Exodus 4:15

4:15 “So you are to speak to him and put the words in his mouth. And as for me, I will be with your mouth ¹  and with his mouth, ²  and I will teach you both ³  what you must do. ⁴ 

Deuteronomy 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Deuteronomy 18:2

18:2 They ⁵  will have no inheritance in the midst of their fellow Israelites; ⁶  the Lord alone is their inheritance, just as he had told them.

Deuteronomy 14:3

14:3 You must not eat any forbidden ⁷  thing.

Deuteronomy 14:19

14:19 and any winged thing on the ground are impure to you – they may not be eaten. ⁸ 

Jeremiah 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. ⁹ 

Jeremiah 15:19

15:19 Because of this, the Lord said, ¹⁰ 

“You must repent of such words and thoughts!

If you do, I will restore you to the privilege of serving me. ¹¹ 

If you say what is worthwhile instead of what is worthless,

I will again allow you to be my spokesman. ¹² 

They must become as you have been.

You must not become like them. ¹³ 

[4:15]  ¹ tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).

[4:15]  ² tn Or “and will help him speak.”

[4:15]  ³ tn The word “both” is supplied to convey that this object (“you”) and the subject of the next verb (“you must do”) are plural in the Hebrew text, referring to Moses and Aaron. In 4:16 “you” returns to being singular in reference to Moses.

[4:15]  ⁴ tn The imperfect tense carries the obligatory nuance here as well. The relative pronoun with this verb forms a noun clause functioning as the direct object of “I will teach.”

[18:2]  ⁵ tn Heb “he” (and throughout the verse).

[18:2]  ⁶ tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”

[14:3]  ⁷ tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

[14:19]  ⁸ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

[1:9]  ⁹ 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.

[15:19]  ¹⁰ tn Heb “So the Lord said thus.”

[15:19]  ¹¹ tn Heb “If you return [ = repent], I will restore [more literally, ‘cause you to return’] that you may stand before me.” For the idiom of “standing before” in the sense of serving see BDB 764 s.v. עָמַד Qal.1.e and compare the usage in 1 Kgs 10:8; 12:8; 17:1; Deut 10:8.

[15:19]  ¹² tn Heb “you shall be as my mouth.”

[15:19]  ¹³ tn Heb “They must turn/return to you and you must not turn/return to them.”