588、经上论到主说，祂“后悔”、“心中忧伤”，是因为一切人性的怜悯似乎都包含这些感觉。因此，如在圣言的其它许多经文一样，此处论到主“后悔”和“忧伤”的话，也是照表象说的。没有人知道主的怜悯是什么样，因为它无限超出人类的理解。但我们都知道人的怜悯是什么样，就是后悔和忧伤。人若不按自己的理解形成对怜悯的某种概念，就不可能获得对它的任何概念，从而不可能获得教导。这就是为何人类的特性常归于耶和华或主的原因，如：耶和华或主惩罚人，把人引入试探，毁灭，发怒；而事实上，祂从不惩罚任何人，从不把人引入试探，从不毁灭任何人，也从不发怒。既然像这样的东西都归于主，那么可知，后悔和忧伤也可以归于主，因为这一个的属性随着那一个的属性而来，这一点从以下圣言经文很明显地看出来。
以西结书：
这样我的怒气才可以发尽，我要使我的烈怒止息，也会后悔。（以西结书5:13）
此处由于“怒气”和“烈怒”都归于主，所以“后悔”也归于祂。撒迦利亚书：
万军之耶和华如此说，你们列祖惹我发怒的时候，我怎样思想降祸，并不后悔；如今在这些日子，我也照样思想善待耶路撒冷和犹大家。（撒迦利亚8:14-15）
此处经上说，耶和华“思想降祸”；而事实上，祂从不思想降祸于任何人，而是善待每一个人。在摩西五经，当摩西寻求安抚耶和华的面时：
求你转回，不发你的烈怒；后悔，不降祸与你的百姓。于是耶和华后悔，不把所说的祸降与祂的百姓。（出埃及记32:12，14）
此处“烈怒”，和由此而来的后悔也归于耶和华。约拿书：
尼尼微的王说，神转回，后悔，不发烈怒，使我们不至灭亡，也未可知。（约拿书3:9）
此处“后悔”同样归于祂，因为“怒”也是。
何西阿书：
我的心在我里面已经回转，我的后悔也一同被点燃；我必不发烈怒。（何西阿书11:8-9）
此处论及心的“后悔被点燃”，意思和“心中忧伤”一样。“后悔”明显表示富有怜悯。在约珥书同样如此：
要回归耶和华你们的神，因为祂有恩典，有怜悯，有长久的忍耐，有丰盛的怜悯，并且后悔不降灾。（约珥书2:13）
此处也显而易见，“后悔”表示怜悯。耶利米书：
如果他们肯听从，各人回转离开恶道，使我后悔不降灾祸与他们。（耶利米书26:3）
“后悔”表示怜悯。耶利米书：
那个民族若是转离他们的恶，我就必后悔，不降灾祸。（耶利米书18:8）
此处“后悔”也表示怜悯他们，只要他们回转，因为使主的怜悯转离自己的，正是人。主从不将怜悯转离人。
New Century Edition
Cooper(2008,2013)
[NCE]588. But the Lord is said to feel regret and to grieve at heart because these activities seem to lie at the core of all human mercy. The language of this passage, like that of many others in the Word, goes along with the appearance. The true nature of the Lord's mercy no one can know, because it infinitely transcends all human comprehension. But the nature of our own mercy we recognize, and that nature is to feel sorry and to grieve.
If we did not form an idea of mercy from some other feeling whose nature we do recognize, we could not think or learn anything about it at all. This is why human traits are frequently used to describe Jehovah's attributes, or in other words, the Lord's. For instance, Jehovah — the Lord — is said to punish, lead into crisis, destroy, and burn with anger, when the truth is that he never punishes anyone, never inflicts trouble on anyone, never destroys anyone, and never burns with anger. Because such claims are indeed made about the Lord, then, it follows that regret and grief are also attributed to him, since the one claim is a result of the other. This can be clearly seen from the following places in the Word.
[2] In Ezekiel:
My anger will be fulfilled, I will put my wrath to rest, and I will relent. (Ezekiel 5:13)
Since this verse ascribes anger and wrath to him, it also speaks of him as relenting. In Zechariah:
"Just as I thought to do evil when your ancestors aroused anger in me," Jehovah Sabaoth has said, "and I did not relent, so, in turn, will I think in those days to do good to Jerusalem and to the house of Judah." (Zechariah 8:14-15)
It says here that Jehovah thought to do evil when in reality he never thinks to do evil to anyone but good to each and every person. In Moses, when Moses entreated Jehovah:
"Turn back from the wrath of your anger and relent from the evil done to your people." And Jehovah relented from the evil that he had said he would do to his people. (Exodus 32:12, 14)
Here too wrath and anger are attributed to Jehovah and he is therefore said to have relented. In Jonah, the king of Nineveh said:
Who knows? Perhaps God will turn and relent, to turn back from the heat of his anger, and we will not be destroyed. (Jonah 3:9)
Once again he is said to relent because he is said to have been angry.
[3] In Hosea:
A change of heart has come over me; at the same time my regrets have burned. I will not carry out the wrath of my anger. (Hosea 11:8-9)
This too speaks of his heart and the regrets burning there, just as the verse under discussion says that he grieved at heart. The regrets clearly stand for great mercy. Likewise in Joel:
Turn back to Jehovah your God, since he is indulgent and compassionate, patient and abounding in mercy, and regretful over evil. (Joel 2:13)
In this place as well regret plainly symbolizes mercy. In Jeremiah:
If perhaps they listen and turn back, a man from his wicked way, and I regret the evil ... (Jeremiah 26:3)
Having regret stands for having mercy. In the same author:
If that nation turns back from its evil, I will relent from evil. (Jeremiah 18:8)
Again, relenting stands for having mercy — if they turn back. We are the ones who turn away from the Lord's mercy; the Lord never turns away from us.
Potts(1905-1910) 588
588. But it is predicated of the Lord that He "repents" and "is grieved at heart" because there appears to be such a feeling in all human mercy, so that what is said here of the Lord's "repenting" and "grieving" is spoken according to the appearance, as in many other passages in the Word. What the mercy of the Lord is none can know, because it infinitely transcends the understanding of man; but what the mercy of man is we all know to be to repent and grieve; and unless a man were to form his idea of mercy according to his own apprehension, he could not have any conception of it, and thus he could not be instructed; and this is the reason why human properties are often predicated of the attributes of Jehovah or the Lord, as that Jehovah or the Lord punishes, leads into temptation, destroys, and is angry; when yet He never punishes anyone, never leads any into temptation, never destroys any, and is never angry. But as even such things as these are predicated of the Lord, it follows that repentance also and grief may be predicated of Him; for the predication of the one follows from that of the other, as plainly appears from the following passages in the Word. [2] In Ezekiel:
Mine anger shall be consummated, I will make my wrath to rest, and it shall repent Me (Ezek. 5:13). Here, because "anger" and "wrath" are predicated, " repentance" is predicated also. In Zechariah:
As I thought to do evil when your fathers provoked Me to anger, saith Jehovah Zebaoth, and it repented Me not, so again I will think in those days to do good unto Jerusalem and to the house of Judah (Zech. 8:14, 15). Here it is said that Jehovah "thought to do evil" and yet He never thinks to do evil to any, but good to all and to everyone. In Moses, when he prayed forbearance of the face of Jehovah:
Turn from the wrath of Thine anger and repent Thee of this evil against Thy people; and Jehovah repented of the evil which He said He would do unto His people (Exod. 32:12, 14). Here also the "wrath of anger" is attributed to Jehovah, and consequently "repentance." In Jonah, the king of Nineveh said:
Who knoweth whether God will not turn and repent, and turn from the heat of His anger, that we perish not? (Jonah 3:9). In like manner here "repentance" is predicated because "anger" is. [3] In Hosea:
My heart is turned within me; My repentings are kindled together; I will not execute the wrath of Mine anger (Hosea 11:8, 9) where likewise it is said of the heart that" repentings were kindled" just as in the passage we are considering it is said that He "grieved at heart." Repentings" plainly denote great mercy. So in Joel:
Turn unto Jehovah your God; for He is gracious and compassionate, slow to anger and plenteous in mercy, and repenteth of the evil (Joel 2:13) where also to " repent" manifestly denotes mercy. In Jeremiah:
If so be they will hearken, and turn every man from his evil way, and it repent Me of the evil (Jer. 26:3), signifying to have mercy. Again:
If that nation turn from their evil, it shall repent Me of the evil (Jer. 18:8);
where also to "repent" denotes to have mercy provided they would turn. For it is man who turns the Lord's mercy away from himself: the Lord never turns it away from man.
Elliott(1983-1999) 588
588. The Lord is referred to as repenting and grieving in heart however because all human mercy seems to involve those feelings. Consequently as is the case many times elsewhere in the Word, the manner of speaking here is in accordance with the outward appearance. Nobody can know what the Lord's mercy is, for it infinitely transcends all human understanding. But one does know what human mercy is; it is repenting and grieving. And unless a person grasps the idea of mercy from some different feeling whose nature he knows, he can have no possible conception of it and so cannot learn anything about it. This is the reason why human characteristics are frequently attributed to Jehovah, or the Lord - for example, that Jehovah or the Lord punishes, leads into temptation, destroys, and burns with anger, when in fact He never punishes anybody, never leads anybody into temptation, never destroys anybody, and never burns with anger. Now seeing that such things are attributed to the Lord, repentance and grief may be attributed as well, for the attribution of the one follows on from that of the other, as is quite clear from the following places in the Word:
[2] In Ezekiel,
My anger will be accomplished, I will make My wrath die down again, and I will repent. Ezek 5:13.
Here, because 'anger' and 'wrath' are attributed to Him, 'repenting' is attributed as well. In Zechariah,
As I thought to do Evil when your fathers provoked Me to anger, said Jehovah Zebaoth, and I did not repent, so again I will think in these days to do good to Jerusalem and to the house of Judah. Zech 8:14, 15.Here it is said that Jehovah 'thought to do evil', when in fact He never thinks to do evil to anyone, but good to every single human being. And when Moses sought to placate the facea of Jehovah, Turn from the heat of Your anger, and repent over the evil of Your people. And Jehovah repented over the evil which He said He would do to His people. Exod 32:12, 14. Here also the heat of anger, and consequently repentance, is ascribed to Jehovah. In Jonah,
The king of Ninevah [said], Who knows, God may turn and repent, and turn from the heat of His anger, and we shall not perish! Jonah 3:9.
Here similarly 'repentance' is attributed to Him because 'anger' is also.
[3] In Hosea,
My heart has turned within Me, and at the same time My repentings have been kindled; I will not execute the heat of My anger. Hosea 11:8, 9.
Here 'repentings having been kindled', said of the heart, is similar in meaning to 'He was grieved in heart'. 'Repentings' clearly stands for abundant mercy. Similarly in Joel,
Return to Jehovah your God, for He is gracious and merciful, long-suffering, abounding in mercy, and repenting of evil. Joel 2:13.
Here again 'repenting' quite clearly means mercy. In Jeremiah, It may be they will listen and every man turn from his evil way, that I may repent of the evil. Jer 26:3.
'Repent' stands for having mercy. In the same prophet,
If that nation turns from its evil, I will repent of the evil. Jer 18:8.Here also 'repenting' stands for having mercy on them if only they would turn back, for it is man who turns the Lord's mercy away from himself. It is never the Lord who turns it away from man.
Latin(1748-1756) 588
588. Sed praedicatur de Domino quod 'paeniteat et doleat ad cor,' quia tale apparet inesse omni misericordiae humanae; quare secundum apparentiam hic, ut multoties alibi in Verbo, locutum. Quid misericordia Domini nemo scire potest quia infinite transcendit omnem intellectum hominis; sed quid misericordia hominis, novit homo, quod est paenitere et dolere; et nisi ab homine capiatur idea de misericordia ex {1} alia affectione quam novit qualis est, nusquam aliquid cogitare potest, ita nec instrui; quae causa est quod proprietates humanae multoties praedicentur de Jehovae seu Domini attributis; sicut quod Jehovah seu Dominus puniat, inducat in tentationem, perdat, excandescat; cum tamen nusquam aliquem punit, nusquam aliquem in tentationem inducit, nusquam aliquem perdit, et nusquam excandescit; quare cum talia usque praedicantur de Domino, sequitur quod etiam paenitentia et dolor praedicentur, nam praedicatio unius sequitur a praedicatione alterius, sicut manifeste constat ab his in Verbo locis; [2] apud Ezechielem, x Consummabitur ira Mea, requiescere faciam excandescentiam Meam, et paenitebit Me, v 13;ubi quia ira et excandescentia praedicatur, etiam praedicatur paenitentia: apud Zachariam, Quemadmodum cogitavi malum facere, cum iram excitarunt patres vestri Mihi, dixit Jehovah Zebaoth, nec paenituit Me; sic convertere, cogitabo in diebus illis bonum facere Hierosolymae, et domui Jehudae, viii 14, 15; ubi dicitur quod 'Jehovah cogitaverit malum facere,' cum tamen nusquam malum alicui cogitat facere sed bonum omnibus et singulis: apud Mosen cum deprecatus facies Jehovae, Revertere ab excandescentia irae Tuae, et paeniteat Te super malo populi Tui;... et paenituit Jehovam super malo, quod locutus est facere populo Suo, Exod. xxxii 12, 14; ibi quoque tribuitur Jehovae excandescentia irae, 'consequenter paenitentia: apud Jonam, Rex Ninivae [dixit], Quis sciens, revertatur et paeniteat Deum, ut revertatur ab ardore irae Suae, et non peribimus? iii 9;
[3] similiter paenitentia praedicatur quia ira: apud Hosheam, Conversum est super Me cor Meum, simul aestuarunt paenitudines Meae, non faciam excandescentiam irae Meae, xi 8, 9;
ubi similiter de corde, quod 'aestuaverint paenitudines,' sicut hic quod 'doluerit ad cor'; 'paenitudines' manifeste pro multa misericordia: similiter apud Joelem, Convertimini ad Jehovam, Deum vestrum, quia gratiosus et misericors Ipse, longanimis, et multus misericordia, et paenitens super malum, ii 13;
ubi quoque manifeste quod 'paenitere' significet misericordiam: apud Jeremiam, Si forte audiant et revertantur vir a via sua prava, et paeniteat Me mali, xxvi 3;
pro misereri: apud eundem, Si convertitur gens ista a malo suo,... paenitebit Me super malo, xviii 8;
ubi etiam 'paenitere' pro misereri si se converterent; nam homo est qui avertit a se misericordiam Domini, nusquam Dominus ab homine. @ 1 et I.$