
μεγάληνgreatAccusativeattributive adjective (modifying πληγήν)→ object specificationμέγας: 'great'; πληγὴν μεγάλην σφόδρα ('a very great plague') stresses the severity of the judgment — proportionate to the greatness of the rebellion.
σφόδραexceedinglyadverb of degree (intensifying μεγάλην)→ clausal contributionσφόδρα: 'exceedingly'; renders מְאֹד; the same intensifier that marked the LORD's wrath at v. 10 (ἐθυμώθη … σφόδρα) now marks the magnitude of the plague — wrath and judgment matched in degree.
34

καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου μνήματα τῆς ἐπιθυμίας ὅτι ἐκεῖ ἔθαψαν τὸν λαὸν τὸν ἐπιθυμητήν.

And the name of that place was called 'Graves of Craving' (Kibroth-hattaavah), because there they buried the people who had craved.

Etiological closure (naming formula with causal ὅτι)καὶ ἐκλήθη τὸ ὄνομα
v. 34 closes the quail-episode with the same naming-formula (ἐκλήθη τὸ ὄνομα … ὅτι) that closed the Taberah episode (v. 3), framing the chapter's two judgments. The name μνήματα τῆς ἐπιθυμίας ('graves of craving', Hebrew Kibroth-hattaavah) is translated, not transliterated, making the lesson explicit: craving leads to the grave. The root ἐπιθυμ- (v. 4's ἐπεθύμησαν ἐπιθυμίαν) culminates here in ἐπιθυμητήν ('the craving people') — the verbal arc that 1 Cor 10:6 lifts as the type of disordered desire.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκλήθηwas calledAor Pass Indic 3 Sg · καλέωmain verb (naming formula)→ constative aorist (the act of naming)καλέω (pass.): 'be called'; the impersonal ἐκλήθη τὸ ὄνομα is the fixed etiological formula, verbatim parallel to v. 3 (Taberah) — the two naming-formulae bracket the chapter's twin judgments of fire and plague.
τὸtheNominativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject of ἐκλήθη→ participant prominenceὄνομα: 'name'; the name encodes the memory of the judgment, as at v. 3.
τοῦtheGenitivearticle (with τόπου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive of relationship (with ὄνομα)→ relational specificationτόπος: 'place'; the site of the plague receives its identity from the burial of the cravers.
ἐκείνουthatGenitivedemonstrative (modifying τόπου)→ relational specificationἐκεῖνος: 'that'; the remote demonstrative fixes the reference, as at v. 3.
μνήματαgraves / tombsNominativepredicate nominative (the name given)→ participant prominenceμνῆμα (pl. μνήματα): 'grave / tomb / memorial'; the LXX translates the Hebrew place-name קִבְרוֹת הַתַּאֲוָה (Kibroth-hattaavah) as μνήματα τῆς ἐπιθυμίας ('graves of craving'), making the etiology transparent — the place where craving was buried with its cravers; the sense-for-sense rendering matches ἐμπυρισμός at v. 3.
τῆςthe / ofGenitivearticle (with ἐπιθυμίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιθυμίαςof cravingGenitivegenitive (defining μνήματα: 'graves of craving')→ relational specificationἐπιθυμία: 'craving / desire / lust'; the very word of v. 4 (ἐπεθύμησαν ἐπιθυμίαν) returns as the place-name — the craving that opened the episode names the graves that close it; the inclusio makes the chapter a sustained meditation on ἐπιθυμία and its wages (cf. Jas 1:14–15).
ὅτιbecausecausal conjunction (introducing the etiology)→ discourse linkage or contrastὅτι: 'because'; the causal connective of the naming-etiology, as at v. 3.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; at that place the cravers were buried — the deictic anchoring the name to the event.
ἔθαψανthey buriedAor Act Indic 3 Pl · θάπτωverb of the causal clause→ constative aorist (the act of burial)θάπτω: 'bury'; renders קָבַר (cognate with קִבְרוֹת, 'graves'); the survivors 'buried the craving people' there — the burial gives the place its name; the impersonal plural 'they buried' refers to the survivors interring the dead.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of ἔθαψαν→ object specificationλαός: 'people'; here 'the people who craved' — those struck down by the plague.
τὸνtheAccusativearticle (with ἐπιθυμητήν, attributive)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιθυμητήνcraving / desirousAccusativeattributive adjective (modifying λαόν: 'the craving people')→ object specificationἐπιθυμητής: 'one who craves / a desirer'; renders the participial sense of הַמִּתְאַוִּים ('those who craved'); the noun/adjective caps the ἐπιθυμ- word-chain of the chapter (ἐπεθύμησαν, ἐπιθυμίαν, ἐπιθυμίας, ἐπιθυμητήν); Paul's μὴ … ἐπιθυμητὰς κακῶν (1 Cor 10:6) makes 'the craving people' buried here the abiding type of the wilderness generation's ruin.
35

ἀπὸ μνημάτων ἐπιθυμίας ἐξῆρεν ὁ λαὸς εἰς Ασηρωθ καὶ ἐγένετο ὁ λαὸς ἐν Ασηρωθ.

From the Graves of Craving the people set out for Hazeroth, and the people came to be in Hazeroth.

Itinerary closure: departure to Hazeroth (level 0)ἀπὸ μνημάτων ἐπιθυμίας ἐξῆρεν ὁ λαὸς
v. 35 closes the chapter with an itinerary-notice (the characteristic Numbers travel-formula, cf. 33:16–17): the people 'set out' from Kibroth-hattaavah to Hazeroth, where the next episode (Miriam and Aaron's challenge, ch. 12) will unfold. The repetition of ὁ λαός … ἐν Ασηρωθ rounds off the unit; the journey continues, but the graves of craving remain behind as a permanent memorial of the cost of disordered desire.
Word-by-word analysis· 14 words
ἀπὸfrompreposition + genitive (point of departure)→ spatial or relational framingἀπό: 'from'; the itinerary-formula's point of departure — the people leave the place of judgment behind.
μνημάτωνgravesGenitivegenitive object of ἀπό (place of departure)→ relational specificationμνῆμα (gen. pl. μνημάτων): 'grave'; the place-name 'Graves of Craving' (μνήματα ἐπιθυμίας) repeated from v. 34 — the people depart from the very monument of their sin.
ἐπιθυμίαςof cravingGenitivegenitive (defining μνημάτων: 'graves of craving')→ relational specificationἐπιθυμία: 'craving'; the chapter's keyword sounds one final time in the place-name as the people move on — the craving is buried, but its lesson travels with them.
ἐξῆρενset out / departedAor Act Indic 3 Sg · ἐξαίρωmain verb (the itinerary departure)→ constative aorist (the setting-out)ἐξαίρω: 'lift up / set out / break camp / depart'; renders נָסַע ('pull up [tent-pegs] / journey'); the technical verb of the wilderness itinerary (cf. Num 10:33; 33:3ff.); the people 'pull up stakes' and move on toward Hazeroth.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐξῆρεν→ participant prominenceλαός: 'people'; the chastened congregation resumes its journey.
εἰςtopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
ΑσηρωθHazerothaccusative of destination (indeclinable place-name)→ participant identificationΑσηρωθ: transliteration of Hebrew חֲצֵרוֹת (Hazeroth, 'enclosures / settlements'); indeclinable; the next encampment, the setting of the Miriam-and-Aaron episode (Num 12) and a station in the itinerary of Num 33:17–18.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοcame to be / wasAor Mid Indic 3 Sg · γίνομαιmain verb (arrival / settling)→ constative aorist (the arrival accomplished)γίνομαι (aor. mid. ἐγένετο): 'become / come to be / arrive'; 'the people came to be in Hazeroth' = they arrived and settled there; the verb rounds off the itinerary-notice and sets the stage for Numbers 12.
theNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐγένετο→ participant prominenceλαός: 'people'; the repeated ὁ λαός frames the verse (departure and arrival) and closes the chapter with the congregation, judged but preserved, at its next station.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΑσηρωθHazerothlocative (indeclinable place-name)→ participant identificationΑσηρωθ: indeclinable; the chapter ends with the people 'in Hazeroth' — the journey continues, the graves of craving left behind as a lasting warning (cf. 1 Cor 10:6, 11).