Exodus 9:27

Posted on February 28, 2006 by Eusebius Sophronius Hieronymus

Ex 9:27 Misitque Pharao, et vocavit Moysen et Aaron, dicens ad eos: Peccavi etiam nunc: Dominus iustus: ego et populus meus, impii.

And Pharao sent and called Moyses and Aaron, saying to them: “I have sinned even now, the LORD is just, I and my people are wicked.

# Latin Gloss Grammar Tag
1 Misitque and sent V.IND.PERF.ACT.3SG+ENCL
2 Pharao Pharaoh N.MASC.SG.NOM
3 et and CONJ.COORD
4 vocavit called V.IND.PERF.ACT.3SG
5 Moysen Moses N.PROP.MASC.SG.ACC
6 et and CONJ.COORD
7 Aaron Aaron N.PROP.MASC.SG.ACC
8 dicens saying PART.PRES.ACT.MASC.SG.NOM
9 ad to PREP+ACC
10 eos them PRON.MASC.PL.ACC
11 Peccavi I have sinned V.IND.PERF.ACT.1SG
12 etiam even ADV
13 nunc now ADV
14 Dominus the LORD N.MASC.SG.NOM
15 iustus just ADJ.MASC.SG.NOM
16 ego I PRON.1SG.NOM
17 et and CONJ.COORD
18 populus people N.MASC.SG.NOM
19 meus my ADJ.POSS.MASC.SG.NOM
20 impii wicked ADJ.MASC.PL.NOM

Syntax

Main Narrative Chain: Misitque Pharao, et vocavit Moysen et Aaron — Pharao is the subject of both perfect verbs Misitque and vocavit, first “sent” and then “called” Moses and Aaron.
Participial Speech Frame: dicens ad eos — the present participle dicens with the prepositional phrase ad eos introduces the content of Pharaoh’s direct speech addressed to them.
Confessional Clause: Peccavi etiam nunc — first person verb Peccavi expresses Pharaoh’s admission, with adverbs etiam nunc intensifying the immediacy (“even now”).
Theological Judgment: Dominus iustus — a nominal clause with Dominus as subject and iustus as predicate adjective, asserting “the LORD is just.”
Self-Condemnation: ego et populus meus, impii — compound subject ego et populus meus followed by predicate adjective impii, “we are wicked,” contrasting divine justice with human guilt.

Morphology

  1. Misitque — Lemma: mitto; Part of Speech: verb; Form: perfect active indicative third person singular with enclitic -que; Function: main narrative verb describing Pharaoh’s act of sending; Translation: “and he sent”; Notes: the enclitic -que connects this action tightly with the following events in the narrative chain.
  2. Pharao — Lemma: Pharao; Part of Speech: proper noun; Form: nominative singular masculine; Function: subject of Misitque and understood subject of vocavit; Translation: “Pharaoh”; Notes: designates the Egyptian ruler as the agent initiating contact with Moses and Aaron.
  3. et — Lemma: et; Part of Speech: conjunction; Form: coordinating conjunction; Function: links the verb Misitque with the following verb vocavit; Translation: “and”; Notes: marks simple coordination of sequential actions within the same subject.
  4. vocavit — Lemma: voco; Part of Speech: verb; Form: perfect active indicative third person singular; Function: main verb describing Pharaoh’s act of summoning; Translation: “called”; Notes: introduces the direct recipients of the royal summons, Moses and Aaron.
  5. Moysen — Lemma: Moyses; Part of Speech: proper noun; Form: accusative singular masculine; Function: direct object of vocavit; Translation: “Moses”; Notes: named first in the pair summoned by Pharaoh.
  6. et — Lemma: et; Part of Speech: conjunction; Form: coordinating conjunction; Function: links Moysen with Aaron as a compound direct object; Translation: “and”; Notes: simple copulative conjunction joining the two leaders.
  7. Aaron — Lemma: Aaron; Part of Speech: proper noun; Form: accusative singular masculine; Function: second direct object of vocavit; Translation: “Aaron”; Notes: Moses’ brother and co-spokesman, summoned together with him.
  8. dicens — Lemma: dico; Part of Speech: participle (verb); Form: present active participle nominative singular masculine; Function: circumstantial participle modifying Pharao, introducing the content of his speech; Translation: “saying”; Notes: typical Vulgate construction for marking reported direct speech.
  9. ad — Lemma: ad; Part of Speech: preposition; Form: preposition governing the accusative; Function: introduces the indirect object of the participial clause; Translation: “to”; Notes: shows the direction of Pharaoh’s words toward Moses and Aaron.
  10. eos — Lemma: is; Part of Speech: pronoun; Form: accusative plural masculine; Function: object of the preposition ad; Translation: “them”; Notes: refers back to the pair Moysen et Aaron as the addressees.
  11. Peccavi — Lemma: pecco; Part of Speech: verb; Form: perfect active indicative first person singular; Function: main verb of the confessional statement; Translation: “I have sinned”; Notes: first person confession by Pharaoh acknowledging his guilt.
  12. etiam — Lemma: etiam; Part of Speech: adverb; Form: indeclinable adverb; Function: intensifies the temporal adverb nunc; Translation: “even”; Notes: heightens the emphasis of the admission, “even now.”
  13. nunc — Lemma: nunc; Part of Speech: adverb; Form: indeclinable adverb; Function: indicates present time for the confession; Translation: “now”; Notes: contrasts the present acknowledgment with earlier resistance.
  14. Dominus — Lemma: Dominus; Part of Speech: noun; Form: nominative singular masculine; Function: subject of an implied copula in the nominal clause; Translation: “the LORD”; Notes: refers to YHWH and thus is translated as “the LORD” according to the project convention.
  15. iustus — Lemma: iustus; Part of Speech: adjective; Form: nominative singular masculine; Function: predicate adjective agreeing with Dominus; Translation: “just”; Notes: states the moral character of the LORD in contrast with Pharaoh’s guilt.
  16. ego — Lemma: ego; Part of Speech: pronoun; Form: nominative singular first person; Function: first element in the compound subject of the final nominal clause; Translation: “I”; Notes: explicit subject pronoun adds emphasis to Pharaoh’s personal responsibility.
  17. et — Lemma: et; Part of Speech: conjunction; Form: coordinating conjunction; Function: links ego with populus meus into a compound subject; Translation: “and”; Notes: unites Pharaoh and his people in the same confession of wickedness.
  18. populus — Lemma: populus; Part of Speech: noun; Form: nominative singular masculine; Function: head of the second part of the compound subject; Translation: “people”; Notes: represents the nation collectively under Pharaoh’s leadership.
  19. meus — Lemma: meus; Part of Speech: possessive adjective; Form: nominative singular masculine agreeing with populus; Function: possessive modifier of populus; Translation: “my”; Notes: identifies the people as belonging to Pharaoh and sharing his guilt.
  20. impii — Lemma: impius; Part of Speech: adjective; Form: nominative plural masculine; Function: predicate adjective with the compound subject ego et populus meus; Translation: “wicked”; Notes: plural predicate agrees with the combined subject, summarizing the moral state of both Pharaoh and his people.

 

About Eusebius Sophronius Hieronymus

Born around 346 A.D. in Stridon, St. Jerome was a scholar fluent in Latin, Greek, and Hebrew whose ascetic discipline and deep engagement with Scripture prepared him for a monumental task: translating the Bible into Latin. Commissioned by Pope Damasus I around 382 A.D., Jerome began by revising the flawed Old Latin Gospels, then expanded his work to the entire Bible. For the New Testament, he corrected Latin texts using Greek manuscripts; for the Old Testament, he translated most books directly from Hebrew—a controversial but principled choice. His final Psalter, however, followed the Greek Septuagint tradition for liturgical use. This composite translation, later known as the Vulgate (editio vulgata), became the authoritative biblical text of the Western Church, formally endorsed at the Council of Trent in 1546. The Vulgate’s influence extends beyond theology into textual criticism and Latin education. As one of the earliest translations grounded in original-language scholarship, it offers a vital witness to the state of biblical texts in late antiquity. Jerome’s lexical and syntactic decisions are studied to trace manuscript history and assess variant readings. Its elegant Latin, consistent in grammar and rich in vocabulary, became a model for medieval and Renaissance learning, bridging classical and ecclesiastical Latin. More than a translation, the Vulgate helped define Christian doctrine, preserved the Latin language, and laid essential groundwork for the critical study of Scripture—remaining indispensable to students of Latin, theology, and textual history.
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