Exodus 4 10

Exodus 4:10 kjv

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.

Exodus 4:10 nkjv

Then Moses said to the LORD, "O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue."

Exodus 4:10 niv

Moses said to the LORD, "Pardon your servant, Lord. I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue."

Exodus 4:10 esv

But Moses said to the LORD, "Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue."

Exodus 4:10 nlt

But Moses pleaded with the LORD, "O Lord, I'm not very good with words. I never have been, and I'm not now, even though you have spoken to me. I get tongue-tied, and my words get tangled."

Exodus 4 verses

Exodus 4 10 Meaning

Exodus 4:10 portrays Moses' significant objection to God's command to lead Israel, citing his severe lack of eloquence. He confesses that he is neither a skilled speaker nor persuasive, specifying this inability extends from his past to the present moment of divine encounter. Moses attributes this deficiency to being "slow of speech and of tongue," indicating a profound difficulty in verbal articulation or a severe speech impediment, rendering him unfit for public address and negotiation with Pharaoh.

Exodus 4 10 Context

Exodus chapter 4 continues the dialogue between God and Moses at the burning bush. Having initially commanded Moses to return to Egypt and lead His people out of bondage, God addressed Moses' previous objections regarding his identity (Exod 3:11), God's name (Exod 3:13), and the Israelites' potential disbelief (Exod 4:1-9, which God countered with three miraculous signs). Despite these divine reassurances and demonstrations of power, Moses raises a fourth, and seemingly final, protest regarding his personal abilities. He now focuses on a profound, self-perceived deficiency in public speaking, a crucial skill for his daunting task of confronting Pharaoh and leading a vast nation. This objection is significant because communication is central to prophecy and leadership, setting the stage for God's further response and the provision of Aaron as a spokesman. The ancient Egyptian court highly valued eloquence, rhetoric, and scribal skills, making Moses' stated impediment a major perceived barrier to effective communication with Pharaoh.

Exodus 4 10 Word analysis

• But Moses said: This signals a continuation of Moses' resistance and a new line of objection, demonstrating his deep reluctance despite the prior reassurances and miraculous signs from God.
• "Oh, my Lord," (אֲדֹנָי, Adonai): A deferential and reverent form of address to God, used by servants towards their master. It conveys submission and acknowledges God's supreme authority, even in the midst of his desperate plea to be excused.
• "I am not eloquent," (לֹא אִישׁ דְּבָרִים אָנֹכִי, lo ish devarim anokhi): Literally translated "I am not a man of words." This idiom denotes a person who is not skilled, fluent, or persuasive in speech. It implies an inability to articulate thoughts effectively, present arguments, or communicate persuasively. This was a critical deficiency for someone called to speak on behalf of God before a powerful king and a multitude of people.
• "either in the past or in the future," (גַּם מֵאֶתְמוֹל גַּם מִשְּׁלִשֹׁם, gam me'etmol gam mi-shilshom): "Yesterday or the day before yesterday." This ancient idiom emphasizes that Moses' difficulty is not recent or temporary, but a long-standing, innate characteristic from his earliest days.
• "nor since you have spoken to your servant," (גַּם מֵאָז דַּבֶּרְךָ אֶל עַבְדֶּךָ, gam me'az dabberkha el avdekha): "Nor even since your speaking to your servant." This clarifies that even the direct, miraculous divine encounter had not changed this inherent flaw. It signifies his conviction that God's powerful call had not magically granted him eloquence.
• "but I am slow of speech" (כְּבַד פֶּה, k'vad peh): Literally, "heavy of mouth." This is a Hebrew idiom that implies difficulty in speaking, often interpreted as a speech impediment such as a stutter, lisp, or difficulty in forming words quickly and clearly.
• "and of tongue." (כְּבַד לָשׁוֹן, k'vad lashon): Literally, "heavy of tongue." This further reinforces and perhaps specifies the nature of the speech difficulty mentioned with "slow of speech." It could indicate a difficulty in coordinating the tongue for articulate speech or an impediment that made his words come out haltingly or unintelligibly.

Words-Group Analysis:

• "Not eloquent... slow of speech and of tongue": This group of phrases constitutes Moses' core objection. It presents a comprehensive picture of his perceived inadequacy for public communication. It's not merely a lack of oratorical flair but a fundamental problem with verbal articulation, critical for a divine messenger confronting a powerful Pharaoh. His words underscore that this is an internal, deep-seated obstacle, not just external fear.
• "either in the past or in the future, nor since you have spoken to your servant": This tri-part expression ("yesterday," "day before yesterday," "and since You have spoken") powerfully emphasizes the persistent, unchanging nature of Moses' impediment. It asserts that this is a long-standing personal reality that even God's direct call has not altered. This underscores Moses' human limitations in the face of a divine commission, prompting God's immediate and strategic response to accommodate this "weakness."

Exodus 4 10 Bonus section

While Acts 7:22 states Moses was "mighty in his words and deeds," this does not necessarily contradict his claim in Exodus 4:10. Stephen's description in Acts might refer to Moses' intellectual prowess and formal education in Egypt (the "wisdom of the Egyptians"), rather than his ability in persuasive or public speaking. Alternatively, his speech impediment may have developed later, or he genuinely felt his physical impediment made him unfit for the public, authoritative, prophetic declarations God demanded. God did not miraculously remove the impediment but provided Aaron as his partner, teaching that ministry often involves diverse gifts working together. This highlights the practical application of different parts of the body working together (1 Cor 12), with one speaking and the other providing the message directly from God.

Exodus 4 10 Commentary

Exodus 4:10 is a pivotal verse, encapsulating human inadequacy and God's surprising method of achieving His purposes. Moses, called to confront the most powerful empire of his day, points to his "slow" and "heavy" speech. This isn't merely shyness; it reflects a genuine and persistent inability to articulate effectively, which in the sophisticated Egyptian court, could be a significant barrier.

Theologically, this passage reveals God's counter-intuitive ways. He doesn't seek out the naturally gifted or outwardly impressive; rather, He often chooses those who recognize their own weaknesses, enabling His divine power to be manifested through human limitation (as seen throughout Scripture in figures like Gideon or Jeremiah, and affirmed by Paul in the New Testament). Moses' persistent objection here underscores the universal human tendency to rely on perceived personal abilities rather than trusting God's provision. Yet, God's response (providing Aaron as a spokesman) is not a rejection of Moses but an accommodation, demonstrating His grace and flexibility. It reveals that the success of God's mission does not hinge on human eloquence, but on God's omnipotence and willingness to empower or provide for His chosen vessels. It's a foundational truth: God qualifies the called, rather than calls the already qualified.