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Selected Verse: Exodus 4:10 - Strong Concordance

Verse	Translation	Text
Ex 4:10	Strong Concordance	And Moses [04872] said [0559] unto the LORD [03068], O [0994] my Lord [0136], I [0376] am not eloquent [01697], neither heretofore [08032] [08543], nor since [0227] thou hast spoken [01696] unto thy servant [05650]: but I am slow [03515] of speech [06310], and of a slow [03515] tongue [03956].
	King James	And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.

Notes on the Bible, by Albert Barnes, [1834]
Eloquent - See the margin. The double expression "slow of speech (Eze 3:5 margin) and of a slow tongue" seems to imply a difficulty both in finding words and in giving them utterance, a very natural result of so long a period of a shepherd's life, passed in a foreign land. Since thou hast spoken - This expression seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Moses raised another difficulty. "I am not a man of words," he said (i.e., I do not possess the gift of speech), "but am heavy in mouth and heavy in tongue" (i.e., I find a difficulty in the use of mouth and tongue, not exactly "stammering"); and that "both of yesterday and the day before" (i.e., from the very first, Gen 31:2), "and also since Thy speaking to Thy servant." Moses meant to say, "I neither possess the gift of speech by nature, nor have I received it since Thou hast spoken to me." Exo 4:11-12 Jehovah both could and would provide for this defect. He had made man's mouth, and He made dumb or deaf, seeing or blind. He possessed unlimited power over all the senses, could give them or take them away; and He would be with Moses' mouth, and teach him what he was to say, i.e., impart to him the necessary qualification both as to matter and mode. - Moses' difficulties were now all exhausted, and removed by the assurances of God. But this only brought to light the secret reason in his heart. He did not wish to undertake the divine mission. Exo 4:13 "Send, I pray Thee," he says, "by whom Thou wilt send;" i.e., carry out Thy mission by whomsoever Thou wilt. בּיד שׁלח: to carry out a mission through any one, originally with accus. rei (Sa1 16:20; Sa2 11:14), then without the object, as here, "to send a person" (cf. Sa2 12:25; Kg1 2:25). Before תּשׁלח the word אשׁר is omitted, which stands with בּיד in the construct state (vid., Ges. 123, 3). The anger of God was now excited by this groundless opposition. But as this unwillingness also arose from weakness of the flesh, the mercy of God came to the help of his weakness, and He referred Moses to his brother Aaron, who could speak well, and would address the people for him (Exo 4:14-17). Aaron is called הלּוי, the Levite, from his lineage, possibly with reference to the primary signification of לוה "to connect one's self" (Baumgarten), but not with any allusion to the future calling of the tribe of Levi (Rashi and Calvin). הוּא ידבּר דּבּר speak will he. The inf. abs. gives emphasis to the verb, and the position of הוּא to the subject. He both can and will speak, if thou dost not know it. Exo 4:14-17 And Aaron is quite ready to do so. He is already coming to meet thee, and is glad to see thee. The statement in Exo 4:27, where Jehovah directs Aaron to go and meet Moses, is not at variance with this. They can both be reconciled in the following simple manner: "As soon as Aaron heard that his brother had left Midian, he went to meet him of his own accord, and then God showed him by what road he must go to find him, viz., towards the desert" (R. Mose ben Nachman). - "Put the words" (sc., which I have told thee) "into his mouth;" and I will support both thee and him in speaking. "He will be mouth to thee, and thou shalt be God to him." Cf. Exo 7:1, "Thy brother Aaron shall be thy prophet." Aaron would stand in the same relation to Moses, as a prophet to God: the prophet only spoke what God inspired him with, and Moses should be the inspiring God to him. The Targum softens down the word "God" into "master, teacher." Moses was called God, as being the possessor and medium of the divine word. As Luther explains it, "Whoever possesses and believes the word of God, possesses the Spirit and power of God, and also the divine wisdom, truth, heart, mind, and everything that belongs to God." In Exo 4:17, the plural "signs" points to the penal wonders that followed; for only one of the three signs given to Moses was performed with the rod. Exo 4:18 In consequence of this appearance of God, Moses took leave of his father-in-law to return to his brethren in Egypt, though without telling him the real object of his journey, no doubt because Jethro had not the mind to understand such a divine revelation, though he subsequently recognised the miracles that God wrought for Israel (Exo 18). By the "brethren" we are to understand not merely the nearer relatives of Moses, or the family of Amram, but the Israelites generally. Considering the oppression under which they were suffering at the time of Moses' flight, the question might naturally arise, whether they were still living, and had not been altogether exterminated.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Moses raised another difficulty. "I am not a man of words," he said (i.e., I do not possess the gift of speech), "but am heavy in mouth and heavy in tongue" (i.e., I find a difficulty in the use of mouth and tongue, not exactly "stammering"); and that "both of yesterday and the day before" (i.e., from the very first, Gen 31:2), "and also since Thy speaking to Thy servant." Moses meant to say, "I neither possess the gift of speech by nature, nor have I received it since Thou hast spoken to me."

Exo 4:11-12

Jehovah both could and would provide for this defect. He had made man's mouth, and He made dumb or deaf, seeing or blind. He possessed unlimited power over all the senses, could give them or take them away; and He would be with Moses' mouth, and teach him what he was to say, i.e., impart to him the necessary qualification both as to matter and mode. - Moses' difficulties were now all exhausted, and removed by the assurances of God. But this only brought to light the secret reason in his heart. He did not wish to undertake the divine mission.

Exo 4:13

"Send, I pray Thee," he says, "by whom Thou wilt send;" i.e., carry out Thy mission by whomsoever Thou wilt. בּיד שׁלח: to carry out a mission through any one, originally with accus. rei (Sa1 16:20; Sa2 11:14), then without the object, as here, "to send a person" (cf. Sa2 12:25; Kg1 2:25). Before תּשׁלח the word אשׁר is omitted, which stands with בּיד in the construct state (vid., Ges. 123, 3). The anger of God was now excited by this groundless opposition. But as this unwillingness also arose from weakness of the flesh, the mercy of God came to the help of his weakness, and He referred Moses to his brother Aaron, who could speak well, and would address the people for him (Exo 4:14-17). Aaron is called הלּוי, the Levite, from his lineage, possibly with reference to the primary signification of לוה "to connect one's self" (Baumgarten), but not with any allusion to the future calling of the tribe of Levi (Rashi and Calvin). הוּא ידבּר דּבּר speak will he. The inf. abs. gives emphasis to the verb, and the position of הוּא to the subject. He both can and will speak, if thou dost not know it.

Exo 4:14-17

And Aaron is quite ready to do so. He is already coming to meet thee, and is glad to see thee. The statement in Exo 4:27, where Jehovah directs Aaron to go and meet Moses, is not at variance with this. They can both be reconciled in the following simple manner: "As soon as Aaron heard that his brother had left Midian, he went to meet him of his own accord, and then God showed him by what road he must go to find him, viz., towards the desert" (R. Mose ben Nachman). - "Put the words" (sc., which I have told thee) "into his mouth;" and I will support both thee and him in speaking. "He will be mouth to thee, and thou shalt be God to him." Cf. Exo 7:1, "Thy brother Aaron shall be thy prophet." Aaron would stand in the same relation to Moses, as a prophet to God: the prophet only spoke what God inspired him with, and Moses should be the inspiring God to him. The Targum softens down the word "God" into "master, teacher." Moses was called God, as being the possessor and medium of the divine word. As Luther explains it, "Whoever possesses and believes the word of God, possesses the Spirit and power of God, and also the divine wisdom, truth, heart, mind, and everything that belongs to God." In Exo 4:17, the plural "signs" points to the penal wonders that followed; for only one of the three signs given to Moses was performed with the rod.

Exo 4:18

In consequence of this appearance of God, Moses took leave of his father-in-law to return to his brethren in Egypt, though without telling him the real object of his journey, no doubt because Jethro had not the mind to understand such a divine revelation, though he subsequently recognised the miracles that God wrought for Israel (Exo 18). By the "brethren" we are to understand not merely the nearer relatives of Moses, or the family of Amram, but the Israelites generally. Considering the oppression under which they were suffering at the time of Moses' flight, the question might naturally arise, whether they were still living, and had not been altogether exterminated.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
O my Lord, I am not eloquent - He was a great philosopher, statesman, and divine, and yet no orator; a man of a clear head, great thought and solid judgment, but had not a voluble tongue, nor ready utterance; and therefore he thought himself unfit to speak before great men, and about great affairs. Moses was mighty in word, Act 7:22, and yet not eloquent: what he said was strong and nervous, and to the purpose, and distilled as the dew, Deu 32:2, though he did not deliver himself with that readiness, ease and fineness that some do.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I am not eloquent - לא איש דברים lo ish debarim, I am not a man of words; a periphrasis common in the Scriptures. So Job 11:2, איש שפתים ish sephathayim, a man of lips, signifies one that is talkative. Psa 140:11, איש לשון ish lashon, a man of tongue, signifies a prattler. But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty: 1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame; so that though he was not then a man of words, yet he might afterwards have been mighty in words as well as deeds. 2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court; and though it is very probable there was an affinity between the two languages, yet they certainly were not the same. The last forty he had spent in Midian, and it is not likely that the pure Hebrew tongue prevailed there, though it is probable that a dialect of it was there spoken. On these accounts Moses might find it difficult to express himself with that readiness and persuasive flow of language, which he might deem essentially necessary on such a momentous occasion; as he would frequently be obliged to consult his memory for proper expressions, which would necessarily produce frequent hesitation, and general slowness of utterance, which he might think would ill suit an ambassador of God. 3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of St. Stephen. By the expression, neither heretofore, nor since thou hast spoken unto thy servant, he might possibly mean that the natural inaptitude to speak readily, which he had felt, he continued to feel, even since God had begun to discover himself; for though he had wrought several miracles for him, yet he had not healed this infirmity. See Clarke on Exo 6:12 (note).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

I am not eloquent - לא איש דברים lo ish debarim, I am not a man of words; a periphrasis common in the Scriptures. So Job 11:2, איש שפתים ish sephathayim, a man of lips, signifies one that is talkative. Psa 140:11, איש לשון ish lashon, a man of tongue, signifies a prattler. But how could it be said that Moses was not eloquent, when St. Stephen asserts, Act 7:22, that he was mighty in words as well as in deeds? There are three ways of solving this difficulty:

1. Moses might have had some natural infirmity, of a late standing, which at that time rendered it impossible for him to speak readily, and which he afterwards overcame; so that though he was not then a man of words, yet he might afterwards have been mighty in words as well as deeds.

2. It is possible he was not intimately acquainted with the Hebrew tongue, so as to speak clearly and distinctly in it. The first forty years of his life he had spent in Egypt, chiefly at court; and though it is very probable there was an affinity between the two languages, yet they certainly were not the same. The last forty he had spent in Midian, and it is not likely that the pure Hebrew tongue prevailed there, though it is probable that a dialect of it was there spoken. On these accounts Moses might find it difficult to express himself with that readiness and persuasive flow of language, which he might deem essentially necessary on such a momentous occasion; as he would frequently be obliged to consult his memory for proper expressions, which would necessarily produce frequent hesitation, and general slowness of utterance, which he might think would ill suit an ambassador of God.

3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of St. Stephen.

By the expression, neither heretofore, nor since thou hast spoken unto thy servant, he might possibly mean that the natural inaptitude to speak readily, which he had felt, he continued to feel, even since God had begun to discover himself; for though he had wrought several miracles for him, yet he had not healed this infirmity. See Clarke on Exo 6:12 (note).

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⁵ For thou art not sent [07971] to a people [05971] of a strange [06012] speech [08193] and of an hard [03515] language [03956], but to the house [01004] of Israel [03478];

¹⁸ And Moses [04872] went [03212] and returned [07725] to Jethro [03500] his father in law [02859], and said [0559] unto him, Let me go [03212], I pray thee, and return [07725] unto my brethren [0251] which are in Egypt [04714], and see [07200] whether they be yet [05750] alive [02416]. And Jethro [03503] said [0559] to Moses [04872], Go [03212] in peace [07965].

¹⁷ And thou shalt take [03947] this rod [04294] in thine hand [03027], wherewith thou shalt do [06213] signs [0226].

¹ And the LORD [03068] said [0559] unto Moses [04872], See [07200], I have made [05414] thee a god [0430] to Pharaoh [06547]: and Aaron [0175] thy brother [0251] shall be thy prophet [05030].

²⁷ And the LORD [03068] said [0559] to Aaron [0175], Go [03212] into the wilderness [04057] to meet [07125] Moses [04872]. And he went [03212], and met [06298] him in the mount [02022] of God [0430], and kissed [05401] him.

¹⁴ And the anger [0639] of the LORD [03068] was kindled [02734] against Moses [04872], and he said [0559], Is not Aaron [0175] the Levite [03881] thy brother [0251]? I know [03045] that he can speak [01696] well [01696]. And also, behold, he cometh forth [03318] to meet [07125] thee: and when he seeth [07200] thee, he will be glad [08055] in his heart [03820].
¹⁵ And thou shalt speak [01696] unto him, and put [07760] words [01697] in his mouth [06310]: and I will be with thy mouth [06310], and with his mouth [06310], and will teach [03384] you what ye shall do [06213].
¹⁶ And he shall be thy spokesman [01696] unto the people [05971]: and he shall be, even he shall be to thee instead of a mouth [06310], and thou shalt be to him instead of God [0430].
¹⁷ And thou shalt take [03947] this rod [04294] in thine hand [03027], wherewith thou shalt do [06213] signs [0226].

²⁵ And king [04428] Solomon [08010] sent [07971] by the hand [03027] of Benaiah [01141] the son [01121] of Jehoiada [03077]; and he fell [06293] upon him that he died [04191].

²⁵ And he sent [07971] by the hand [03027] of Nathan [05416] the prophet [05030]; and he called [07121] his name [08034] Jedidiah [03041], because of the LORD [03068].

¹⁴ And it came to pass in the morning [01242], that David [01732] wrote [03789] a letter [05612] to Joab [03097], and sent [07971] it by the hand [03027] of Uriah [0223].

²⁰ And Jesse [03448] took [03947] an ass [02543] laden with bread [03899], and a bottle [04997] of wine [03196], and a [0259] kid [01423] [05795], and sent [07971] them by [03027] David [01732] his son [01121] unto Saul [07586].

¹³ And he said [0559], O [0994] my Lord [0136], send [07971], I pray thee, by the hand [03027] of him whom thou wilt send [07971].

¹¹ And the LORD [03068] said [0559] unto him, Who hath made [07760] man's [0120] mouth [06310]? or who maketh [07760] the dumb [0483], or deaf [02795], or the seeing [06493], or the blind [05787]? have not I the LORD [03068]?
¹² Now therefore go [03212], and I will be with thy mouth [06310], and teach [03384] thee what thou shalt say [01696].

² And Jacob [03290] beheld [07200] the countenance [06440] of Laban [03837], and, behold, it was not toward him as [08543] before [08032].

² My doctrine [03948] shall drop [06201] as the rain [04306], my speech [0565] shall distil [05140] as the dew [02919], as the small rain [08164] upon the tender herb [01877], and as the showers [07241] upon the grass [06212]:

²² And [2532] Moses [3475] was learned [3811] in all [3956] the wisdom [4678] of the Egyptians [124], and [1161] was [2258] mighty [1415] in [1722] words [3056] and [2532] in [1722] deeds [2041].

¹² And Moses [04872] spake [01696] before [06440] the LORD [03068], saying [0559], Behold, the children [01121] of Israel [03478] have not hearkened [08085] unto me; how then shall Pharaoh [06547] hear [08085] me [0589], who am of uncircumcised [06189] lips [08193]?

²² And [2532] Moses [3475] was learned [3811] in all [3956] the wisdom [4678] of the Egyptians [124], and [1161] was [2258] mighty [1415] in [1722] words [3056] and [2532] in [1722] deeds [2041].

¹¹ Let not an evil speaker [0376] [03956] be established [03559] in the earth [0776]: evil [07451] shall hunt [06679] the violent [02555] man [0376] to overthrow [04073] him.

² Should not the multitude [07230] of words [01697] be answered [06030]? and should a man [0376] full of talk [08193] be justified [06663]?