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What does Mark 7:32 mean?

Who In The Bible Had A Speech Impediment

Have you ever wondered who in the Bible had a speech impediment? In this blog post, we will explore this fascinating topic and discover the stories of individuals who overcame their challenges to become powerful voices for God. Join us as we delve into their journeys and draw inspiration from their faith and perseverance. Whether you struggle with a speech impediment yourself or know someone who does, this exploration will provide encouragement and insight into how God can use anyone, regardless of their limitations, for His glory.

Biblical Figures Overcoming Speech Impediments: Unveiling the Characters Who Defied All Odds

In the Bible, Moses is one of the most notable figures who had a speech impediment. Moses, chosen by God to lead the Israelites out of slavery in Egypt, initially struggled with his ability to speak clearly and fluently. In the Book of Exodus, Moses expresses his concerns about his speech impediment to God, saying, “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, ESV).

God, however, reassures Moses that He will be with him and help him overcome his limitations. God tells Moses, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord? Now therefore go, and I will be with your mouth and teach you what you shall speak” (Exodus 4:11-12, ESV).

Despite his speech impediment, Moses becomes a powerful leader and spokesperson for God. With God’s guidance and support, Moses successfully confronts Pharaoh, performs miracles, and delivers the Ten Commandments to the Israelites. Throughout his journey, Moses relies on his faith in God to overcome his insecurities about his speech.

Another example of a biblical character with a speech impediment is the prophet Jeremiah. In the Book of Jeremiah, Jeremiah hesitates to accept God’s call to be a prophet because he believes he is too young and lacks the ability to speak effectively. Jeremiah says to God, “Ah, Lord God! Behold, I do not know how to speak, for I am only a youth” (Jeremiah 1:6, ESV).

God responds to Jeremiah’s concerns by assuring him that He will be with him and provide the words to speak. God touches Jeremiah’s mouth and says, “Behold, I have put my words in your mouth” (Jeremiah 1:9, ESV). Throughout his prophetic ministry, Jeremiah overcomes his speech impediment and delivers God’s messages to the people of Israel.

These examples in the Bible demonstrate that individuals with speech impediments can still fulfill significant roles in God’s plan. It highlights the importance of relying on God’s strength and guidance to overcome any limitations or insecurities we may have. By trusting in God’s power, even those with speech impediments can effectively communicate His message and fulfill their calling.

Who in the Bible couldn’t speak well?

One person in the Bible who couldn’t speak well was Moses. In Exodus 4:10, Moses tells God, “Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue.” Despite his struggle with speaking, God assured Moses that He would be with him and help him speak. God appointed Moses as a leader and spokesperson for the Israelites, and throughout the book of Exodus, we see how God used Moses to perform miracles and deliver His people from slavery in Egypt.

Who struggled to speak in the Bible?

In the Bible, Moses is depicted as someone who struggled to speak. When God first called him to lead the Israelites out of Egypt, Moses expressed his insecurities and lack of eloquence. In Exodus 4:10, Moses said to God, “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.” Despite his reservations, God assured Moses that He would be with him and help him speak. God even appointed Aaron, Moses’ brother, as a spokesperson to assist him. Through God’s guidance and support, Moses overcame his struggle and led the Israelites through the wilderness to the Promised Land.

What does the Bible say about impediment?

The Bible addresses the concept of impediment in different contexts. One relevant passage can be found in 1 Corinthians 7:36-38 (NIV):

“If anyone is worried that he might not be acting honorably toward the virgin he is engaged to, and if his passions are too strong and he feels he ought to marry, he should do as he wants. He is not sinning. They should get married. But the man who has settled the matter in his own mind, who is under no compulsion but has control over his own will, and who has made up his mind not to marry the virgin—this man also does the right thing. So then, he who marries the virgin does right, but he who does not marry her does better.”

This passage emphasizes the importance of considering one’s personal circumstances and desires when it comes to marriage. It acknowledges that some individuals may have strong passions and feel compelled to marry, while others may choose to remain single. The key message is that both options are acceptable and honorable before God.

Another relevant passage can be found in 1 Corinthians 9:16-18 (NIV):

“For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel.”

This passage highlights the apostle Paul’s sense of calling and obligation to preach the gospel. He recognizes that preaching is not merely a personal choice but a responsibility entrusted to him. This passage demonstrates the importance of fulfilling one’s God-given purpose and using one’s gifts and abilities to serve others.

In these instances, the Bible addresses impediment in the sense of personal circumstances, desires, and obligations. It encourages individuals to discern their own paths and make choices that align with their convictions and God’s calling in their lives.

What does the Bible say about stuttering?

The Bible does not specifically address the issue of stuttering. However, there are several instances in which individuals faced speech difficulties or challenges in communication. One notable example is Moses, who initially struggled with his speech and expressed his concern to God. In Exodus 4:10-12 (NIV), it says:

“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.’ The Lord said to him, ‘Who gave human beings their mouths? Who makes them deaf or mute? Who gives them sight or makes them blind? Is it not I, the Lord? Now go; I will help you speak and will teach you what to say.'”

This passage illustrates that God acknowledged Moses’ concern and assured him of His help and guidance. Although stuttering is not explicitly mentioned, it implies that God can provide assistance and support to those who struggle with speech difficulties.

While the Bible does not offer specific directives for individuals dealing with stuttering, it emphasizes God’s ability to use anyone, regardless of their physical or mental limitations. It encourages individuals to trust in God’s strength and rely on His guidance.

Who in the Bible had a speech impediment?

Moses is the biblical figure who had a speech impediment.

How did having a speech impediment affect the individual’s role in the Bible?

Having a speech impediment affected the individual’s role in the Bible by making them initially hesitant to take on the task that God had called them to. However, with God’s help and encouragement, they overcame their speech impediment and became a powerful spokesperson for Him.

Were there any instances in the Bible where the speech impediment was miraculously healed?

Yes, there are instances in the Bible where speech impediments were miraculously healed. One prominent example is found in the Gospel of Mark, where Jesus heals a man who was deaf and had a speech impediment. This miracle is described in Mark 7:31-37.

"But I Am Slow of Speech": What We Can Learn from Moses

This week’s Torah portion this week is Va-eira , the portion that Jewish stutterers around the world – a rather exclusive club of which I am a reluctant member – both celebrate and loathe.

God speaks to Moses and says, “Go and tell Pharaoh to let the Israelites depart from his land,” to which Moses replies, “Why should Pharaoh listen to me, a man of impeded speech?”

Moses appeals to God yet again, “See, I am of impeded speech. How, then, should Pharaoh heed me?”

Believe me, most Jewish stutterers love this portion, which aligns us with Moses, one of the great leaders of history, and reminds us that even with “impeded speech” (that’s the Bible’s term, not mine), we can do great things.

In fact, my brother Rabbi Mark Glickman, himself a stutterer, has written quite a bit about Moses and his speech impediment . Mark writes that God tells Moses to speak no fewer than 70 times in the Bible. Regardless of any impediment Moses may have, he is the leader God has chosen, and Moses is the one he wants to deliver God’s message. The times Moses gets into trouble, Mark points out, are in fact the times he does not speak.

But do we really know that Moses stuttered at all ? All the Bible says is “impeded speech” or “slow of tongue.” Commentators have suggested that, rather than being a stutterer – something I wouldn’t wish upon even an ancient Egyptian! – he just didn’t know how to speak the Egyptian language well. Or, maybe he had a lisp, or he accidentally scorched his tongue, or even more simply, he did not fancy himself a strong public speaker.

Public speaking is tough. In fact, some people might rather suffer from a lifetime of stuttering rather than be required to speak in front of any kind of a group. The great Jewish philosopher Jerry Seinfeld reminds us that the number one fear among people is speaking in public. The number two fear is death, which he points out means that the average person attending a funeral would rather be in the casket than giving the eulogy.

I think the importance of this Torah portion for us should not be that Moses might have been a stutterer, but rather that he had an important message to share – and even with what he characterized as a handicap, he shared the message. And he got creative. And he got help from Aaron. And he used props and multimedia. He turned staffs into snakes. He made it rain frogs from the sky. He made the rivers flow red with blood.

He did not give up. He was relentless. He believed in what he was saying, and he got people to listen. Pharaoh’s hard heart and mind were changed, and the Jewish people were let go.

The Jewish stutterers of the world love Moses, but Moses does not belong just to us. You can have him, too.

Moses belongs to anyone who has a “thing” they would rather not have. Your thing may be that you have a speech impediment, or that you are short or bald would just rather not speak in front of a large group. Whatever the thing is, let it be only a hurdle, not a wall – and hurdles can be jumped!

God told Moses, “Go to Pharaoh in the morning, as he is coming out of the water, and station yourself before the Pharaoh at the end of the Nile, and say to him ‘Let my people go.’”

Just for a moment, imagine that scene. The exact words may not have been Moses’s. He may have been using props, multimedia, and magic. He may have had palpable concerns and fears about being “slow of speech” and needing to talk to one of the most powerful men in the world. And yet he stood at that river, in the bright morning sun, and faced Pharaoh as he delivered his message strongly and clearly.

And here we all are.

So Moses belongs to all of us. I hope that as our new secular year begins and we think about resolutions and goals for our personal lives and for work, we also think about those things we each deal with every day of our lives that we wish we didn’t have to. I hope that, as we do so, we remember the story of Moses and embody some of that strength, some of that resolve. We all have important messages to share – and it’s time to get to work.

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About the Author

Larry Glickman, FTA, (he/him) is the director of Congregational Shared Services for the Union for Reform Judaism. Larry manages the Reform Movement Marketplace website where congregations can access meaningful discounts on products and services that play a role in their day to day operations, and The Tent which is the communication and collaboration platform for lay and professional leaders in the Reform Movement. Prior to joining the URJ in 2013, Larry worked as a synagogue executive director for 10 years, and served as a board member and officer for the National Association for Temple Administration .

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Why Did Moses Have a Speech Disability?

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Moses is the quintessential prophet in the Jewish tradition. Moses’s job, like the task of all other prophets, is to convey the word of God to the people. He fulfills this role, the Torah tells us, in exemplary fashion: “Never again did there arise in Israel a prophet like Moses” (Deut. 34:10). Moses is not just the paradigm for all prophets that follow, he is the best in the business. But if Moses is supposed to serve as the first and foremost prophet—that is, to be the expert at telling people what God wants from them—why would God choose a mouthpiece who has a speech disability?

Moses wonders about this himself when faced with his first task as a prophet, which is to beseech Pharaoh to release the Israelites from bondage: “How then should Pharaoh heed me—who gets tongue-tied!” (Exod. 6:12). Moses has already pointed this issue out a few chapters earlier, protesting that he has “never been a man of words” and is “slow of speech and slow of tongue” (4:10). And in verse 6:30 he again repeats that he is tongue-tied and wonders how he can get Pharaoh to listen to him.

As surprising as it is for God to choose a prophet who has difficulty speaking, God’s response to Moses after the third time he points out his disability is perhaps even more surprising: God promises Moses, “See, I place you in the role of God to Pharaoh, with your brother Aaron as your prophet” (Exod. 7:1). What does it mean for Moses to be in the role of God? And why is this God’s response to Moses’s concerns?

Most classical commentators believe that “in the role of God” refers to some position of power that Moses will hold in Pharaoh’s eyes—for instance, that he will be seen as a judge, according to Rashi, or even as a kind of god or other heavenly being, per Ibn Ezra. I would like to offer an alternative read, however, and suggest that God mentions “the role of God” not because Pharaoh is going to be impressed by Moses, but rather in order to reassure Moses by offering a useful analogy. “The role of God” here, in the context of the verse taken as a whole, is the role of someone who needs assistance with speaking. Just as God is a being who speaks through a prophetic agent, so too will Moses have his own mouthpiece, his brother Aaron. God is thus simply explaining to Moses that just like God can’t and doesn’t speak directly to most people, so too Moses does not have to do all the speaking himself.

God not only reassures Moses that he will have support, but also admits to Moses that God’s own role is one that requires assistance, too . God’s response to Moses is thus a demonstration of true empathy. Consider the difference between a child asking for help and the parent saying “Sure, you can have help,” as opposed to a parent saying “Sure, everyone needs help sometimes—I know I do!” God understands what Moses needs because God needs the same things. In fact, God seems to suggest that, astonishingly, to require assistance is part of what it means to be in the role of God!

This radical theological idea also fits with an earlier exchange between God and Moses. The first time Moses mentions his worries, God responds: “‘Who gives humans speech? Who makes them dumb or deaf, seeing or blind? Is it not I, God?’” (4:11). Again, we might wonder: How is this statement meant to assuage Moses’s concerns? God may have made Moses the way he is, but how does that help Moses feel better about being asked to step into a role that will publicly highlight his speech disability? There is even something potentially disturbing about this verse, in its gesturing at a theology in which people should simply “accept their lot” and not complain or ask for help, as well as its use of categories that do not reflect the experiences of people with disabilities themselves. (The category “dumb” is typically considered to be offensive as well as inaccurate.)

Again, however, I would like to offer an alternate reading of this verse. We know that God reveals God’s glory by making humans who are physically different from one another, as the Mishnah states: “When a human stamps several coins with one seal, they are all similar to each other. But the supreme Ruler of Rulers, the Holy One, Blessed be God, stamped all people with the seal of the first human, and not one of them is similar to another. Therefore, each and every person is obligated to say: The world was created for me” (Mishnah Sanhedrin 4:5). And we also know that God made humans betzelem elohim, in the image of God. Perhaps, then, God is reminding Moses of that: all humans are created by God, humans are physically diverse, and therefore all humans in all their differences are created in God’s image.

Being created in God’s image, then, does not mean that humans are endowed with some kind of divine perfection, but rather that humans are granted both abilities and disabilities, and that this mirrors something essential about the divine as well. It may seem strange to consider God as having a disability, perhaps even a kind of speech impediment. Yet this is also a potentially powerful way to conceptualize a God who gave the Torah through a revelation that was incomplete and in need of human interpretation. To be godly, then, as well as to be human, is to have both power and limitations, to be both abled and disabled. In that case, a prophet with a speech impediment is not a person with a flaw to be overcome, but rather the truest representation of the divine voice.

The publication and distribution of the JTS Commentary are made possible by a generous grant from Rita Dee ( z”l ) and Harold Hassenfeld ( z”l ).    

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Mark 7:32-34

Mark 7:32-34 nlt.

A deaf man with a speech impediment was brought to him, and the people begged Jesus to lay his hands on the man to heal him. Jesus led him away from the crowd so they could be alone. He put his fingers into the man’s ears. Then, spitting on his own fingers, he touched the man’s tongue. Looking up to heaven, he sighed and said, “Ephphatha,” which means, “Be opened!”

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What was Moses' speech impediment?

(א) וַיַּ֤עַן מֹשֶׁה֙ וַיֹּ֔אמֶר וְהֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔י וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהֹוָֽה׃ ... (י) וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־יְהֹוָה֮ בִּ֣י אֲדֹנָי֒ לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִתְּמוֹל֙ גַּ֣ם מִשִּׁלְשֹׁ֔ם גַּ֛ם מֵאָ֥ז דַּבֶּרְךָ֖ אֶל־עַבְדֶּ֑ךָ כִּ֧י כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן אָנֹֽכִי׃

(1) But Moses spoke up and said, “What if they do not believe me and do not listen to me, but say: יהוה did not appear to you?”

... (10) But Moses said to יהוה, “Please, O my lord, I have never been a man of words, either in times past or now that You have spoken to Your servant; I am slow of speech and slow of tongue.”

כְבַד ־פֶּ֛ה וּ כְבַ֥ד לָשׁ֖וֹן

כָּבֵד (a) heb

• massive, abundant, numerous
• heavy, dull
• hard, difficult, burdensome
• very oppressive, numerous, rich

What does it mean to have a heavy tongue or heavy speech? What do you think Moses is attempting to relay to God?

כבד פה. בִּכְבֵדוּת אֲנִי מְדַבֵּר. וּבִלְשׁוֹן לַעַז בלב"ו :

כבד פה SLOW OF SPEECH (lit. heavy of mouth) — I speak heavily (with difficulty); old French balbus . (English = stammerer).

(11) And יהוה said to him, “Who gives humans speech? Who makes them dumb or deaf, seeing or blind? Is it not I, יהוה? (12) Now go, and I will be with you as you speak and will instruct you what to say.” (13) But he said, “Please, O my lord, make someone else Your agent.”

Derashot HaRan 3:6 (14th C)

"...a prophet must possess all of the perfections which gain him esteem in the eyes of the populace so that they will more readily heed his words and he will more readily secure for them the betterment for which purpose he was sent. If this be so, how could Moses our teacher, may peace be upon him, have been lacking the perfection of speech? There is no doubt that after the virtues of intellect and those of character, there is no quality more appropriate for a prophet than this, having always to speak, as he does, before large populations — so much so that the very word "navi" [prophet] derives from his constant speaking, tracing itself to "niv sefataim" [the expression of the lips]. And we find Moses himself expressing amazement over this, how it could be, after he had been chosen as a prophet that his speech impediment was not removed, viz. (Exodus 4:10): "I am not a man of words; neither yesterday, nor the day before, nor since You have spoken to Your servant." There is no question that this is an expression of wonder — How is it that since You have spoken to Your servant his speech impediment was not removed? And the only answer he received from the Blessed One was (Ibid 11): "Who makes a man's mouth…," which, seemingly does not dispel the wonder at all!

Shemot Rabbah 1:26

(26) "And the child (Moses) grew" - Twenty four months she nursed him, and you say "and the child grew"?! Rather he grew, not in the way of the [rest] land. “And she brought him to the daughter of Pharaoh…” The daughter of Pharaoh would kiss and hug and adore him (Moses) as if he were her own son, and she would not take him out of the king’s palace. And because [Moses] was so beautiful, everyone yearned to see him. One that would see him would not leave his presence. And it was that Pharaoh would kiss him (Moses) and hug him, and he would remove Pharaoh’s crown and place it on his own head, as he would do to him in the future when he was great... And even the anointed king, that is destined to punish Edom, sits among them in their [own] province, as it says (Isaiah 27:10) “…there shall the calf (the Messiah) graze and there lie down and destroy its branches.” And some of the observers sitting among them were the magicians of Egypt that said, “We are wary of this, that he is taking your crown and placing it on his head, that he not be the one we say (i.e. prophesy) that will take the kingship from you.” Some said to kill him, and some said to burn him. And Jethro was sitting among them and said to them, “This child has no intent [to take the throne]. Rather, test him by bringing in a bowl [a piece of] gold and a coal. If he outstretches his hand towards the gold, [surely] he has intent [to take the throne], and you should kill him. And if he outstretches his hand towards the coal, he [surely] does not have intent [to take the throne], and he does not deserve the death penalty.” They immediately brought the bowl before him (Moses), and he outstretched his hand to take the gold, and Gabriel came and pushed his (Moses’) hand, and he grabbed the coal. He then brought his hand along with the coal into his mouth and burned his tongue, and from this was made (Exodus 4:10) “slow of speech and slow of tongue.” “And she called his name ‘Moshe’” – From here you can learn about the merit of those that perform acts of kindness. Even though Moses had many names, the only name that was set throughout the Torah, was the name that Bathyah daughter of Pharaoh called him. Even the Holy One Blessed is He did not call him by another name.

Derashut HaRan goes on to say that perhaps Moses does have a speech impediment-- and that it is to Israel's benefit. Ultimately, Moses will lead the Israelites to freedom. When he does, no one can say he was successful because of his powerful oration and persuasion. Instead, there will be no doubt: this miracle occurred because of God.

Of course, there are inconsistencies. If a burn at a young age caused Moses' speech impediment, this burn could create scarring. This might lead to slurring of speech. It might be difficult for Moses to be understood. This would make it difficult for Moses to serve as a public speaker and to become a leader who would one day have an oration as long as the entire book of Deuteronomy without God's intervention. If his voice were deep even at a young age, this would not cause a stutter or stop him from speaking well-- though it might deprive him of confidence.

Ibn Ezra on Exodus 4:10:4

Moses was born with slowness of speech; i.e., he could not pronounce the labials or all of the linguals. However, he was able to pronounce some of them with difficulty. This is the meaning of, and I will be with thy mouth, and teach thee what thou shalt speak ; i.e., God told Moses that He would teach him to speak with words that do not contain letters that he had difficulty enunciating.

(א) כי כבד פה וכבד לשון אנכי. זה שהזכיר שני דברים כבד פה וכבד לשון יורה כי משה רבינו לא היה צח (הדבר) [הדבור] באותיות זשצר"ס שהן אותיות השינים זהו שאמר כי כבד פה גם לא באותיות הלשון שהם אותיות דטלנ"ת. ועל זה אמר וכבד לשון :

Did Moses have a major speech disability, or did his "slow speech" refer to something else entirely?

(ט) וַיְדַבֵּ֥ר מֹשֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־מֹשֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵעֲבֹדָ֖ה קָשָֽׁה׃ {פ} (י) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יא) בֹּ֣א דַבֵּ֔ר אֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וִֽישַׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃ (יב) וַיְדַבֵּ֣ר מֹשֶׁ֔ה לִפְנֵ֥י יְהֹוָ֖ה לֵאמֹ֑ר הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹֽא־שָׁמְע֣וּ אֵלַ֔י וְאֵיךְ֙ יִשְׁמָעֵ֣נִי פַרְעֹ֔ה וַאֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם׃ {פ} (יג) וַיְדַבֵּ֣ר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃ {ס}

(9) But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage. (10) יהוה spoke to Moses, saying, (11) “Go and tell Pharaoh king of Egypt to let the Israelites depart from his land.” (12) But Moses appealed to יהוה, saying, “The Israelites would not listen to me; how then should Pharaoh heed me, me—who gets tongue-tied! ” (13) So יהוה spoke to both Moses and Aaron in regard to the Israelites and Pharaoh king of Egypt, instructing them to deliver the Israelites from the land of Egypt.

"Uncircumcized Lips"

(כג) וְכִי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כׇּל־עֵ֣ץ מַאֲכָ֔ל וַעֲרַלְתֶּ֥ם עׇרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁלֹ֣שׁ שָׁנִ֗ים יִהְיֶ֥ה לָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵאָכֵֽל׃ (כד) וּבַשָּׁנָה֙ הָרְבִיעִ֔ת יִהְיֶ֖ה כׇּל־פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַיהֹוָֽה׃

(23) When you enter the land and plant any tree for food, you shall regard its fruit as forbidden . Three years it shall be forbidden Heb. root ‘-r-l , commonly “to be uncircumcised.” for you, not to be eaten. (24) In the fourth year all its fruit shall be set aside for jubilation before יהוה;

(י) עַל־מִ֨י אֲדַבְּרָ֤ה וְאָעִ֙ידָה֙ וְיִשְׁמָ֔עוּ הִנֵּה֙ עֲרֵלָ֣ה אׇזְנָ֔ם וְלֹ֥א יוּכְל֖וּ לְהַקְשִׁ֑יב הִנֵּ֣ה דְבַר־יְהֹוָ֗ה הָיָ֥ה לָהֶ֛ם לְחֶרְפָּ֖ה לֹ֥א יַחְפְּצוּ־בֽוֹ׃

(10) To whom shall I speak, Give warning that they may hear? Their ears are blocked And they cannot listen. See, the word of GOD has become for them An object of scorn; they will have none of it.

ערל שפתים. אֲטוּם שְׂפָתַיִם;

וְכֵן כָּל לְשׁוֹן עָרְלָה אֲנִי אוֹמֵר שֶׁהוּא אָטוּם, "עֲרֵלָה אָזְנָם" (ירמיהו ו') – אֲטוּמָה מִשְּׁמֹעַ, "עַרְלֵי לֵב" (שם ט') – אֲטוּמִים מֵהָבִין, "שְׁתֵה גַּם אַתָּה וְהֵעָרֵל" (חבקוק ב') – וְהֵאָטֵם מִשִּׁכְרוּת כּוֹס הַקְּלָלָה, "עָרְלַת בָּשָׂר" – שֶׁהַגִּיד אָטוּם וּמְכֻסֶּה בָהּ, "וַעֲרַלְתֶּם עָרְלָתוֹ" (ויקרא י"ט) – עֲשׂוּ לוֹ אֹטֶם וּכְסוּי אִסּוּר שֶׁיַּבְדִּיל בִּפְנֵי אֲכִילָתוֹ, "שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים" (שם) – אָטוּם וּמְכֻסֶּה וּמֻבְדָּל מִלְּאָכְלוֹ:

ערל שפתים OF UNCIRCUMCISED LIPS — It really means obstructed as regards the lips.

So, too, in respect to all forms derived from ערל I say that they signify obstructed. E. g. (Jeremiah 6:10) “their ear is עֲרֵלָה — stopped up so that it will not hear; (Jeremiah 9:25) “עַרְלִי in heart” — their hearts are closed so that they will not understand;

(Habakkuk 2:16) “Drink thou, also וְהֵעָרֵל” — and become thou closed up (in thy senses) through intoxication caused by the cup of curse mentioned in that passage; the foreskin (ערלה) of the flesh is so called because the membrum is closed up and covered by it;

(Leviticus 19:23) וערלתם ערלתו signifies, make for it (the tree) a closure (אוטם) and cover by means of an inhibition that will prove a barrier against eating it; (Leviticus 19:23 “Three years shall it be to you as ערלים” — it shall be closed up and covered and barred so that it many not be eaten.

(ה) וָאֹמַ֞ר אֽוֹי־לִ֣י כִֽי־נִדְמֵ֗יתִי כִּ֣י אִ֤ישׁ טְמֵֽא־שְׂפָתַ֙יִם֙ אָנֹ֔כִי וּבְתוֹךְ֙ עַם־טְמֵ֣א שְׂפָתַ֔יִם אָנֹכִ֖י יוֹשֵׁ֑ב כִּ֗י אֶת־הַמֶּ֛לֶךְ יְהֹוָ֥ה צְבָא֖וֹת רָא֥וּ עֵינָֽי׃ (ו) וַיָּ֣עׇף אֵלַ֗י אֶחָד֙ מִן־הַשְּׂרָפִ֔ים וּבְיָד֖וֹ רִצְפָּ֑ה בְּמֶ֨לְקַחַ֔יִם לָקַ֖ח מֵעַ֥ל הַמִּזְבֵּֽחַ׃ (ז) וַיַּגַּ֣ע עַל־פִּ֔י וַיֹּ֕אמֶר הִנֵּ֛ה נָגַ֥ע זֶ֖ה עַל־שְׂפָתֶ֑יךָ וְסָ֣ר עֲוֺנֶ֔ךָ וְחַטָּאתְךָ֖ תְּכֻפָּֽר׃

(5) I cried, “Woe is me; I am lost! For I am a man of impure lips And I live among a people Of impure lips; Yet my own eyes have beheld The Sovereign GOD of Hosts.” (6) Then one of the seraphs—who had taken a live coal from the altar with a pair of tongs—flew over to me, (7) touched it to my lips, and declared, “Now that this has touched your lips, Your guilt shall depart And your sin be purged away.”

Could it be possible that Moses had no diagnosable, permanent speech impediment? Could it be that speech didn't come easily to him, that he struggled with not only his identity but also his ability as an orator and leader?

What is it that stops us from reaching our full potential?

How is Moses able to overcome his "uncircumcized lips" and what can we learn from his journey?

Did Moses have a speech problem?

Author: BibleAsk Team

March 27, 2024

Moses’ Speech Problem

The Bible does not explicitly state that Moses had a speech problem, but it does provide some insights into his concerns about his ability to speak eloquently. While the specific nature of his speech impediment is not detailed, Exodus 4:10-12 (NKJV) records his hesitation and God ’s response when he is called to confront Pharaoh:

“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.’ So the Lord said to him, ‘Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord? Now therefore, go, and I will be with your mouth and teach you what you shall say.'”

From this passage, it is evident that God ’s servant expressed insecurity about his speaking abilities when faced with the daunting task of confronting Pharaoh and leading the Israelites out of Egypt. He describes himself as “slow of speech and slow of tongue,” indicating a perceived limitation in his ability to communicate effectively.

Some scholars have speculated that Moses’ difficulty with speech may have been a form of speech impediment, such as a stutter or stammer, though the Bible does not provide specific details about the nature of his speech impediment. Instead, the focus is on God ’s assurance to His prophet that He would be with him and help him communicate the messages He needed to convey to Pharaoh and the Israelites.

Despite his initial hesitation, God’s servant ultimately obeyed God’s call and served as a powerful leader and spokesperson for the Israelites. Through God’s guidance and empowerment, God’s servant delivered the Israelites from bondage in Egypt, led them through the wilderness, and received the law on Mount Sinai.

Additionally, in Acts 7:22-23 (NKJV), Stephen , while recounting the prophet’s life before the Sanhedrin, acknowledges his lack of confidence in his own speaking abilities: “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds. Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel.”

Stephen ’s statement that God’s prophet was “mighty in words and deeds” suggests that the prophet overcame his initial insecurities and became an effective communicator and leader. This passage also highlights the prophet’s transformation from a hesitant and uncertain individual to a confident and empowered servant of God.

In conclusion, while the Bible does not explicitly state that Moses had a speech problem, it does indicate that the prophet expressed concerns about his ability to speak eloquently. Despite his initial hesitations, the prophet ultimately trusted in God’s provision and became a powerful leader and spokesperson for the Israelites. Through God’s guidance and empowerment, Moses overcame any limitations he may have perceived in his speaking abilities and fulfilled his role as the deliverer of God’s people.

In His service, BibleAsk Team

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Mark 7:32 New Living Translation

32  A deaf man with a speech impediment was brought to him, and the people begged Jesus to lay his hands on the man to heal him.

Holy Bible , New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc. , Carol Stream, Illinois 60188. All rights reserved.

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'Impediment' in the Bible

Then Moses told the LORD, "Please, LORD, I'm not eloquent. I never was in the past nor am I now since you spoke to your servant. In fact, I talk too slowly and I have a speech impediment ."

And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

And his ears were opened, and the impediment of his tongue was removed, and he began speaking plainly.

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• Check ( 14 instances )
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