Καὶ ἐλάλησεν Κύριος πρὸς Μωυσῆν λέγων· ἐγὼ Κύριος λάλησον πρὸς Φαραω βασιλέα Αἰγύπτου ὅσα ἐγὼ λέγω πρὸς σέ (Exodus 6:29 LXX)
וַיְדַבֵּ֧ר יְהוָ֛ה אֶל־מֹשֶׁ֥ה לֵּאמֹ֖ר אֲנִ֣י יְהוָ֑ה דַּבֵּ֗ר אֶל־פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם אֵ֛ת כָּל־אֲשֶׁ֥ר אֲנִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃
Divine Authority and Prophetic Transmission
Exodus 6:29 presents a key transitional moment in Moshe’s prophetic commissioning. YHWH affirms His identity and issues an unambiguous command: Moshe must convey everything YHWH says to Parʿo. The Hebrew is direct and formulaic, while the Septuagint reflects this structure with modest syntactic smoothing, especially through pronoun clarity and clause restructuring. This verse encapsulates the tension between divine initiative and human instrumentality in both Hebrew and Greek grammar.
Grammatical Focus: Repetition and Speech Formulae
The verse contains three speech-related verbs: וַיְדַבֵּ֧ר (He spoke), דַּבֵּ֗ר (speak!), and דֹּבֵ֥ר (am speaking). The Septuagint uses ἐλάλησεν, λάλησον, and λέγω, substituting the Hebrew ד-ב-ר root with the more common Greek λαλ- root. Though both roots pertain to speaking, the Greek λαλέω often emphasizes speech act over content, a subtle shift worth noting in prophetic contexts.
Hebrew-Greek Morphological Comparison
| Hebrew Word | Greek Translation | Grammatical Notes | Translation Technique |
|---|---|---|---|
| וַיְדַבֵּ֧ר יְהוָ֛ה | καὶ ἐλάλησεν Κύριος | Wayyiqtol (3ms) → aorist indicative + καί | Narrative equivalence with connective |
| אֶל־מֹשֶׁ֥ה לֵּאמֹ֖ר | πρὸς Μωυσῆν λέγων | Preposition + infinitive → preposition + present participle | Speech formula match with Greek style |
| אֲנִ֣י יְהוָ֑ה | ἐγὼ Κύριος | Independent pronoun + divine name → Greek emphatic pronoun + Κύριος | Literal and theological equivalence |
| דַּבֵּ֗ר אֶל־פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם | λάλησον πρὸς Φαραω βασιλέα Αἰγύπτου | Imperative + preposition + construct chain → imperative + preposition + noun + genitive | Functional command equivalence |
| אֵ֛ת כָּל־אֲשֶׁ֥ר אֲנִ֖י דֹּבֵ֥ר אֵלֶֽיךָ | ὅσα ἐγὼ λέγω πρὸς σέ | Direct object + relative clause → relative pronoun + subject + present indicative | Compression with clarity and verb shift (דֹּבֵ֥ר → λέγω) |
Theological and Syntactic Observations
- “I am YHWH” as Anchor: Both versions preserve the divine declaration אֲנִי יְהוָה / ἐγὼ Κύριος, reinforcing YHWH’s authority as the foundation of Moshe’s prophetic charge.
- Verb Substitution: The shift from Hebrew דבר to Greek λαλέω and λέγω reflects a stylistic adaptation: the Hebrew emphasizes covenantal declaration, while Greek blends proclamation with ordinary speech.
- Pronoun Clarification: The Greek simplifies the relative clause by stating ὅσα… λέγω πρὸς σέ (“as much as I speak to you”), which streamlines the structure while maintaining scope.
Echoes of the Text
This verse reveals the weight of divine speech in both Hebrew and Greek. The Hebrew intensifies authority through repetition and participial continuity. The Greek responds with participial balance and verbal economy, reinforcing command through clarity. In both languages, one truth remains central: the prophet speaks not his own words, but echoes the voice of YHWH—the LORD—whose commands cannot be silenced or softened. In this mirroring of divine speech, grammar becomes obedience.
