Exodus 32:14

32:14 Then the Lord relented over the evil that he had said he would do to his people.

Numbers 23:19

23:19 God is not a man, that he should lie,

nor a human being, ¹  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ² 

Deuteronomy 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ³  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 15:11

15:11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open ⁴  your hand to your fellow Israelites ⁵  who are needy and poor in your land.

Deuteronomy 15:1-2

Release for Debt Slaves

15:1 At the end of every seven years you must declare a cancellation ⁶  of debts. 15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; ⁷  he must not force payment from his fellow Israelite, ⁸  for it is to be recognized as “the Lord’s cancellation of debts.”

Deuteronomy 24:16

24:16 Fathers must not be put to death for what their children ⁹  do, nor children for what their fathers do; each must be put to death for his own sin.

Deuteronomy 24:1

24:1 If a man marries a woman and she does not please him because he has found something offensive ¹⁰  in her, then he may draw up a divorce document, give it to her, and evict her from his house.

Deuteronomy 21:15

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ¹¹  and they both ¹²  bear him sons, with the firstborn being the child of the less loved wife.

Psalms 106:45

106:45 He remembered his covenant with them,

and relented ¹³  because of his great loyal love.

Psalms 110:4

110:4 The Lord makes this promise on oath ¹⁴  and will not revoke it: ¹⁵ 

“You are an eternal priest ¹⁶  after the pattern of ¹⁷  Melchizedek.” ¹⁸ 

Jeremiah 18:8-10

18:8 But if that nation I threatened stops doing wrong, ¹⁹  I will cancel the destruction ²⁰  I intended to do to it. 18:9 And there are times when I promise to build up and establish ²¹  a nation or kingdom. 18:10 But if that nation does what displeases me and does not obey me, then I will cancel the good I promised to do to it.

Jeremiah 26:19

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ²²  Did not ²³  the Lord forgo destroying them ²⁴  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ²⁵ 

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ²⁶  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! ²⁷ 

All my tender compassions are aroused! ²⁸ 

Jonah 3:10

3:10 When God saw their actions – they turned ²⁹  from their evil way of living! ³⁰  – God relented concerning the judgment ³¹  he had threatened them with ³²  and he did not destroy them. ³³ 

Malachi 3:6

Resistance to the Lord through Selfishness

3:6 “Since, I, the Lord, do not go back on my promises, ³⁴  you, sons of Jacob, have not perished.

Romans 11:29

11:29 For the gifts and the call of God are irrevocable.

Hebrews 6:17-18

6:17 In the same way ³⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ³⁶  and so he intervened with an oath, 6:18 so that we who have found refuge in him ³⁷  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

James 1:17

1:17 All generous giving and every perfect gift ³⁸  is from above, coming down ³⁹  from the Father of lights, with whom there is no variation or the slightest hint of change. ⁴⁰ 

[23:19]  ¹ tn Heb “son of man.”

[23:19]  ² tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[32:36]  ³ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[15:11]  ⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

[15:11]  ⁵ tn Heb “your brother.”

[15:1]  ⁶ tn The Hebrew term שְׁמִטָּת (shÿmittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”

[15:2]  ⁷ tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ⁸ tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[24:16]  ⁹ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[24:1]  ¹⁰ tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).

[21:15]  ¹¹ tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.

[21:15]  ¹² tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.

[106:45]  ¹³ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[110:4]  ¹⁴ tn Or “swears, vows.”

[110:4]  ¹⁵ tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ¹⁶ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ¹⁷ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ¹⁸ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[18:8]  ¹⁹ tn Heb “turns from its wickedness.”

[18:8]  ²⁰ tn There is a good deal of debate about how the word translated here “revoke” should be translated. There is a good deal of reluctance to translate it “change my mind” because some see that as contradicting Num 23:19 and thus prefer “relent.” However, the English word “relent” suggests the softening of an attitude but not necessarily the change of course. It is clear that in many cases (including here) an actual change of course is in view (see, e.g., Amos 7:3, 6; Jonah 3:9; Jer 26:19; Exod 13:17; 32:14). Several of these passages deal with “conditional” prophecies where a change in behavior of the people or the mediation of a prophet involves the change in course of the threatened punishment (or the promised benefit). “Revoke” or “forgo” may be the best way to render this in contemporary English idiom.

[18:9]  ²¹ sn Heb “plant.” The terms “uproot,” “tear down,” “destroy,” “build,” and “plant” are the two sides of the ministry Jeremiah was called to (cf. Jer 1:10).

[26:19]  ²² tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ²³ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ²⁴ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ²⁵ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

[11:8]  ²⁶ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ²⁷ 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]  ²⁸ 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.”

[3:10]  ²⁹ tn This clause is introduced by כִּי (ki, “that”) and functions as an epexegetical, explanatory clause.

[3:10]  ³⁰ tn Heb “from their evil way” (so KJV, ASV, NAB); NASB “wicked way.”

[3:10]  ³¹ tn Heb “calamity” or “disaster.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a) and here it refers to the “calamity” or “disaster” that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God’s response was appropriate: because the Ninevites repented from their moral “evil” God relented from the “calamity” he had threatened.

[3:10]  ³² tn Heb “the disaster that he had spoken to do to them.”

[3:10]  ³³ tn Heb “and he did not do it.” See notes on 3:8-9.

[3:6]  ³⁴ tn Heb “do not change.” This refers to God’s ongoing commitment to his covenant promises to Israel.

[6:17]  ³⁵ tn Grk “in which.”

[6:17]  ³⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ³⁷ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[1:17]  ³⁸ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ³⁹ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ⁴⁰ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).