1
καὶ ἦλθον οἱ υἱοὶ Ισραηλ πᾶσα ἡ συναγωγή εἰς τὴν ἔρημον Σιν ἐν τῷ μηνὶ τῷ πρώτῳ καὶ κατέμεινεν ὁ λαὸς ἐν Καδης καὶ ἐτελεύτησεν ἐκεῖ Μαριαμ καὶ ἐτάφη ἐκεῖ
And the sons of Israel, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh; and there Miriam died and was buried there.
The chapter opens with a standard itinerary formula (καὶ ἦλθον … εἰς τὴν ἔρημον), pairing the arrival of the whole congregation at Kadesh with the terse death-and-burial notice for Miriam. The double ἐκεῖ ('there … there') frames Kadesh as the site of the first of the chapter's three deaths in the passing of the wilderness generation.
Word-by-word analysis· 30 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb (itinerary movement)→ constative aorist (completed journey)ἔρχομαι: 'come / go'; the aorist ἦλθον opens the itinerary notice; renders Hebrew בּוֹא; the plural agrees with οἱ υἱοὶ Ισραηλ, with the appositional πᾶσα ἡ συναγωγή reinforcing that the entire community is meant.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (with Ισραηλ: 'the sons of Israel')→ participant prominenceυἱός: 'son'; the phrase οἱ υἱοὶ Ισραηλ ('the sons of Israel') renders בְּנֵי יִשְׂרָאֵל, the standard designation of the covenant people as a corporate body throughout Numbers.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here in the genitive of relationship with υἱοί, denoting the whole people.
πᾶσαall / wholeNominativeattributive adjective (with συναγωγή, in apposition to οἱ υἱοί)→ participant prominenceπᾶς: 'all / whole'; the feminine πᾶσα agrees with συναγωγή; the appositional phrase πᾶσα ἡ συναγωγή ('the whole congregation') stresses corporate totality — the entire assembled community arrives at Kadesh.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγήcongregation / assemblyNominativenominative in apposition to οἱ υἱοὶ Ισραηλ→ participant prominenceσυναγωγή: 'gathering / congregation / assembly'; renders עֵדָה, the technical term for Israel as a cultic-political community; the leading noun of this chapter, recurring at vv. 2, 4, 6, 8, 10, 11, 22, 25, 27 — the congregation is the corporate actor whose quarrel drives the Meribah crisis.
εἰςintopreposition + accusative (direction of movement)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction of movement).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwilderness / desertAccusativeaccusative object of εἰς (destination)→ object specificationἔρημος: 'wilderness / desert'; renders מִדְבָּר; the wilderness of Zin (ἔρημος Σιν) is the southern desert region adjoining the Negev, not to be confused with the wilderness of Sin (Σιν, Exod 16) closer to Egypt.
ΣινZinindeclinable place-name (in apposition to ἔρημον)→ participant identificationΣιν: transliteration of Hebrew צִן (Zin); indeclinable; the wilderness of Zin lies south of Canaan around Kadesh-barnea; the LXX form coincides orthographically with Σιν of Exod 16:1 (Hebrew סִין), though they are distinct regions.
ἐνinpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηνὶmonthDativedative of time (with πρώτῳ: 'in the first month')→ sphere or referenceμήν: 'month'; renders חֹדֶשׁ; the first month is left without a stated year, a famous chronological gap (the unnarrated thirty-eight years of wandering, cf. Num 14:33–34), so that the death of Miriam stands at the threshold of the fortieth year.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρώτῳfirstDativeattributive adjective (ordinal, modifying μηνὶ)→ sphere or referenceπρῶτος: 'first'; ordinal numeral rendering רִאשׁוֹן; the first month (Nisan/Abib) places Miriam's death at the opening of the year of Israel's final approach to Canaan.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέμεινενstayed / remainedAor Act Indic 3 Sg · καταμένωmain verb (settling at Kadesh)→ constative aorist (settled residence)καταμένω: 'stay / remain / dwell'; the compound κατα- intensifies μένω to 'settle down'; renders יָשַׁב; the singular verb takes the collective ὁ λαός as subject, marking the people's encampment at Kadesh as the setting for the events that follow.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of κατέμεινεν→ participant prominenceλαός: 'people'; renders עַם; here interchangeable with συναγωγή as a designation of Israel; λαός recurs as the quarrelling subject at v. 3 (ἐλοιδορεῖτο ὁ λαός).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΚαδηςKadeshindeclinable place-name (object of ἐν)→ participant identificationΚαδης: transliteration of Hebrew קָדֵשׁ (Kadesh / Kadesh-barnea); indeclinable; the oasis-staging-point on Israel's southern frontier from which the spies were sent (Num 13) and from which envoys are now sent to Edom (v. 14).
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐτελεύτησενdiedAor Act Indic 3 Sg · τελευτάωmain verb (death notice for Miriam)→ constative aorist (single completed event)τελευτάω: 'die / come to an end'; renders מוּת; the verb is the standard LXX term for the death of major figures; here it records the passing of Miriam, the prophetess and sister of Moses and Aaron (cf. Exod 15:20; Num 12).
ἐκεῖthereadverb of place (locative)→ adverbial qualificationἐκεῖ: 'there'; the first of two emphatic ἐκεῖ in the verse, binding death and burial to the place Kadesh.
ΜαριαμMiriamsubject of ἐτελεύτησεν (indeclinable proper name)→ participant identificationΜαριαμ: transliteration of Hebrew מִרְיָם (Miriam); indeclinable; sister of Moses and Aaron and a prophetess (Exod 15:20); her death receives no eulogy, the terseness underscoring the closing of the exodus generation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐτάφηwas buriedAor Pass Indic 3 Sg · θάπτωmain verb (passive: burial notice)→ constative aorist passive (completed burial)θάπτω: 'bury'; the aorist passive ἐτάφη ('she was buried') renders the Niphal/Qal-passive of קָבַר; the bare death-and-burial pairing is a formulaic obituary; that Miriam is buried 'there' at Kadesh, far from any patriarchal tomb, marks the wilderness as the generation's grave.
ἐκεῖthereadverb of place (closing the verse)→ adverbial qualificationἐκεῖ: 'there'; the second ἐκεῖ closes the verse with rhetorical emphasis, fixing both death and burial at Kadesh.
2
καὶ οὐκ ἦν ὕδωρ τῇ συναγωγῇ καὶ ἠθροίσθησαν ἐπὶ Μωυσῆν καὶ Ααρων
And there was no water for the congregation, and they gathered together against Moses and Aaron.
The negated existential οὐκ ἦν ὕδωρ ('there was no water') sets the crisis in motion; the verb ἠθροίσθησαν ('they gathered/massed') with hostile ἐπί + accusative depicts a mob-assembly against the leaders, echoing the rebellion-pattern of Num 16–17. This water-shortage at Kadesh parallels the earlier Massah/Meribah of Exod 17.
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἦν)→ discourse linkage or contrastοὐ (οὐκ before vowel): the objective negative; with the existential ἦν it forms 'there was no …', the standard LXX rendering of the negated Hebrew existential אֵין.
ἦνwasImpf Act Indic 3 Sg · εἰμίexistential verb (negated: 'there was no water')→ imperfect of state (durative lack)εἰμί: 'be / exist'; the imperfect ἦν here is existential ('there was'); with οὐκ it expresses an ongoing absence of water, the durative aspect underlining a sustained crisis rather than a momentary lack.
ὕδωρwaterNominativesubject of ἦν (existential)→ participant prominenceὕδωρ: 'water'; renders מַיִם; the keyword of the Meribah episode, recurring through vv. 2–13 and again in the place-name ὕδωρ ἀντιλογίας (v. 13) and τὸ ὕδωρ τῆς λοιδορίας (v. 24).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῇfor the congregationDativedative of advantage/possession ('there was no water for the congregation')→ sphere or referenceσυναγωγή: here in the dative of advantage — the water-lack is felt by the assembled community; the recurrence keeps the congregation as the corporate subject of the crisis.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἠθροίσθησανthey gathered togetherAor Pass Indic 3 Pl · ἀθροίζωmain verb (hostile massing against the leaders)→ ingressive aorist passive (banded together)ἀθροίζω: 'gather / assemble / mass together'; the aorist passive ἠθροίσθησαν has a reflexive/middle sense ('they massed themselves'); renders קָהַל (Niphal); with hostile ἐπί it depicts a confrontational mob-assembly against Moses and Aaron, the recurrent rebellion-motif of Numbers (cf. 16:3; 17:7).
ἐπὶagainstpreposition + accusative (hostile direction: 'against')→ spatial or relational framingἐπί + accusative: here in the hostile sense 'against'; the construction ἀθροίζομαι/ἐπισυνίσταμαι ἐπί τινα is the standard LXX idiom for assembling in revolt against a leader.
ΜωυσῆνMosesAccusativeaccusative object of ἐπί (target of the assembly)→ object specificationΜωυσῆς: declined as a first/third-declension noun in the LXX (acc. Μωυσῆν); here one of the two targets of the people's hostile massing.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronaccusative object of ἐπί (indeclinable: parallel to Μωυσῆν)→ participant identificationΑαρων: transliteration of Hebrew אַהֲרֹן (Aaron); indeclinable in the LXX; the high priest and brother of Moses; his pairing with Moses as joint target — and joint defendant at v. 12 — links his fate to the Meribah judgment that bars him from the land.
3
καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες ὄφελον ἀπεθάνομεν ἐν τῇ ἀπωλείᾳ τῶν ἀδελφῶν ἡμῶν ἔναντι κυρίου
And the people reviled Moses, saying, 'Would that we had died in the destruction of our brothers before the LORD!'
The imperfect ἐλοιδορεῖτο ('kept reviling') gives the quarrel durative force; the verb λοιδορέω will supply the chapter's onomastic key, recurring at v. 13 (ἐλοιδορήθησαν) and in the name τὸ ὕδωρ τῆς λοιδορίας (v. 24). The wish-particle ὄφελον with the aorist indicative ἀπεθάνομεν voices an unattainable, despairing nostalgia for death — the recurrent murmuring death-wish of the wilderness generation (cf. Num 14:2).
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλοιδορεῖτοreviled / quarrelledImpf Mid/Pass Indic 3 Sg · λοιδορέωmain verb (the people's reviling against Moses)→ iterative imperfect (sustained reviling)λοιδορέω: 'revile / rail / abuse / quarrel'; the imperfect ἐλοιδορεῖτο depicts ongoing, repeated railing; renders רִיב ('contend / dispute'), the very root behind Hebrew מְרִיבָה (Meribah); the LXX builds the place-name etymologically from this verb (cf. ἐλοιδορήθησαν v. 13; λοιδορίας v. 24).
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸςpeopleNominativesubject of ἐλοιδορεῖτο→ participant prominenceλαός: 'people'; the grammatically singular collective takes the plural participle λέγοντες by sense-construction (constructio ad sensum).
πρὸςagainst / topreposition + accusative (object of the reviling)→ spatial or relational framingπρός + accusative: with λοιδορέω it marks the target of the quarrel ('railed against Moses').
ΜωυσῆνMosesAccusativeaccusative object of πρός (target of the reviling)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (target of the reviling).
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωcircumstantial participle (introducing direct speech; constructio ad sensum with λαός)→ present participle (speech accompanying the reviling)λέγω: the plural participle λέγοντες agrees by sense with the collective λαός; it introduces the direct-speech complaint, a standard LXX speech-marking participle (= Hebrew לֵאמֹר).
ὄφελονwould thatparticle of unattainable wish (with aorist indicative)→ discourse linkage or contrastὄφελον: fossilised aorist of ὀφείλω used as an interjectional particle introducing an unattainable wish ('would that / if only'); renders Hebrew לוּ; with the aorist indicative ἀπεθάνομεν it expresses a wish about the past now known to be unfulfilled.
ἀπεθάνομενwe had diedAor Act Indic 1 Pl · ἀποθνῄσκωmain verb of the wish-clause (with ὄφελον)→ aorist indicative in unreal wish (past contrary-to-fact desire)ἀποθνῄσκω: 'die'; the aorist indicative with ὄφελον frames an unreal wish — the people would rather have perished with their kin than face death by thirst; the death-wish is the recurrent murmuring trope of the wilderness generation (cf. Num 11:15; 14:2; 21:5).
ἐνinpreposition + dative (circumstance/time of the wished death)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (circumstance/time of the wished death).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπωλείᾳdestruction / perishingDativedative of circumstance (with ἐν: 'in the destruction')→ sphere or referenceἀπώλεια: 'destruction / perishing / ruin'; renders the death of 'our brothers' — most likely those who fell in the rebellions and plagues of Num 16–17 or earlier; the people envy the dead, a measure of their despair.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῶνbrothers / kinsmenGenitivegenitive of relationship (with ἀπωλείᾳ: 'the destruction of our brothers')→ relational specificationἀδελφός: 'brother / kinsman'; renders אָח; here the fellow-Israelites who had already died in the wilderness; the word's kinship sense will recur ironically in the appeal to Edom as 'your brother Israel' (v. 14).
ἡμῶνourGenitivegenitive of possession (1st person plural pronoun)→ relational specificationἐγώ (gen. pl. ἡμῶν): possessive genitive of the first-person pronoun, identifying the dead as the speakers' own kin.
ἔναντιbefore / in the presence ofpreposition + genitive (locative: 'before the LORD')→ spatial or relational framingἔναντι: 'before / in the presence of'; Hebraism rendering לִפְנֵי; the phrase ἔναντι κυρίου frames even the deaths of the rebellious as occurring in the LORD's presence — a phrase whose recurrence at v. 13 binds the people's contention to the divine sanctuary.
κυρίουthe LORDGenitivegenitive object of ἔναντι (the Tetragrammaton)→ relational specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the genitive κυρίου with ἔναντι locates the wished-for death 'before the LORD,' an unwitting acknowledgment that all Israel's history transpires in his presence.
4
καὶ ἵνα τί ἀνηγάγετε τὴν συναγωγὴν κυρίου εἰς τὴν ἔρημον ταύτην ἀποκτεῖναι ἡμᾶς καὶ τὰ κτήνη ἡμῶν
And why have you brought up the congregation of the LORD into this wilderness, to kill us and our cattle?
The reproachful ἵνα τί ('why / to what end?') opens a rhetorical accusation, charging Moses and Aaron with leading the assembly to its death — a stock murmuring formula (cf. Exod 17:3; Num 14:3; 21:5). The phrase τὴν συναγωγὴν κυρίου ('the congregation of the LORD') is pointed: the people invoke their own sacred status to indict their leaders.
Word-by-word analysis· 17 words
καὶandnarrative conjunction (continuing direct speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναto what (end)interrogative particle (with τί: 'why / for what purpose')→ discourse linkage or contrastἵνα: in the fixed interrogative idiom ἵνα τί ('why? to what end?'), the particle has telic force ('for what purpose'); the whole renders Hebrew לָמָּה, a reproachful 'why' typical of complaint-speech.
τίwhyAccusativeinterrogative pronoun (adverbial accusative, with ἵνα)→ participant referenceτίς, τί: interrogative pronoun; the neuter accusative τί in ἵνα τί functions adverbially ('why / to what end'); a recurrent reproach in the murmuring narratives.
ἀνηγάγετεyou brought upAor Act Indic 2 Pl · ἀνάγωmain verb of the accusatory question (2nd person plural: Moses and Aaron)→ constative aorist (the leaders' completed action, viewed as a charge)ἀνάγω: 'lead up / bring up'; the compound ἀνα- ('up') reflects the geographical ascent from Egypt to the highlands; renders הֶעֱלָה (Hiphil of עָלָה); the second-person plural directly indicts Moses and Aaron together; the same verb recurs in the parallel complaint of v. 5.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνcongregationAccusativedirect object of ἀνηγάγετε→ object specificationσυναγωγή: here in the loaded phrase τὴν συναγωγὴν κυρίου ('the congregation of the LORD'), the people press their consecrated identity into the indictment of their leaders.
κυρίουof the LORDGenitivegenitive of possession (the Tetragrammaton; 'the LORD's congregation')→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the possessive genitive τὴν συναγωγὴν κυρίου asserts that the assembly belongs to YHWH — a claim the people wield against Moses, though the same divine ownership will ground the judgment of v. 12.
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔρημονwildernessAccusativeaccusative object of εἰς (with ταύτην)→ object specificationἔρημος: 'wilderness'; the demonstrative-bound 'this wilderness' (ἔρημον ταύτην) marks the desert as the alleged place of death, the people's perennial grievance.
ταύτηνthisAccusativedemonstrative adjective (modifying ἔρημον)→ participant referenceοὗτος (acc. fem. ταύτην): the deictic 'this' points to the immediate, present wilderness of Zin as the scene of the feared destruction.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose/result (alleged aim of the leaders' act)→ aorist infinitive of purpose (imputed intent)ἀποκτείνω: 'kill / put to death'; the aorist infinitive expresses the (sarcastically imputed) purpose of the leaders' action; renders הֵמִית/לְהָמִית; the charge that Moses led them out 'to kill' them is the sharpest form of the murmuring accusation.
ἡμᾶςusAccusativeaccusative object of ἀποκτεῖναι (1st person plural pronoun)→ participant referenceἐγώ (acc. pl. ἡμᾶς): the object of the alleged killing, the complaining people themselves.
καὶandcoordinate conjunction (extending object to livestock)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνηcattle / livestockAccusativeaccusative object (coordinate with ἡμᾶς)→ object specificationκτῆνος (pl. κτήνη): 'beast / livestock / cattle'; renders בְּהֵמָה / מִקְנֶה; the inclusion of the herds widens the grievance to the people's whole subsistence — without water both they and their animals will perish (cf. v. 8, v. 11).
ἡμῶνourGenitivegenitive of possession (1st person plural pronoun)→ relational specificationἐγώ (gen. pl. ἡμῶν): possessive genitive marking the livestock as the people's own.
5
καὶ ἵνα τί τοῦτο ἀνηγάγετε ἡμᾶς ἐξ Αἰγύπτου παραγενέσθαι εἰς τὸν τόπον τὸν πονηρὸν τοῦτον τόπος οὗ οὐ σπείρεται οὐδὲ συκαῖ οὐδὲ ἄμπελοι οὐδὲ ῥόαι οὐδὲ ὕδωρ ἐστὶν πιεῖν
And why is it that you brought us up out of Egypt to come into this evil place — a place where nothing is sown, neither figs nor vines nor pomegranates, nor is there water to drink?
The complaint widens from Kadesh to the whole Exodus: ἵνα τί τοῦτο ἀνηγάγετε ἡμᾶς ἐξ Αἰγύπτου is the classic 'why did you bring us out of Egypt?' murmuring (cf. Exod 17:3; Num 11:20; 21:5). The resumptive nominative τόπος (a nominativus pendens) launches an asyndetic catalogue of agricultural negations — no sowing, no figs, vines, or pomegranates, no water — inverting the description of the promised land (Deut 8:8) point for point.
Word-by-word analysis· 29 words
καὶandnarrative conjunction (continuing direct speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναto what (end)interrogative particle (with τί: 'why')→ discourse linkage or contrastἵνα: in the idiom ἵνα τί ('why? to what purpose?'); the repetition from v. 4 escalates the reproach from the wilderness destination to the Exodus itself.
τίwhyAccusativeinterrogative pronoun (adverbial accusative, with ἵνα)→ participant referenceτίς, τί: interrogative pronoun; neuter accusative used adverbially ('why').
τοῦτοthisAccusativedemonstrative pronoun (resumptive emphasis: 'why this …?')→ participant referenceοὗτος (neut. τοῦτο): the demonstrative adds indignant emphasis to the question ('why this — that you brought us up …?'); a colloquial intensifier in complaint-speech.
ἀνηγάγετεyou brought upAor Act Indic 2 Pl · ἀνάγωmain verb of the accusatory question (2nd person plural)→ constative aorist (the leaders' Exodus-act, charged against them)ἀνάγω: 'bring up / lead up'; repeated from v. 4, now extended to the whole journey ἐξ Αἰγύπτου; renders הֶעֱלָה; the people invert the Exodus deliverance into an alleged death-march.
ἡμᾶςusAccusativedirect object of ἀνηγάγετε→ participant referenceἡμᾶς: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνηγάγετε.
ἐξout ofpreposition + genitive (source: 'out of Egypt')→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: 'out of Egypt').
ΑἰγύπτουEgyptGenitivegenitive of source (object of ἐξ)→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): renders מִצְרַיִם; the source-point of the Exodus, here recalled with nostalgia rather than gratitude — the murmuring generation's chronic idealisation of Egypt.
παραγενέσθαιto arrive / to comeAor Mid Inf · παραγίνομαιinfinitive of result/purpose (the alleged outcome of the Exodus)→ aorist infinitive of result (arrival presented as the sole point of the deliverance)παραγίνομαι: 'arrive / come to be present'; the aorist middle infinitive expresses the (sarcastically alleged) purpose or result of the Exodus — merely to reach 'this evil place'; renders בּוֹא.
εἰςintopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (destination).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of εἰς (destination)→ object specificationτόπος: 'place / region'; renders מָקוֹם; the anaphoric phrase τὸν τόπον τὸν πονηρόν ('the evil place') condemns the wilderness as the antithesis of the fruitful land promised to the fathers.
τὸνtheAccusativearticle (attributive repetition with πονηρόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πονηρὸνevil / wretchedAccusativeattributive adjective (second-attributive position: 'the place, the evil one')→ object specificationπονηρός: 'evil / bad / wretched'; renders רַע; the attributive πονηρόν damns the wilderness as not merely barren but malevolent — a place that kills.
τοῦτονthisAccusativedemonstrative adjective (modifying τόπον)→ participant referenceοὗτος (acc. masc. τοῦτον): the deictic 'this' fixes the complaint on the present, immediate desert.
τόποςa placeNominativenominativus pendens (resumptive, heading the relative description)→ participant prominenceτόπος: the nominative is a hanging nominative (casus pendens), grammatically loose, picking up τὸν τόπον to introduce the catalogue of what the place lacks — a Hebraizing anacoluthon.
οὗwhereGenitiverelative pronoun used as locative adverb ('a place where')→ relational specificationὅς (gen. οὗ): the genitive of the relative pronoun functions adverbially as 'where', introducing the relative clause describing the place's barrenness; renders אֲשֶׁר as a locative.
οὐnotnegative particle (with σπείρεται)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
σπείρεταιis sownPres Pass Indic 3 Sg · σπείρωverb of relative clause (impersonal passive: 'nothing is sown')→ gnomic/descriptive present passive (habitual barrenness)σπείρω: 'sow'; the present passive σπείρεται ('it is sown') is impersonal — 'where there is no sowing'; renders זָרַע; agricultural sterility is the first item in the anti-promised-land catalogue.
οὐδὲnornegative coordinating conjunction (continuing the catalogue)→ discourse linkage or contrastοὐδέ: 'and not / nor'; the fourfold οὐδέ … οὐδέ … οὐδέ … οὐδέ structures the asyndetic list of absent fruits and water.
συκαῖfig treesNominativesubject (elliptical: 'nor [are there] fig trees')→ participant prominenceσυκῆ (pl. συκαῖ): 'fig tree'; renders תְּאֵנָה; the fig is one of the seven species of the promised land (Deut 8:8); its absence marks the wilderness as the land's negation.
οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
ἄμπελοιvinesNominativesubject (elliptical: 'nor vines')→ participant prominenceἄμπελος (pl. ἄμπελοι): 'vine / grapevine'; renders גֶּפֶן; the vine, another of the seven species, evokes the grapes the spies brought from Eshcol (Num 13:23) — what the wilderness conspicuously lacks.
οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
ῥόαιpomegranatesNominativesubject (elliptical: 'nor pomegranates')→ participant prominenceῥόα (pl. ῥόαι): 'pomegranate'; renders רִמּוֹן; the third named fruit, completing the triad of vine-fig-pomegranate that epitomises the land's fertility (cf. Deut 8:8; Hag 2:19).
οὐδὲnornegative coordinating conjunction (climactic: water)→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
ὕδωρwaterNominativesubject of ἐστὶν ('nor is there water')→ participant prominenceὕδωρ: 'water'; the climactic and decisive lack — the catalogue moves from luxuries (fruit) to the necessity of life; the very ὕδωρ whose absence drives the whole chapter.
ἐστὶνis / there isPres Act Indic 3 Sg · εἰμίexistential verb ('nor is there water to drink')→ descriptive present (existential statement of lack)εἰμί: 'be / exist'; existential present with ὕδωρ; the want of water is the final, gravest item in the list and the immediate occasion of the miracle to come.
πιεῖνto drinkAor Act Inf · πίνωepexegetical infinitive (defining purpose of the absent water: 'to drink')→ aorist infinitive of purpose (water for drinking)πίνω: 'drink'; the aorist infinitive πιεῖν is epexegetical, specifying that not even drinking-water exists; renders שָׁתָה; it closes the complaint on the bodily extremity of thirst.
6
καὶ ἦλθεν Μωυσῆς καὶ Ααρων ἀπὸ προσώπου τῆς συναγωγῆς ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἔπεσαν ἐπὶ πρόσωπον καὶ ὤφθη ἡ δόξα κυρίου πρὸς αὐτούς
And Moses and Aaron went from before the congregation to the door of the tent of meeting, and they fell upon their faces; and the glory of the LORD appeared to them.
Moses and Aaron withdraw from the hostile assembly (ἀπὸ προσώπου τῆς συναγωγῆς) to the tent of meeting and prostrate themselves (ἔπεσαν ἐπὶ πρόσωπον), the characteristic intercessory posture of Num 16:4, 22, 45. The verse climaxes in the theophany ὤφθη ἡ δόξα κυρίου ('the glory of the LORD appeared'), the recurrent visible presence that vindicates the leaders and precedes divine speech (cf. Exod 16:10; Num 14:10; 16:19).
Word-by-word analysis· 27 words
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦλθενwent / cameAor Act Indic 3 Sg · ἔρχομαιmain verb (movement of the leaders; singular with compound subject)→ constative aorist (completed movement)ἔρχομαι: 'come / go'; the singular ἦλθεν with the compound subject Μωυσῆς καὶ Ααρων follows the common Hebraizing pattern of verb-agreement with the nearer/first subject; renders בּוֹא.
ΜωυσῆςMosesNominativesubject (first of compound subject)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (first of compound subject).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject (second of compound subject; indeclinable)→ participant identificationΑαρων: indeclinable; joined with Moses in the intercessory withdrawal and prostration, the pairing again binding the two leaders' fortunes together.
ἀπὸfrompreposition + genitive (separation: 'from before')→ spatial or relational framingἀπό: with προσώπου in the Hebraism ἀπὸ προσώπου ('from before / from the presence of'), rendering מִפְּנֵי.
προσώπουface / presenceGenitivegenitive with ἀπό (Hebraism: 'from the presence of')→ relational specificationπρόσωπον: 'face / presence'; ἀπὸ προσώπου τῆς συναγωγῆς renders מִפְּנֵי הַקָּהָל; the leaders move away from the confronting crowd toward the sanctuary.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῆςcongregationGenitivegenitive (with προσώπου: 'the face of the congregation')→ relational specificationσυναγωγή: the hostile assembly from whose 'face' the leaders retreat to seek the LORD.
ἐπὶto / atpreposition + accusative (direction toward)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θύρανdoor / entranceAccusativeaccusative object of ἐπί (destination)→ object specificationθύρα: 'door / entrance'; renders פֶּתַח; the entrance of the tent of meeting is the appointed place of theophany and divine address (cf. Exod 33:9–10; Num 12:5).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive (with θύραν: 'the door of the tent')→ relational specificationσκηνή: 'tent / tabernacle'; renders אֹהֶל; in the phrase ἡ σκηνὴ τοῦ μαρτυρίου ('the tent of witness/meeting') renders אֹהֶל מוֹעֵד, the central sanctuary.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαρτυρίουof witness / of meetingGenitivegenitive (defining σκηνῆς: 'tent of witness')→ relational specificationμαρτύριον: 'testimony / witness'; the LXX renders מוֹעֵד ('appointed meeting') by μαρτύριον, perhaps reading/associating עֵדוּת ('testimony'); the standard LXX title σκηνὴ τοῦ μαρτυρίου designates the tent as the locus of YHWH's self-attestation to Israel.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπεσανthey fellAor Act Indic 3 Pl · πίπτωmain verb (prostration; plural for both leaders)→ constative aorist (act of prostration)πίπτω: 'fall'; the plural ἔπεσαν now resumes both Moses and Aaron; the idiom ἔπεσαν ἐπὶ πρόσωπον ('they fell on their face') renders נָפַל עַל פָּנֶה, the posture of intercession and submission before YHWH (cf. Num 16:22, 45).
ἐπὶuponpreposition + accusative (position of prostration)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (position of prostration).
πρόσωπονfaceAccusativeaccusative object of ἐπί ('upon their face')→ object specificationπρόσωπον: 'face'; the singular distributive 'face' in the prostration idiom; the same word that named the crowd's 'presence' (ἀπὸ προσώπου) now names the leaders' humbled posture before God.
καὶandnarrative conjunction (introducing theophany)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (theophany: the glory appeared)→ aorist passive (theophanic self-manifestation)ὁράω (aor. pass. ὤφθη): 'was seen / appeared'; the passive ὤφθη is the standard LXX theophany-verb (cf. Gen 12:7; Exod 16:10), rendering נִרְאָה (Niphal of רָאָה); the divine glory's appearing vindicates the leaders and precedes the oracle of vv. 7–8.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δόξαgloryNominativesubject of ὤφθη→ participant prominenceδόξα: 'glory / splendour'; renders כָּבוֹד; ἡ δόξα κυρίου ('the glory of the LORD') is the visible manifestation of the divine presence at the sanctuary, the recurrent vindicating theophany of the wilderness narratives.
κυρίουof the LORDGenitivegenitive of possession (the Tetragrammaton; 'the glory of the LORD')→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the possessive genitive marks the glory as YHWH's own self-disclosure.
πρὸςtopreposition + accusative (direction of the manifestation)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the manifestation).
αὐτούςthemAccusativeaccusative object of πρός (Moses and Aaron, recipients of the theophany)→ participant referenceαὐτός (acc. pl. αὐτούς): the third-person pronoun, here Moses and Aaron to whom the glory appears.
7
καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων
And the LORD spoke to Moses, saying,
The formula καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων is the most frequent speech-introducing formula in the Pentateuch, rendering וַיְדַבֵּר יהוה אֶל מֹשֶׁה לֵאמֹר; it sets up the crucial command of v. 8 — to speak to the rock — against which Moses' striking will be measured.
Word-by-word analysis· 6 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (divine speech-introduction)→ constative aorist (single divine speech-act)λαλέω: 'speak'; renders דִּבֶּר (Piel); the aorist ἐλάλησεν in the formula introduces authoritative divine commission; the cognate of the very command λαλήσατε (v. 8) — the LORD 'speaks' and commands Moses to 'speak,' a verbal thread the strike will violate.
κύριοςthe LORDNominativesubject (the Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker of the rock-command; the nominative subject of unmediated YHWH-speech.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΜωυσῆνMosesAccusativeaccusative object of πρός (recipient of the command)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (recipient of the command).
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (speech-marker introducing direct discourse)→ present participle (attendant circumstance: the act of speaking)λέγω: the participle λέγων ('saying') is the standard LXX rendering of לֵאמֹר, marking the transition to direct speech; it agrees with κύριος.
8
λαβὲ τὴν ῥάβδον καὶ ἐκκλησίασον τὴν συναγωγὴν σὺ καὶ Ααρων ὁ ἀδελφός σου καὶ λαλήσατε πρὸς τὴν πέτραν ἔναντι αὐτῶν καὶ δώσει τὰ ὕδατα αὐτῆς καὶ ἐξοίσετε αὐτοῖς ὕδωρ ἐκ τῆς πέτρας καὶ ποτιεῖτε τὴν συναγωγὴν καὶ τὰ κτήνη αὐτῶν
Take the rod, and gather the congregation, you and Aaron your brother, and speak to the rock before them, and it will give its waters; and you shall bring forth for them water out of the rock, and give the congregation and their cattle to drink.
This is the hinge of the chapter. The LORD commands Moses to take the rod (λαβὲ τὴν ῥάβδον) — yet the rod is for authority and witness, not for striking: the operative command is λαλήσατε πρὸς τὴν πέτραν ('speak to the rock'). The promise δώσει τὰ ὕδατα αὐτῆς ('it will give its waters') makes the miracle a matter of the rock obeying the spoken word. Moses' later striking (v. 11) substitutes πατάσσειν for the commanded λαλεῖν — the precise nature of the failure judged in v. 12.
Word-by-word analysis· 40 words
λαβὲtakeAor Act Impv 2 Sg · λαμβάνωmain verb (divine imperative to Moses)→ aorist imperative (single decisive act)λαμβάνω: 'take / receive'; the aorist imperative λαβέ commands Moses to take 'the rod' — the rod of v. 9, kept 'before the LORD' (Aaron's budded rod of Num 17, the sign of legitimate authority); notably the rod is to accompany the command, but the means of the miracle is to be the word, not the blow.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥάβδονrod / staffAccusativedirect object of λαβέ→ object specificationῥάβδος: 'rod / staff'; renders מַטֶּה; 'the rod' (with the article) is the specific staff kept before the LORD (v. 9), most likely Aaron's budded rod of Num 17:10; its presence makes Moses' subsequent striking all the more pointed — the instrument of witness becomes the instrument of disobedience.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκκλησίασονassemble / gatherAor Act Impv 2 Sg · ἐκκλησιάζωmain verb (second imperative to Moses)→ aorist imperative (single decisive act)ἐκκλησιάζω: 'summon to assembly / convene'; renders הִקְהִיל (Hiphil of קָהַל); the verb is cognate with ἐκκλησία; Moses is to convene the συναγωγή as witnesses to the spoken miracle — the same gathering he will reproach as 'rebels' in v. 10 (note the cognate ἐξεκκλησίασεν).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνcongregationAccusativedirect object of ἐκκλησίασον→ object specificationσυναγωγή: the assembly to be gathered as witnesses of the water-miracle.
σὺyouNominativenominative in apposition to the subject of the imperatives (emphatic: 'you')→ participant referenceσύ: the emphatic second-person pronoun specifies the agents — 'you and Aaron your brother' — making Aaron explicitly a co-agent of the commanded act, and so a co-defendant in the judgment of v. 12.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronnominative (coordinate with σύ; indeclinable)→ participant identificationΑαρων: indeclinable; named alongside Moses as joint agent of the command 'speak to the rock,' and thus equally implicated in the failure.
ὁtheNominativearticle (with ἀδελφός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόςbrotherNominativenominative in apposition to Ααρων ('Aaron your brother')→ participant prominenceἀδελφός: 'brother'; renders אָח; the apposition 'Aaron your brother' stresses the fraternal solidarity that binds the two in both office and judgment.
σουyourGenitivegenitive of relationship (2nd person pronoun: 'your brother')→ relational specificationσύ (gen. σου): possessive genitive identifying Aaron as Moses' own brother.
καὶandcoordinate conjunction (introducing the central command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαλήσατεspeakAor Act Impv 2 Pl · λαλέωmain verb (the pivotal command: 'speak to the rock')→ aorist imperative (the single decisive commanded act)λαλέω: 'speak'; the plural imperative λαλήσατε ('you two, speak') is the crux of the chapter — the LORD commands Moses and Aaron to address the rock with a word, not a blow; renders דִּבֶּר; Moses' substitution of striking (ἐπάταξεν, v. 11) for this commanded speaking is the disobedience for which both are barred from the land (v. 12).
πρὸςtopreposition + accusative (addressee of the speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee of the speech).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτρανrockAccusativeaccusative object of πρός (the rock to be addressed)→ object specificationπέτρα: 'rock / crag'; renders סֶלַע; the rock that is to yield water at a word; Paul reads this water-giving rock typologically as Christ (ἡ πέτρα δὲ ἦν ὁ Χριστός, 1 Cor 10:4), drawing on the rabbinic motif of the rock that followed Israel.
ἔναντιbefore / in front ofpreposition + genitive (locative: 'before them')→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לְעֵינֵי ('before the eyes of'); the miracle is to be performed publicly, so that the congregation witnesses the rock obeying the spoken word — making the public 'sanctifying' of the LORD (v. 12) the very point at stake.
αὐτῶνthemGenitivegenitive object of ἔναντι (the watching congregation)→ relational specificationαὐτός (gen. pl. αὐτῶν): the congregation in whose sight the act is to be done.
καὶandcoordinate conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσειit will giveFut Act Indic 3 Sg · δίδωμιmain verb (promise: the rock will yield water)→ predictive future (assured divine result of the spoken word)δίδωμι: 'give'; the future δώσει has the rock (πέτρα) as subject — 'it will give its waters'; the miracle is framed as the rock's obedient response to the word, underscoring that no striking is required; renders נָתַן.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδαταwatersAccusativedirect object of δώσει→ object specificationὕδωρ (pl. ὕδατα): 'waters'; the plural emphasises abundance; 'its waters' (τὰ ὕδατα αὐτῆς) belong to the rock, which holds them in store to release at the word.
αὐτῆςitsGenitivegenitive of possession (referring to πέτραν: 'the rock's waters')→ relational specificationαὐτός (gen. fem. αὐτῆς): possessive genitive referring to the feminine πέτρα — the waters that are the rock's own.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξοίσετεyou shall bring forthFut Act Indic 2 Pl · ἐκφέρωmain verb (future as command: 'you shall bring out water')→ imperatival future (assured outcome doubling as instruction)ἐκφέρω: 'bring out / carry forth'; the future ἐξοίσετε ('you will bring forth') functions quasi-imperativally; Moses and Aaron are the human agents through whom the LORD brings water from the rock; renders הוֹצִיא (Hiphil of יָצָא).
αὐτοῖςfor themDativedative of advantage (for the congregation)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): dative of advantage — the water is brought out for the benefit of the thirsty congregation.
ὕδωρwaterAccusativedirect object of ἐξοίσετε→ object specificationὕδωρ: the keyword again; what the leaders will bring forth from the rock.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτραςrockGenitivegenitive of source (object of ἐκ: 'out of the rock')→ relational specificationπέτρα: the rock as the source of the water; the repetition (πέτραν … πέτρας) keeps the rock central as the divinely-appointed reservoir.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποτιεῖτεyou shall give to drinkFut Act Indic 2 Pl · ποτίζωmain verb (future as command: 'you shall water')→ imperatival future (assured outcome as instruction)ποτίζω: 'give to drink / water'; the causative ('cause to drink') renders הִשְׁקָה (Hiphil of שָׁקָה); the leaders are to water both people and livestock, answering precisely the complaint of vv. 4–5 about dying of thirst.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνcongregationAccusativedirect object of ποτιεῖτε→ object specificationσυναγωγή: the congregation to be given drink — the object of the promised provision.
καὶandcoordinate conjunction (extending to livestock)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνηcattle / livestockAccusativedirect object (coordinate with συναγωγὴν)→ object specificationκτῆνος (pl. κτήνη): 'livestock'; the animals too are to be watered, answering the people's worry for their herds in v. 4.
αὐτῶνtheirGenitivegenitive of possession (the congregation's livestock)→ relational specificationαὐτός (gen. pl. αὐτῶν): possessive genitive marking the herds as the congregation's own.
9
καὶ ἔλαβεν Μωυσῆς τὴν ῥάβδον τὴν ἀπέναντι κυρίου καθὰ συνέταξεν κύριος
And Moses took the rod that was before the LORD, just as the LORD commanded him.
Moses obeys the first part of the command exactly: he takes 'the rod that was before the LORD' (τὴν ῥάβδον τὴν ἀπέναντι κυρίου), the staff stored in the sanctuary (Num 17:10). The compliance-formula καθὰ συνέταξεν κύριος ('as the LORD commanded') sets up the contrast — Moses takes the rod as told, but the rod is for the spoken sign, and his use of it to strike (v. 11) departs from the command.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (compliance: Moses takes the rod)→ constative aorist (completed act of obedience)λαμβάνω: 'take'; the aorist ἔλαβεν enacts the command λαβέ of v. 8; renders לָקַח; Moses' obedience is exact in taking the rod — the divergence will come in how he uses it.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥάβδονrod / staffAccusativedirect object of ἔλαβεν→ object specificationῥάβδος: 'rod'; the same rod commanded in v. 8, specified by the attributive phrase 'the one before the LORD.'
τὴνthe (one)Accusativearticle (attributive, introducing the locative phrase)→ noun-phrase markingὁ, ἡ, τό: the repeated article τὴν substantivises the following prepositional phrase ('the [rod that was] before the LORD'), a common LXX attributive construction.
ἀπέναντιbefore / in front ofpreposition + genitive (locative, in attributive position)→ spatial or relational framingἀπέναντι: 'before / opposite / in the presence of'; renders לִפְנֵי; the rod 'before the LORD' is the staff laid up in the sanctuary as a sign (Num 17:25 LXX / 17:10 MT), identifying it as the rod of attested authority.
κυρίουthe LORDGenitivegenitive object of ἀπέναντι (the Tetragrammaton)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the rod kept 'before the LORD' in the sanctuary.
καθὰjust ascomparative conjunction (introducing compliance-clause)→ discourse linkage or contrastκαθά: 'just as / according as'; renders כַּאֲשֶׁר; introduces the standard obedience-formula καθὰ συνέταξεν κύριος, recurring at v. 27.
συνέταξενcommanded / orderedAor Act Indic 3 Sg · συντάσσωverb of comparative clause (the LORD's command)→ constative aorist (the prior divine command)συντάσσω: 'arrange / appoint / command'; renders צִוָּה (Piel); the compliance-formula καθὰ συνέταξεν κύριος attests that Moses' taking of the rod conforms to the order — the irony being that the subsequent striking does not.
κύριοςthe LORDNominativesubject of συνέταξεν (the Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the commander whose order Moses partially fulfils.
10
καὶ ἐξεκκλησίασεν Μωυσῆς καὶ Ααρων τὴν συναγωγὴν ἀπέναντι τῆς πέτρας καὶ εἶπεν πρὸς αὐτούς ἀκούσατέ μου οἱ ἀπειθεῖς μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ
And Moses and Aaron assembled the congregation before the rock, and he said to them, 'Hear me, you rebels: are we to bring you water out of this rock?'
Moses gathers the assembly as commanded (ἐξεκκλησίασεν, cognate with ἐκκλησίασον of v. 8) but then, instead of speaking to the rock, addresses the people — calling them οἱ ἀπειθεῖς ('rebels / the disobedient') and posing a bitter, doubting question (μὴ … ἐξάξομεν, 'surely we cannot bring …?'). The first-person plural ἐξάξομεν ('shall WE bring out') arrogates the miracle to the leaders rather than to the LORD — a tone the rabbis and many interpreters read as the heart of Moses' fault.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξεκκλησίασενassembled / convenedAor Act Indic 3 Sg · ἐξεκκλησιάζωmain verb (Moses gathers the congregation; singular with compound subject)→ constative aorist (completed convening)ἐξεκκλησιάζω: 'call out to assembly / convene'; an intensified form of ἐκκλησιάζω (v. 8); renders הִקְהִיל; Moses obeys the command to gather the people, but what follows is reproach rather than the commanded address to the rock.
ΜωυσῆςMosesNominativesubject (first of compound subject)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (first of compound subject).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject (second of compound subject; indeclinable)→ participant identificationΑαρων: indeclinable; named with Moses in convening the assembly; his presence keeps him a co-actor — and the singular εἶπεν that follows shows Moses as the spokesman.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνcongregationAccusativedirect object of ἐξεκκλησίασεν→ object specificationσυναγωγή: the assembly gathered before the rock as the audience of the reproach and the witnesses of the miracle.
ἀπέναντιbefore / in front ofpreposition + genitive (locative: 'before the rock')→ spatial or relational framingἀπέναντι: 'before / opposite'; the congregation is positioned facing the rock, the appointed stage for the public sign.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτραςrockGenitivegenitive object of ἀπέναντι→ relational specificationπέτρα: the rock to which Moses was to speak; here it stands before the assembled people awaiting the word it will never receive.
καὶandnarrative conjunction (introducing speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Moses' speech-introduction; singular)→ constative aorist (single speech-act)λέγω: 'say'; the singular εἶπεν marks Moses alone as the speaker of the reproach; renders אָמַר; tellingly, Moses speaks 'to them' (the people) rather than 'to the rock' as commanded.
πρὸςtopreposition + accusative (addressee of speech)→ spatial or relational framingπρός + accusative: 'to'; the addressee is αὐτούς (the people), not τὴν πέτραν — the grammatical sign of the misdirected obedience.
αὐτούςthemAccusativeaccusative object of πρός (the congregation)→ participant referenceαὐτός (acc. pl. αὐτούς): the people, the wrong addressee — Moses speaks to them rather than to the rock.
ἀκούσατέhear / listenAor Act Impv 2 Pl · ἀκούωmain verb (imperative summoning the people's attention)→ aorist imperative (urgent summons to attention)ἀκούω: 'hear / listen'; the aorist imperative ἀκούσατε ('hear me!') opens the reproach; renders שָׁמַע; the bare summons addressed to the people stands where the address to the rock should be.
μουmeGenitivegenitive object of ἀκούσατε (1st person pronoun, genitive of the thing heard)→ relational specificationἐγώ (gen. μου): the genitive after ἀκούω naming the person heard; 'hear me' centres the demand on Moses himself.
οἱyou / ONominativearticle (with vocatival force, with ἀπειθεῖς)→ noun-phrase markingὁ, ἡ, τό: the nominative article used vocativally (Hebraizing) with ἀπειθεῖς, addressing the people directly as 'you rebels.'
ἀπειθεῖςrebels / disobedient onesNominativesubstantivized adjective (vocative address: 'you rebels')→ participant prominenceἀπειθής: 'disobedient / rebellious / unbelieving'; renders מֹרִים ('rebels'); Moses' branding of the people as 'rebels' echoes their own murmuring but oversteps — his anger and the first-person ἐξάξομεν displace the LORD as the giver of water; the term's root (ἀ-πείθω, 'not-persuaded') ironically anticipates the LORD's charge that Moses himself οὐκ ἐπιστεύσατε ('did not believe', v. 12).
μὴsurely not?interrogative particle (introducing a question expecting 'no')→ discourse linkage or contrastμή: in a direct question μή expects a negative answer ('surely we cannot …?'); the doubting, incredulous tone — 'are WE to bring you water from this rock?' — betrays exasperation and arrogates the deed to the leaders.
ἐκout ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτραςrockGenitivegenitive of source (object of ἐκ)→ relational specificationπέτρα: 'rock'; the demonstrative-bound 'this rock' (πέτρας ταύτης) is spoken of dismissively, as though its yielding water were doubtful rather than divinely promised.
ταύτηςthisGenitivedemonstrative adjective (modifying πέτρας)→ relational specificationοὗτος (gen. fem. ταύτης): 'this'; the deictic points to the rock before them, the object of Moses' incredulous question.
ἐξάξομενshall we bring outFut Act Indic 1 Pl · ἐξάγωmain verb of the rhetorical question (1st person plural)→ deliberative/dubitative future (incredulous self-reference)ἐξάγω: 'lead out / bring out'; the future ἐξάξομεν in a μή-question is incredulous ('are we to bring out …?'); the first-person plural ('we') usurps the role the LORD reserved to himself ('it will give its waters', v. 8) — the theological core of the offence, displacing divine agency onto the leaders.
ὑμῖνfor youDativedative of advantage (the people)→ participant reference or interestσύ (dat. pl. ὑμῖν): dative of advantage — water 'for you,' the people addressed as rebels.
ὕδωρwaterAccusativedirect object of ἐξάξομεν→ object specificationὕδωρ: the keyword again, the very thing in question — water from the rock.
11
καὶ ἐπάρας Μωυσῆς τὴν χεῖρα αὐτοῦ ἐπάταξεν τὴν πέτραν τῇ ῥάβδῳ δίς καὶ ἐξῆλθεν ὕδωρ πολύ καὶ ἔπιεν ἡ συναγωγὴ καὶ τὰ κτήνη αὐτῶν
And Moses, lifting up his hand, struck the rock with the rod twice; and much water came out, and the congregation drank, and their cattle.
The decisive deviation: ἐπάταξεν τὴν πέτραν τῇ ῥάβδῳ δίς ('he struck the rock with the rod twice'). Where the LORD said λαλήσατε ('speak'), Moses πατάσσει ('strikes') — and twice. Yet the LORD's mercy overrides the leader's fault: ἐξῆλθεν ὕδωρ πολύ ('much water came out') and both people and livestock drink. The miracle's success is no vindication; the divine sentence falls in v. 12 precisely because the manner of the act failed to sanctify the LORD.
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπάραςlifting up / raisingAor Act Ptcp Nom Sg Masc · ἐπαίρωcircumstantial participle (attendant action: raising the hand)→ aorist participle (antecedent/coincident action before the blow)ἐπαίρω: 'lift up / raise'; the aorist participle ἐπάρας ('having lifted') describes the gesture preceding the strike; renders נָשָׂא / רוּם; the raised hand recalls the rod-gestures of the Exodus signs (Exod 14:16), but here it executes an uncommanded act.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativedirect object of ἐπάρας→ object specificationχείρ: 'hand'; renders יָד; the raised hand wields the rod against the rock; the gesture of power becomes the gesture of disobedience.
αὐτοῦhisGenitivegenitive of possession (Moses' hand)→ relational specificationαὐτός (gen. αὐτοῦ): possessive genitive, 'his hand.'
ἐπάταξενstruckAor Act Indic 3 Sg · πατάσσωmain verb (the act of striking — the disobedience)→ constative aorist (single, decisive act of striking)πατάσσω: 'strike / smite / beat'; renders הִכָּה (Hiphil of נָכָה); this is the verb of the offence — where the LORD commanded λαλεῖν ('to speak', v. 8), Moses πατάσσει ('strikes'); the substitution of the blow for the word, and its doubling (δίς), is the disobedience for which both leaders are barred from the land (v. 12); contrast Exod 17:6, where striking the rock was expressly commanded.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πέτρανrockAccusativedirect object of ἐπάταξεν→ object specificationπέτρα: 'rock'; struck rather than addressed; the rock that was to give its water at a word is instead beaten twice.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥάβδῳwith the rodDativedative of instrument ('with the rod')→ sphere or referenceῥάβδος: 'rod'; the instrumental dative — the rod that was to be merely taken (v. 8) is here used as a striking-instrument; the sign of authority becomes the tool of transgression.
δίςtwiceadverb of number (modifying ἐπάταξεν)→ clausal contributionδίς: 'twice'; the numeral adverb underscores the vehemence and deliberateness of the striking — not a single reflexive blow but a repeated act, intensifying the departure from the command.
καὶandnarrative conjunction (introducing the miracle)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενcame outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (the miracle: water issues forth)→ constative aorist (the gushing-forth of water)ἐξέρχομαι: 'go out / come forth'; the aorist ἐξῆλθεν narrates the water gushing from the rock; renders יָצָא; the miracle is granted despite the disobedience — divine mercy outruns the leader's fault.
ὕδωρwaterNominativesubject of ἐξῆλθεν→ participant prominenceὕδωρ: 'water'; the long-sought provision finally flows; cf. Ps 77[78]:16, 20; 104[105]:41 for the celebration of the water from the rock.
πολύmuch / abundantNominativeattributive adjective (modifying ὕδωρ: 'much water')→ participant prominenceπολύς: 'much / many / abundant'; renders רַב; the abundance (ὕδωρ πολύ) magnifies the generosity of the provision — enough for the whole congregation and all their livestock.
καὶandnarrative conjunction (result: drinking)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπιενdrankAor Act Indic 3 Sg · πίνωmain verb (the congregation drinks; singular with collective subject)→ constative aorist (completed act of drinking)πίνω: 'drink'; the aorist ἔπιεν with the collective ἡ συναγωγή; renders שָׁתָה; the people's thirst (v. 5) is answered — the crisis is materially resolved even as the leaders' judgment looms.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴcongregationNominativesubject of ἔπιεν→ participant prominenceσυναγωγή: the congregation, finally given drink; the provision meets the corporate need that opened the episode (v. 2).
καὶandcoordinate conjunction (extending to livestock)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheNominativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνηcattle / livestockNominativesubject (coordinate with ἡ συναγωγή)→ participant prominenceκτῆνος (pl. κτήνη): 'livestock'; the animals too drink, fulfilling the provision promised in v. 8 and answering the complaint of v. 4.
αὐτῶνtheirGenitivegenitive of possession (the congregation's livestock)→ relational specificationαὐτός (gen. pl. αὐτῶν): possessive genitive, 'their livestock.'
12
καὶ εἶπεν κύριος πρὸς Μωυσῆν καὶ Ααρων ὅτι οὐκ ἐπιστεύσατε ἁγιάσαι με ἐναντίον υἱῶν Ισραηλ διὰ τοῦτο οὐκ εἰσάξετε ὑμεῖς τὴν συναγωγὴν ταύτην εἰς τὴν γῆν ἣν δέδωκα αὐτοῖς
And the LORD said to Moses and Aaron, 'Because you did not believe to sanctify me before the sons of Israel, therefore you shall not bring this congregation into the land which I have given them.'
The theological climax and the chapter's gravest crux. The charge is οὐκ ἐπιστεύσατε ἁγιάσαι με ('you did not believe to sanctify me') — a failure of faith that withheld from the LORD the public honour the sign should have given him before Israel. The consequence, marked by διὰ τοῦτο ('therefore'), is exclusion from the land: οὐκ εἰσάξετε ('you shall not bring in'). Both Moses and Aaron are condemned; the verdict reverberates through Num 27:14, Deut 32:51, and the Psalter's recollection (Ps 105[106]:32–33).
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 verdict-introduction)→ constative aorist (single decisive speech-act of judgment)λέγω: 'say'; the aorist εἶπεν introduces the sentence of judgment; renders אָמַר; the same verb that framed Moses' reproach (v. 10) now frames the LORD's verdict upon him.
κύριοςthe LORDNominativesubject (the Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine judge whose honour Moses and Aaron failed to vindicate, now pronouncing sentence.
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 (addressee of the verdict)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (addressee of the verdict).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronaccusative object of πρός (co-addressee; indeclinable)→ participant identificationΑαρων: indeclinable; addressed jointly with Moses — both are condemned, and Aaron's exclusion is enacted in his death on Mount Hor (vv. 24–28).
ὅτιbecausecausal conjunction (introducing the ground of judgment)→ discourse linkage or contrastὅτι: 'because / that'; here causal, introducing the reason for the sentence; renders יַעַן / כִּי; the clause states the precise charge against the two leaders.
οὐκnotnegative particle (with ἐπιστεύσατε)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐπιστεύσατεyou believedAor Act Indic 2 Pl · πιστεύωmain verb of the causal clause (the charge: failure of faith)→ constative aorist (the failure as a completed fact)πιστεύω: 'believe / trust / have faith'; renders הֶאֱמִין (Hiphil of אמן); the charge οὐκ ἐπιστεύσατε ('you did not believe / trust') makes the offence fundamentally one of unbelief — a failure to trust the LORD's word (speak, and the rock will give water) that issued in the unsanctifying act of striking; the verb is the theological heart of the verdict (cf. Num 14:11; the contrast with Abraham's faith, Gen 15:6).
ἁγιάσαιto sanctify / to hallowAor Act Inf · ἁγιάζωcomplementary/epexegetical infinitive (with ἐπιστεύσατε: 'believe so as to sanctify')→ aorist infinitive (the un-rendered hallowing of God)ἁγιάζω: 'sanctify / treat as holy / hallow'; renders הִקְדִּישׁ (Hiphil of קדשׁ); the infinitive ἁγιάσαι με ('to sanctify me') defines what their unbelief failed to do — to vindicate the LORD's holiness publicly before Israel; the same root resolves the episode at v. 13 (ἡγιάσθη, 'he was sanctified') — what the leaders withheld, the LORD secured for himself.
μεmeAccusativeaccusative object of ἁγιάσαι (1st person pronoun: the LORD himself)→ participant referenceἐγώ (acc. με): the LORD as the object to be sanctified — the leaders were to hallow him in the eyes of Israel, and their failure to do so is the essence of the offence.
ἐναντίονbefore / in the sight ofpreposition + genitive (Hebraism: 'before the sons of Israel')→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders לְעֵינֵי ('before the eyes of'); the public dimension is essential — the LORD was to be sanctified visibly before all Israel, so the failure was a public dishonour, not a private lapse.
υἱῶνsonsGenitivegenitive object of ἐναντίον (with Ισραηλ: 'the sons of Israel')→ relational specificationυἱός: 'son'; the phrase ἐναντίον υἱῶν Ισραηλ ('before the sons of Israel') stresses that the whole people were the intended audience of the LORD's self-hallowing.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable; in the genitive of relationship with υἱῶν, denoting the covenant people before whom the LORD's holiness was to be displayed.
διὰbecause of / on account ofpreposition + accusative (causal: 'on account of this')→ spatial or relational framingδιά + accusative: 'on account of'; in the phrase διὰ τοῦτο ('therefore / for this reason') it draws the consequence from the charge; renders לָכֵן / עַל כֵּן.
τοῦτοthisAccusativedemonstrative pronoun (object of διά: 'for this reason')→ participant referenceοὗτος (neut. τοῦτο): the demonstrative refers back to the failure of faith; διὰ τοῦτο pivots from charge to sentence.
οὐκnotnegative particle (with εἰσάξετε)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
εἰσάξετεyou shall bring inFut Act Indic 2 Pl · εἰσάγωmain verb (the sentence: exclusion from the land)→ predictive future as decree (irrevocable exclusion)εἰσάγω: 'lead in / bring in'; renders הֵבִיא (Hiphil of בּוֹא); the negated future οὐκ εἰσάξετε is the sentence: neither Moses nor Aaron will lead Israel into Canaan; the privative force is decisive — the very task of the leaders (to bring the people in) is denied them; reaffirmed at Num 27:12–14; Deut 34:4.
ὑμεῖςyouNominativesubject (emphatic 2nd person plural pronoun)→ participant referenceσύ (nom. pl. ὑμεῖς): the emphatic 'you' sharpens the exclusion — it is precisely you two, the leaders, who shall not bring them in; the task passes to Joshua and Eleazar.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴνcongregationAccusativedirect object of εἰσάξετε→ object specificationσυναγωγή: the congregation Moses and Aaron will not be permitted to lead into the land — the office of bringing-in is withdrawn.
ταύτηνthisAccusativedemonstrative adjective (modifying συναγωγὴν)→ participant referenceοὗτος (acc. fem. ταύτην): 'this'; the deictic specifies the present assembly as the one the leaders will not bring in.
εἰςintopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'into'; 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.
γῆνlandAccusativeaccusative object of εἰς (the promised land)→ object specificationγῆ: 'land / earth'; renders אֶרֶץ; the promised land of Canaan, the goal of the whole wilderness journey, now placed beyond the reach of Moses and Aaron.
ἣνwhichAccusativerelative pronoun (object of δέδωκα; antecedent γῆν)→ participant referenceὅς (acc. fem. ἥν): relative pronoun agreeing with γῆν; introduces the relative clause affirming the land as already covenantally given.
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιverb of relative clause (the LORD's settled gift of the land)→ perfect of settled state (the land already and abidingly given)δίδωμι: 'give'; the perfect δέδωκα ('I have given') renders the Hebrew prophetic perfect נָתַתִּי — the land is treated as already granted by covenant, so certain that the gift stands in the perfect even before the entry; the leaders' exclusion does not annul the gift, only their part in receiving it.
αὐτοῖςto themDativedative of indirect object (the sons of Israel as recipients)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): the indirect object — the people to whom the land is given, in contrast to the leaders to whom entry is denied.
13
τοῦτο ὕδωρ ἀντιλογίας ὅτι ἐλοιδορήθησαν οἱ υἱοὶ Ισραηλ ἔναντι κυρίου καὶ ἡγιάσθη ἐν αὐτοῖς
This is the water of contention, because the sons of Israel reviled before the LORD, and he was sanctified among them.
The narrator seals the episode with an onomastic etiology: τοῦτο ὕδωρ ἀντιλογίας ('this is the water of contention'), the LXX rendering of מֵי מְרִיבָה (Meribah). The name is grounded etymologically in the verb ἐλοιδορήθησαν ('they reviled', cognate with the λοιδορ-/ἀντιλογ- contention-vocabulary) and theologically in ἡγιάσθη ('he was sanctified') — the divine passive answering v. 12's charge: what Moses and Aaron failed to do (ἁγιάσαι με), the LORD accomplished for himself among them.
Word-by-word analysis· 14 words
τοῦτοthisNominativedemonstrative pronoun (subject of the naming-formula)→ participant referenceοὗτος (neut. τοῦτο): 'this'; subject of the predicate naming-clause 'this [is] the water of contention'; the verbless equational sentence renders the Hebrew nominal naming-formula הֵמָּה מֵי מְרִיבָה.
ὕδωρwaterNominativepredicate nominative (with τοῦτο: 'this is water')→ participant prominenceὕδωρ: 'water'; here forming the place-name ὕδωρ ἀντιλογίας; the keyword of the chapter is fixed into a permanent toponym memorialising the contention.
ἀντιλογίαςof contention / of disputeGenitivegenitive of quality/description (defining ὕδωρ: 'water of contention')→ relational specificationἀντιλογία: 'contradiction / dispute / contention'; renders מְרִיבָה (Meribah); the LXX translates the place-name rather than transliterating it, making explicit the 'quarrel' motif; the same term names Israel's rebellion at Heb 3:8 (ἐν τῷ παραπικρασμῷ … ἐν τῇ ἡμέρᾳ τοῦ πειρασμοῦ, alluding to Ps 94[95]) and underlies the 'gainsaying of Korah' (ἀντιλογία, Jude 11).
ὅτιbecausecausal conjunction (explaining the name)→ discourse linkage or contrastὅτι: 'because'; causal, giving the etiological ground of the name — the people 'reviled' (ἐλοιδορήθησαν), whence 'contention.'
ἐλοιδορήθησανthey reviled / contendedAor Pass Indic 3 Pl · λοιδορέωverb of causal clause (the people's contention)→ constative aorist (the completed contention as ground of the name)λοιδορέω (aor. pass. with middle/reciprocal sense): 'revile / quarrel / contend'; the same verb as v. 3 (ἐλοιδορεῖτο), now in the aorist passive ('they contended / wrangled'); renders רִיב, the root of מְרִיבָה — the etymological link the LXX preserves by translating both verb and name from the contention-root.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of ἐλοιδορήθησαν (with Ισραηλ)→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ, the people whose quarrel gives the place its name.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable; in the genitive of relationship with υἱοί.
ἔναντιbefore / in the presence ofpreposition + genitive (locative: 'before the LORD')→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; the contention took place 'before the LORD,' compounding its gravity — it was directed not merely against the leaders but, ultimately, against God himself.
κυρίουthe LORDGenitivegenitive object of ἔναντι (the Tetragrammaton)→ relational specificationκύριος: rendering of the Tetragrammaton יהוה; the contention is set 'before the LORD,' echoing the people's own words in v. 3 (ἔναντι κυρίου).
καὶandcoordinate conjunction (introducing the theological counterpoint)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡγιάσθηhe was sanctified / shown holyAor Pass Indic 3 Sg · ἁγιάζωmain verb (divine passive: the LORD was sanctified)→ constative aorist passive (the LORD's self-vindication accomplished)ἁγιάζω (aor. pass. ἡγιάσθη): 'was sanctified / hallowed / shown holy'; the divine passive answers v. 12's charge directly — Moses and Aaron failed ἁγιάσαι με ('to sanctify me'), yet the LORD ἡγιάσθη ('was sanctified') among them; renders נִקְדַּשׁ (Niphal of קדשׁ); God's holiness is vindicated either through human obedience or, when that fails, through judgment (cf. Lev 10:3; Ezek 36:23).
ἐνamong / inpreposition + dative (locative: 'among them')→ spatial or relational framingἐν: 'in / among'; with αὐτοῖς the phrase ἐν αὐτοῖς ('among them') marks Israel as the arena in which the LORD's holiness was displayed.
αὐτοῖςthemDativedative object of ἐν (the people among whom God was sanctified)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): the sons of Israel, among whom — through the giving of water and the judgment on the leaders — the LORD vindicated his holiness.
14
καὶ ἀπέστειλεν Μωυσῆς ἀγγέλους ἐκ Καδης πρὸς βασιλέα Εδωμ λέγων τάδε λέγει ὁ ἀδελφός σου Ισραηλ σὺ ἐπίστῃ πάντα τὸν μόχθον τὸν εὑρόντα ἡμᾶς
And Moses sent messengers from Kadesh to the king of Edom, saying, 'Thus says your brother Israel: You know all the hardship that has found us;
The Meribah episode closes and the Edom-narrative opens with a diplomatic embassy. The messenger-formula τάδε λέγει ('thus says') casts Israel's request in the form of a royal/prophetic message; the kinship-appeal ὁ ἀδελφός σου Ισραηλ ('your brother Israel') invokes the Jacob–Esau fraternity (Gen 25–36; Deut 23:7), the ground of the plea for passage.
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb (Moses dispatches envoys)→ constative aorist (completed dispatch)ἀποστέλλω: 'send / send out / commission'; renders שָׁלַח; Moses dispatches official envoys, the language of inter-state diplomacy; the verb's cognate ἀπόστολος ('one sent') underlies the noun ἀγγέλους here used in its literal sense of 'messengers.'
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
ἀγγέλουςmessengers / envoysAccusativedirect object of ἀπέστειλεν→ object specificationἄγγελος: 'messenger / envoy' (and, in other contexts, 'angel'); renders מַלְאָךְ; here the human sense — diplomatic envoys to Edom; the same noun designates the divine 'messenger/angel' in v. 16, a pointed contrast: human envoys to Edom, a divine envoy for the Exodus.
ἐκfrompreposition + genitive (source/origin of the embassy)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source/origin of the embassy).
ΚαδηςKadeshindeclinable place-name (object of ἐκ)→ participant identificationΚαδης: indeclinable; the embassy is dispatched from Kadesh, Israel's staging-point on Edom's frontier (cf. v. 16, ἐν Καδης πόλει).
πρὸςtopreposition + accusative (destination of the embassy)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination of the embassy).
βασιλέαkingAccusativeaccusative object of πρός (recipient of the embassy)→ object specificationβασιλεύς: 'king'; renders מֶלֶךְ; the king of Edom, addressed by Israel as a sovereign equal in inter-state diplomacy.
ΕδωμEdomgenitive of relationship (indeclinable: 'king of Edom')→ participant identificationΕδωμ: transliteration of Hebrew אֱדוֹם (Edom); indeclinable; the nation descended from Esau, Jacob's brother (Gen 36:1), occupying the territory south-east of the Dead Sea through which Israel seeks passage.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (speech-marker introducing the message)→ present participle (attendant circumstance: the content of the embassy)λέγω: the participle λέγων ('saying') introduces the message; renders לֵאמֹר; it agrees by sense with the sender (Moses/Israel) rather than the plural envoys.
τάδεthus / these thingsAccusativedemonstrative pronoun (object of λέγει: content of the message)→ participant referenceὅδε (neut. pl. τάδε): 'these things'; the formula τάδε λέγει ('thus says') renders כֹּה אָמַר, the messenger-formula of heralds and prophets; here it lends Israel's request the weight of an official proclamation.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb of the messenger-formula (historic/vivid present)→ vivid present (the speaking 'brother' addresses Edom directly)λέγω (pres.): the present λέγει in the messenger-formula presents 'your brother Israel' as speaking in the immediate now of the envoys' delivery.
ὁtheNominativearticle (with ἀδελφός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόςbrotherNominativesubject of λέγει (with the appositional Ισραηλ)→ participant prominenceἀδελφός: 'brother'; renders אָח; the self-designation ὁ ἀδελφός σου Ισραηλ ('your brother Israel') invokes the fraternal bond of Jacob and Esau (Gen 25:25–26) as the moral basis of the request — Edom owes Israel the courtesy due a kinsman (cf. Deut 23:8, 'you shall not abhor an Edomite, for he is your brother').
σουyourGenitivegenitive of relationship (2nd person pronoun: 'your brother')→ relational specificationσύ (gen. σου): possessive genitive addressed to the king of Edom — 'your brother,' pressing the kinship claim.
ΙσραηλIsraelnominative in apposition to ὁ ἀδελφός (indeclinable: 'your brother Israel')→ participant identificationΙσραηλ: indeclinable; here personified as the corporate 'brother' addressing Edom — the nation speaks with one voice through its eponymous patriarch's name.
σὺyouNominativesubject (emphatic 2nd person pronoun)→ participant referenceσύ: the emphatic 'you' appeals to Edom's own awareness — 'you yourself know' — making the king a witness to Israel's sufferings.
ἐπίστῃyou knowPres Mid/Pass Indic 2 Sg · ἐπίσταμαιmain verb (appeal to Edom's knowledge)→ stative present (settled knowledge)ἐπίσταμαι: 'know / understand / be acquainted with'; the deponent ἐπίστῃ (2 sg.) appeals to Edom's awareness of Israel's history; renders יָדַע; the rhetorical strategy is to ground the request on shared, undeniable knowledge of Israel's hardship.
πάνταallAccusativeattributive adjective (modifying μόχθον: 'all the hardship')→ object specificationπᾶς: 'all'; the totality of Israel's affliction, presented as common knowledge to evoke fraternal sympathy.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μόχθονhardship / toilAccusativedirect object of ἐπίστῃ→ object specificationμόχθος: 'toil / hardship / distress'; renders תְּלָאָה ('weariness / hardship'); the term sums up the whole Egyptian bondage and wilderness ordeal that the following verses rehearse.
τὸνthe (one)Accusativearticle (attributive, introducing the participial phrase)→ noun-phrase markingὁ, ἡ, τό: the repeated article substantivises the following participle ('the [hardship] that found us').
εὑρόνταhaving found / befallenAor Act Ptcp Acc Sg Masc · εὑρίσκωattributive participle (modifying μόχθον: 'the hardship that found us')→ aorist participle (the hardship that has overtaken Israel)εὑρίσκω: 'find'; here in the idiom 'the hardship that found/befell us' — adversity personified as overtaking Israel; renders מָצָא in its sense 'befall / overtake'; the participle agrees with the masculine μόχθον.
ἡμᾶςusAccusativeaccusative object of εὑρόντα (Israel as the one befallen)→ participant referenceἐγώ (acc. pl. ἡμᾶς): Israel, the people whom the hardship has overtaken.
15
καὶ κατέβησαν οἱ πατέρες ἡμῶν εἰς Αἴγυπτον καὶ παρῳκήσαμεν ἐν Αἰγύπτῳ ἡμέρας πλείους καὶ ἐκάκωσαν ἡμᾶς οἱ Αἰγύπτιοι καὶ τοὺς πατέρας ἡμῶν
and our fathers went down into Egypt, and we sojourned in Egypt many days, and the Egyptians afflicted us and our fathers;
The message rehearses the Exodus story in a compressed historical credo (cf. Deut 26:5–9): descent into Egypt (κατέβησαν εἰς Αἴγυπτον), long sojourn (παρῳκήσαμεν … ἡμέρας πλείους), and oppression (ἐκάκωσαν). The shift from third-person 'fathers' to first-person 'we' collapses the generations into a single corporate Israel, the rhetorical 'we' of covenantal memory.
Word-by-word analysis· 22 words
καὶandnarrative conjunction (continuing the message)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβησανwent downAor Act Indic 3 Pl · καταβαίνωmain verb (the descent of the fathers into Egypt)→ constative aorist (the historic descent)καταβαίνω: 'go down / descend'; the compound κατα- ('down') reflects the standard idiom of 'going down' to Egypt (geographically and idiomatically lower); renders יָרַד; the descent of Jacob's family (Gen 46) opens the recital.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject of κατέβησαν→ participant prominenceπατήρ (pl. πατέρες): 'father / ancestor'; renders אָבוֹת; 'our fathers' are the patriarchal generation that went down to Egypt, the corporate ancestors with whom the speakers identify.
ἡμῶνourGenitivegenitive of possession (1st person plural pronoun)→ relational specificationἐγώ (gen. pl. ἡμῶν): possessive genitive binding the present generation to the ancestral story.
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
ΑἴγυπτονEgyptAccusativeaccusative object of εἰς (destination of the descent)→ object specificationΑἴγυπτος: renders מִצְרַיִם; the land of the sojourn and bondage, recalled here as the starting point of the hardship.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρῳκήσαμενwe sojourned / dwelt as aliensAor Act Indic 1 Pl · παροικέωmain verb (the sojourn in Egypt; shift to 1st person)→ constative aorist (the whole period of sojourn)παροικέω: 'dwell beside / sojourn as a resident alien'; renders גּוּר; the verb stresses Israel's status as resident foreigners (πάροικοι) in Egypt, not citizens — the precise term used of Abraham's promised sojourn (Gen 15:13); the shift to first-person plural identifies the present generation with the ancestral experience.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΑἰγύπτῳEgyptDativedative of place (locative: 'in Egypt')→ sphere or referenceΑἴγυπτος (dat. Αἰγύπτῳ): the place of the sojourn.
ἡμέραςdaysAccusativeaccusative of extent of time (with πλείους: 'many days')→ object specificationἡμέρα: 'day'; the accusative of duration ἡμέρας πλείους ('many days / a long time') renders יָמִים רַבִּים, the idiom for the protracted Egyptian sojourn (cf. the 430 years of Exod 12:40).
πλείουςmany / moreAccusativeattributive adjective (comparative, modifying ἡμέρας: 'many days')→ object specificationπολύς (compar. πλείων, acc. pl. πλείους): 'more / many'; the comparative here has the sense 'a great many / a long while,' rendering רַבִּים; it stresses the length of the bondage.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάκωσανafflicted / mistreatedAor Act Indic 3 Pl · κακόωmain verb (the Egyptians' oppression)→ constative aorist (the historic oppression)κακόω: 'harm / afflict / mistreat'; renders הֵרַע / עִנָּה; the standard LXX verb for the Egyptian oppression (cf. Exod 1:11; Gen 15:13, where the affliction is foretold to Abraham); it names the wrong that grounds Israel's appeal to a sympathetic kinsman.
ἡμᾶςusAccusativedirect object of ἐκάκωσαν→ participant referenceἐγώ (acc. pl. ἡμᾶς): the afflicted people, identified with the suffering ancestors.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑἰγύπτιοιEgyptiansNominativesubject of ἐκάκωσαν→ participant prominenceΑἰγύπτιος: 'Egyptian'; the gentilic used substantively; the oppressors whose mistreatment of Israel is the historical grievance set before Edom.
καὶandcoordinate conjunction (extending the object)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραςfathersAccusativedirect object (coordinate with ἡμᾶς: 'us and our fathers')→ object specificationπατήρ (acc. pl. πατέρας): the ancestors who, with 'us,' bore the Egyptian affliction — the generations again fused into one corporate sufferer.
ἡμῶνourGenitivegenitive of possession (1st person plural pronoun)→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our fathers.'
16
καὶ ἀνεβοήσαμεν πρὸς κύριον καὶ εἰσήκουσεν κύριος τῆς φωνῆς ἡμῶν καὶ ἀποστείλας ἄγγελον ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου καὶ νῦν ἐσμεν ἐν Καδης πόλει ἐκ μέρους τῶν ὁρίων σου
and we cried out to the LORD, and the LORD heard our voice, and he sent an angel and brought us out of Egypt; and now we are in Kadesh, a city at the edge of your borders.
The credo reaches its climax: the cry to the LORD (ἀνεβοήσαμεν), his hearing (εἰσήκουσεν τῆς φωνῆς ἡμῶν), and the deliverance by 'an angel' (ἀποστείλας ἄγγελον ἐξήγαγεν), echoing Exod 2:23–25; 14:19; 23:20. The recital lands on the present: καὶ νῦν ἐσμεν ἐν Καδης ('and now we are in Kadesh'), a city ἐκ μέρους τῶν ὁρίων σου ('at the edge of your borders') — setting up the formal request for passage in v. 17.
Word-by-word analysis· 28 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνεβοήσαμενwe cried outAor Act Indic 1 Pl · ἀναβοάωmain verb (Israel's cry for help)→ constative aorist (the historic cry of distress)ἀναβοάω: 'cry out / cry aloud'; the compound ἀνα- intensifies the outcry; renders זָעַק / צָעַק; the cry of the oppressed that the LORD hears (Exod 2:23) — the pivot from affliction to deliverance in the Exodus credo.
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).
κύριονthe LORDAccusativeaccusative object of πρός (the Tetragrammaton, addressee of the cry)→ object specificationκύριος (acc. κύριον): rendering of the Tetragrammaton יהוה; the LORD to whom Israel cried in Egypt — named to Edom as the divine deliverer behind Israel's history.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσήκουσενheard / heededAor Act Indic 3 Sg · εἰσακούωmain verb (the LORD hears the cry)→ constative aorist (the LORD's effective hearing)εἰσακούω: 'hear / listen to / heed'; the compound εἰσ- conveys attentive, responsive hearing ('hearken'); renders שָׁמַע; the LORD's hearing of the cry is the hinge of deliverance (Exod 2:24; 3:7).
κύριοςthe LORDNominativesubject of εἰσήκουσεν (the Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the LORD who hears and answers.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of εἰσήκουσεν (the thing heard)→ relational specificationφωνή: 'voice / sound'; renders קוֹל; the genitive after εἰσακούω names what is heard — 'our voice,' i.e., Israel's cry of distress.
ἡμῶνourGenitivegenitive of possession (1st person plural pronoun)→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our voice.'
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστείλαςhaving sentAor Act Ptcp Nom Sg Masc · ἀποστέλλωcircumstantial participle (means: 'by sending an angel')→ aorist participle (antecedent/coincident means of the deliverance)ἀποστέλλω: 'send'; the aorist participle ἀποστείλας ('having sent') describes the means of deliverance — the LORD sent the ἄγγελος; renders שָׁלַח; the same verb used of Moses' sending of envoys (v. 14), now of God's sending of his messenger.
ἄγγελονan angel / a messengerAccusativedirect object of ἀποστείλας→ object specificationἄγγελος: 'angel / messenger'; renders מַלְאָךְ; here the divine messenger of the Exodus (cf. Exod 14:19; 23:20; 33:2), the agent of deliverance; the word deliberately echoes the human ἀγγέλους of v. 14 — Israel sends envoys to Edom as the LORD sent his angel for Israel.
ἐξήγαγενbrought out / led outAor Act Indic 3 Sg · ἐξάγωmain verb (the deliverance: brought out of Egypt)→ constative aorist (the completed Exodus)ἐξάγω: 'lead out / bring out'; renders הוֹצִיא (Hiphil of יָצָא); the verb of the Exodus par excellence — 'who brought you out of the land of Egypt' (Exod 20:2); the deliverance is the climactic act of the recital.
ἡμᾶςusAccusativedirect object of ἐξήγαγεν→ participant referenceἐγώ (acc. pl. ἡμᾶς): the delivered people.
ἐξout ofpreposition + genitive (source)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source).
ΑἰγύπτουEgyptGenitivegenitive of source (object of ἐξ: 'out of Egypt')→ relational specificationΑἴγυπτος (gen. Αἰγύπτου): the land of bondage from which the LORD brought Israel out.
καὶandnarrative conjunction (transition to present)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (shifting to the present situation)→ adverbial qualificationνῦν: 'now'; καὶ νῦν ('and now') is the standard rhetorical pivot from historical recital to present request (cf. Deut 26:10); it moves the message from the past deliverance to the immediate appeal.
ἐσμενwe arePres Act Indic 1 Pl · εἰμίmain verb (present situation: Israel's location)→ present of present state (current situation)εἰμί: 'be'; the present ἐσμεν locates Israel in the now — 'we are in Kadesh' — establishing the geographical fact that grounds the request for passage.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΚαδηςKadeshindeclinable place-name (in apposition to πόλει)→ participant identificationΚαδης: indeclinable; the frontier city where Israel now encamps, on the edge of Edomite territory.
πόλειa cityDativedative in apposition to Καδης (locative: 'in Kadesh, a city')→ sphere or referenceπόλις: 'city'; renders עִיר; Kadesh is identified as a 'city at the edge of your borders,' emphasising its proximity to Edom and the reasonableness of requesting transit.
ἐκat / frompreposition + genitive (position: 'at the edge of')→ spatial or relational framingἐκ: 'from / at'; in the phrase ἐκ μέρους ('at the edge / on the border of') it denotes position at the margin of Edom's territory.
μέρουςpart / edgeGenitivegenitive object of ἐκ (with τῶν ὁρίων: 'at the edge of your borders')→ relational specificationμέρος: 'part / portion / edge'; in ἐκ μέρους τῶν ὁρίων ('at the edge of the borders') it marks Kadesh as lying on the very frontier of Edom; renders מִקְצֵה ('at the edge of').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρίωνborders / territoryGenitivegenitive (with μέρους: 'the edge of the borders')→ relational specificationὅριον (pl. ὅρια): 'boundary / border / territory'; renders גְּבוּל; 'your borders' are Edom's frontiers, which Israel seeks permission to cross; the term recurs in vv. 17, 21, 23 as the disputed territory.
σουyourGenitivegenitive of possession (2nd person pronoun: 'your borders')→ relational specificationσύ (gen. σου): possessive genitive — Edom's own borders, addressed directly to its king.
17
παρελευσόμεθα διὰ τῆς γῆς σου οὐ διελευσόμεθα δι᾿ ἀγρῶν οὐδὲ δι᾿ ἀμπελώνων οὐδὲ πιόμεθα ὕδωρ ἐκ λάκκου σου ὁδῷ βασιλικῇ πορευσόμεθα οὐκ ἐκκλινοῦμεν δεξιὰ οὐδὲ εὐώνυμα ἕως ἂν παρέλθωμεν τὰ ὅριά σου
We will pass through your land; we will not go through fields or vineyards, nor will we drink water from your well; we will go by the royal road, we will not turn aside right or left, until we have passed through your borders.
The request proper, framed in scrupulous, reassuring terms: passage only along the highway (ὁδῷ βασιλικῇ, the 'royal road'/King's Highway), with no trespass on fields or vineyards, no taking of well-water, and no deviation right or left (οὐκ ἐκκλινοῦμεν δεξιὰ οὐδὲ εὐώνυμα). The string of futures functions as binding pledges; ἕως ἂν παρέλθωμεν ('until we pass through') with the subjunctive sets the limit of the transit.
Word-by-word analysis· 32 words
παρελευσόμεθαwe will pass throughFut Mid Indic 1 Pl · παρέρχομαιmain verb (the request: passage through Edom)→ predictive/volitive future (the requested transit, pledged)παρέρχομαι: 'pass by / pass through / go past'; the future παρελευσόμεθα frames the request to traverse Edom; renders עָבַר; the key verb of the whole transit-request, repeated at vv. 18(neg.), 19, 21.
διὰthroughpreposition + genitive (path: 'through your land')→ spatial or relational framingδιά + genitive: 'through'; marks the route of passage across Edomite territory.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive object of διά (the route: 'through your land')→ relational specificationγῆ: 'land'; renders אֶרֶץ; Edom's land, through which Israel requests transit.
σουyourGenitivegenitive of possession (2nd person pronoun)→ relational specificationσύ (gen. σου): 'your land,' addressed to Edom's king.
οὐnotnegative particle (with διελευσόμεθα)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
διελευσόμεθαwe will go throughFut Mid Indic 1 Pl · διέρχομαιmain verb (negated pledge: not through fields)→ predictive future as pledge (a self-binding promise)διέρχομαι: 'go through / traverse'; the compound δια- ('through') with the negative pledges that Israel will not cut through cultivated land; renders עָבַר; the contrast with the desired παρελευσόμεθα (passage on the road) reassures Edom of no agricultural damage.
δι᾿throughpreposition + genitive (elided before vowel: 'through fields')→ spatial or relational framingδιά (elided δι᾿): 'through'; marks the cultivated areas Israel pledges to avoid.
ἀγρῶνfieldsGenitivegenitive object of δι᾿ (fields to be avoided)→ relational specificationἀγρός (pl. ἀγρῶν): 'field / farmland'; renders שָׂדֶה; the sown fields whose crops Israel promises not to trample — a guarantee against the damage a migrating host would typically cause.
οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
δι᾿throughpreposition + genitive (elided: 'through vineyards')→ spatial or relational framingδι᾿: meaning 'through'; here it marks the relation signaled by preposition + genitive (elided: 'through vineyards').
ἀμπελώνωνvineyardsGenitivegenitive object of δι᾿ (vineyards to be avoided)→ relational specificationἀμπελών (pl. ἀμπελώνων): 'vineyard'; renders כֶּרֶם; the vineyards, like the fields, are valuable cultivated land Israel pledges not to enter — reinforcing the assurance of a harmless transit.
οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
πιόμεθαwill we drinkFut Mid Indic 1 Pl · πίνωmain verb (negated pledge: not drink the well-water)→ predictive future as pledgeπίνω: 'drink'; the future middle πιόμεθα with the negative pledges not to draw Edom's well-water — a significant concession for a thirsty people fresh from the Meribah crisis; renders שָׁתָה.
ὕδωρwaterAccusativedirect object of πιόμεθα→ object specificationὕδωρ: 'water'; the very resource Israel lacked at Meribah, here renounced as a pledge of good faith toward Edom.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
λάκκουwell / cisternGenitivegenitive of source (object of ἐκ: 'from your well')→ relational specificationλάκκος: 'pit / cistern / well'; renders בְּאֵר; the dug well or cistern, a precious water-source in arid Edom; Israel's pledge not to use it underscores the modesty of the request.
σουyourGenitivegenitive of possession (2nd person pronoun: 'your well')→ relational specificationσύ (gen. σου): 'your well.'
ὁδῷby the road / wayDativedative of route/means (with βασιλικῇ: 'by the royal road')→ sphere or referenceὁδός: 'road / way'; the dative of route ὁδῷ βασιλικῇ ('by the royal road') renders דֶּרֶךְ הַמֶּלֶךְ, the King's Highway — the main north–south trade route through Transjordan; keeping to it guarantees no straying into private land.
βασιλικῇroyalDativeattributive adjective (modifying ὁδῷ: 'the royal road')→ sphere or referenceβασιλικός: 'royal / kingly'; renders הַמֶּלֶךְ ('of the king'); the 'royal road' (the King's Highway) is the recognised public thoroughfare, travel on which infringes no one's property.
πορευσόμεθαwe will go / travelFut Mid Indic 1 Pl · πορεύομαιmain verb (pledge to keep to the highway)→ predictive future as pledgeπορεύομαι: 'go / journey / travel'; the future πορευσόμεθα pledges to keep to the highway; renders הָלַךְ; the verb of orderly journeying reassures Edom of disciplined transit.
οὐκnotnegative particle (with ἐκκλινοῦμεν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐκκλινοῦμενwe will turn asideFut Act Indic 1 Pl · ἐκκλίνωmain verb (negated pledge: no deviation from the road)→ predictive future as pledgeἐκκλίνω: 'turn aside / deviate'; the future with the negative pledges no straying from the highway; renders נָטָה / סוּר; the idiom 'turn neither right nor left' (cf. Deut 5:32; 17:11) guarantees an exact, unswerving route.
δεξιὰto the rightAccusativeadverbial accusative (direction: 'to the right')→ object specificationδεξιός (neut. pl. δεξιά): 'right (hand/side)'; the neuter plural used adverbially ('to the right'); renders יָמִין; part of the merism 'right or left' = 'in any direction.'
οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
εὐώνυμαto the leftAccusativeadverbial accusative (direction: 'to the left')→ object specificationεὐώνυμος (neut. pl. εὐώνυμα): lit. 'of good name,' a euphemism for 'left' (the left being ill-omened); used adverbially 'to the left'; renders שְׂמֹאל; with δεξιά it completes the merism of total non-deviation.
ἕωςuntiltemporal conjunction (with ἂν + subjunctive: 'until we pass through')→ discourse linkage or contrastἕως: 'until'; with ἄν and the subjunctive it marks the temporal limit of the transit — only until Israel has crossed Edom's territory.
ἂν(ever)modal particle (with ἕως + subjunctive)→ discourse linkage or contrastἄν: modal particle; with ἕως and the subjunctive (παρέλθωμεν) it gives the temporal clause its indefinite, contingent force ('until such time as').
παρέλθωμενwe pass through / pass beyondAor Act Subj 1 Pl · παρέρχομαιverb of temporal clause (subjunctive with ἕως ἄν)→ aorist subjunctive (the completion of the transit as the temporal limit)παρέρχομαι: 'pass by / pass through'; the aorist subjunctive marks the point of completion — once Israel has passed beyond Edom's borders, the transit (and any imposition) ends; renders עָבַר.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅριάborders / territoryAccusativedirect object of παρέλθωμεν→ object specificationὅριον (pl. ὅρια): 'border / territory'; renders גְּבוּל; Edom's borders, the limit Israel pledges merely to cross, not to occupy.
σουyourGenitivegenitive of possession (2nd person pronoun: 'your borders')→ relational specificationσύ (gen. σου): 'your borders.'
18
καὶ εἶπεν πρὸς αὐτὸν Εδωμ οὐ διελεύσῃ δι᾿ ἐμοῦ εἰ δὲ μή ἐν πολέμῳ ἐξελεύσομαι εἰς συνάντησίν σοι
But Edom said to him, 'You shall not pass through me; otherwise I will come out to meet you in war.'
Edom's flat refusal: οὐ διελεύσῃ δι᾿ ἐμοῦ ('you shall not pass through me'), with the threat of war (εἰ δὲ μή … ἐν πολέμῳ ἐξελεύσομαι). The personification 'through me' (δι᾿ ἐμοῦ) collapses king, land, and nation into one speaker. The kinship-appeal is rebuffed; brother meets brother with the sword (cf. Amos 1:11; Obadiah).
Word-by-word analysis· 18 words
καὶand / butnarrative conjunction (adversative in context)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Edom's reply)→ constative aorist (single speech-act of refusal)λέγω: 'say'; the aorist εἶπεν introduces Edom's curt, hostile answer to the envoys.
πρὸςtopreposition + accusative (addressee)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (addressee).
αὐτὸνhimAccusativeaccusative object of πρός (Israel/the envoy)→ participant referenceαὐτός (acc. αὐτόν): 'him'; refers to Israel personified (or its envoy) as the addressee of the refusal.
ΕδωμEdomsubject of εἶπεν (indeclinable: the nation/king personified)→ participant identificationΕδωμ: indeclinable; here the nation personified as a single speaker — 'Edom said' — fusing king and people into one hostile voice.
οὐnotnegative particle (with διελεύσῃ)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
διελεύσῃyou shall pass throughFut Mid Indic 2 Sg · διέρχομαιmain verb (emphatic refusal: 'you shall not pass through')→ prohibitive future (a flat denial of permission)διέρχομαι: 'go through / pass through'; the negated future οὐ διελεύσῃ ('you shall not pass through') is a categorical refusal; renders עָבַר; it directly denies the request of v. 17.
δι᾿throughpreposition + genitive (elided: 'through me')→ spatial or relational framingδιά (elided δι᾿): 'through'; with ἐμοῦ the striking personification 'through me' equates Edom's land with Edom himself.
ἐμοῦmeGenitivegenitive object of δι᾿ (1st person pronoun: Edom personified)→ relational specificationἐγώ (gen. ἐμοῦ): the emphatic first-person pronoun; 'through me' personalises the territory — to cross Edom's land is to cross Edom himself.
εἰifconditional particle (in the idiom εἰ δὲ μή: 'otherwise')→ discourse linkage or contrastεἰ: 'if'; in the fixed idiom εἰ δὲ μή ('but if not / otherwise') it introduces the threatened alternative.
δὲbutadversative particle (post-positive, in εἰ δὲ μή)→ discourse linkage or contrastδέ: post-positive; part of the idiom εἰ δὲ μή marking the adversative contingency.
μήnotnegative particle (in εἰ δὲ μή: 'otherwise')→ discourse linkage or contrastμή: the negative completing εἰ δὲ μή ('otherwise / else'), eliding the protasis ('if you do [try to pass]') and pointing straight to the threat.
ἐνin / withpreposition + dative (manner/means: 'with war')→ spatial or relational framingἐν: 'in / with'; ἐν πολέμῳ ('in/with war') is a Hebraistic dative of manner rendering בְּחֶרֶב / בַּמִּלְחָמָה — Edom will come out in armed force.
πολέμῳwar / battleDativedative of manner (with ἐν: 'in war')→ sphere or referenceπόλεμος: 'war / battle'; renders מִלְחָמָה; the threatened military response to any attempted crossing.
ἐξελεύσομαιI will come outFut Mid Indic 1 Sg · ἐξέρχομαιmain verb (Edom's threat to march out)→ predictive future (a threatened hostile action)ἐξέρχομαι: 'go out / come out'; the future ἐξελεύσομαι threatens a military sortie 'to meet' Israel; renders יָצָא; 'going out' is standard idiom for marching to battle (cf. v. 20, ἐξῆλθεν Εδωμ).
εἰςto / forpreposition + accusative (purpose: 'to meet')→ spatial or relational framingεἰς: 'to / for'; with συνάντησιν it forms the idiom 'to meet / to confront.'
συνάντησίνa meeting / encounterAccusativeaccusative object of εἰς (purpose: 'for an encounter')→ object specificationσυνάντησις: 'meeting / encounter'; renders קִרְאָה / לִקְרַאת; here a hostile 'meeting' — to confront in battle; the same idiom εἰς συνάντησιν recurs at v. 20.
σοιyouDativedative (with συνάντησιν: 'to meet you')→ participant reference or interestσύ (dat. σοι): the dative with συνάντησις names the one to be confronted — 'to meet you,' Israel.
19
καὶ λέγουσιν αὐτῷ οἱ υἱοὶ Ισραηλ παρὰ τὸ ὄρος παρελευσόμεθα ἐὰν δὲ τοῦ ὕδατός σου πίωμεν ἐγώ τε καὶ τὰ κτήνη δώσω τιμήν σοι ἀλλὰ τὸ πρᾶγμα οὐδέν ἐστιν παρὰ τὸ ὄρος παρελευσόμεθα
And the sons of Israel said to him, 'We will pass along by the mountain; and if we drink of your water, I and my cattle, I will pay the price for it; but it is no matter — we will only pass through along the mountain.'
Israel renews the plea with the historic present λέγουσιν, now offering to pay for any water consumed (δώσω τιμήν σοι, 'I will give the price to you') and minimising the imposition (τὸ πρᾶγμα οὐδέν ἐστιν, 'it is no matter / nothing at all'). The shift to singular 'I and my cattle' personifies Israel as a single petitioner. The repeated παρὰ τὸ ὄρος παρελευσόμεθα ('we will pass by the mountain') brackets the appeal.
Word-by-word analysis· 33 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λέγουσινsayPres Act Indic 3 Pl · λέγωmain verb (Israel's renewed appeal; historic present)→ historic present (vivid narration of the renewed plea)λέγω (pres.): the historic present λέγουσιν enlivens the exchange, presenting Israel's second appeal as immediate; renders אָמַר.
αὐτῷto himDativedative indirect object (Edom)→ participant reference or interestαὐτός (dat. αὐτῷ): 'to him' — Edom, the addressee of the renewed plea.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of λέγουσιν (with Ισραηλ)→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ as the corporate petitioners.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable; in the genitive with υἱοί.
παρὰby / alongsidepreposition + accusative (route: 'alongside the mountain')→ spatial or relational framingπαρά + accusative: 'alongside / by'; παρὰ τὸ ὄρος ('by the mountain') specifies a route skirting the highland, perhaps a concession to keep to the margin of Edom's territory.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of παρά (route landmark)→ object specificationὄρος: 'mountain / hill-country'; renders הַר; the mountainous spine of Edom (Mount Seir); Israel offers to keep to its edge.
παρελευσόμεθαwe will pass byFut Mid Indic 1 Pl · παρέρχομαιmain verb (renewed pledge of passage)→ predictive/volitive future (the renewed request)παρέρχομαι: 'pass by / pass along'; the renewed pledge to merely pass alongside, repeated as a bracketing refrain at the verse's end.
ἐὰνifconditional conjunction (with subjunctive: 'if we drink')→ discourse linkage or contrastἐάν: 'if'; with the subjunctive (πίωμεν) it frames a hypothetical concession — should Israel need to drink, it will pay.
δὲand / butmild adversative/continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; mildly continuative, introducing the conditional concession.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδατόςwaterGenitivepartitive genitive object of πίωμεν ('drink of your water')→ relational specificationὕδωρ (gen. ὕδατος): 'water'; the partitive genitive after πίνω ('drink some of the water'); Israel now allows it may need Edom's water — but offers to pay.
σουyourGenitivegenitive of possession (2nd person pronoun: 'your water')→ relational specificationσύ (gen. σου): 'your water.'
πίωμενwe drinkAor Act Subj 1 Pl · πίνωverb of conditional clause (subjunctive with ἐάν)→ aorist subjunctive (hypothetical drinking)πίνω: 'drink'; the aorist subjunctive in the ἐάν-clause frames a possible, conceded act of drinking, for which compensation is offered.
ἐγώINominativesubject (emphatic; Israel personified as a single 'I')→ participant referenceἐγώ: the emphatic 'I' personifies Israel as an individual petitioner — 'I and my cattle' — heightening the intimacy of the appeal to a 'brother.'
τεboth / andcoordinating enclitic (in τε … καί: 'both I and the cattle')→ discourse linkage or contrastτε: enclitic coordinating particle; in the correlative τε … καί it links 'I' and 'the cattle' as joint potential drinkers.
καὶandcoordinating conjunction (correlative with τε)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheNominativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνηcattle / livestockNominativesubject (coordinate with ἐγώ via τε … καί)→ participant prominenceκτῆνος (pl. κτήνη): 'livestock'; Israel's herds, included with the petitioner as potential drinkers needing water.
δώσωI will give / payFut Act Indic 1 Sg · δίδωμιmain verb (offer of payment)→ predictive/volitive future (a binding offer)δίδωμι: 'give'; the future δώσω here means 'I will pay'; renders נָתַן; the offer of compensation (τιμήν, 'price') signals Israel's scrupulous fairness and removes any pretext for refusal.
τιμήνprice / paymentAccusativedirect object of δώσω→ object specificationτιμή: 'price / value / payment'; renders מְחִיר; the fair-market price for water consumed — Israel will buy, not seize, any resource.
σοιto youDativedative indirect object (Edom, recipient of payment)→ participant reference or interestσύ (dat. σοι): 'to you' — Edom, the payee.
ἀλλὰbutadversative conjunction→ discourse linkage or contrastἀλλά: 'but'; introduces the minimising assurance — the imposition is negligible.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρᾶγμαmatter / thingNominativesubject of ἐστιν→ participant prominenceπρᾶγμα: 'matter / affair / thing'; renders דָּבָר; in τὸ πρᾶγμα οὐδέν ἐστιν ('the matter is nothing') Israel minimises the request as trivial — a mere passage that costs Edom nothing.
οὐδένnothingNominativepredicate (with ἐστιν: 'is nothing')→ participant prominenceοὐδείς (neut. οὐδέν): 'nothing / no one'; the predicate 'it is nothing' = 'it is a trifling matter,' a rhetorical reassurance that the transit imposes no real burden.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (with τὸ πρᾶγμα and οὐδέν)→ present of state (the matter is trivial)εἰμί: 'be'; the copula linking 'the matter' and 'nothing' — a present-tense assertion of the request's harmlessness.
παρὰby / alongsidepreposition + accusative (route: 'alongside the mountain')→ spatial or relational framingπαρά + accusative: 'alongside'; the repeated παρὰ τὸ ὄρος closes the appeal as it opened, a bracketing refrain.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative object of παρά→ object specificationὄρος: 'mountain'; the same highland route named at the verse's opening.
παρελευσόμεθαwe will pass byFut Mid Indic 1 Pl · παρέρχομαιmain verb (closing refrain: pledge of mere passage)→ predictive/volitive future (the reiterated request)παρέρχομαι: 'pass by'; the closing repetition seals the plea — Israel asks for nothing but transit along the mountain road.
20
ὁ δὲ εἶπεν οὐ διελεύσῃ δι᾿ ἐμοῦ καὶ ἐξῆλθεν Εδωμ εἰς συνάντησιν αὐτῷ ἐν ὄχλῳ βαρεῖ καὶ ἐν χειρὶ ἰσχυρᾷ
But he said, 'You shall not pass through me.' And Edom came out to meet him with a great crowd and with a strong hand.
Edom repeats the refusal verbatim (οὐ διελεύσῃ δι᾿ ἐμοῦ) and backs it with action: ἐξῆλθεν … ἐν ὄχλῳ βαρεῖ καὶ ἐν χειρὶ ἰσχυρᾷ ('came out with a heavy host and a strong hand'). The phrase ἐν χειρὶ ἰσχυρᾷ ('with a strong/mighty hand') ironically echoes the very idiom used of the LORD's own deliverance of Israel from Egypt (Exod 13:9) — here turned against Israel by its kinsman.
Word-by-word analysis· 20 words
ὁheNominativearticle used as pronoun (subject: 'he', i.e. Edom)→ noun-phrase markingὁ (with δέ): the article ὁ δέ used substantivally as 'but he' — a classical idiom marking a change of speaker back to Edom.
δὲbutadversative particle (post-positive, with ὁ: 'but he')→ discourse linkage or contrastδέ: post-positive; with the article ὁ marks the contrastive return to Edom as speaker.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Edom's repeated refusal)→ constative aorist (single speech-act)λέγω: 'say'; the aorist εἶπεν reintroduces Edom's reply, now final and unyielding.
οὐnotnegative particle (with διελεύσῃ)→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
διελεύσῃyou shall pass throughFut Mid Indic 2 Sg · διέρχομαιmain verb (verbatim repetition of the refusal)→ prohibitive future (a final, categorical denial)διέρχομαι: 'pass through'; the exact repetition of v. 18's οὐ διελεύσῃ δι᾿ ἐμοῦ marks Edom's refusal as fixed and non-negotiable.
δι᾿throughpreposition + genitive (elided: 'through me')→ spatial or relational framingδι᾿: meaning 'through'; here it marks the relation signaled by preposition + genitive (elided: 'through me').
ἐμοῦmeGenitivegenitive object of δι᾿ (1st person pronoun: Edom personified)→ relational specificationἐγώ (gen. ἐμοῦ): 'through me'; the personification again equates Edom's territory with Edom himself.
καὶandnarrative conjunction (refusal to action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξῆλθενcame out / marched outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (Edom mobilises against Israel)→ constative aorist (the hostile sortie)ἐξέρχομαι: 'go out / march out'; the aorist ἐξῆλθεν enacts the threat of v. 18 (ἐξελεύσομαι) — Edom marches out militarily; renders יָצָא, idiom for going out to war.
ΕδωμEdomsubject of ἐξῆλθεν (indeclinable: the nation)→ participant identificationΕδωμ: indeclinable; the nation marching out in force to bar Israel's way.
εἰςto / forpreposition + accusative (purpose: 'to meet')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (purpose: 'to meet').
συνάντησινa meeting / encounterAccusativeaccusative object of εἰς (hostile purpose)→ object specificationσυνάντησις: 'meeting / encounter'; here a hostile confrontation, fulfilling the threat εἰς συνάντησιν of v. 18; renders לִקְרַאת.
αὐτῷhimDativedative (with συνάντησιν: 'to meet him')→ participant reference or interestαὐτός (dat. αὐτῷ): 'him' — Israel, the one Edom marches out to confront.
ἐνwithpreposition + dative (accompaniment/means: 'with a crowd')→ spatial or relational framingἐν: 'with'; the Hebraistic ἐν of accompaniment/instrument (rendering בְּ), describing the force Edom brings.
ὄχλῳcrowd / hostDativedative of accompaniment (with ἐν: 'with a host')→ sphere or referenceὄχλος: 'crowd / multitude / host'; here a large military force; renders עַם (in its martial sense, 'troops'); ὄχλῳ βαρεῖ = 'a heavy/numerous host.'
βαρεῖheavy / numerousDativeattributive adjective (modifying ὄχλῳ: 'a heavy host')→ sphere or referenceβαρύς: 'heavy / weighty / numerous'; renders כָּבֵד; of an army, 'massive / formidable'; the force is overwhelming, deterring any attempt at passage.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνwithpreposition + dative (means: 'with a strong hand')→ spatial or relational framingἐν: 'with'; instrumental, introducing the idiom 'with a strong hand.'
χειρὶhandDativedative of means (with ἰσχυρᾷ: 'with a strong hand')→ sphere or referenceχείρ: 'hand'; in ἐν χειρὶ ἰσχυρᾷ ('with a strong hand') = 'with armed might'; renders בְּיָד חֲזָקָה — pointedly the same phrase the LXX uses of the LORD's mighty hand in the Exodus (Exod 13:9; Deut 5:15), here ironically wielded by Edom against Israel.
ἰσχυρᾷstrong / mightyDativeattributive adjective (modifying χειρὶ: 'a strong hand')→ sphere or referenceἰσχυρός: 'strong / mighty / powerful'; renders חֲזָקָה; the 'strong hand' of military force; the echo of the Exodus formula casts Edom's hostility in sharp relief — kinsman opposing kinsman with the very might once exercised on Israel's behalf.
21
καὶ οὐκ ἠθέλησεν Εδωμ δοῦναι τῷ Ισραηλ παρελθεῖν διὰ τῶν ὁρίων αὐτοῦ καὶ ἐξέκλινεν Ισραηλ ἀπ᾿ αὐτοῦ
So Edom refused to allow Israel to pass through his borders; and Israel turned away from him.
The narrator's summary closes the episode: Edom 'was unwilling' (οὐκ ἠθέλησεν) to grant passage, and Israel 'turned aside' (ἐξέκλινεν) — the same verb (ἐκκλίνω) Israel had used in its pledge not to deviate (v. 17), now describing its forced detour around Edom. Israel's restraint — declining battle with a kinsman — honours the prohibition later codified at Deut 2:4–6.
Word-by-word analysis· 17 words
καὶand / sonarrative conjunction (resultative in context)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle (with ἠθέλησεν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἠθέλησενwas willing / consentedAor Act Indic 3 Sg · θέλωmain verb (Edom's refusal)→ constative aorist (the settled refusal)θέλω: 'will / wish / be willing'; the negated aorist οὐκ ἠθέλησεν ('refused / was unwilling') renders לֹא אָבָה; it sums up Edom's final, decisive denial of passage.
ΕδωμEdomsubject of ἠθέλησεν (indeclinable)→ participant identificationΕδωμ: indeclinable; the refusing nation.
δοῦναιto give / grantAor Act Inf · δίδωμιcomplementary infinitive (with ἠθέλησεν: 'unwilling to grant')→ aorist infinitive (the withheld permission)δίδωμι: 'give / grant / allow'; the complementary infinitive δοῦναι after θέλω ('grant [permission]'); renders נָתַן in its permissive sense ('to let / allow').
τῷtheDativearticle (with Ισραηλ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσραηλIsraelDativedative indirect object (the one to whom passage is denied)→ sphere or referenceΙσραηλ: indeclinable, but here marked dative by the article τῷ ('to Israel'); the people denied transit.
παρελθεῖνto pass throughAor Act Inf · παρέρχομαιinfinitive (epexegetical: the act not permitted — 'to pass through')→ aorist infinitive (the denied passage)παρέρχομαι: 'pass by / pass through'; the infinitive names the very act Israel had requested (vv. 17, 19) and Edom now withholds; renders עָבַר.
διὰthroughpreposition + genitive (path: 'through his borders')→ spatial or relational framingδιὰ: meaning 'through'; here it marks the relation signaled by preposition + genitive (path: 'through his borders').
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρίωνborders / territoryGenitivegenitive object of διά (the territory of transit)→ relational specificationὅριον (pl. ὅρια): 'border / territory'; renders גְּבוּל; Edom's territory, through which passage is refused.
αὐτοῦhisGenitivegenitive of possession (Edom's borders)→ relational specificationαὐτός (gen. αὐτοῦ): 'his borders' — Edom's own.
καὶandnarrative conjunction (consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέκλινενturned aside / turned awayAor Act Indic 3 Sg · ἐκκλίνωmain verb (Israel's detour)→ constative aorist (the completed turning away)ἐκκλίνω: 'turn aside / turn away'; the aorist ἐξέκλινεν describes Israel's detour around Edom; renders נָטָה; pointedly the same verb Israel had pledged not to enact on the road (οὐκ ἐκκλινοῦμεν, v. 17) — now it must turn aside from the whole country, accepting the long way around (cf. Num 21:4).
ΙσραηλIsraelsubject of ἐξέκλινεν (indeclinable)→ participant identificationΙσραηλ: indeclinable; the subject that, refusing to fight a kinsman, turns away.
ἀπ᾿frompreposition + genitive (elided: 'from him')→ spatial or relational framingἀπό (elided ἀπ᾿): 'from'; marks separation — Israel turns away from Edom.
αὐτοῦhimGenitivegenitive object of ἀπ᾿ (Edom)→ relational specificationαὐτός (gen. αὐτοῦ): 'from him' — from Edom, around whose territory Israel must detour.
22
καὶ ἀπῆραν ἐκ Καδης καὶ παρεγένοντο οἱ υἱοὶ Ισραηλ πᾶσα ἡ συναγωγή εἰς Ωρ τὸ ὄρος
And they set out from Kadesh, and the sons of Israel, the whole congregation, came to Mount Hor.
An itinerary formula (ἀπῆραν … παρεγένοντο) closes the Kadesh sojourn and brings Israel to Mount Hor — echoing the chapter's opening (v. 1) with the same phrase 'the sons of Israel, the whole congregation' (οἱ υἱοὶ Ισραηλ πᾶσα ἡ συναγωγή), framing the whole chapter between two journeys and binding the death of Aaron (here) to the death of Miriam (there).
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπῆρανset out / departedAor Act Indic 3 Pl · ἀπαίρωmain verb (itinerary: departure from Kadesh)→ constative aorist (completed departure)ἀπαίρω: 'set out / depart / journey on'; the standard LXX itinerary verb (cf. Num 33), rendering נָסַע ('pull up [tent-pegs], journey'); it marks each stage of the wilderness march.
ἐκfrompreposition + genitive (point of departure)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (point of departure).
ΚαδηςKadeshindeclinable place-name (object of ἐκ)→ participant identificationΚαδης: indeclinable; the encampment now left behind as Israel moves toward Mount Hor.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρεγένοντοcame / arrivedAor Mid Indic 3 Pl · παραγίνομαιmain verb (arrival at Mount Hor)→ constative aorist (completed arrival)παραγίνομαι: 'arrive / come to be present'; the aorist middle παρεγένοντο marks the arrival at the next station; renders בּוֹא; the same verb used of the chapter's opening arrival in the wilderness of Zin.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject of παρεγένοντο (with Ισραηλ)→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ, the migrating people.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable; in the genitive with υἱοί.
πᾶσαall / wholeNominativeattributive adjective (with συναγωγή, in apposition to οἱ υἱοί)→ participant prominenceπᾶς: 'all / whole'; πᾶσα ἡ συναγωγή ('the whole congregation') deliberately repeats the phrase of v. 1, framing the chapter's two deaths within an inclusio of corporate movement.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγήcongregationNominativenominative in apposition to οἱ υἱοὶ Ισραηλ→ participant prominenceσυναγωγή: the whole community, present in full for the events at Mount Hor — including the public transfer of the priesthood (v. 27).
εἰςtopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
ΩρHorindeclinable place-name (with τὸ ὄρος: 'Mount Hor')→ participant identificationΩρ: transliteration of Hebrew הֹר (Hor); indeclinable; in the phrase Ωρ τὸ ὄρος ('Hor the mountain' = Mount Hor), the mountain on Edom's border where Aaron dies (cf. Num 33:38).
τὸtheAccusativearticle (with ὄρος, in apposition to Ωρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative in apposition to Ωρ ('Hor, the mountain')→ object specificationὄρος: 'mountain'; renders הַר; the appositional 'the mountain' identifies Ωρ as a named peak — Mount Hor, the site of Aaron's death and burial.
23
καὶ εἶπεν κύριος πρὸς Μωυσῆν καὶ Ααρων ἐν Ωρ τῷ ὄρει ἐπὶ τῶν ὁρίων γῆς Εδωμ λέγων
And the LORD spoke to Moses and Aaron at Mount Hor, on the borders of the land of Edom, saying,
A divine speech-formula situated precisely 'at Mount Hor, on the borders of the land of Edom' — the geography underscores the irony: Aaron dies on the frontier of the brother-nation that barred Israel's way, denied the land just beyond. The formula sets up the command of v. 24 that Aaron be gathered to his people.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaid / spokeAor Act Indic 3 Sg · λέγωmain verb (divine speech-introduction)→ constative aorist (single divine speech-act)λέγω: 'say'; the aorist εἶπεν introduces the LORD's command concerning Aaron's death.
κύριοςthe LORDNominativesubject (the Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine speaker who decrees Aaron's death and the priestly succession.
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 (addressee)→ object specificationΜωυσῆν: meaning 'Moses'; it serves as accusative object of πρός (addressee).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronaccusative object of πρός (co-addressee; indeclinable)→ participant identificationΑαρων: indeclinable; addressed alongside Moses to hear the announcement of his own death — the sentence of v. 12 now reaching its execution for Aaron.
ἐνat / inpreposition + dative (locative: 'at Mount Hor')→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (locative: 'at Mount Hor').
ΩρHorindeclinable place-name (with τῷ ὄρει: 'at Mount Hor')→ participant identificationΩρ: indeclinable; in Ωρ τῷ ὄρει ('at Hor the mountain'), the locale of the divine speech and of Aaron's death.
τῷtheDativearticle (with ὄρει, in apposition to Ωρ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative in apposition to Ωρ (locative: 'at the mountain')→ sphere or referenceὄρος (dat. ὄρει): 'mountain'; the appositional 'the mountain' identifying Hor; locative dative with ἐν.
ἐπὶon / atpreposition + genitive (position: 'on the borders')→ spatial or relational framingἐπί + genitive: 'on / upon / at'; locating Mount Hor on the very frontier of Edom.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁρίωνbordersGenitivegenitive object of ἐπί (with γῆς Εδωμ: 'the borders of the land of Edom')→ relational specificationὅριον (pl. ὅρια): 'border / frontier'; renders גְּבוּל; Mount Hor stands 'on the borders of Edom' — the same borders Israel was denied (v. 21); Aaron dies in sight of, but outside, the land of promise.
γῆςlandGenitivegenitive (with Εδωμ: 'the land of Edom')→ relational specificationγῆ: 'land'; renders אֶרֶץ; the land of Edom, on whose frontier the mountain lies.
ΕδωμEdomgenitive of relationship (indeclinable: 'land of Edom')→ participant identificationΕδωμ: indeclinable; the brother-nation on whose border Aaron will be gathered to his people.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (speech-marker introducing direct discourse)→ present participle (attendant circumstance: the act of speaking)λέγω: the participle λέγων ('saying') renders לֵאמֹר, introducing the direct command that follows; agrees with κύριος.
24
προστεθήτω Ααρων πρὸς τὸν λαὸν αὐτοῦ ὅτι οὐ μὴ εἰσέλθητε εἰς τὴν γῆν ἣν δέδωκα τοῖς υἱοῖς Ισραηλ διότι παρωξύνατέ με ἐπὶ τοῦ ὕδατος τῆς λοιδορίας
Let Aaron be gathered to his people; for you shall not enter into the land which I have given to the sons of Israel, because you provoked me at the water of contention.
The death-command uses the euphemism προστεθήτω … πρὸς τὸν λαὸν αὐτοῦ ('let him be gathered to his people'), the LXX idiom for an honourable death uniting one with the ancestral dead (cf. Gen 25:8; 49:33). The ground (ὅτι … διότι) reaffirms the Meribah verdict of v. 12 — exclusion from the land 'because you provoked me (παρωξύνατέ με) at the water of contention (τὸ ὕδωρ τῆς λοιδορίας).' The emphatic οὐ μή with the subjunctive makes the exclusion absolute.
Word-by-word analysis· 26 words
προστεθήτωlet him be gathered / addedAor Pass Impv 3 Sg · προστίθημιmain verb (third-person imperative: the death-decree for Aaron)→ aorist passive imperative (divine decree of death)προστίθημι: 'add / put to'; the aorist passive imperative προστεθήτω ('let him be added/gathered') in the idiom προστίθεμαι πρὸς τὸν λαόν renders נֶאֱסַף אֶל עַמָּיו ('be gathered to his people'), the dignified euphemism for death as reunion with the ancestors (Gen 25:8, 17; 35:29; 49:33); the passive with implied divine agency frames Aaron's death as God's own act.
ΑαρωνAaronsubject of προστεθήτω (indeclinable)→ participant identificationΑαρων: indeclinable; the high priest whose death is now decreed in fulfilment of v. 12; his 'gathering' is dignified, but it is still exclusion from the land.
πρὸςtopreposition + accusative (with the idiom: 'to his people')→ spatial or relational framingπρός + accusative: in the death-idiom 'gathered to (his people),' marking reunion with the ancestral dead.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativeaccusative object of πρός (the ancestral dead)→ object specificationλαός: 'people'; here 'his people' = the assembled dead of his kin; the idiom 'gathered to his people' denotes joining the ancestors in death, distinct from burial (cf. Gen 25:8).
αὐτοῦhisGenitivegenitive of possession (Aaron's people)→ relational specificationαὐτός (gen. αὐτοῦ): 'his people' — Aaron's own kindred.
ὅτιfor / becausecausal conjunction (introducing the reason for the decree)→ discourse linkage or contrastὅτι: 'for / because'; here introducing the ground of the decree — the exclusion from the land that necessitates Aaron's death outside it.
οὐnotnegative particle (with μὴ, emphatic negation)→ discourse linkage or contrastοὐ: with μή forming the emphatic double negative οὐ μή ('by no means / certainly not').
μὴnotnegative particle (with οὐ + subjunctive: emphatic denial)→ discourse linkage or contrastμή: the second member of οὐ μή; with the aorist subjunctive εἰσέλθητε it expresses the strongest form of negation — 'you shall absolutely not enter.'
εἰσέλθητεyou shall enterAor Act Subj 2 Pl · εἰσέρχομαιmain verb (emphatic prohibition: 'you shall not enter')→ aorist subjunctive of emphatic denial (with οὐ μή)εἰσέρχομαι: 'go in / enter'; the aorist subjunctive with οὐ μή makes the exclusion absolute and irrevocable; the second-person plural addresses both Moses and Aaron, reaffirming the joint sentence of v. 12; renders בּוֹא.
εἰςintopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'into'; 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.
γῆνlandAccusativeaccusative object of εἰς (the promised land)→ object specificationγῆ: 'land'; the promised land, barred to the two leaders; the same γῆ 'which I have given' as in v. 12.
ἣνwhichAccusativerelative pronoun (object of δέδωκα; antecedent γῆν)→ participant referenceὅς (acc. fem. ἥν): relative pronoun agreeing with γῆν; introduces the relative clause of the covenant gift.
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιverb of relative clause (the settled gift of the land)→ perfect of settled state (the land abidingly given)δίδωμι: 'give'; the perfect δέδωκα ('I have given'), as in v. 12, treats the land as already covenantally granted — the prophetic perfect rendering נָתַתִּי; the gift stands, though Aaron will not share in it.
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object (with Ισραηλ: 'to the sons of Israel')→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'sons'; the recipients of the land — the people Aaron and Moses may not lead in.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'sons of Israel')→ participant identificationΙσραηλ: indeclinable; the covenant people to whom the land is given.
διότιbecausecausal conjunction (introducing the specific ground)→ discourse linkage or contrastδιότι: 'because / for the reason that'; a strengthened causal conjunction (διὰ + ὅτι); it names the precise offence — the provocation at Meribah.
παρωξύνατέyou provoked / embitteredAor Act Indic 2 Pl · παροξύνωmain verb of the causal clause (the offence at Meribah)→ constative aorist (the completed provocation)παροξύνω: 'provoke / irritate / embitter'; renders מָרָה ('rebel') / the Meribah-root; the charge παρωξύνατέ με ('you provoked me') restates the offence of vv. 10–12 from the angle of the affront to God; the cognate παροξυσμός underlies the NT recollection of the wilderness 'provocation' (Heb 3:8, 15, citing Ps 94[95]:8 ἐν τῷ παραπικρασμῷ).
μεmeAccusativeaccusative object of παρωξύνατέ (the LORD himself)→ participant referenceἐγώ (acc. με): the LORD as the one provoked — the offence at Meribah was ultimately against God, not merely against the leaders' own standing.
ἐπὶatpreposition + genitive (locative: 'at the water')→ spatial or relational framingἐπί + genitive: 'at / by'; locating the provocation 'at the water of contention.'
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕδατοςwaterGenitivegenitive object of ἐπί (with τῆς λοιδορίας: 'the water of contention')→ relational specificationὕδωρ (gen. ὕδατος): 'water'; the phrase τὸ ὕδωρ τῆς λοιδορίας ('the water of reviling/contention') is a variant of the place-name ὕδωρ ἀντιλογίας (v. 13), here built on λοιδορία (cf. the verb ἐλοιδορεῖτο, vv. 3, 13); the site is fixed as the locus of the fatal provocation.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
λοιδορίαςof reviling / contentionGenitivegenitive of quality (defining ὕδατος: 'water of contention')→ relational specificationλοιδορία: 'reviling / abuse / contention'; renders מְרִיבָה (Meribah); cognate with the verb λοιδορέω (vv. 3, 13); the LXX here names Meribah by λοιδορία rather than ἀντιλογία (v. 13), but both translate the same Hebrew contention-root, binding the episode together by its recurring vocabulary of strife.
25
λαβὲ τὸν Ααρων καὶ Ελεαζαρ τὸν υἱὸν αὐτοῦ καὶ ἀναβίβασον αὐτοὺς εἰς Ωρ τὸ ὄρος ἔναντι πάσης τῆς συναγωγῆς
Take Aaron and Eleazar his son, and bring them up to Mount Hor before the whole congregation;
The command for the priestly succession: Moses is to bring up both Aaron and his son Eleazar (Ελεαζαρ τὸν υἱὸν αὐτοῦ) before the whole congregation (ἔναντι πάσης τῆς συναγωγῆς). The public setting is essential — the transfer of the high priesthood must be witnessed, so that Eleazar's legitimacy is beyond question. The imperative λαβέ echoes the λαβέ of v. 8, but now toward a solemn act of obedient transition rather than the fatal misstep at the rock.
Word-by-word analysis· 19 words
λαβὲtakeAor Act Impv 2 Sg · λαμβάνωmain verb (divine imperative to Moses)→ aorist imperative (single decisive act)λαμβάνω: 'take'; the aorist imperative λαβέ commands Moses to take Aaron and Eleazar up the mountain; renders לָקַח; the same opening imperative as v. 8, now governing the solemn act of priestly succession.
τὸνtheAccusativearticle (with Ααρων, marking it accusative)→ noun-phrase markingὁ, ἡ, τό: the article τὸν marks the indeclinable Ααρων as the accusative object of λαβέ.
ΑαρωνAaronAccusativedirect object of λαβέ (accusative marked by τὸν; indeclinable)→ participant identificationΑαρων: indeclinable; the high priest to be taken up the mountain to die; marked accusative by the article.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλεαζαρEleazardirect object of λαβέ (coordinate with Ααρων; indeclinable)→ participant identificationΕλεαζαρ: transliteration of Hebrew אֶלְעָזָר (Eleazar, 'God has helped'); indeclinable; Aaron's son and successor as high priest (Exod 6:23; 28:1); his elevation here establishes the priestly line that continues through Phinehas.
τὸνtheAccusativearticle (with υἱὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeaccusative in apposition to Ελεαζαρ ('Eleazar his son')→ object specificationυἱός: 'son'; the apposition 'Eleazar his son' identifies the legitimate heir of the priestly office, stressing dynastic continuity.
αὐτοῦhisGenitivegenitive of relationship (Aaron's son)→ relational specificationαὐτός (gen. αὐτοῦ): 'his son' — Aaron's, marking the father-to-son transfer of the high priesthood.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναβίβασονbring up / lead upAor Act Impv 2 Sg · ἀναβιβάζωmain verb (second imperative: bring them up the mountain)→ aorist imperative (single decisive act)ἀναβιβάζω: 'cause to go up / bring up'; the causative of ἀναβαίνω; renders הֶעֱלָה (Hiphil of עָלָה); Moses is to lead both men up Mount Hor; the verb recurs in the execution at v. 27 (ἀνεβίβασεν).
αὐτοὺςthemAccusativedirect object of ἀναβίβασον (Aaron and Eleazar)→ participant referenceαὐτός (acc. pl. αὐτούς): 'them' — Aaron and Eleazar, to be brought up the mountain together.
εἰςtopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
ΩρHorindeclinable place-name (with τὸ ὄρος: 'Mount Hor')→ participant identificationΩρ: indeclinable; Mount Hor, the appointed place of Aaron's death and the priestly succession.
τὸtheAccusativearticle (with ὄρος, in apposition to Ωρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative in apposition to Ωρ ('Hor, the mountain')→ object specificationὄρος: 'mountain'; the appositional identification of Hor as the mountain of the event.
ἔναντιbefore / in the sight ofpreposition + genitive (locative: 'before the whole congregation')→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לְעֵינֵי; the succession is to be enacted publicly, before the whole assembly, so that Eleazar's investiture is openly witnessed and legitimated.
πάσηςall / wholeGenitiveattributive adjective (modifying συναγωγῆς: 'the whole congregation')→ relational specificationπᾶς: 'all / whole'; the totality of witnesses — the entire community must see the transfer of the high-priestly office.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῆςcongregationGenitivegenitive object of ἔναντι→ relational specificationσυναγωγή: the assembled people as witnesses of Aaron's death and Eleazar's investiture.
26
καὶ ἔκδυσον Ααρων τὴν στολὴν αὐτοῦ καὶ ἔνδυσον Ελεαζαρ τὸν υἱὸν αὐτοῦ καὶ Ααρων προστεθεὶς ἀποθανέτω ἐκεῖ
and strip Aaron of his robe and clothe Eleazar his son with it; and Aaron, being gathered, shall die there.
The succession is enacted by the vestments: strip Aaron (ἔκδυσον), clothe Eleazar (ἔνδυσον). The high-priestly στολή ('robe / vestments') is the visible sign and seat of the office; its transfer constitutes the legal transmission of the high priesthood from father to son. Only then — divested of office — does Aaron die: προστεθεὶς ἀποθανέτω ('being gathered, let him die'), echoing the death-idiom of v. 24.
Word-by-word analysis· 17 words
καὶandnarrative conjunction (continuing the command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔκδυσονstrip off / unclotheAor Act Impv 2 Sg · ἐκδύωmain verb (imperative: strip Aaron of his robe)→ aorist imperative (single decisive act)ἐκδύω: 'strip off / take off (clothing)'; renders הִפְשִׁיט (Hiphil of פָּשַׁט); Moses is to divest Aaron of the high-priestly vestments — the visible act of removing the office; the verb is enacted at v. 28 (ἐξέδυσεν).
ΑαρωνAarondirect object of ἔκδυσον (indeclinable: the one stripped)→ participant identificationΑαρων: indeclinable; the high priest to be divested of his vestments before death.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
στολὴνrobe / vestmentAccusativeaccusative (the garment removed: second object of ἔκδυσον)→ object specificationστολή: 'robe / long garment / vestment'; renders בֶּגֶד / the priestly vestments; the high-priestly στολή is the insignia of the sacred office (cf. Exod 28; 29:29–30, where the holy garments pass to the successor); its removal and re-bestowal effects the legal transfer of the priesthood.
αὐτοῦhisGenitivegenitive of possession (Aaron's robe)→ relational specificationαὐτός (gen. αὐτοῦ): 'his robe' — Aaron's priestly vestments.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔνδυσονclothe / put onAor Act Impv 2 Sg · ἐνδύωmain verb (imperative: clothe Eleazar with the robe)→ aorist imperative (single decisive act)ἐνδύω: 'clothe / put on'; the counterpart of ἐκδύω; renders הִלְבִּישׁ (Hiphil of לָבַשׁ); clothing Eleazar with Aaron's vestments invests him with the high priesthood — the positive act of succession; enacted at v. 28 (ἐνέδυσεν).
ΕλεαζαρEleazardirect object of ἔνδυσον (indeclinable: the one invested)→ participant identificationΕλεαζαρ: indeclinable; Aaron's son, now to be clothed with the vestments and so installed as high priest.
τὸνtheAccusativearticle (with υἱὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeaccusative in apposition to Ελεαζαρ ('Eleazar his son')→ object specificationυἱός: 'son'; the apposition again stresses the dynastic, father-to-son continuity of the priesthood.
αὐτοῦhisGenitivegenitive of relationship (Aaron's son)→ relational specificationαὐτός (gen. αὐτοῦ): 'his son' — Aaron's heir.
καὶandnarrative conjunction (introducing the death-decree)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑαρωνAaronsubject of ἀποθανέτω (indeclinable)→ participant identificationΑαρων: indeclinable; the divested high priest who, his office transferred, is now to die.
προστεθεὶςbeing gathered / having been gatheredAor Pass Ptcp Nom Sg Masc · προστίθημιcircumstantial participle (with ἀποθανέτω: 'gathered, let him die')→ aorist passive participle (the death as a gathering to his people)προστίθημι (aor. pass. ptcp. προστεθείς): 'being added/gathered'; the participle resumes the death-idiom of v. 24 (προστεθήτω … πρὸς τὸν λαὸν αὐτοῦ); 'being gathered [to his people], let him die' frames Aaron's death as honourable reunion with the ancestral dead, even as it is also the execution of the Meribah judgment.
ἀποθανέτωlet him dieAor Act Impv 3 Sg · ἀποθνῄσκωmain verb (third-person imperative: the death-decree)→ aorist imperative (divine decree of death)ἀποθνῄσκω: 'die'; the third-person imperative ἀποθανέτω ('let him die') is the formal decree of Aaron's death; renders מוּת; the order to die only after the vestments pass underscores that the office must continue unbroken even as its holder dies.
ἐκεῖthereadverb of place (locative: 'there', on the mountain)→ adverbial qualificationἐκεῖ: 'there'; on Mount Hor — like Miriam at Kadesh (v. 1, ἐκεῖ ×2), Aaron dies and is left 'there,' away from the land of promise.
27
καὶ ἐποίησεν Μωυσῆς καθὰ συνέταξεν κύριος καὶ ἀνεβίβασεν αὐτὸν εἰς Ωρ τὸ ὄρος ἐναντίον πάσης τῆς συναγωγῆς
And Moses did just as the LORD commanded him, and brought him up to Mount Hor before the whole congregation.
The compliance-formula ἐποίησεν … καθὰ συνέταξεν κύριος ('did as the LORD commanded') stands in pointed contrast to the disobedience at the rock (vv. 9–11): here Moses obeys exactly. He brings Aaron up the mountain (ἀνεβίβασεν, fulfilling the command of v. 25) before the whole congregation, so that the succession is publicly witnessed.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησενdidAor Act Indic 3 Sg · ποιέωmain verb (Moses' execution of the command)→ constative aorist (completed act of obedience)ποιέω: 'do / make'; the aorist ἐποίησεν in the compliance-formula ἐποίησεν καθὰ συνέταξεν κύριος; renders עָשָׂה; the note of exact obedience contrasts sharply with the rock-episode, where Moses substituted his own act for the command.
ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject.
καθὰjust ascomparative conjunction (introducing compliance-clause)→ discourse linkage or contrastκαθά: 'just as'; renders כַּאֲשֶׁר; the obedience-formula, identical to v. 9, framing Moses' faithful execution.
συνέταξενcommandedAor Act Indic 3 Sg · συντάσσωverb of comparative clause (the LORD's command)→ constative aorist (the prior command)συντάσσω: 'arrange / command'; renders צִוָּה; the standard compliance-formula verb; here Moses' obedience matches the command exactly.
κύριοςthe LORDNominativesubject of συνέταξεν (the Tetragrammaton)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the commander whose order Moses now fully obeys.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνεβίβασενbrought up / led upAor Act Indic 3 Sg · ἀναβιβάζωmain verb (Moses leads Aaron up the mountain)→ constative aorist (completed ascent)ἀναβιβάζω: 'bring up / lead up'; the aorist enacts the command ἀναβίβασον of v. 25; renders הֶעֱלָה; Moses leads Aaron (and Eleazar) up Mount Hor for the succession and death.
αὐτὸνhimAccusativedirect object of ἀνεβίβασεν (Aaron, with Eleazar implied)→ participant referenceαὐτός (acc. αὐτόν): 'him' — Aaron, the focal figure led up to die (Eleazar accompanies, cf. v. 28).
εἰςtopreposition + accusative (destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (destination).
ΩρHorindeclinable place-name (with τὸ ὄρος: 'Mount Hor')→ participant identificationΩρ: indeclinable; Mount Hor, the place of ascent.
τὸtheAccusativearticle (with ὄρος, in apposition to Ωρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄροςmountainAccusativeaccusative in apposition to Ωρ ('Hor, the mountain')→ object specificationὄρος: 'mountain'; the appositional identification of Hor.
ἐναντίονbefore / in the sight ofpreposition + genitive (locative: 'before the whole congregation')→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders לְעֵינֵי; the public witnessing of the ascent — the whole people see Aaron go up, and (v. 29) perceive that he does not return.
πάσηςall / wholeGenitiveattributive adjective (modifying συναγωγῆς)→ relational specificationπᾶς: 'whole'; the entire congregation as witnesses of the public ascent.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγῆςcongregationGenitivegenitive object of ἐναντίον→ relational specificationσυναγωγή: the assembled people witnessing the ascent and, by Aaron's non-return, his death.
28
καὶ ἐξέδυσεν Ααρων τὰ ἱμάτια αὐτοῦ καὶ ἐνέδυσεν αὐτὰ Ελεαζαρ τὸν υἱὸν αὐτοῦ καὶ ἀπέθανεν Ααρων ἐπὶ τῆς κορυφῆς τοῦ ὄρους καὶ κατέβη Μωυσῆς καὶ Ελεαζαρ ἐκ τοῦ ὄρους
And he stripped Aaron of his garments and put them on Eleazar his son; and Aaron died there on the summit of the mountain, and Moses and Eleazar came down from the mountain.
The command of v. 26 is carried out word for word: Moses strips Aaron (ἐξέδυσεν) and clothes Eleazar (ἐνέδυσεν), and Aaron dies on the summit (ἐπὶ τῆς κορυφῆς τοῦ ὄρους). The order — vestments transferred first, then death — ensures the high priesthood passes unbroken. Moses and the newly-vested Eleazar descend together: the people will see the son return in his father's robes, the priest who went up dead but the office alive (cf. Num 33:38–39).
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέδυσενstripped offAor Act Indic 3 Sg · ἐκδύωmain verb (Moses strips Aaron of the vestments)→ constative aorist (completed divestiture)ἐκδύω: 'strip off'; the aorist enacts the command ἔκδυσον of v. 26; Moses removes the high-priestly garments from Aaron — the act that ends Aaron's tenure of the office.
ΑαρωνAarondirect object of ἐξέδυσεν (indeclinable: the one stripped)→ participant identificationΑαρων: indeclinable; the high priest divested of his vestments on the summit.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱμάτιαgarmentsAccusativeaccusative (the garments removed)→ object specificationἱμάτιον (pl. ἱμάτια): 'garment / clothing'; here the high-priestly vestments (= the στολή of v. 26); renders בֶּגֶד; the plural denotes the full set of sacred garments transferred to Eleazar.
αὐτοῦhisGenitivegenitive of possession (Aaron's garments)→ relational specificationαὐτός (gen. αὐτοῦ): 'his garments' — Aaron's vestments.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνέδυσενclothed / put onAor Act Indic 3 Sg · ἐνδύωmain verb (Moses clothes Eleazar with the vestments)→ constative aorist (completed investiture)ἐνδύω: 'clothe / put on'; the aorist enacts the command ἔνδυσον of v. 26; clothing Eleazar with the vestments installs him as the new high priest — the priesthood passes in the very act.
αὐτὰthemAccusativedirect object of ἐνέδυσεν (the garments)→ participant referenceαὐτός (neut. pl. αὐτά): 'them' — the vestments, now put on Eleazar.
ΕλεαζαρEleazaraccusative (the one clothed; indeclinable)→ participant identificationΕλεαζαρ: indeclinable; Aaron's son, now vested and so installed as high priest.
τὸνtheAccusativearticle (with υἱὸν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeaccusative in apposition to Ελεαζαρ ('Eleazar his son')→ object specificationυἱός: 'son'; the apposition once more underscores the unbroken father-to-son transmission of the priestly office.
αὐτοῦhisGenitivegenitive of relationship (Aaron's son)→ relational specificationαὐτός (gen. αὐτοῦ): 'his son' — Aaron's heir, now high priest.
καὶandnarrative conjunction (introducing Aaron's death)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέθανενdiedAor Act Indic 3 Sg · ἀποθνῄσκωmain verb (Aaron's death)→ constative aorist (completed death)ἀποθνῄσκω: 'die'; the aorist ἀπέθανεν enacts the decree ἀποθανέτω of v. 26; renders מוּת; Aaron dies only after the office has passed to Eleazar — the high priesthood never lapses; cf. Num 33:38 for the date (the first day of the fifth month of the fortieth year).
ΑαρωνAaronsubject of ἀπέθανεν (indeclinable)→ participant identificationΑαρων: indeclinable; the first high priest, dying on the mountain-top outside the promised land.
ἐπὶon / uponpreposition + genitive (position: 'on the summit')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (position: 'on the summit').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κορυφῆςsummit / topGenitivegenitive object of ἐπί (with τοῦ ὄρους: 'the summit of the mountain')→ relational specificationκορυφή: 'top / summit / peak'; renders רֹאשׁ (הָהָר); Aaron dies at the very top of Mount Hor — a solitary, elevated death, witnessed only by Moses and Eleazar, in sight of but outside the land.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive (with κορυφῆς: 'the summit of the mountain')→ relational specificationὄρος (gen. ὄρους): 'mountain'; Mount Hor, on whose peak Aaron dies.
καὶandnarrative conjunction (the descent)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβηcame down / descendedAor Act Indic 3 Sg · καταβαίνωmain verb (descent of Moses and Eleazar; singular with compound subject)→ constative aorist (completed descent)καταβαίνω: 'go down / descend'; the singular κατέβη with the compound subject Μωυσῆς καὶ Ελεαζαρ follows the Hebraizing agreement with the nearer subject; renders יָרַד; two go down where three went up — the visible sign of Aaron's death and of Eleazar now bearing the office.
ΜωυσῆςMosesNominativesubject (first of compound subject)→ participant prominenceΜωυσῆς: meaning 'Moses'; it serves as subject (first of compound subject).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΕλεαζαρEleazarsubject (second of compound subject; indeclinable)→ participant identificationΕλεαζαρ: indeclinable; descends now clothed in the high-priestly vestments — the living continuity of the office.
ἐκfrompreposition + genitive (source: 'from the mountain')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the mountain').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρουςmountainGenitivegenitive of source (object of ἐκ: 'from the mountain')→ relational specificationὄρος (gen. ὄρους): 'mountain'; Mount Hor, from which the two descend, leaving Aaron's body on the summit.
29
καὶ εἶδεν πᾶσα ἡ συναγωγὴ ὅτι ἀπελύθη Ααρων καὶ ἔκλαυσαν τὸν Ααρων τριάκοντα ἡμέρας πᾶς οἶκος Ισραηλ
And the whole congregation saw that Aaron was released, and they wept for Aaron thirty days, the whole house of Israel.
The chapter closes as it opened — with a death and the community's response. The congregation 'sees' (εἶδεν) that Aaron has died, expressed by the gentle euphemism ἀπελύθη ('was released / set free,' i.e. from life). The whole house of Israel weeps thirty days (ἔκλαυσαν … τριάκοντα ἡμέρας), the formal period of national mourning for a leader (cf. Moses, Deut 34:8). The inclusio with Miriam's unmourned death (v. 1) is striking: the priest receives the full thirty-day mourning of all Israel.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενsaw / perceivedAor Act Indic 3 Sg · ὁράωmain verb (the congregation perceives Aaron's death)→ constative aorist (the act of perceiving)ὁράω (aor. εἶδεν): 'see / perceive'; the singular with the collective πᾶσα ἡ συναγωγή; the people 'see'—i.e. realise—that Aaron has died, inferring it from the two who descend where three ascended; renders רָאָה.
πᾶσαall / wholeNominativeattributive adjective (with συναγωγὴ)→ participant prominenceπᾶς: 'whole'; πᾶσα ἡ συναγωγή again (cf. vv. 1, 22), the corporate witness; the phrase frames the chapter's end as it framed its beginning.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
συναγωγὴcongregationNominativesubject of εἶδεν→ participant prominenceσυναγωγή: the whole community, now perceiving the death of its high priest.
ὅτιthatconjunction (introducing object clause of εἶδεν)→ discourse linkage or contrastὅτι: 'that'; introduces the content of what the congregation perceived — that Aaron had died.
ἀπελύθηwas released / diedAor Pass Indic 3 Sg · ἀπολύωverb of the object clause (euphemism for death)→ constative aorist passive (the release of death)ἀπολύω (aor. pass. ἀπελύθη): 'release / set free / dismiss'; the passive ἀπελύθη ('was released') is a gentle euphemism for death — Aaron is 'set free' from life; the verb later colours Simeon's νῦν ἀπολύεις τὸν δοῦλόν σου (Luke 2:29) with the same sense of release from life's service; here it softens the report of the high priest's death.
ΑαρωνAaronsubject of ἀπελύθη (indeclinable)→ participant identificationΑαρων: indeclinable; the high priest now 'released' in death.
καὶandnarrative conjunction (response: mourning)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔκλαυσανwept / mournedAor Act Indic 3 Pl · κλαίωmain verb (national mourning for Aaron)→ constative aorist (the completed period of mourning)κλαίω: 'weep / lament / mourn'; the aorist ἔκλαυσαν with the accusative of the person mourned (τὸν Ααρων) renders בָּכָה; the public weeping for Aaron, like the thirty-day mourning for Moses (Deut 34:8), is the formal national lament for a leader.
τὸνtheAccusativearticle (with Ααρων, marking it accusative object of ἔκλαυσαν)→ noun-phrase markingὁ, ἡ, τό: the article τὸν marks the indeclinable Ααρων as the accusative object of the mourning.
ΑαρωνAaronAccusativedirect object of ἔκλαυσαν (accusative marked by τὸν; indeclinable)→ participant identificationΑαρων: indeclinable; the object of the people's mourning — 'they wept for Aaron.'
τριάκονταthirtynumeral (indeclinable; modifying ἡμέρας: 'thirty days')→ measure or countτριάκοντα: 'thirty'; indeclinable cardinal numeral; the thirty-day period (τριάκοντα ἡμέρας) is the formal duration of national mourning for a great leader (cf. the thirty days for Moses, Deut 34:8); it measures Aaron's honour in death.
ἡμέραςdaysAccusativeaccusative of extent of time (duration of mourning)→ object specificationἡμέρα: 'day'; the accusative of duration ἡμέρας with τριάκοντα ('for thirty days') marks the full term of the mourning; renders יָמִים.
πᾶςall / wholeNominativeattributive adjective (with οἶκος: 'the whole house')→ participant prominenceπᾶς: 'whole / all'; πᾶς οἶκος Ισραηλ ('the whole house of Israel') is the subject of the mourning, set in apposition/expansion to ἡ συναγωγή — the entire nation grieves its first high priest.
οἶκοςhouse / householdNominativesubject of ἔκλαυσαν (in apposition / specifying the mourners)→ participant prominenceοἶκος: 'house / household / family'; renders בֵּית (Ισραηλ); 'the whole house of Israel' designates the nation as a single family — a fitting designation for the mourning of the father of the priesthood; the phrase closes the chapter on a note of national solidarity in grief.
ΙσραηλIsraelgenitive of relationship (indeclinable: 'house of Israel')→ participant identificationΙσραηλ: indeclinable; the final word of the chapter, naming the whole people united in mourning their high priest — the corporate Israel whose journey, deaths, and judgments this chapter has chronicled.