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Exodus

About this book
Chapter 4

1 Moses answered again, “And if they do not believe me or pay attention to me, but say, ‘The Lord has not appeared to you’?” 2 The Lord said to him, “What is that in your hand?” He said, “A staff.” 3 The Lord said, “Throw it to the ground.” So he threw it to the ground, and it became a snake, and Moses ran from it. 4 But the Lord said to Moses, “Put out your hand and grab it by the tail”—so he put out his hand and caught it, and it became a staff in his hand— 5 “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you.” 6 The Lord also said to him, “Put your hand into your robe.” So he put his hand into his robe, and when he brought it out—there was his hand, leprous like snow!⁠ 7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe—there it was, restored like the rest of his skin! 8 “If they do not believe you or pay attention to the former sign, then they may believe the latter sign. 9 And if they do not believe even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” 10 Then Moses said to the Lord, “O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.”⁠ 11 The Lord said to him, “Who gave a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? 12 So now go, and I will be with your mouth and will teach you what you must say.” 13 But Moses said, “O my Lord, please send anyone else whom you wish to send!” 14 Then the Lord became angry with Moses,⁠ and he said, “What about your brother Aaron the Levite? I know that he can speak very well.⁠ Moreover, he is coming to meet you, and when he sees you he will be glad in his heart. 15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth and with his mouth, and I will teach you both what you must do. 16 He will speak for you to the people, and it will be as if he were your mouth and as if you were his God. 17 You will also take in your hand this staff, with which you will do the signs.”

Moses Returns to Egypt

18 So Moses went back to his father-in-law Jethro and said to him, “Let me go, so that I may return to my relatives in Egypt and see if they are still alive.” Jethro said to Moses, “Go in peace.” 19 The Lord said to Moses in Midian, “Go back to Egypt, because all the men who were seeking your life are dead.” 20 Then Moses took his wife and sons and put them on a donkey⁠ and headed back to the land of Egypt, and Moses took the staff of God⁠ in his hand. 21 The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go.⁠ 22 You must say to Pharaoh, ‘This is what the Lord has said, “Israel is my son, my firstborn,⁠ 23 and I said to you, ‘Let my son go that he may serve me,’⁠ but since you have refused to let him go, I will surely kill your son, your firstborn!”’” 24 Now on the way, at a place where they stopped for the night, the Lord met Moses⁠ and sought to kill him.⁠ 25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, and said, “Surely you are a bridegroom of blood to me.”⁠ 26 So the Lord let him alone. (At that time she said, “A bridegroom of blood,” referring to the circumcision.) 27 The Lord said to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God and greeted him with a kiss. 28 Moses told Aaron all the words of the Lord who had sent him and all the signs that he had commanded him. 29 Then Moses and Aaron went and brought together all the Israelite elders. 30 Aaron spoke all the words that the Lord had spoken to Moses and did the signs in the sight of the people, 31 and the people believed. When they heard that the Lord had attended to the Israelites and that he had seen their affliction, they bowed down close to the ground.

Texts in conversation

Compare Exodus 4:10 and Jeremiah 1:6

Hebrew Bible

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Summary

The narrative of Jeremiah’s call echoes Moses in Exodus. Both hesitate when commissioned and claim they cannot speak well. Each is told that divine help will guide their words, turning their weakness into the basis for their work.

Passages

Exodus 4:10

Hebrew Bible
8 “If they do not believe you or pay attention to the former sign, then they may believe the latter sign. 9 And if they do not believe even these two signs or listen to you, then take some water from the Nile and pour it out on the dry ground. The water you take out of the Nile will become blood on the dry ground.” 10 Then Moses said to the Lord, “O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.” 11 The Lord said to him, “Who gave a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? 12 So now go, and I will be with your mouth and will teach you what you must say.”
750–400 BCE (scholarly estimate) Read in Exodus

Jeremiah 1:6

Hebrew Bible
4 The Lord’s message came to me, 5 “Before I formed you in your mother’s womb, I chose you. Before you were born, I set you apart. I appointed you to be a prophet to the nations.” 6 I answered, “Oh, Sovereign Lord, Really I do not know how to speak well enough for that, for I am too young.” 7 The Lord said to me, “Do not say, ‘I am too young.’ But go to whomever I send you and say whatever I tell you. 8 Do not be afraid of those to whom I send you, for I will be with you to protect you,” says the Lord.
500–401 BCE (scholarly estimate) Read in Jeremiah

References

"... let us consider what sorts of criteria might establish that the parallels between these texts were caused by P’s dependence on Exodus 3:1–4:17 rather than their dependence on a common precursor or the dependence of Exodus 3:1–4:17 on P. Sometimes one can decide such cases on the basis of expansion by one text of wording found in its parallel, but Exodus 3:1–4:17 lacks the sorts of extensive verbal parallels with P that would allow such an approach. One criterion that can be helpful in this case, however, is the presence of blind motifs in one text that are integral to the other. For example, one element that is integral to Exodus 3:1–4:17 as a whole is its presentation of both Moses and Aaron as prophetic figures, both through the elaboration of the prophetic call-narrative pattern in describing YHWH’s commissioning of Moses and through specific echoes of the late-Jeremiah call narrative (Jeremiah 1:4–10) in describing the commissioning of Aaron. The Priestly material in 6:12–13 shares the idea that Aaron was appointed because of Moses’s problems with speech (Exodus 4:10b-12; compare Jeremiah 1:6), and its resumptive repetition in 6:30–7:2 even names Aaron as a “prophet” (7:1). Otherwise, however, the prophetic elements so central to Exodus 3:1–4:17 are marginal in corresponding P materials. This is an indicator that, overall, P materials are dependent on Exodus 3:1–4:17, rather than vice versa. It is easier to suppose that the otherwise unmotivated themes of Moses’s difficulty with speaking (Exodus 6:12–13) and Aaron’s “prophet” status (vis-à-vis Moses as “God” to him in Exodus 7:1; compare 4:16) in P materials are faint echoes of the thoroughly prophetic presentation of both figures in Exodus 3:1–4:17 than that the detailed prophetic elements and resonances with Jeremiah 1:4–10 in Exodus 3:1–4:17 unfolded as elaborations on these minor elements in the P stratum ..."
David McLain Carr, The Formation of the Hebrew Bible: A New Reconstruction (New York: Oxford University Press, 2011), 143–143.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Exodus 4:10 and Jeremiah 1:6

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