Job 33:27

33:27 That person sings ¹  to others, ²  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ³ 

Isaiah 57:15-18

57:15 For this is what the high and exalted one says,

the one who rules ⁴  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ⁵ 

in order to cheer up the humiliated

and to encourage the discouraged. ⁶ 

57:16 For I will not be hostile ⁷  forever

or perpetually angry,

for then man’s spirit would grow faint before me, ⁸ 

the life-giving breath I created.

57:17 I was angry because of their sinful greed;

I attacked them and angrily rejected them, ⁹ 

yet they remained disobedient and stubborn. ¹⁰ 

57:18 I have seen their behavior, ¹¹ 

but I will heal them and give them rest,

and I will once again console those who mourn. ¹² 

Jeremiah 31:18-20

31:18 I have indeed ¹³  heard the people of Israel ¹⁴  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁵ 

You disciplined us and we learned from it. ¹⁶ 

Let us come back to you and we will do so, ¹⁷ 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses ¹⁸  we beat our breasts in sorrow. ¹⁹ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ²⁰ 

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

They are the children I take delight in. ²¹ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ²² 

and will surely have compassion on them.

I, the Lord, affirm it! ²³ 

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ²⁴  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! ²⁵ 

All my tender compassions are aroused! ²⁶ 

Acts 5:31

5:31 God exalted him ²⁷  to his right hand as Leader ²⁸  and Savior, to give repentance to Israel and forgiveness of sins. ²⁹ 

[33:27]  ¹ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ² tn Heb “to men.”

[33:27]  ³ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[57:15]  ⁴ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ⁵ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ⁶ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[57:16]  ⁷ tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

[57:16]  ⁸ tn Heb “for a spirit from before me would be faint.”

[57:17]  ⁹ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ¹⁰ tn Heb “and he walked [as an] apostate in the way of his heart.”

[57:18]  ¹¹ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

[57:18]  ¹² tn Heb “and I will restore consolation to him, to his mourners.”

[31:18]  ¹³ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹⁴ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁵ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  ¹⁶ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ¹⁷ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:19]  ¹⁸ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ¹⁹ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ²⁰ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:20]  ²¹ 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]  ²² tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ²³ tn Heb “Oracle of the Lord.”

[11:8]  ²⁴ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ²⁵ 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]  ²⁶ 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.”

[5:31]  ²⁷ tn Grk “This one God exalted” (emphatic).

[5:31]  ²⁸ tn Or “Founder” (of a movement).

[5:31]  ²⁹ tn Or “to give repentance and forgiveness of sins to Israel.”