Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ¹  and was at the point of tears. ²  So he went to his room and wept there.

Yesaya 49:15

49:15 Can a woman forget her baby who nurses at her breast? ³ 

Can she withhold compassion from the child she has borne? ⁴ 

Even if mothers ⁵  were to forget,

I could never forget you! ⁶ 

Yeremia 31:20

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

They are the children I take delight in. ⁷ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ⁸ 

and will surely have compassion on them.

I, the Lord, affirm it! ⁹ 

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ¹⁰  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! ¹¹ 

All my tender compassions are aroused! ¹² 

Filipi 1:8

1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹³  any affection or mercy, ¹⁴ 

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁵  any affection or mercy, ¹⁶ 

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹⁷  but that the world should be saved through him.

[43:30]  ¹ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ² tn Heb “and he sought to weep.”

[49:15]  ³ tn Heb “her suckling”; NASB “her nursing child.”

[49:15]  ⁴ tn Heb “so as not to have compassion on the son of her womb?”

[49:15]  ⁵ tn Heb “these” (so ASV, NASB).

[49:15]  ⁶ sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.

[31:20]  ⁷ 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]  ⁸ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ⁹ tn Heb “Oracle of the Lord.”

[11:8]  ¹⁰ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ¹¹ 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]  ¹² 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.”

[2:1]  ¹³ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁴ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:1]  ¹⁵ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁶ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:17]  ¹⁷ sn That is, “to judge the world to be guilty and liable to punishment.”