Kejadian 6:6

6:6 The Lord regretted ¹  that he had made humankind on the earth, and he was highly offended. ² 

Mazmur 106:44-45

106:44 Yet he took notice of their distress,

when he heard their cry for help.

106:45 He remembered his covenant with them,

and relented ³  because of his great loyal love.

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ⁴ 

The messenger sent from his very presence ⁵  delivered them.

In his love and mercy he protected ⁶  them;

he lifted them up and carried them throughout ancient times. ⁷ 

Yeremia 31:20

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ⁸ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ⁹ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁰ 

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ¹¹  O Ephraim?

How can I surrender you, O Israel?

How can I treat you like Admah?

How can I make you like Zeboiim?

I have had a change of heart! ¹² 

All my tender compassions are aroused! ¹³ 

Lukas 15:20

15:20 So ¹⁴  he got up and went to his father. But while he was still a long way from home ¹⁵  his father saw him, and his heart went out to him; ¹⁶  he ran and hugged ¹⁷  his son ¹⁸  and kissed him.

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁹  when Jesus ²⁰  approached ²¹  and saw the city, he wept over it,

Yohanes 11:34

11:34 He asked, ²²  “Where have you laid him?” ²³  They replied, ²⁴  “Lord, come and see.”

Efesus 4:32

4:32 Instead, ²⁵  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ²⁶ 

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ²⁷  and they have not known my ways.’

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

[6:6]  ¹ tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[6:6]  ² tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).

[106:45]  ³ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[63:9]  ⁴ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁵ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ⁶ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁷ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[31:20]  ⁸ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ⁹ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁰ tn Heb “Oracle of the Lord.”

[11:8]  ¹¹ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ¹² tn The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ’alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. הפך 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. הָפַךְ 1; HALOT 253 s.v. 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (KJV), “my heart recoils within me” (RSV, NRSV), “My heart is turned over within Me” (NASB), “My heart is torn within me” (NLT); and (2) volitional reversal of previous decision to totally destroy Israel: “I have had a change of heart” (NJPS), “my heart is changed within me” (NIV), and “my heart will not let me do it!” (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (“I will not carry out my fierce anger…I will not destroy Ephraim…I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10-11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5-11.

[11:8]  ¹³ tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.”

[15:20]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁵ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹⁶ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹⁷ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹⁸ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[19:41]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²⁰ tn Grk “he.”

[19:41]  ²¹ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[11:34]  ²² tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:34]  ²³ tn Or “Where have you placed him?”

[11:34]  ²⁴ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[4:32]  ²⁵ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ²⁶ tn Or “forgiving.”

[3:10]  ²⁷ tn Grk “they are wandering in the heart.”