Isaiah 15:5

15:5 My heart cries out because of Moab’s plight, ¹ 

and for the fugitives ²  stretched out ³  as far as Zoar and Eglath Shelishiyah.

For they weep as they make their way up the ascent of Luhith;

they loudly lament their demise on the road to Horonaim. ⁴ 

Isaiah 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ⁵  and power?

Do not hold back your tender compassion! ⁶ 

Jeremiah 4:19

4:19 I said, ⁷ 

“Oh, the feeling in the pit of my stomach! ⁸ 

I writhe in anguish.

Oh, the pain in my heart! ⁹ 

My heart pounds within me.

I cannot keep silent.

For I hear the sound of the trumpet; ¹⁰ 

the sound of the battle cry pierces my soul! ¹¹ 

Jeremiah 31:20

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

They are the children I take delight in. ¹² 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ¹³ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁴ 

Jeremiah 48:36

48:36 So my heart moans for Moab

like a flute playing a funeral song.

Yes, like a flute playing a funeral song,

my heart moans for the people of Kir Heres.

For the wealth they have gained will perish.

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ¹⁵  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! ¹⁶ 

All my tender compassions are aroused! ¹⁷ 

Philippians 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, ¹⁸  any affection or mercy, ¹⁹ 

[15:5]  ¹ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

[15:5]  ² tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

[15:5]  ³ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

[15:5]  ⁴ tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

[63:15]  ⁵ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ⁶ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[4:19]  ⁷ tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.

[4:19]  ⁸ tn Heb “My bowels! My bowels!”

[4:19]  ⁹ tn Heb “the walls of my heart!”

[4:19]  ¹⁰ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:19]  ¹¹ tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).

[31:20]  ¹² 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]  ¹³ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁴ tn Heb “Oracle of the Lord.”

[11:8]  ¹⁵ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.