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 9 and with his mouth, 10 and I will teach you both 11 what you must do. 12 4:16 He 13 will speak for you to the people, and it will be as if 14 he 15 were your mouth 16 and as if you were his God. 17
1 tn Heb “and it will be if.”
2 tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.
3 tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”
4 tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.
5 tn Heb “and it will be if.”
6 tn Heb “listen to your voice.”
7 tn The verb form is the perfect tense with the vav (ו) consecutive; it functions then as the equivalent of the imperfect tense – here as an imperfect of instruction.
8 sn This is a powerful sign, for the Nile was always known as the source of life in Egypt, but now it will become the evidence of death. So the three signs were alike, each consisting of life and death. They would clearly anticipate the struggle with Egypt through the plagues. The point is clear that in the face of the possibility that people might not believe, the servants of God must offer clear proof of the power of God as they deliver the message of God. The rest is up to God.
9 tn Or “I will help you speak.” The independent pronoun puts emphasis (“as for me”) on the subject (“I”).
10 tn Or “and will help him speak.”
11 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.
12 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.”
13 tn The word “he” represents the Hebrew independent pronoun, which makes the subject emphatic.
14 tn The phrase “as if” is supplied for clarity.
15 tn Heb “and it will be [that] he, he will be to you for a mouth,” or more simply, “he will be your mouth.”
16 tn Heb “he will be to you for a mouth.”
17 tn The phrase “as if” is supplied for clarity. The word “you” represents the Hebrew independent pronoun, which makes the subject emphatic.
18 sn The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”
19 tn Heb “Nineveh, the great city.”
20 tn The verb קָרָא (qara’, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qÿra’ ’al, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qÿra’ ’el, “proclaim to”) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2).
21 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
22 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.