Exodus 4:15-16

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  4:16 He ⁵  will speak for you to the people, and it will be as if ⁶  he ⁷  were your mouth ⁸  and as if you were his God. ⁹ 

Psalms 82:6

82:6 I thought, ¹⁰  ‘You are gods;

all of you are sons of the Most High.’ ¹¹ 

Jeremiah 1:10

1:10 Know for certain that ¹²  I hereby give you the authority to announce to nations and kingdoms that they will be ¹³  uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” ¹⁴ 

John 10:35-36

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹⁵  10:36 do you say about the one whom the Father set apart ¹⁶  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

[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.”

[4:16]  ⁵ tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.

[4:16]  ⁶ tn The phrase “as if” is supplied for clarity.

[4:16]  ⁷ tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”

[4:16]  ⁸ tn Heb “he will be to you for a mouth.”

[4:16]  ⁹ tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.

[82:6]  ¹⁰ tn Heb “said.”

[82:6]  ¹¹ sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).

[1:10]  ¹² tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.

[1:10]  ¹³ tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

[1:10]  ¹⁴ sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

[10:35]  ¹⁵ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[10:36]  ¹⁶ tn Or “dedicated.”