Keluaran 4:11-12

4:11 The Lord said to him, “Who gave ¹  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ²  4:12 So now go, and I will be with your mouth ³  and will teach you ⁴  what you must say.” ⁵ 

Mazmur 45:2

45:2 You are the most handsome of all men! ⁶ 

You speak in an impressive and fitting manner! ⁷ 

For this reason ⁸  God grants you continual blessings. ⁹ 

Yeremia 1:9

1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. ¹⁰ 

Matius 22:46

22:46 No one ¹¹  was able to answer him a word, and from that day on no one dared to question him any longer.

Lukas 4:22

4:22 All ¹²  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ¹³  said, “Isn’t this ¹⁴  Joseph’s son?”

Lukas 21:15

21:15 For I will give you the words ¹⁵  along with the wisdom ¹⁶  that none of your adversaries will be able to withstand or contradict.

Yohanes 7:46

7:46 The officers replied, “No one ever spoke like this man!”

[4:11]  ¹ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  sn The argumentation by Moses is here met by Yahweh’s rhetorical questions. They are intended to be sharp – it is reproof for Moses. The message is twofold. First, Yahweh is fully able to overcome all of Moses’ deficiencies. Second, Moses is exactly the way that God intended him to be. So the rhetorical questions are meant to prod Moses’ faith.

[4:11]  ² sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:12]  ³ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ⁴ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ⁵ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[45:2]  ⁶ tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.

[45:2]  ⁷ tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.

[45:2]  ⁸ tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).

[45:2]  ⁹ tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.

[1:9]  ¹⁰ tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.

[1:9]  sn The passage is reminiscent of Deut 18:18 which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.

[22:46]  ¹¹ tn Here καί (kai) has not been translated.

[4:22]  ¹² tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁴ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[21:15]  ¹⁵ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹⁶ tn Grk “and wisdom.”