Lukas 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Lukas 1:62-63

1:62 So ⁷  they made signs to the baby’s ⁸  father, ⁹  inquiring what he wanted to name his son. ¹⁰  1:63 He ¹¹  asked for a writing tablet ¹²  and wrote, ¹³  “His name is John.” And they were all amazed. ¹⁴ 

Keluaran 4:11

4:11 The Lord said to him, “Who gave ¹⁵  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ¹⁶ 

Yehezkiel 3:26

3:26 I will make your tongue stick to the roof of your mouth so that you will be silent and unable to reprove ¹⁷  them, for they are a rebellious house.

Yehezkiel 24:27

24:27 On that day you will be able to speak again; ¹⁸  you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:62]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ⁸ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ⁹ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ¹⁰ tn Grk “what he might wish to call him.”

[1:63]  ¹¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ¹² sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ¹³ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ¹⁴ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[4:11]  ¹⁵ 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]  ¹⁶ 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).

[3:26]  ¹⁷ tn Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate.

[24:27]  ¹⁸ tn Heb “your mouth will open.”