Jonah 3:10

3:10 When God saw their actions – they turned ¹  from their evil way of living! ²  – God relented concerning the judgment ³  he had threatened them with ⁴  and he did not destroy them. ⁵ 

Exodus 32:14

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

Psalms 90:13

90:13 Turn back toward us, O Lord!

How long must this suffering last? ⁶ 

Have pity on your servants! ⁷ 

Jeremiah 18:8

18:8 But if that nation I threatened stops doing wrong, ⁸  I will cancel the destruction ⁹  I intended to do to it.

Amos 7:3

7:3 The Lord decided not to do this. ¹⁰  “It will not happen,” the Lord said.

Amos 7:6

7:6 The Lord decided not to do this. ¹¹  The sovereign Lord said, “This will not happen either.”

[3:10]  ¹ tn This clause is introduced by כִּי (ki, “that”) and functions as an epexegetical, explanatory clause.

[3:10]  ² tn Heb “from their evil way” (so KJV, ASV, NAB); NASB “wicked way.”

[3:10]  ³ 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]  ⁴ tn Heb “the disaster that he had spoken to do to them.”

[3:10]  ⁵ tn Heb “and he did not do it.” See notes on 3:8-9.

[90:13]  ⁶ tn Heb “Return, O Lord! How long?”

[90:13]  ⁷ tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.

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

[18:8]  ⁹ 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.

[7:3]  ¹⁰ tn Or “changed his mind about this.”

[7:6]  ¹¹ tn Or “changed his mind about this.”