Makna “TUHAN Menyesal”: Studi Komparasi dalam Kitab  Yeremia 18:8; Yoel 2:13; Amos 7:3; dan Yunus 3:10

Rezky Alfero Josua; Farel Yosua Sualang; Philipus Pada Sulistya

doi:10.46817/huperetes.v4i1.128

Makna “TUHAN Menyesal”: Studi Komparasi dalam Kitab Yeremia 18:8; Yoel 2:13; Amos 7:3; dan Yunus 3:10

Rezky Alfero Josua, Farel Yosua Sualang, Philipus Pada Sulistya

Abstract

The meaning of the phrase “LORD repent” is one of the most neglected themes in biblical scholarship. This article notices that there is a similar pattern regarding the phrase “LORD repent” in the prophets, namely that God chooses grace over judgment to His people. The method used is thematic analysis with word analysis procedures to find out the basic meaning. This article found there was one common idea, namely that GOD will cancel each of His punishments. God's cancellation is different from each text. First, in Jeremiah 18:8 the annulment was carried out requiring Judah's determinative obedience and His responsive sovereignty would occur. Second, Joel 2:13 The LORD is free to change his mind to take back His words with the conjunction waw which is to emphasize His character; merciful, loving, faithful, abundant in love, and long-suffering. Third, Amos 7:3 uses the language of anthropomorphism, namely that God has feelings that are emphasized by sadness due to sin, so that the cancellation occurs because of a request from the prophet to God. Fourth, Jonah 3:10 shows God's change of mind by choosing grace over judgment and evidence that God accepted the Ninevites' repentance, even though their actions before God were very evil.

Makna frase “TUHAN menyesal” adalah salah satu tema yang paling diabaikan dalam keilmuan alkitabiah. Artikel ini memperhatikan terdapat pola yang sama mengenai frase “TUHAN menyesal” dalam kitab Nabi-nabi yaitu Allah memilih kasih karunia daripada penghakiman kepada umat-Nya. Metode yang digunakan yaitu analisis tematik dengan prosedur analisa kata untuk mengetahui makna pada dasarnya. Artikel ini menemukan ada satu ide yang sama, yaitu TUHAN akan membatalkan setiap hukuman-Nya. Pembatalan yang TUHAN lakukan ada perbedaan dari setiap teksnya. Pertama, Yeremia 18:8 pembatalan dilakukan membutuhkan ketaatan determinatif Yehuda dan kedaulatan responsif-Nya akan terjadi. Kedua, Yoel 2:13 TUHAN bebas berubah pikiran untuk menarik kembali perkataan-Nya dengan kata penghubung waw yaitu menegaskan sifat-Nya; penyayang, pengasih, setia, berlimpah kasih dan panjang sabar. Ketiga, Amos 7:3 penggunaan bahasa anthropomorfisme yaitu TUHAN memiliki perasaan yang ditekankan kesedihan akibat dosa, sehingga pembatalan terjadi karena adanya permohonan dari sang nabi kepada TUHAN. Keempat, Yunus 3:10 menunjukkan adanya perubahan pikiran Allah dengan memilih kepada kasih karunia daripada penghakiman dan bukti bahwa Allah menerima pertobatan orang-orang Niniwe, walaupun tindakan yang mereka lakukan di hadapan Allah sangat jahat.

Keywords

TUHAN menyesal; nabi-nabi; penghakiman; pertobatan

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DOI: https://doi.org/10.46817/huperetes.v4i1.128