1
καὶ ἐλάλησεν Μαριαμ καὶ Ααρων κατὰ Μωυσῆ ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης ἣν ἔλαβεν Μωυσῆς ὅτι γυναῖκα Αἰθιόπισσαν ἔλαβεν
And Miriam and Aaron spoke against Moses on account of the Cushite woman whom Moses had taken, for he had taken a Cushite woman.
The chapter opens with καί-parataxis typical of LXX narrative. The verb ἐλάλησεν is singular though the subject is compound (Μαριαμ καὶ Ααρων); the singular agreeing with the first-named subject, together with Miriam's primacy in the word order, signals that she is the instigator — a reading confirmed by the fact that she alone is struck (v. 10). The doubled clause 'on account of the Cushite woman … for he had taken a Cushite woman' is a Hebraic resumptive construction underlining the pretext.
Word-by-word analysis· 19 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (singular with compound subject, agreeing with first-named Miriam)→ constative aorist (the complaint as a single completed act)λαλέω: 'speak / talk'; renders Hebrew דִּבֵּר; the singular ἐλάλησεν with the compound subject Μαριαμ καὶ Ααρων follows both Greek and Hebrew convention of agreement with the nearer/first subject, and here carries narrative weight: Miriam is the prime mover of the complaint (cf. her solitary punishment, v. 10).
ΜαριαμMiriamsubject (indeclinable proper noun, named first)→ participant identificationΜαριαμ: transliteration of Hebrew מִרְיָם; indeclinable in the LXX; sister of Moses and Aaron (Exod 15:20, 'Miriam the prophetess'); her primacy in word order and the singular verb mark her as the instigator of the complaint.
καὶandcoordinate conjunction (joining the second subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject (coordinate, indeclinable proper noun)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן; indeclinable in the LXX; the high priest and elder brother of Moses; his secondary position and his confession in v. 11 ('do not lay sin upon us') distinguish his role from Miriam's leading one.
κατὰagainstpreposition + genitive (hostile: 'speak against')→ spatial or relational framingκατά + genitive: 'against / down upon'; the construction λαλέω κατά τινος ('speak against someone') renders the Hebrew דִּבֵּר בְּ in its hostile sense; the same hostile κατά recurs in the divine rebuke καταλαλῆσαι κατὰ τοῦ θεράποντός μου (v. 8).
ΜωυσῆMosesGenitivegenitive object of κατά (the one spoken against)→ relational specificationΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a second-declension noun in Rahlfs' LXX (gen. Μωυσῆ, dat. Μωυσῇ, acc. Μωυσῆν); the genitive Μωυσῆ here is the object of hostile κατά.
ἕνεκενon account ofpreposition + genitive (cause / occasion)→ spatial or relational framingἕνεκεν (also εἵνεκεν): 'on account of / because of / for the sake of'; renders Hebrew עַל־אֹדוֹת ('concerning / on account of'); it introduces the stated pretext for the complaint — the Cushite marriage — though v. 2 reveals the deeper grievance over prophetic authority.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwoman / wifeGenitivegenitive object of ἕνεκεν→ relational specificationγυνή (gen. γυναικός): 'woman / wife'; renders Hebrew אִשָּׁה; here Moses' wife — by the qualifier Αἰθιόπισσα distinguished as Cushite, whether a reference to Zipporah the Midianite or to a second wife is left open by the text.
τῆςtheGenitivearticle (attributive, with Αἰθιοπίσσης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰθιοπίσσηςCushite / EthiopianGenitiveattributive adjective (in second-article position: 'the Cushite woman')→ relational specificationΑἰθιόπισσα: feminine gentilic, 'Ethiopian / Cushite woman'; the LXX standardly renders Hebrew כּוּשִׁי / כּוּשִׁית ('Cushite') by Αἰθίοψ / Αἰθιόπισσα; the second-article construction τῆς γυναικὸς τῆς Αἰθιοπίσσης ('the woman, the Cushite one') is a Hebraizing attributive pattern rendering הָאִשָּׁה הַכֻּשִׁית.
ἣνwhomAccusativerelative pronoun (object of ἔλαβεν, antecedent γυναικός)→ participant referenceὅς, ἥ, ὅ: relative pronoun; the feminine accusative ἥν agrees with its antecedent γυναικός and functions as object of ἔλαβεν in the relative clause.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωverb of relative clause (idiom: 'take a wife' = marry)→ constative aorist (completed marriage)λαμβάνω: 'take / receive'; the idiom λαμβάνειν γυναῖκα ('take a wife') renders Hebrew לָקַח אִשָּׁה, the standard expression for marrying; the aorist denotes the accomplished fact of the marriage that occasions the complaint.
ΜωυσῆςMosesNominativesubject of ἔλαβεν (relative clause)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject of ἔλαβεν (relative clause).
ὅτιfor / becausecausal conjunction (introducing resumptive explanatory clause)→ discourse linkage or contrastὅτι: 'because / for / that'; here causal-explanatory, introducing the resumptive restatement of the pretext; the repetition 'whom Moses took … for he took a Cushite wife' is a Hebraic emphatic resumption foregrounding the foreignness of the wife as the ostensible grievance.
γυναῖκαwoman / wifeAccusativedirect object of ἔλαβεν (resumptive clause)→ object specificationγυναῖκα: meaning 'woman'; it serves as direct object of ἔλαβεν (resumptive clause).
ΑἰθιόπισσανCushite / EthiopianAccusativeattributive adjective (modifying γυναῖκα)→ object specificationΑἰθιόπισσα (acc. Αἰθιόπισσαν): the repeated gentilic foregrounds the wife's Cushite origin; whether the complaint masks ethnic prejudice or is merely a pretext for the deeper challenge to Moses' authority (v. 2) is left for the narrative to expose.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb of resumptive ὅτι-clause→ constative aorist (the completed marriage, restated)λαμβάνω (repeated): the verb closes the verse with the same form that opened the relative clause, framing the whole verse with the fact of the marriage — a Hebraic envelope construction (ἔλαβεν … ἔλαβεν).
2
καὶ εἶπαν μὴ Μωυσῇ μόνῳ λελάληκεν κύριος οὐχὶ καὶ ἡμῖν ἐλάλησεν καὶ ἤκουσεν κύριος
And they said, 'Has the LORD spoken to Moses alone? Has he not also spoken to us?' And the LORD heard.
The grievance is now voiced as a rhetorical double question expecting the answer 'no' to the first and 'yes' to the second. The perfect λελάληκεν ('has spoken') frames Moses' revelatory standing as a settled, ongoing state, against which the aorist ἐλάλησεν ('he spoke to us also') claims parity for Miriam and Aaron — both of whom had genuine prophetic credentials (Exod 15:20; Mic 6:4). The terse closing clause καὶ ἤκουσεν κύριος ('and the LORD heard') is ominous: the divine overhearing sets the vindication in motion.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (speech-introducing, now plural for both speakers)→ constative aorist (single speech-act)λέγω: 'say / speak'; the Koine/LXX first-aorist form εἶπαν (for classical εἶπον) is normal in the Septuagint; the plural here (over against singular ἐλάλησεν in v. 1) presents the actual utterance as jointly spoken once the complaint is voiced aloud.
μὴnot / surely notinterrogative particle (introducing a question expecting 'no')→ discourse linkage or contrastμή: as an interrogative particle μή introduces a question anticipating a negative answer ('It is not the case that … is it?'); here 'Has the LORD spoken to Moses alone?' — the speakers themselves expect the answer 'no', i.e. he has spoken to others too.
Μωυσῇto MosesDativedative indirect object of λελάληκεν→ sphere or referenceΜωυσῆς (dat. Μωυσῇ): the dative of the addressee with λαλέω; positioned emphatically before μόνῳ to focus the disputed claim of Moses' exclusive standing.
μόνῳalone / onlyDativeattributive adjective agreeing with Μωυσῇ ('to Moses alone')→ sphere or referenceμόνος: 'alone / only'; renders Hebrew רַק ('only'); the adjective carries the whole weight of the complaint — it is not that the LORD spoke to Moses, but the claim of exclusivity (μόνῳ) that the siblings dispute.
λελάληκενhas spokenPerf Act Indic 3 Sg · λαλέωmain verb of first question (perfect of settled state)→ resultative perfect (an abiding, established mode of revelation)λαλέω (perfect λελάληκεν): the perfect frames YHWH's speaking to Moses as a settled and continuing reality, not a single past event; the siblings concede the fact of Mosaic revelation but contest its supposed exclusivity — the very point YHWH will affirm in vv. 6–8.
κύριοςLORDNominativesubject of λελάληκεν→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; as subject of the disputed speaking, the divine name frames the whole controversy as a question about the structure of prophetic mediation.
οὐχὶnot / surelyinterrogative particle (introducing a question expecting 'yes')→ discourse linkage or contrastοὐχί: emphatic form of οὐ; as an interrogative it expects an affirmative answer ('Has he not also …? — Yes, he has'); the paired μή … οὐχί structure (negative-expecting / positive-expecting) sharpens the rhetorical claim to equal prophetic standing.
καὶalsoadverbial/adjunctive (ascensive: 'also to us')→ discourse linkage or contrastκαί: here adjunctive ('also / even'), attaching ἡμῖν to the sphere of divine address — the claim is precisely that revelation is not Moses' monopoly.
ἡμῖνto usDativedative indirect object of ἐλάλησεν (emphatic, contrastive with Μωυσῇ)→ participant reference or interestἐγώ (pl. dat. ἡμῖν): first-person plural pronoun; the contrast Μωυσῇ … ἡμῖν is the crux of the complaint; both Miriam (Exod 15:20) and Aaron (Exod 4:15–16) did receive genuine commissions, lending the claim surface plausibility.
ἐλάλησενhe spokeAor Act Indic 3 Sg · λαλέωmain verb of second question→ constative aorist (a claimed past speaking to the siblings)λαλέω (aorist): the shift from perfect (λελάληκεν, of Moses' abiding standing) to aorist (ἐλάλησεν, of the siblings) is subtly telling — they can point only to discrete past acts of address, not to the continuous mode that distinguishes Moses (vv. 6–8).
καὶandnarrative conjunction (returning to main line)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb (the ominous divine overhearing)→ ingressive/constative aorist (the LORD took note)ἀκούω: 'hear / listen'; the terse καὶ ἤκουσεν κύριος ('and the LORD heard') is a narrative pivot — the divine overhearing of the private complaint is what sets the summons and vindication in motion; it recalls YHWH 'hearing' Israel's murmurings throughout Numbers (cf. 11:1).
κύριοςLORDNominativesubject of ἤκουσεν→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the repetition of the divine name as the verse's last word throws the weight of judgment forward — the One spoken against is also the One who has heard.
3
καὶ ὁ ἄνθρωπος Μωυσῆς πραῢς σφόδρα παρὰ πάντας τοὺς ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς γῆς
And the man Moses was exceedingly meek, beyond all the human beings who were upon the earth.
A famous narratorial aside, structurally parallel to Exod 11:3 (καὶ ὁ ἄνθρωπος Μωυσῆς μέγας ἐγενήθη σφόδρα); the Hebraic honorific ὁ ἄνθρωπος Μωυσῆς ('the man Moses') lends solemnity, and the verbless predication πραῢς σφόδρα ('exceedingly meek') states a settled quality. The comparison παρὰ πάντας τοὺς ἀνθρώπους ('beyond all human beings') makes Moses' meekness superlative — the very trait that makes him incapable of self-defense and so requires the LORD himself to vindicate him.
Word-by-word analysis· 15 words
καὶandnarrative conjunction (introducing parenthetical aside)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with honorific ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativesubject (periphrastic honorific: 'the man Moses')→ participant prominenceἄνθρωπος: 'man / human being'; the construction ὁ ἄνθρωπος Μωυσῆς renders the Hebraic honorific הָאִישׁ מֹשֶׁה, adding solemn weight (cf. Exod 11:3 LXX; Deut 33:1 ὁ ἄνθρωπος τοῦ θεοῦ); here it dignifies the very figure under attack, framing the divine vindication to come.
ΜωυσῆςMosesNominativenominative in apposition to ὁ ἄνθρωπος→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as nominative in apposition to ὁ ἄνθρωπος.
πραῢςmeek / gentleNominativepredicate adjective (verbless clause: '[was] meek')→ participant prominenceπραΰς: 'meek / gentle / humble'; renders Hebrew עָנָו ('humble / lowly'); the LXX choice of πραΰς (rather than ταπεινός) ties Moses' character to a virtue Jesus claims for himself (πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, Matt 11:29) and pronounces blessed (οἱ πραεῖς, Matt 5:5); the meekness that disqualifies Moses from self-vindication makes room for divine vindication.
σφόδραexceedinglyadverb of degree (intensifying πραΰς)→ clausal contributionσφόδρα: 'very much / exceedingly'; standard LXX rendering of Hebrew מְאֹד; the same intensifier marks Moses' greatness at Exod 11:3 (μέγας … σφόδρα), here recalibrated from public greatness to inward meekness — the two poles of the Mosaic portrait.
παρὰbeyond / more thanpreposition + accusative (comparison: 'beyond all')→ spatial or relational framingπαρά + accusative: in comparisons, 'beyond / more than / above'; the construction πραῢς … παρὰ πάντας renders the Hebrew comparative מִכֹּל ('more than all'), making Moses' meekness superlative among all humanity.
πάνταςallAccusativeattributive adjective (modifying ἀνθρώπους)→ object specificationπᾶς: 'all / every'; the comparison embraces the whole of humanity, sharpening the paradox that the man most slandered is the meekest of all.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνθρώπουςhuman beingsAccusativeaccusative object of παρά (term of comparison)→ object specificationἄνθρωπος (pl. ἀνθρώπους): 'human beings'; the universal scope (all people on the earth) makes the meekness-claim hyperbolic in the manner of OT superlatives (cf. Job 1:8).
τοὺςtheAccusativearticle (with attributive participle ὄντας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνταςbeing / who werePres Act Ptc Masc Acc Pl · εἰμίattributive participle (modifying ἀνθρώπους: 'who were upon the earth')→ imperfective participle (general/durative existence)εἰμί (pres. ptc. ὄντας): 'being / existing'; the articular participle τοὺς ὄντας ἐπὶ τῆς γῆς ('the ones who were on the earth') is a Hebraizing relative-equivalent construction circumscribing the comparison to all living humanity of Moses' day.
ἐπὶuponpreposition + genitive (location)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (location).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ἐπί (location: 'upon the earth')→ relational specificationγῆ: 'earth / land / ground'; the phrase ἐπὶ τῆς γῆς ('on the earth') universalizes the comparison; renders Hebrew עַל־פְּנֵי הָאֲדָמָה ('on the face of the ground').
4
καὶ εἶπεν κύριος παραχρῆμα πρὸς Μωυσῆν καὶ Μαριαμ καὶ Ααρων ἐξέλθατε ὑμεῖς οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου καὶ ἐξῆλθον οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου
And immediately the LORD said to Moses and Miriam and Aaron, 'Go out, you three, to the tent of witness.' And the three went out to the tent of witness.
The adverb παραχρῆμα ('immediately / on the spot') signals the swiftness of divine response to the overheard complaint (v. 2). The summons is addressed to all three by name and reinforced by the appositional ὑμεῖς οἱ τρεῖς ('you, the three'). The command-and-fulfillment pattern — ἐξέλθατε … καὶ ἐξῆλθον, with the phrase εἰς τὴν σκηνὴν τοῦ μαρτυρίου repeated verbatim — is a Hebraic execution formula underscoring exact obedience.
Word-by-word analysis· 28 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 decisive speech-act)λέγω: the aorist εἶπεν introduces the divine summons; the formula εἶπεν κύριος πρός marks unmediated YHWH-speech, fittingly so in a chapter about the modes of divine address.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the One who 'heard' (v. 2) now speaks and acts to vindicate his servant.
παραχρῆμαimmediately / at onceadverb of time (manner of the response)→ clausal contributionπαραχρῆμα: 'immediately / on the spot / at once'; the adverb stresses the suddenness of the divine intervention — no sooner has the complaint been heard than YHWH acts; it heightens the gravity of speaking against his chosen servant.
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 (first addressee)→ object specificationΜωυσῆς (acc. Μωυσῆν): named first among the summoned — though the offended party, he is included in the summons, for the vindication concerns all three.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜαριαμMiriamaccusative object of πρός (indeclinable, second addressee)→ participant identificationΜαριαμ: indeclinable; summoned by name alongside her brothers to hear the divine adjudication.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronaccusative object of πρός (indeclinable, third addressee)→ participant identificationΑαρων: indeclinable; the third party summoned to the tent.
ἐξέλθατεgo outAor Act Impv 2 Pl · ἐξέρχομαιmain verb of direct speech (divine command)→ ingressive aorist imperative (a single commanded departure)ἐξέρχομαι: 'go out / come forth'; the LXX/Koine first-aorist imperative ἐξέλθατε (for classical ἐξέλθετε) commands the three to come out to the tent of witness; the aorist frames it as one decisive act of obedience.
ὑμεῖςyouNominativeemphatic subject pronoun (with imperative)→ participant referenceσύ (pl. nom. ὑμεῖς): the explicit nominative with the imperative is emphatic ('you yourselves'), reinforced by the apposition οἱ τρεῖς; it singles out the three as those summoned to account.
οἱtheNominativearticle (with numeral τρεῖς, in apposition to ὑμεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρεῖςthreeNominativenumeral in apposition to ὑμεῖς ('you, the three')→ measure or countτρεῖς: 'three'; the articular numeral οἱ τρεῖς ('the three') treats Moses, Miriam, and Aaron as a fixed trio; its repetition (καὶ ἐξῆλθον οἱ τρεῖς) binds command and fulfillment.
εἰςto / intopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative object of εἰς (destination)→ object specificationσκηνή: 'tent / tabernacle'; the phrase σκηνὴ τοῦ μαρτυρίου ('tent of witness/testimony') is the LXX's standard rendering of אֹהֶל מוֹעֵד; the LXX construes מוֹעֵד ('meeting / appointed time') as עֵדוּת ('testimony'), hence μαρτύριον — the place of divine self-disclosure, fittingly the venue for the revelation-mediation oracle.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουwitness / testimonyGenitivegenitive of definition (with σκηνήν: 'tent of witness')→ relational specificationμαρτύριον: 'testimony / witness'; the genitive σκηνὴ τοῦ μαρτυρίου designates the tent as the locus of YHWH's testimony to Israel; that the vindication of Moses occurs precisely here is theologically apt.
καὶandnarrative conjunction (introducing fulfillment clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθονthey went outAor Act Indic 3 Pl · ἐξέρχομαιmain verb (fulfillment of the command)→ constative aorist (the obedient departure)ἐξέρχομαι (aor. ἐξῆλθον): the fulfillment verb answering the imperative ἐξέλθατε; the command-execution echo (ἐξέλθατε … ἐξῆλθον) is a Hebraic obedience formula stressing prompt compliance.
οἱtheNominativearticle (with τρεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρεῖςthreeNominativesubject of ἐξῆλθον ('the three went out')→ measure or countτρεῖς: meaning 'three'; numeral expression contributing count or measure in context.
εἰςto / intopreposition + accusative (destination, repeated)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination, repeated).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative object of εἰς (destination, repeated verbatim)→ object specificationσκηνὴν: meaning 'tent'; it serves as accusative object of εἰς (destination, repeated verbatim).
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουwitness / testimonyGenitivegenitive of definition (verbatim repetition closing the verse)→ relational specificationμαρτύριον: the verbatim repetition of εἰς τὴν σκηνὴν τοῦ μαρτυρίου frames command and fulfillment in identical words — a hallmark of LXX/Hebrew narrative emphasizing exact obedience.
5
καὶ κατέβη κύριος ἐν στύλῳ νεφέλης καὶ ἔστη ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἐκλήθησαν Ααρων καὶ Μαριαμ καὶ ἐξήλθοσαν ἀμφότεροι
And the LORD came down in a pillar of cloud and stood at the door of the tent of witness, and Aaron and Miriam were called, and both of them came out.
The theophanic descent ἐν στύλῳ νεφέλης ('in a pillar of cloud') is the visible mode of YHWH's presence guiding Israel (Exod 13:21; 33:9–10); his standing ἐπὶ τῆς θύρας ('at the door') localizes the confrontation. Now only Aaron and Miriam are summoned forward (ἐκλήθησαν … ἀμφότεροι, 'both'), Moses being set apart — a staging that already enacts the distinction the speech will articulate: the two accusers stand before the cloud, while Moses' standing is of another order.
Word-by-word analysis· 23 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 (theophanic descent)→ constative aorist (the descent as a single event)καταβαίνω: 'come down / descend'; renders Hebrew יָרַד; the divine 'coming down' is standard theophany language (cf. Exod 19:18; 34:5); here it inaugurates the LORD's personal adjudication of the dispute.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the subject of the descent is YHWH himself, present in the cloud.
ἐνinpreposition + dative (manner / accompaniment)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner / accompaniment).
στύλῳpillarDativedative of manner (in a pillar)→ sphere or referenceστῦλος: 'pillar / column'; renders Hebrew עַמּוּד; the pillar of cloud (στῦλος νεφέλης) is the recurrent visible vehicle of the divine presence in the wilderness narrative (Exod 13:21–22; 33:9).
νεφέληςof cloudGenitivegenitive of material/definition (with στύλῳ: 'pillar of cloud')→ relational specificationνεφέλη: 'cloud'; renders Hebrew עָנָן; the cloud both reveals and veils — an apt medium for a chapter on how YHWH makes himself known and how plainly he speaks with Moses (vv. 6–8).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb (the cloud-presence takes its station)→ constative aorist (took a fixed position)ἵστημι (intrans. aor. ἔστη): 'stand / take one's stand'; renders Hebrew עָמַד; the LORD's standing 'at the door' of the tent fixes the place of the encounter and judgment.
ἐπὶat / uponpreposition + genitive (position)→ spatial or relational framingἐπὶ: meaning 'at'; here it marks the relation signaled by preposition + genitive (position).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorGenitivegenitive object of ἐπί (position: 'at the door')→ relational specificationθύρα: 'door / entrance'; renders Hebrew פֶּתַח; the door of the tent is the threshold of divine-human meeting (cf. Exod 33:9–10, where the cloud descended at the tent door when Moses entered).
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive (with θύρας: 'door of the tent')→ relational specificationσκηνή: 'tent'; here in the genitive as the whole of which the door is the entrance; the full phrase ἡ θύρα τῆς σκηνῆς τοῦ μαρτυρίου is a fixed cultic designation.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουwitness / testimonyGenitivegenitive of definition (with σκηνῆς)→ relational specificationμαρτύριον: 'testimony / witness'; completing the standard phrase σκηνὴ τοῦ μαρτυρίου (Hebrew אֹהֶל מוֹעֵד); the encounter unfolds at the very threshold of YHWH's testimony.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκλήθησανwere calledAor Pass Indic 3 Pl · καλέωmain verb (passive: the two summoned forward)→ constative aorist passive (a single act of summons)καλέω (aor. pass. ἐκλήθησαν): 'call / summon'; renders Hebrew קָרָא; the divine passive (YHWH the implicit caller) summons Aaron and Miriam specifically — Moses is conspicuously not called forward, the staging itself enacting his distinct standing before the speech of vv. 6–8.
ΑαρωνAaronsubject of ἐκλήθησαν (indeclinable, now named first)→ participant identificationΑαρων: indeclinable; here named before Miriam — the order reversed from v. 1, perhaps as the priest is addressed first, or simply varying the pair; both are summoned to hear the verdict.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜαριαμMiriamsubject of ἐκλήθησαν (coordinate, indeclinable)→ participant identificationΜαριαμ: indeclinable; the two accusers stand together before the cloud to receive the divine adjudication.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήλθοσανthey came outAor Act Indic 3 Pl · ἐξέρχομαιmain verb (response to the summons)→ constative aorist (the obedient coming-forward)ἐξέρχομαι: 'go/come out'; the LXX dialectal third-plural aorist ἐξήλθοσαν (-οσαν ending, common in the Septuagint for -ον) answers ἐκλήθησαν — they come forward as summoned; the same root as ἐξέλθατε/ἐξῆλθον in v. 4.
ἀμφότεροιbothNominativesubject (substantival adjective: 'both of them')→ participant prominenceἀμφότεροι: 'both'; renders Hebrew שְׁנֵיהֶם; the explicit 'both' marks that only the two accusers (not Moses) stand before the cloud — the spatial separation prefigures the verbal distinction of vv. 6–8.
6
καὶ εἶπεν πρὸς αὐτούς ἀκούσατε τῶν λόγων μου ἐὰν γένηται προφήτης ὑμῶν κυρίῳ ἐν ὁράματι αὐτῷ γνωσθήσομαι καὶ ἐν ὕπνῳ λαλήσω αὐτῷ
And he said to them, 'Hear my words: if there be a prophet of yours to the LORD, in a vision will I make myself known to him, and in a dream will I speak to him.
The oracle opens with the summons to attention ἀκούσατε τῶν λόγων μου ('hear my words') and sets out the first term of the great contrast: the ordinary prophet receives revelation indirectly, ἐν ὁράματι ('in a vision') and ἐν ὕπνῳ ('in a dream'). The fronting of ἐν ὁράματι and ἐν ὕπνῳ before their verbs throws the emphasis onto the mediated modes — precisely what will be denied of Moses in v. 8 (οὐ δι᾿ αἰνιγμάτων). This sets up the unique-mediator crux.
Word-by-word analysis· 22 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 aoristλέγω: introduces the central oracle of the chapter, spoken by YHWH from the cloud to the two accusers.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτούςthemAccusativeaccusative object of πρός (Aaron and Miriam)→ participant referenceαὐτός (acc. pl. αὐτούς): the addressees are the two who came forward (v. 5); the plural will give way to singular references (αὐτῷ) as the oracle speaks generically of 'a prophet'.
ἀκούσατεhearAor Act Impv 2 Pl · ἀκούωmain verb of direct speech (summons to attention)→ ingressive aorist imperative (give heed now)ἀκούω: 'hear / listen'; the imperative ἀκούσατε τῶν λόγων μου ('hear my words') is a solemn call to attention introducing an authoritative pronouncement (cf. Deut 6:4); the genitive object (τῶν λόγων) is the regular construction of ἀκούω with the thing heard.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγωνwordsGenitivegenitive object of ἀκούσατε (the thing heard)→ relational specificationλόγος (pl. λόγων): 'word / saying'; the genitive with ἀκούω; YHWH's 'words' here carry juridical weight — they are the verdict on the dispute over prophetic standing.
μουmyGenitivegenitive of possession (modifying λόγων)→ relational specificationἐγώ (gen. μου): 'my'; the words are emphatically YHWH's own pronouncement.
ἐὰνifconditional conjunction (introducing protasis with subjunctive)→ discourse linkage or contrastἐάν: 'if / whenever'; with the subjunctive (γένηται) it frames a general/prospective condition: 'if/whenever there should be a prophet among you'; it renders Hebrew אִם and sets the ordinary case against which Moses is the exception.
γένηταιthere beAor Mid Subj 3 Sg · γίνομαιverb of conditional protasis (subjunctive with ἐάν)→ aorist subjunctive (general/prospective condition)γίνομαι (aor. subj. γένηται): 'come to be / arise / be'; the subjunctive after ἐάν posits the generic case of a prophet arising among the people; the construction frames the general law of prophetic revelation.
προφήτηςprophetNominativesubject of γένηται (predicate nominative)→ participant prominenceπροφήτης: 'prophet'; renders Hebrew נָבִיא; the generic prophet receives revelation indirectly — the very category Miriam (a προφῆτις, Exod 15:20) and Aaron claimed parity within; the oracle concedes the category but distinguishes its mode from Moses'.
ὑμῶνof you / among youGenitivegenitive (partitive/possessive: 'a prophet of yours / among you')→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; 'a prophet of yours' situates the generic prophet within the addressees' own sphere — pointedly including Miriam and Aaron themselves in the lesser category.
κυρίῳto the LORD / for the LORDDativedative (of relation/advantage: 'a prophet belonging to the LORD')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton יהוה; the dative marks the prophet as one who stands in relation to YHWH ('a prophet of yours to/for the LORD'); even the true prophet's revelation is mediated, as the following clauses specify.
ἐνinpreposition + dative (means/manner of revelation)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (means/manner of revelation).
ὁράματιvisionDativedative of means (fronted: 'in a vision')→ sphere or referenceὅραμα: 'vision / thing seen'; renders Hebrew מַרְאָה; the fronted ἐν ὁράματι emphasizes the mediated, indirect mode of ordinary prophetic revelation — God known through an appearance, not face to face.
αὐτῷto himDativedative indirect object of γνωσθήσομαι (the prophet)→ participant reference or interestαὐτός (dat. αὐτῷ): 'to him'; refers to the generic prophet; the singular pronoun individualizes the general case.
γνωσθήσομαιI will make myself knownFut Pass Indic 1 Sg · γινώσκωmain verb (divine self-revelation, future passive with reflexive sense)→ predictive future (the regular mode of revelation to prophets)γινώσκω (fut. pass. γνωσθήσομαι): 'be known / make oneself known'; the passive with YHWH as subject functions reflexively ('I will make myself known'), rendering Hebrew אֶתְוַדַּע (Hithpael, 'I make myself known'); the indirectness — God known in/through a vision — is the foil for the directness with Moses (v. 8).
καὶandcoordinate conjunction (parallel clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition + dative (means/manner, parallel to ἐν ὁράματι)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (means/manner, parallel to ἐν ὁράματι).
ὕπνῳdream / sleepDativedative of means (fronted: 'in a dream')→ sphere or referenceὕπνος: 'sleep / dream'; renders Hebrew חֲלוֹם ('dream'); the LXX uses ὕπνος ('sleep', metonymically 'dream') for the dream-medium of ordinary prophecy; paired with ὅραμα it spans the two classic indirect modes — waking vision and night dream (cf. Gen 20:3; Joel 3:1 LXX).
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (parallel to γνωσθήσομαι)→ predictive future (the regular mode of speaking to prophets)λαλέω (fut. λαλήσω): 'speak'; even YHWH's speaking to the ordinary prophet is ἐν ὕπνῳ ('in a dream') — mediated through the dream-state, in contrast to the στόμα κατὰ στόμα speaking with Moses (v. 8).
αὐτῷto himDativedative indirect object of λαλήσω (the prophet)→ participant reference or interestαὐτός (dat. αὐτῷ): 'to him'; the repeated singular pronoun keeps the generic prophet in view as the recipient of mediated revelation.
7
οὐχ οὕτως ὁ θεράπων μου Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν
Not so my servant Moses; in all my house he is faithful.
The emphatic οὐχ οὕτως ('not so') pivots from the ordinary prophet to Moses, the exception. The designation ὁ θεράπων μου ('my servant', Hebrew עַבְדִּי) is an honorific of intimate trust, and πιστός … ἐν ὅλῳ τῷ οἴκῳ μου ('faithful in all my house') is the phrase taken up verbatim in Heb 3:2, 5 to define Moses' role as θεράπων over against Christ the Son set over the house. This is the verse that grounds the unique-mediator crux.
Word-by-word analysis· 13 words
οὐχnotnegative adverb (with οὕτως: 'not so')→ clausal qualification or emphasisοὐ (before rough breathing οὐχ): the emphatic negation οὐχ οὕτως ('not so / it is not thus') sharply sets Moses apart from the generic prophet of v. 6; the fronted negation is the rhetorical hinge of the oracle.
οὕτωςso / thusadverb of manner (referring back to the mediated mode of v. 6)→ adverbial qualificationοὕτως: 'thus / in this way'; refers to the indirect manner (vision/dream) just described; with Moses the mode is categorically different, as v. 8 will specify.
ὁtheNominativearticle (with θεράπων)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράπωνservant / attendantNominativepredicate/appositional noun ('my servant Moses')→ participant prominenceθεράπων: 'servant / attendant / minister'; more dignified than δοῦλος ('slave'); renders Hebrew עֶבֶד; ὁ θεράπων μου ('my servant') is a title of honored trust (cf. Exod 14:31; Josh 1:2); Heb 3:5 cites this very designation (Μωυσῆς … ὡς θεράπων) to contrast Moses' servant-faithfulness in God's house with Christ's sonship over it.
μουmyGenitivegenitive of possession (modifying θεράπων)→ relational specificationἐγώ (gen. μου): 'my'; Moses is YHWH's own servant — the possessive intensifies the affront of speaking against him (cf. v. 8, κατὰ τοῦ θεράποντός μου).
ΜωυσῆςMosesNominativenominative in apposition to ὁ θεράπων μου→ participant prominenceΜωυσῆς: in apposition to 'my servant'; the naming personalizes the unique standing being asserted.
ἐνinpreposition + dative (sphere: 'in all my house')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: 'in all my house').
ὅλῳall / wholeDativeattributive adjective (modifying οἴκῳ: 'all my house')→ sphere or referenceὅλος: 'whole / all / entire'; renders Hebrew כֹּל; the phrase ἐν ὅλῳ τῷ οἴκῳ μου ('in all my house') extends Moses' faithful stewardship over the entire household of God — the wording Heb 3:2, 5 reproduces (πιστὸς … ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκῳhouse / householdDativedative of sphere (with ἐν: 'in my house')→ sphere or referenceοἶκος: 'house / household'; renders Hebrew בַּיִת; 'my house' is the household of God — Israel as the covenant family or the sanctuary economy; Moses' faithfulness within the whole of it grounds his unique authority and becomes the type read christologically at Heb 3:1–6.
μουmyGenitivegenitive of possession (modifying οἴκῳ)→ relational specificationἐγώ (gen. μου): 'my'; the house is YHWH's own — Moses is steward, not owner, a distinction Hebrews develops (the servant in the house vs. the Son over it).
πιστόςfaithful / trustworthyNominativepredicate adjective (with ἐστιν: 'is faithful')→ participant prominenceπιστός: 'faithful / trustworthy / reliable'; renders Hebrew נֶאֱמָן ('trustworthy', Niphal of אָמַן); πιστός is the keyword of Moses' character here and the hinge of Heb 3:2 (πιστὸν ὄντα τῷ ποιήσαντι αὐτόν, ὡς καὶ Μωυσῆς); his trustworthiness, not his rank, is the ground of his unmediated access.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking Μωυσῆς and πιστός)→ stative present (an abiding quality)εἰμί (pres. ἐστιν): the copula predicates the abiding state of Moses' faithfulness; the present tense states it as a settled, characteristic reality, not a momentary achievement.
8
στόμα κατὰ στόμα λαλήσω αὐτῷ ἐν εἴδει καὶ οὐ δι᾿ αἰνιγμάτων καὶ τὴν δόξαν κυρίου εἶδεν καὶ διὰ τί οὐκ ἐφοβήθητε καταλαλῆσαι κατὰ τοῦ θεράποντός μου Μωυσῆ
Mouth to mouth will I speak to him, plainly and not through riddles, and the glory of the LORD he has seen; and why were you not afraid to speak against my servant Moses?
The climactic crux. The fronted στόμα κατὰ στόμα ('mouth to mouth') renders Hebrew פֶּה אֶל־פֶּה — the most intimate, direct mode of address, glossed by ἐν εἴδει ('plainly / in visible form') and the explicit denial οὐ δι᾿ αἰνιγμάτων ('not through riddles'); and the astonishing claim τὴν δόξαν κυρίου εἶδεν ('he has seen the glory/form of the LORD') sets Moses above all prophetic mediation (cf. John 1:17–18: no one has seen God, but grace and truth came through Jesus Christ). The oracle ends with a rebuke (διὰ τί οὐκ ἐφοβήθητε …;) that exposes the gravity of the siblings' offense — slander κατὰ τοῦ θεράποντός μου echoes the hostile κατά of v. 1.
Word-by-word analysis· 27 words
στόμαmouthAccusativeadverbial accusative (in the idiom 'mouth to mouth')→ object specificationστόμα: 'mouth'; the idiom στόμα κατὰ στόμα renders Hebrew פֶּה אֶל־פֶּה ('mouth to mouth'); the doubled noun with κατά expresses the most direct, face-to-face mode of speech, the antithesis of dream-mediated revelation; cf. the synonymous πρόσωπον κατὰ πρόσωπον / στόμα πρὸς στόμα in other passages.
κατὰto / againstpreposition + accusative (in distributive idiom: 'mouth to mouth')→ spatial or relational framingκατά + accusative: here in the reciprocal-distributive idiom στόμα κατὰ στόμα ('mouth corresponding to mouth'); the same preposition that marked hostile speaking 'against' Moses (v. 1) here marks the intimacy of divine address to him — a pointed verbal irony.
στόμαmouthAccusativeadverbial accusative (second member of the idiom)→ object specificationστόμα (repeated): the doubling στόμα … στόμα is the heart of the Mosaic exception — unmediated, direct divine speech, the OT high-water mark of revelatory intimacy (cf. Exod 33:11, ἐνώπιος ἐνωπίῳ; Deut 34:10).
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (divine first-person, the direct mode with Moses)→ predictive/customary future (the abiding manner of speaking with Moses)λαλέω (fut. λαλήσω): the same verb used of the ordinary prophet in v. 6 (λαλήσω αὐτῷ ἐν ὕπνῳ), now redefined by στόμα κατὰ στόμα — same act, categorically different mode; the contrast is the whole point of the vindication.
αὐτῷto himDativedative indirect object of λαλήσω (Moses)→ participant reference or interestαὐτός (dat. αὐτῷ): 'to him', i.e. to Moses; the same pronoun used of the generic prophet (v. 6) now refers to the one who is 'not so'.
ἐνinpreposition + dative (manner: 'in plain form')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner: 'in plain form').
εἴδειform / appearance / plainlyDativedative of manner (with ἐν: 'plainly / in visible form')→ sphere or referenceεἶδος (dat. εἴδει): 'form / appearance / outward shape'; renders Hebrew מַרְאֶה ('appearance / sight'); ἐν εἴδει ('in [visible] form / plainly') means YHWH speaks to Moses in clear, perceptible manifestation rather than enigmatic vision — the antithesis of δι᾿ αἰνιγμάτων; cf. the contrast in 1 Cor 13:12 (δι᾿ ἐσόπτρου ἐν αἰνίγματι … πρόσωπον πρὸς πρόσωπον).
καὶandcoordinate conjunction (linking the positive and negative descriptions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegative adverb (negating δι᾿ αἰνιγμάτων)→ participant referenceοὐ: the explicit denial 'and not through riddles' sharpens ἐν εἴδει by excluding the enigmatic mode reserved for lesser prophets.
δι᾿throughpreposition + genitive (means, elided before vowel)→ spatial or relational framingδιά + genitive: 'through / by means of'; with αἰνιγμάτων it denotes the indirect, riddling medium that the Mosaic mode precisely excludes.
αἰνιγμάτωνriddles / enigmasGenitivegenitive object of διά (means: 'through riddles')→ relational specificationαἴνιγμα (pl. αἰνιγμάτων): 'riddle / dark saying / enigma'; renders Hebrew חִידֹת ('riddles', from חִידָה); δι᾿ αἰνιγμάτων denotes obscure, indirect revelation; Paul's δι᾿ ἐσόπτρου ἐν αἰνίγματι (1 Cor 13:12) echoes this very vocabulary, casting present knowledge as 'riddling' over against the face-to-face of the eschaton — a structural parallel to Moses' privilege.
καὶandcoordinate conjunction (adding the climactic claim)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with δόξαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξανglory / formAccusativedirect object of εἶδεν (fronted for emphasis)→ object specificationδόξα: 'glory / splendor'; renders Hebrew תְּמוּנָה ('form / likeness') here (elsewhere תְּמוּנָה is μορφή/ὁμοίωμα) — the LXX's δόξαν κυρίου ('glory of the LORD') interprets the daring Hebrew 'he beholds the form (תְּמוּנָה) of YHWH'; the claim that Moses has seen the divine glory is the apex of his privilege and the crux engaged by John 1:18 (θεὸν οὐδεὶς ἑώρακεν πώποτε).
κυρίουof the LORDGenitivegenitive of possession (with δόξαν: 'glory of the LORD')→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; the genitive marks whose glory Moses has seen; cf. Exod 33:18–23, where Moses sees YHWH's glory pass but not his face — the LXX here grants Moses a vision of the δόξα that no ordinary prophet attains.
εἶδενhe has seenAor Act Indic 3 Sg · ὁράωmain verb (the climactic claim about Moses)→ constative aorist (an accomplished, settled fact)ὁράω (aor. εἶδεν): 'see / behold'; the aorist states as accomplished fact that Moses has beheld the divine glory — the strongest possible assertion of his unique access; the verb governs the fronted τὴν δόξαν κυρίου, throwing the object into relief.
καὶandcoordinate conjunction (transition to the rebuke)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διὰbecause of / on account ofpreposition + accusative (in interrogative idiom διὰ τί: 'why?')→ spatial or relational framingδιά + accusative: in the idiom διὰ τί ('on account of what? = why?'); introduces the rhetorical rebuke that draws the verdict's practical consequence.
τίwhat / whyAccusativeinterrogative pronoun (with διά: 'why?')→ participant referenceτίς, τί: interrogative pronoun; the neuter accusative τί with διά forms the standard 'why?'; the question is accusatory, exposing the audacity of speaking against one so privileged.
οὐκnotnegative adverb (negating ἐφοβήθητε)→ clausal qualification or emphasisοὐ (before vowel οὐκ): 'not'; the negation in the rhetorical question implies the answer should have been fear and restraint.
ἐφοβήθητεwere you afraidAor Pass(Dep) Indic 2 Pl · φοβέομαιmain verb of the rebuke-question (2nd plural: the two accusers)→ constative aorist (the failure to fear)φοβέομαι (aor. ἐφοβήθητε): 'fear / be afraid / reverence'; deponent passive form; the rebuke 'why were you not afraid?' presupposes that reverence for YHWH should have forbidden slander against his honored servant; the failure of holy fear is the root of their sin.
καταλαλῆσαιto speak against / to slanderAor Act Infin · καταλαλέωcomplementary infinitive (with ἐφοβήθητε: 'afraid to speak against')→ aorist infinitive (the act feared/dared)καταλαλέω: 'speak against / slander / disparage'; the compound κατα- intensifies λαλέω into hostile speech; renders the sense of דִּבֵּר בְּ in malam partem; the cognate noun καταλαλιά is a NT vice (2 Cor 12:20; 1 Pet 2:1) — the sin named here is precisely the slander of God's servant.
κατὰagainstpreposition + genitive (hostile: 'against', echoing v. 1)→ spatial or relational framingκατά + genitive: 'against'; the phrase καταλαλῆσαι κατὰ τοῦ θεράποντός μου deliberately echoes ἐλάλησεν … κατὰ Μωυσῆ (v. 1), framing the chapter — what opened as speaking 'against Moses' is now exposed as speaking against 'my servant', i.e. against YHWH's own honor.
τοῦtheGenitivearticle (with θεράποντος)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεράποντόςservantGenitivegenitive object of κατά ('against my servant')→ relational specificationθεράπων (gen. θεράποντος): 'servant / attendant'; the repetition of θεράπων from v. 7 binds the climactic claim to the rebuke — to slander Moses is to assail one whom YHWH himself calls 'my servant'; the same dignity that Hebrews 3:5 develops.
μουmyGenitivegenitive of possession (modifying θεράποντος)→ relational specificationἐγώ (gen. μου): 'my'; the possessive makes the offense personal to YHWH — the slander of his servant is an affront to the LORD.
ΜωυσῆMosesGenitivegenitive in apposition to θεράποντός μου→ relational specificationΜωυσῆς (gen. Μωυσῆ): in apposition to 'my servant'; the naming at the very end of the oracle seals the vindication — the slandered man is YHWH's faithful, glory-beholding servant.
9
καὶ ὀργὴ θυμοῦ κυρίου ἐπ᾿ αὐτοῖς καὶ ἀπῆλθεν
And the wrath of the LORD's anger was upon them, and he departed.
A verbless clause (ὀργὴ θυμοῦ κυρίου ἐπ᾿ αὐτοῖς, 'the wrath of the LORD's anger upon them') states the kindling of judgment with terse force; the pleonastic ὀργὴ θυμοῦ ('wrath of anger') is a Hebraizing intensification (חֲרוֹן אַף). The verb ἀπῆλθεν ('he departed') signals the lifting of the cloud-presence — and with it, in the next verse, the exposure of Miriam's affliction.
Word-by-word analysis· 8 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀργὴwrath / angerNominativesubject of verbless clause (predicate: '[was] upon them')→ participant prominenceὀργή: 'wrath / anger / indignation'; renders Hebrew אַף / חָרוֹן; the construction ὀργὴ θυμοῦ ('wrath of anger') is a Hebraizing genitive of intensification reproducing חֲרוֹן אַף ('burning of anger').
θυμοῦof anger / furyGenitivegenitive of quality/intensification (with ὀργή)→ relational specificationθυμός: 'anger / fury / passion'; the pairing ὀργὴ θυμοῦ heaps the two near-synonyms for a superlative effect ('the fierce heat of wrath'); a standard LXX rendering of the Hebrew intensified-anger idiom.
κυρίουof the LORDGenitivegenitive of possession (whose wrath)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton יהוה; the wrath is YHWH's own response to the slander of his servant — divine vindication has a punitive edge.
ἐπ᾿uponpreposition + dative (hostile direction: 'upon them', elided)→ spatial or relational framingἐπί + dative: 'upon / against'; the wrath rests ἐπ᾿ αὐτοῖς ('upon them') — upon both accusers, though only Miriam will be visibly struck (v. 10).
αὐτοῖςthemDativedative object of ἐπί (Aaron and Miriam)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'them'; the plural keeps both siblings under the wrath, even as the punishment falls visibly on Miriam alone.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπῆλθενhe departedAor Act Indic 3 Sg · ἀπέρχομαιmain verb (the withdrawal of the divine presence)→ constative aorist (the departure as a single event)ἀπέρχομαι (aor. ἀπῆλθεν): 'go away / depart'; the subject is YHWH (or his cloud-presence); the departure of the cloud (made explicit in v. 10, ἡ νεφέλη ἀπέστη) ends the theophany and immediately uncovers the judgment fallen on Miriam.
10
καὶ ἡ νεφέλη ἀπέστη ἀπὸ τῆς σκηνῆς καὶ ἰδοὺ Μαριαμ λεπρῶσα ὡσεὶ χιών καὶ ἐπέβλεψεν Ααρων ἐπὶ Μαριαμ καὶ ἰδοὺ λεπρῶσα
And the cloud withdrew from the tent, and behold, Miriam was leprous, white as snow; and Aaron looked upon Miriam, and behold, she was leprous.
The lifting of the cloud (ἡ νεφέλη ἀπέστη) uncovers the judgment. The doubled ἰδού ('behold') frames the shocking sight twice — first the narrator's view (Μαριαμ λεπρῶσα ὡσεὶ χιών, 'leprous, white as snow'), then Aaron's horrified gaze (ἐπέβλεψεν … καὶ ἰδοὺ λεπρῶσα). The comparison ὡσεὶ χιών recalls the leprous-then-healed sign given to Moses himself (Exod 4:6), making the affliction a pointed reversal upon the accuser.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with νεφέλη)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεφέληcloudNominativesubject of ἀπέστη→ participant prominenceνεφέλη: 'cloud'; the same cloud in which YHWH descended (v. 5) now withdraws; its removal both signals the end of the encounter and dramatically uncovers the affliction.
ἀπέστηwithdrew / departedAor Act Indic 3 Sg · ἀφίστημιmain verb (the cloud's removal)→ constative aorist (a single completed withdrawal)ἀφίστημι (intrans. aor. ἀπέστη): 'stand away / withdraw / depart'; renders Hebrew סוּר; the cloud's withdrawal from the tent (ἀπὸ τῆς σκηνῆς) is the visible counterpart to YHWH's ἀπῆλθεν in v. 9.
ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive object of ἀπό (point of separation)→ relational specificationσκηνή: 'tent'; the cloud departs from over the tent of witness, the place of the theophany (vv. 4–5).
καὶandnarrative conjunction (introducing the disclosure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (drawing attention to the sight)→ discourse linkage or contrastἰδού: 'behold / look'; renders Hebrew הִנֵּה; the presentative particle stages the shocking discovery vividly before the reader's eyes; its repetition (twice in this verse) heightens the horror.
ΜαριαμMiriamsubject of the verbless ἰδού-clause (indeclinable)→ participant identificationΜαριαμ: indeclinable; she alone — the instigator of v. 1 — bears the visible judgment, while Aaron is spared (perhaps because, as high priest, his leprosy would have disqualified him from his office).
λεπρῶσαleprous / stricken with leprosyPerf Act Ptc Fem Nom Sg · λεπράωpredicate participle (with ἰδού: 'behold, leprous')→ resultative perfect participle (a settled condition)λεπράω (perf. ptc. λεπρῶσα): 'be leprous / become afflicted with leprosy (Hebrew צָרַעַת)'; the perfect participle denotes the resultant, settled state — she stands there already stricken; 'leprosy' (LXX λέπρα) covers a range of disfiguring skin conditions rendering one ritually unclean (Lev 13).
ὡσεὶas / likecomparative particle (introducing simile)→ discourse linkage or contrastὡσεί: 'as / like / about'; renders Hebrew כְּ; introduces the simile ὡσεὶ χιών ('like snow'), describing the chalk-white pallor of the leprous skin.
χιώνsnowNominativecomparison (with ὡσεί: 'white as snow')→ participant prominenceχιών: 'snow'; renders Hebrew שֶׁלֶג; the simile 'white as snow' marks the severity of the leprosy (cf. Exod 4:6, Moses' hand 'leprous as snow'; 2 Kgs 5:27, Gehazi); the verbal echo of the Mosaic sign sharpens the irony — the affliction once shown to commission Moses now judges his accuser.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέβλεψενlooked uponAor Act Indic 3 Sg · ἐπιβλέπωmain verb (Aaron's gaze)→ constative aorist (a single act of looking)ἐπιβλέπω: 'look upon / gaze at'; the compound ἐπι- directs the gaze onto its object; Aaron's looking ἐπὶ Μαριαμ registers the horror of seeing his sister stricken and prepares his plea in v. 11.
ΑαρωνAaronsubject of ἐπέβλεψεν (indeclinable)→ participant identificationΑαρων: indeclinable; unstricken himself, he beholds Miriam's affliction and will immediately intercede.
ἐπὶupon / atpreposition + accusative (object of the gaze)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (object of the gaze).
ΜαριαμMiriamaccusative object of ἐπί (indeclinable)→ participant identificationΜαριαμ: indeclinable; the object of Aaron's stricken gaze.
καὶandnarrative conjunction (introducing second disclosure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (repeated, marking Aaron's vantage)→ discourse linkage or contrastἰδού: the second ἰδού reproduces the shock from Aaron's point of view — what the narrator saw, Aaron now sees; the repetition is a Hebraic dramatizing device.
λεπρῶσαleprousPerf Act Ptc Fem Nom Sg · λεπράωpredicate participle (with second ἰδού: 'behold, leprous')→ resultative perfect participle (the settled affliction, re-seen)λεπράω (perf. ptc. λεπρῶσα): the repetition of λεπρῶσα closes the verse on the fact of the affliction, framing the disclosure (ἰδοὺ … λεπρῶσα … ἰδοὺ λεπρῶσα) and impelling Aaron's intercession.
11
καὶ εἶπεν Ααρων πρὸς Μωυσῆν δέομαι κύριε μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν διότι ἠγνοήσαμεν καθότι ἡμάρτομεν
And Aaron said to Moses, 'I beg you, lord, do not lay sin upon us, for we acted in ignorance, inasmuch as we sinned.'
Strikingly, Aaron addresses his plea not to YHWH but to Moses (πρὸς Μωυσῆν), and with the deferential κύριε ('lord / sir') — the very man they had set themselves against now becomes the only avenue of mercy, a tacit acknowledgment of the mediatorial standing just affirmed in vv. 6–8. The confession pairs ἠγνοήσαμεν ('we acted in ignorance') with ἡμάρτομεν ('we sinned'), framing the offense as the sin of ignorance for which atonement was provided (Lev 4–5; Num 15:22–29).
Word-by-word analysis· 15 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: introduces Aaron's plea; that he turns to Moses, not YHWH, is itself a confession of Moses' mediatorial role.
ΑαρωνAaronsubject (indeclinable)→ participant identificationΑαρων: indeclinable; the high priest pleads on behalf of both ('upon us', ἡμῖν), confessing their shared guilt.
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 (the one addressed)→ object specificationΜωυσῆς (acc. Μωυσῆν): Aaron addresses the brother he had spoken against — a reversal that enacts the vindication: Moses is now sought as intercessor.
δέομαιI beg / I prayPres Mid Indic 1 Sg · δέομαιmain verb of direct speech (entreaty)→ performative present (the act of pleading in the speaking)δέομαι: 'beg / entreat / pray'; deponent; renders Hebrew בִּי ('please / I pray'); the present is performative — to say δέομαι is to make the plea; the same verb opens Moses' own intercession in v. 13 (δέομαί σου).
κύριεlord / sirVocativevocative of address (deferential, to Moses)→ direct addressκύριος (voc. κύριε): here NOT the divine name but a deferential human address to Moses ('my lord / sir'), rendering Hebrew אֲדֹנִי; the irony is sharp — those who disputed Moses' standing now address him as κύριε and beg his mediation.
μὴnotnegative particle (with prohibitive subjunctive συνεπιθῇ)→ discourse linkage or contrastμή: the negative of will/wish; with the aorist subjunctive it forms a prohibition ('do not lay …').
συνεπιθῇlay upon / impose togetherAor Act Subj 3 Sg · συνεπιτίθημιprohibitive subjunctive (with μή: 'let him not lay upon us')→ aorist subjunctive of prohibition (a single feared act)συνεπιτίθημι: 'lay/impose upon, join in placing'; the doubly-compounded verb (συν- + ἐπι- + τίθημι) intensifies τίθημι; the third-person subjunctive (with implied subject 'the LORD', or impersonal) pleads that the sin not be reckoned and charged against them; the prayer is for non-imputation of guilt.
ἡμῖνto us / upon usDativedative of disadvantage (the ones charged)→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'us'; Aaron includes himself fully in the guilt, pleading for both though only Miriam is stricken.
ἁμαρτίανsinAccusativedirect object of συνεπιθῇ ('lay sin upon us')→ object specificationἁμαρτία: 'sin / guilt / failure'; renders Hebrew חַטָּאת; here the guilt or its penalty that Aaron prays not be reckoned against them — an early plea for non-imputation, conceptually akin to the logic of atonement for sins of ignorance.
διότιbecausecausal conjunction (grounding the plea)→ discourse linkage or contrastδιότι: 'because / for the reason that'; introduces the mitigating ground of the plea — that the sin was committed in ignorance, not high-handed rebellion.
ἠγνοήσαμενwe acted in ignoranceAor Act Indic 1 Pl · ἀγνοέωmain verb of causal clause→ constative aorist (the ignorant act)ἀγνοέω: 'be ignorant / fail to understand / sin unwittingly'; renders Hebrew נוֹאַל ('act foolishly') / the sphere of שְׁגָגָה ('inadvertence'); to plead ignorance categorizes the offense as a sin of inadvertence (ἁμαρτία κατὰ ἄγνοιαν, Num 15:22–29 LXX) for which atonement, not the cutting-off, was prescribed.
καθότιinasmuch as / in thatconjunction (explanatory/causal: 'inasmuch as')→ discourse linkage or contrastκαθότι: 'inasmuch as / to the degree that / because'; here it concedes the fact of sin even while pleading its ignorant character — 'in that / seeing that we sinned'; the confession is candid even as it pleads mitigation.
ἡμάρτομενwe sinnedAor Act Indic 1 Pl · ἁμαρτάνωmain verb of the concessive-causal clause→ constative aorist (the admitted act of sin)ἁμαρτάνω: 'sin / miss the mark / do wrong'; cognate with ἁμαρτίαν above; the frank ἡμάρτομεν ('we sinned') is a full confession — Aaron neither denies the guilt nor excuses it absolutely, but pleads its ignorant character before Moses the mediator.
12
μὴ γένηται ὡσεὶ ἴσον θανάτῳ ὡσεὶ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρὸς καὶ κατεσθίει τὸ ἥμισυ τῶν σαρκῶν αὐτῆς
Let her not be as equal to death, as a stillborn child coming forth from the mother's womb that devours half its own flesh.
Aaron's plea reaches its emotional peak with a harrowing simile: let Miriam not become ὡσεὶ ἴσον θανάτῳ ('as one equal to death'), like an ἔκτρωμα ('stillborn / miscarried child') emerging half-consumed (κατεσθίει τὸ ἥμισυ τῶν σαρκῶν, 'devours half its flesh'). The grotesque image conveys the living death of leprosy — the slow consumption of the flesh. The rare noun ἔκτρωμα reappears in Paul's self-description (1 Cor 15:8, ὡσπερεὶ τῷ ἐκτρώματι).
Word-by-word analysis· 18 words
μὴnotnegative particle (with prohibitive/optative-sense subjunctive γένηται)→ discourse linkage or contrastμή: with the subjunctive γένηται, expressing a deprecatory wish ('let her not become …'); continues Aaron's entreaty from v. 11.
γένηταιlet her become / beAor Mid Subj 3 Sg · γίνομαιdeprecatory subjunctive (with μή: 'let her not become')→ aorist subjunctive of prohibition/wishγίνομαι (aor. subj. γένηται): 'become / come to be'; the subject is Miriam (understood); the prayer is that she not 'become as one equal to death' — that the leprosy not prove a living death; the same verb opens v. 6 (ἐὰν γένηται προφήτης).
ὡσεὶas / likecomparative particle (introducing first simile)→ discourse linkage or contrastὡσεί: 'as / like'; introduces the comparison ἴσον θανάτῳ ('equal to death').
ἴσονequalNominativepredicate adjective (with implied subject: 'as one equal to death')→ participant prominenceἴσος: 'equal / like'; the neuter ἴσον (adverbial/predicate) with the dative θανάτῳ expresses 'equal to death' — leprosy reckoned a living death, since the leper was excluded from community as the dead from the living (cf. the rabbinic likening of the leper to a corpse).
θανάτῳto deathDativedative of comparison (with ἴσον: 'equal to death')→ sphere or referenceθάνατος (dat. θανάτῳ): 'death'; the dative completes ἴσον; the leper's condition is as good as death — socially and ritually one already among the dead.
ὡσεὶas / likecomparative particle (introducing second, intensifying simile)→ discourse linkage or contrastὡσεί (repeated): introduces the second, more graphic comparison — the stillborn child; the doubled ὡσεί heightens the pathos of the plea.
ἔκτρωμαstillborn child / miscarriageNominativecomparison (with ὡσεί: 'like a stillborn')→ participant prominenceἔκτρωμα: 'untimely birth / miscarriage / stillborn'; a rare and vivid noun; renders the sense of Hebrew נֵפֶל ('stillbirth') though the LXX here recasts the difficult Hebrew of the verse; the same noun is Paul's startling self-designation as ὡσπερεὶ τῷ ἐκτρώματι ('as to one untimely born', 1 Cor 15:8).
ἐκπορευόμενονcoming forth / proceedingPres Mid Ptc Neut Nom Sg · ἐκπορεύομαιattributive participle (modifying ἔκτρωμα: 'coming forth from the womb')→ imperfective participle (the emergence pictured in process)ἐκπορεύομαι: 'go/come out, proceed forth'; the present participle agrees with the neuter ἔκτρωμα; the image is of the dead child emerging from the womb already half-consumed — the slow wasting of the flesh figured as a horror of birth-and-death together.
ἐκout of / frompreposition + genitive (source: 'from the womb')→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: 'from the womb').
μήτραςwombGenitivegenitive object of ἐκ (source)→ relational specificationμήτρα: 'womb'; renders Hebrew רֶחֶם; the phrase ἐκ μήτρας μητρός ('from the mother's womb') is a Hebraizing pleonasm intensifying the image of the birth.
μητρὸςof the motherGenitivegenitive of possession (with μήτρας: 'mother's womb')→ relational specificationμήτηρ (gen. μητρός): 'mother'; the redundant 'womb of a mother' is a Semitic fullness of expression (cf. similar pleonasms in the LXX); it sharpens the pathos of the stillbirth.
καὶandcoordinate conjunction (linking the relative-like clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατεσθίειit devours / consumesPres Act Indic 3 Sg · κατεσθίωmain verb of the descriptive clause (the wasting away)→ descriptive present (the ongoing consumption of the flesh)κατεσθίω: 'eat up / devour / consume'; the compound κατα- intensifies ἐσθίω ('eat down, eat up'); the gruesome image — the stillborn whose own flesh is half eaten away — figures the leprous consumption of Miriam's body; the present tense renders the wasting as ongoing and visible.
τὸtheAccusativearticle (with ἥμισυ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἥμισυhalfAccusativedirect object of κατεσθίει ('devours the half')→ object specificationἥμισυς (neut. ἥμισυ): 'half'; renders Hebrew חֲצִי; the consuming of 'half the flesh' marks the advanced, life-threatening stage of the affliction — half-dead already, hence ἴσον θανάτῳ (above).
τῶνof theGenitivearticle (partitive, with σαρκῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
σαρκῶνfleshGenitivepartitive genitive (with ἥμισυ: 'half of the flesh')→ relational specificationσάρξ (gen. pl. σαρκῶν): 'flesh'; renders Hebrew בָּשָׂר; the plural 'fleshes' is a Hebraizing idiom for the body's flesh; 'half its flesh devoured' is the climactic horror of Aaron's plea.
αὐτῆςits / herGenitivegenitive of possession (modifying σαρκῶν)→ relational specificationαὐτός (gen. fem. αὐτῆς): 'its / her'; the feminine pronoun slides from the neuter ἔκτρωμα back toward Miriam herself, fusing the simile with its referent — it is her flesh that is being consumed.
13
καὶ ἐβόησεν Μωυσῆς πρὸς κύριον λέγων ὁ θεός δέομαί σου ἴασαι αὐτήν
And Moses cried out to the LORD, saying, 'O God, I beg you, heal her.'
The vindicated, meek (v. 3) Moses immediately intercedes for the very sister who slandered him — the crowning demonstration of his character. The intercession is famously brief: ὁ θεός δέομαί σου ἴασαι αὐτήν ('O God, I beg you, heal her'), only four words of petition. The verb ἐβόησεν ('cried out') conveys urgency; Moses takes the plea Aaron addressed to him (δέομαι, v. 11) and redirects it to YHWH (δέομαί σου), acting precisely as the mediator vv. 6–8 declared him to be.
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐβόησενcried outAor Act Indic 3 Sg · βοάωmain verb (Moses' urgent cry)→ constative aorist (a single urgent cry)βοάω: 'cry out / shout / call aloud'; renders Hebrew צָעַק / זָעַק; the verb conveys the urgency and intensity of Moses' intercession — not a calm petition but a cry; the meek man cries out at once for his accuser.
ΜωυσῆςMosesNominativesubject of ἐβόησεν→ participant prominenceΜωυσῆς: the intercessor; that he prays at once for Miriam embodies the πραΰτης ('meekness') of v. 3 and confirms the mediatorial role of vv. 6–8 — he alone has the access to plead, and he uses it for his accuser.
πρὸςtopreposition + accusative (direction of the cry)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the cry).
κύριονLORDAccusativeaccusative object of πρός (the One addressed)→ object specificationκύριος (acc. κύριον): rendering of the Tetragrammaton יהוה; Moses cries directly to YHWH — the unmediated access affirmed in vv. 6–8 is now exercised in intercession.
λέγωνsayingPres Act Ptc Masc Nom Sg · λέγωparticiple of speech (introducing direct discourse)→ imperfective participle (attendant circumstance of the cry)λέγω (pres. ptc. λέγων): 'saying'; the redundant participle of speech (ἐβόησεν … λέγων) is a Hebraizing construction (rendering לֵאמֹר) regularly introducing direct discourse in the LXX.
ὁthe / ONominativearticle used as vocative (nominative-for-vocative address)→ noun-phrase markingὁ (nominative-for-vocative): the nominative with article ὁ θεός functions as a vocative of address ('O God'), a Semitizing usage common in the LXX and NT (cf. Mark 15:34; the nominative form serves where Greek would use the vocative).
θεόςGodNominativevocative address (nominative form: 'O God')→ participant prominenceθεός: 'God'; renders Hebrew אֵל (here אֵל נָא, 'O God, please'); the bare, urgent invocation ὁ θεός opens the shortest of recorded prayers; its terseness underscores the immediacy of Moses' plea.
δέομαίI beg / I prayPres Mid Indic 1 Sg · δέομαιmain verb of the petition (entreaty)→ performative present (the pleading enacted in the speaking)δέομαι: 'beg / entreat / pray'; deponent; the same verb Aaron used to Moses (v. 11) is now used by Moses to God — the mediation chain is explicit: Aaron entreats Moses, Moses entreats YHWH; δέομαί σου ('I beg you') governs the bare imperative that follows.
σουyou / of youGenitivegenitive object of δέομαι (the One entreated)→ relational specificationσύ (gen. σου): 'you'; the genitive is the regular complement of δέομαι ('beg of you'); the personal directness (δέομαί σου) marks the intimacy of Moses' access to God.
ἴασαιhealAor Mid Impv 2 Sg · ἰάομαιmain verb of petition (aorist imperative: the thing asked)→ ingressive aorist imperative (a single decisive act of healing requested)ἰάομαι (aor. mid. impv. ἴασαι): 'heal / cure / restore'; deponent; renders Hebrew רְפָא נָא לָהּ ('heal her, please'); the bare aorist imperative makes the petition direct and total — not 'begin to heal' but 'heal her' outright; ἰάομαι is the LXX/NT verb for divine healing (cf. Exod 15:26, ἐγώ εἰμι κύριος ὁ ἰώμενός σε).
αὐτήνherAccusativedirect object of ἴασαι (Miriam)→ participant referenceαὐτός (acc. fem. αὐτήν): 'her'; the object of healing is Miriam — Moses names her only by the pronoun, the whole weight of the four-word prayer resting on the verb 'heal'.
14
καὶ εἶπεν κύριος πρὸς Μωυσῆν εἰ ὁ πατὴρ αὐτῆς πτύων ἐνέπτυσεν εἰς τὸ πρόσωπον αὐτῆς οὐκ ἐντραπήσεται ἑπτὰ ἡμέρας ἀφορισθήτω ἑπτὰ ἡμέρας ἔξω τῆς παρεμβολῆς καὶ μετὰ ταῦτα εἰσελεύσεται
And the LORD said to Moses, 'If her father had only spat in her face, would she not be ashamed seven days? Let her be set apart seven days outside the camp, and afterward she shall come in.'
YHWH answers the intercession not with refusal but with a measured sentence couched in a domestic a fortiori argument: if a father's spitting in his daughter's face would shame her seven days, how much more this divine rebuke — therefore seven days' exclusion. The cognate construction πτύων ἐνέπτυσεν ('spitting, he spat') is a Hebraizing infinitive-absolute calque. The healing is granted implicitly (she is not consigned to death), but the seven-day discipline ἔξω τῆς παρεμβολῆς ('outside the camp') must run its course.
Word-by-word analysis· 29 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 aoristλέγω: introduces YHWH's response to Moses' intercession — an answer that grants restoration through a disciplined exclusion.
κύριοςLORDNominativesubject→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the One whose glory Moses has seen now responds to Moses' cry.
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 (the addressee)→ object specificationΜωυσῆς (acc. Μωυσῆν): YHWH answers Moses directly — the intercessor receives the verdict, which he will then see executed (v. 15).
εἰifconditional particle (introducing protasis of an a fortiori argument)→ discourse linkage or contrastεἰ: 'if'; here it introduces a rhetorical conditional whose apodosis (with οὐκ … ;) functions as a question expecting 'yes' — the kal va-homer ('how much more') logic: if mere human shaming warrants seven days, so much more divine rebuke.
ὁtheNominativearticle (with πατήρ)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατὴρfatherNominativesubject of ἐνέπτυσεν→ participant prominenceπατήρ: 'father'; renders Hebrew אָב; the domestic analogy invokes patriarchal shame-culture: a father's spitting in his child's face is a gesture of disgrace warranting a period of shamed withdrawal (cf. Deut 25:9).
αὐτῆςherGenitivegenitive of possession (with πατήρ: 'her father')→ relational specificationαὐτός (gen. fem. αὐτῆς): 'her'; refers to Miriam — the analogy figures YHWH's rebuke under the image of a father's disciplinary shaming of a daughter.
πτύωνspittingPres Act Ptc Masc Nom Sg · πτύωparticiple in cognate (infinitive-absolute) construction with ἐνέπτυσεν→ imperfective participle (intensifying the main verb: Hebraism)πτύω (pres. ptc. πτύων): 'spit'; the participle πτύων with the finite ἐνέπτυσεν ('spitting, he spat') is the LXX's standard rendering of the Hebrew infinitive-absolute construction (יָרֹק יָרַק), expressing emphasis/certainty — 'if he had indeed spat'.
ἐνέπτυσενspatAor Act Indic 3 Sg · ἐμπτύωmain verb of the protasis (with cognate participle)→ constative aorist (the hypothetical act of spitting)ἐμπτύω: 'spit on / spit at'; the compound ἐν- ('into / at') with εἰς τὸ πρόσωπον ('in the face') marks the gesture of contempt and disgrace; the same verb describes the mocking of Christ (Matt 26:67; 27:30; Mark 10:34) — spitting in the face as the supreme insult.
εἰςinto / inpreposition + accusative (direction: 'into the face')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction: 'into the face').
τὸtheAccusativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativeaccusative object of εἰς (location of the gesture)→ object specificationπρόσωπον: 'face / countenance'; renders Hebrew פָּנִים; 'spitting in the face' is the gesture of utmost humiliation; ironically, the chapter's high theme is Moses' στόμα κατὰ στόμα and seeing the δόξα — face/presence language runs through it.
αὐτῆςherGenitivegenitive of possession (with πρόσωπον: 'her face')→ relational specificationαὐτός (gen. fem. αὐτῆς): 'her'; Miriam's face — the locus of the imagined disgrace.
οὐκnotnegative adverb (in rhetorical-question apodosis)→ clausal qualification or emphasisοὐ (before vowel οὐκ): in the apodosis it forms a question expecting an affirmative answer — 'would she not be ashamed …? (— Yes, she would)'.
ἐντραπήσεταιwill she be ashamedFut Pass Indic 3 Sg · ἐντρέπωmain verb of apodosis (rhetorical question: 'would she not be ashamed?')→ future passive (logical consequence of the shaming)ἐντρέπω (fut. pass. ἐντραπήσεται): 'put to shame / make ashamed'; passive 'be ashamed / feel shame / be abashed'; renders Hebrew כָּלַם ('be humiliated'); the future in the apodosis expresses the certain consequence of the father's shaming — seven days of withdrawn shame, the measure now applied to Miriam.
ἑπτὰsevenAccusativenumeral (modifying ἡμέρας: 'seven days', duration)→ measure or countἑπτά: 'seven'; indeclinable numeral here functioning attributively; the seven-day period matches the standard quarantine for leprosy (Lev 13:4–5) and the conventional span of shame/mourning.
ἡμέραςdaysAccusativeaccusative of duration (extent of time: 'for seven days')→ object specificationἡμέρα (acc. pl. ἡμέρας): 'day'; the accusative of duration marks the span of the shame and of the exclusion that follows.
ἀφορισθήτωlet her be set apart / separatedAor Pass Impv 3 Sg · ἀφορίζωmain verb (divine sentence: third-person imperative)→ aorist passive imperative (the decreed separation)ἀφορίζω (aor. pass. impv. ἀφορισθήτω): 'separate / set apart / exclude'; renders Hebrew סָגַר ('shut up / quarantine'); the imperative pronounces the sentence — Miriam is to be excluded from the camp for seven days; the same root recurs in the fulfillment ἀφωρίσθη (v. 15).
ἑπτὰsevenAccusativenumeral (modifying ἡμέρας, repeated for the exclusion)→ measure or countἑπτά (repeated): the seven days of shame (apodosis) become the seven days of exclusion (sentence); the repetition binds the analogy to its application.
ἡμέραςdaysAccusativeaccusative of duration (extent of the exclusion)→ object specificationἡμέρα (acc. pl. ἡμέρας): the duration of the exclusion outside the camp.
ἔξωoutsideimproper preposition/adverb + genitive (place: 'outside the camp')→ spatial or relational framingἔξω: 'outside / out of'; with the genitive τῆς παρεμβολῆς ('outside the camp'); exclusion 'outside the camp' is the standard location for the unclean (Lev 13:46; Num 5:2–3); the phrase resonates with Heb 13:11–13, where Christ suffers ἔξω τῆς πύλης / παρεμβολῆς.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω (place of separation)→ relational specificationπαρεμβολή: 'camp / encampment / army'; renders Hebrew מַחֲנֶה; the camp is the sphere of the clean and the dwelling of YHWH among the people; to be excluded ἔξω τῆς παρεμβολῆς is to be cut off from holy fellowship for the duration.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingμετά + accusative: 'after'; the formula μετὰ ταῦτα ('after these things') marks the term of the exclusion and the promise of restoration.
ταῦταthese thingsAccusativeaccusative object of μετά (temporal)→ object specificationοὗτος (acc. pl. n. ταῦτα): 'these things'; μετὰ ταῦτα refers to the seven days; the same formula opens v. 16 (the resumption of the march), linking Miriam's restoration to the people's onward movement.
εἰσελεύσεταιshe shall come inFut Mid Indic 3 Sg · εἰσέρχομαιmain verb (promise of restoration)→ predictive future (assured re-admission to the camp)εἰσέρχομαι (fut. εἰσελεύσεται): 'come in / enter'; the promised re-entry into the camp after the seven days; the implicit granting of Moses' prayer — she will be healed and restored, not consigned to death (contrast v. 12).
15
καὶ ἀφωρίσθη Μαριαμ ἔξω τῆς παρεμβολῆς ἑπτὰ ἡμέρας καὶ ὁ λαὸς οὐκ ἐξῆρεν ἕως ἐκαθαρίσθη Μαριαμ
And Miriam was set apart outside the camp seven days, and the people did not set out until Miriam was cleansed.
The execution formula answers the sentence verbatim: ἀφωρίσθη … ἔξω τῆς παρεμβολῆς ἑπτὰ ἡμέρας fulfills ἀφορισθήτω … ἔξω τῆς παρεμβολῆς ἑπτὰ ἡμέρας (v. 14). Notably, the whole people halts its journey for her sake (ὁ λαὸς οὐκ ἐξῆρεν ἕως ἐκαθαρίσθη Μαριαμ) — a mark of Miriam's standing among Israel (cf. Mic 6:4) even under discipline; her cleansing (ἐκαθαρίσθη) confirms the granting of Moses' prayer.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφωρίσθηwas set apart / separatedAor Pass Indic 3 Sg · ἀφορίζωmain verb (fulfillment of the sentence)→ constative aorist passive (the executed exclusion)ἀφορίζω (aor. pass. ἀφωρίσθη): the indicative answering the imperative ἀφορισθήτω of v. 14 — command and execution in the same root, the LXX/Hebrew obedience-formula; Miriam is duly excluded for the appointed seven days.
ΜαριαμMiriamsubject of ἀφωρίσθη (indeclinable)→ participant identificationΜαριαμ: indeclinable; she bears the sentence alone, yet the people wait for her — a sign of her honored place even in discipline.
ἔξωoutsideimproper preposition/adverb + genitive (place)→ spatial or relational framingἔξω: 'outside'; with τῆς παρεμβολῆς, repeating the sentence of v. 14 verbatim.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῆςcampGenitivegenitive object of ἔξω (place of separation)→ relational specificationπαρεμβολή: 'camp'; the place of her exclusion, as decreed.
ἑπτὰsevenAccusativenumeral (modifying ἡμέρας: duration)→ measure or countἑπτά: 'seven'; the appointed span, exactly as in v. 14.
ἡμέραςdaysAccusativeaccusative of duration (extent of the exclusion)→ object specificationἡμέρα (acc. pl. ἡμέρας): the seven-day duration fulfilled.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐξῆρεν→ participant prominenceλαός: 'people'; renders Hebrew עַם; the whole congregation halts its march for Miriam — a striking honor, suggesting her continuing esteem (cf. Mic 6:4, where she is named with Moses and Aaron as a leader of the Exodus).
οὐκnotnegative adverb (negating ἐξῆρεν)→ clausal qualification or emphasisοὐ (before vowel οὐκ): the people 'did not set out' — the negation marks the halt of the entire itinerary for her sake.
ἐξῆρενset out / broke campAor Act Indic 3 Sg · ἐξαίρωmain verb (the people's journeying, here negated)→ constative aorist (the march that did not happen until her cleansing)ἐξαίρω: 'lift up / set out / break camp / journey on'; renders Hebrew נָסַע ('pull up [tent-pegs], journey'); the standard verb of the wilderness itinerary (cf. Num 10:12, 33); the people's onward march is suspended until Miriam is restored.
ἕωςuntiltemporal conjunction (introducing terminus: 'until')→ discourse linkage or contrastἕως: 'until / as far as'; marks the terminus of the halt — the march resumes only at Miriam's cleansing.
ἐκαθαρίσθηwas cleansedAor Pass Indic 3 Sg · καθαρίζωverb of temporal clause (the restoration)→ constative aorist passive (the accomplished cleansing)καθαρίζω (aor. pass. ἐκαθαρίσθη): 'cleanse / purify / declare clean'; renders Hebrew טָהֵר; the leper's healing is framed as ritual 'cleansing' (Lev 14); the divine passive confirms that Moses' prayer (ἴασαι αὐτήν, v. 13) was granted — Miriam is healed and restored to the camp.
ΜαριαμMiriamsubject of ἐκαθαρίσθη (indeclinable)→ participant identificationΜαριαμ: indeclinable; the repetition of her name as the clause's subject seals the resolution — the slanderer is judged, disciplined, and graciously cleansed through the intercession of the one she wronged.
16
καὶ μετὰ ταῦτα ἐξῆρεν ὁ λαὸς ἐξ Ασηρωθ καὶ παρενέβαλον ἐν τῇ ἐρήμῳ τοῦ Φαραν
And after these things the people set out from Hazeroth, and they encamped in the wilderness of Paran.
The chapter closes with an itinerary notice (μετὰ ταῦτα ἐξῆρεν … παρενέβαλον) resuming the wilderness march that the Miriam episode had suspended (v. 15). The departure from Hazeroth (Ασηρωθ) and encampment in the wilderness of Paran (ἡ ἔρημος τοῦ Φαραν) advances the larger Numbers travelogue (cf. Num 10:12; 11:35) and sets the stage for the sending of the spies from Paran (Num 13:3). The verb ἐξῆρεν echoes v. 15, signaling that the halt is now over.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal)→ spatial or relational framingμετά + accusative: 'after'; the formula μετὰ ταῦτα ('after these things') picks up the promised term of v. 14 and marks the resumption of the journey now that Miriam is restored.
ταῦταthese thingsAccusativeaccusative object of μετά (temporal)→ object specificationοὗτος (acc. pl. n. ταῦτα): 'these things'; refers to the whole Miriam episode and the seven days' exclusion; μετὰ ταῦτα is the LXX's standard narrative-succession formula.
ἐξῆρενset out / broke campAor Act Indic 3 Sg · ἐξαίρωmain verb (resumption of the march)→ constative aorist (the journey resumed)ἐξαίρω: 'set out / break camp / journey on'; renders Hebrew נָסַע; the same verb negated in v. 15 (οὐκ ἐξῆρεν) is now affirmed — the halt is over and the itinerary continues.
ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐξῆρεν→ participant prominenceλαός: 'people'; the congregation that had waited for Miriam now journeys on together, restored to its forward movement.
ἐξfrom / out ofpreposition + genitive (point of departure, elided before vowel)→ spatial or relational framingἐκ (before vowel ἐξ): 'from / out of'; marks the place left behind — Hazeroth, the prior encampment (Num 11:35).
ΑσηρωθHazerothgenitive object of ἐξ (indeclinable place name)→ participant identificationΑσηρωθ: transliteration of Hebrew חֲצֵרוֹת (Hazeroth); indeclinable place name; the station reached at Num 11:35 and the site of the present episode; its location is uncertain, somewhere in the Sinai wilderness.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρενέβαλονthey encampedAor Act Indic 3 Pl · παρεμβάλλωmain verb (the new encampment)→ constative aorist (the act of pitching camp)παρεμβάλλω: 'encamp / pitch camp / draw up'; renders Hebrew חָנָה; the cognate of παρεμβολή ('camp', vv. 14–15); the plural (with collective λαός) describes Israel pitching camp anew in Paran; the standard itinerary verb (cf. Num 10:31; 12:16).
ἐνinpreposition + dative (location)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (location).
τῇtheDativearticle (with ἐρήμῳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρήμῳwilderness / desertDativedative of place (with ἐν: 'in the wilderness')→ sphere or referenceἔρημος: 'wilderness / desert'; renders Hebrew מִדְבָּר; the substantival adjective (ἡ ἔρημος, 'the desert'); the wilderness of Paran becomes the staging-ground from which the twelve spies will be sent (Num 13:3).
τοῦofGenitivearticle (with Φαραν)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦαρανParangenitive of definition (indeclinable place name: 'wilderness of Paran')→ participant identificationΦαραν: transliteration of Hebrew פָּארָן (Paran); indeclinable place name (here with the article τοῦ marking the genitive relation); the wilderness of Paran lies in the northeastern Sinai / Negev region; the chapter's closing geographical note advances the narrative toward the spy mission of ch. 13.