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Bible Dictionaries
Pity Compassion
Hastings' Dictionary of the New Testament
or The noun ‘pity’ occurs only once in the AV_ of the NT (Matthew 18:33, RV_ ‘mercy’), and once in RV_ (James 5:11). The adjective ‘pitiful’ occurs in AV_ (James 5:11; 1 Peter 3:8, RV_ ‘tender-hearted’). The Greek equivalents for these words are ἐλεεῖν (ἐλεᾶν), εὔσπλαγχνος, πολύσπλαγχνος. The word ‘compassion’ is of much more frequent occurrence, being represented in the following 21 passages of the two versions: Matthew 9:36; Matthew 14:14; Matthew 15:32; Matthew 18:27; Matthew 20:34, Mark 1:41; Mark 5:19 (RV_ ‘mercy’) Mark 6:34, Mark 8:2, Mark 9:22, Luke 7:13; Luke 10:33; Luke 15:20, Romans 9:15, Philippians 2:1 (AV_ ‘mercies’), Colossians 3:12 (AV_ ‘mercies’), Hebrews 5:2 (RV_ ‘bear gently’) Hebrews 10:28 (AV_ ‘mercy’) Hebrews 10:34, 1 John 3:17 (AV_ ‘bowels’), Judges 1:22 (RV_ ‘mercy’). The adjective form ‘compassionate’ occurs in 1 Peter 3:8 (AV_ ‘having compassion’). The Greek words corresponding to these are σπλάγχνα, σπλαγχνίζεσθαι, οἰκτείρειν, οἰκτιρμός, ἐλεεῖν (ἐλεᾶν), συμπαθής, μετριοπαθεῖν. It should be noted that the noun σπλάγχνα is found in the original with different translations in the following cases: Luke 1:78 (‘tender mercy’), 2 Corinthians 6:12 (AV_ ‘bowels,’ RV_ ‘affections’), Philippians 1:8 (AV_ ‘bowels,’ RV_ ‘tender mercies’), Philemon 1:7; Philemon 1:12; Philemon 1:20 (AV_ ‘bowels,’ RV_ ‘heart’). The noun οἰκτιρμός occurs in Romans 12:1 (‘mercies’), 2 Corinthians 1:3 (‘mercies’), the adjective οἰκτίρμων in James 5:11 (RV_ ‘merciful,’ AV_ ‘of tender mercy’). ἐλεεῖν and ἔλεος occur numerous times with the standing translation ‘to have mercy,’ ‘mercy.’ συμπαθεῖν occurs in Hebrews 4:15 (‘to be touched with the feeling of’).
Of these several Greek words μετριοπαθεῖν may be left out of account, since in the one passage where it occurs (Hebrews 5:2) it has nothing to do with compassion. It signifies literally ‘to have a medium-emotion.’ While this may be in contrast to utter lack of sympathy, the context in our passage compels us to understand it in contrast to excess of indignation against sin. Hence RV_ has the correct rendering ‘who can bear gently,’ whereas AV_, ‘who can have compassion,’ translates the word as if it were equivalent to συμπαθεῖν.
The other words are distinguished in their meaning as follows: σπλαγχνίζεσθαι is from σπλάγχνα = the viscera nobilia of the chest (heart, lungs, liver, spleen). This word denoted in classical Greek the seat of all violent passions, and the passions themselves, but the Hebrew øÅçÂîÄéí for which the LXX_ σπλάγχνα is the equivalent, stands only sensu bono for the seat of the tender affections and then for the affections themselves. Both in classical and in biblical Greek, therefore, σπλάγχνα covers more than ‘compassion.’ Tittmann (de Synonymis in Novo Testamento, p. 68) is quite correct in claiming this wider sense for Luke 1:78 and Colossians 3:12, where σπλάγχνα is the generic concept, which is more specifically determined by the genitives ἐλέους and οἰκτίρμων. We may add Philippians 2:1, where σπλάγχνα and οἰκτιρμοί are co-ordinated (‘bowels and mercies’). σπλάγχνα is also used in a general sense in 2 Corinthians 6:12; 2 Corinthians 7:15, Philemon 1:7; Philemon 1:12; Philemon 1:20. The verb σπλαγχνἰζεσθαι seems to be a coinage of the later Greek. It does not even occur in the LXX_ except in the active form σπλαγχνίζειν in 2 Maccabees 6:8 = ‘to eat the inwards.’ Its specific sense in the NT is that of a strong inward movement of sympathetic feeling aroused by the sight of misery. The notion of intentness upon affording relief remains in the background, much more so than in ἐλεεῖν. From this strong emotional colouring of the word is to be explained the fact that in the Gospels it does not occur in the appeals addressed by suffering persons or their friends to Jesus, except in Mark 9:22, where the critical nature of the case necessitates an appeal to the profoundest compassion of Jesus. In ordinary cases the appeal naturally employs the word in which the impulse to help is most clearly connoted, and this is ἐλεεῖν. To express the strength and inward character of the feeling the English versions often render ‘to be moved with compassion,’ but neither AV_ nor RV_ consistently (cf. the two versions in Matthew 20:34 and Mark 6:34). The verb is predicated both of God (Jesus) and of man. Its object is not merely physical but also spiritual distress (cf. Mark 6:34, Matthew 9:36 with Matthew 14:14). Ἐλεεῖν and ἔλεος are distinguished from σπλαγχνίζεσθαι by the implication of the intent to help. The same difference exists between ἐλεεῖν and οἰκτείρειν the latter being the word that in classical Greek comes closest to σπλαγχνίζεσθαι. So far as the element of feeling is concerned, both σπλαγχνίζεσθαι and οἰκτείρειν are stronger words than ἐλεεῖν. οἰκτείρειν is connected with οἴ and οἶκτος and denotes such sympathetic feeling as seeks expression in tears and lamentation. On the other hand, ἐλεεῖν, being connected with ἵλαος, ἱλάσκεσθαι, is the stronger word, so far as the impulse and readiness to afford relief require expression. A criminal begs ἔλεος of his judge, whereas hopeless suffering can be the object of οἰκτιρμός (cf. Grimm-Thayer_2, 1890, p. 203). This is, however, a valid distinction between ἐλεεῖν and οἰκτείρειν for classical Greek only. In biblical Greek it scarcely holds true that οἰκτείρειν carries no implication of the intent to help. In the LXX_ it is not seldom equivalent to ἐλεεῖν in this respect (cf. Psalms 102:13-14). For the NT οἰκτείρειν is almost a negligible quantity, the verb occurring only in Romans 9:15 (= Exodus 33:19). It is there predicated of God; the adjective occurs of men in Luke 6:36, of God in James 5:11.
That ἔλεος, notwithstanding its strong practical connotation, has none the less a rich ideal content appears from its frequent equivalence to çÆñÈø, ‘lovingkindness.’ It is not bare pity aroused by the sight of misery, but has a background of antecedent love and affection. In this respect it also differs from οἰκτείρειν, which in the LXX_ stands usually for øÄçÅí. This feature is of importance soteriologically. Trench (Synonyms of the NT9, pp. 166-171) represents the ἔλεος as preceding the χάρις in the movement of the Divine mind towards the sinner, whereas in the order of manifestation the χάρις would come first. This overlooks the association of ἔλεος with çÆñÈø. The word was not colourless but had acquired from çÆñÈø the sense of pity inspired by affection. Inasmuch as the same element of affection is present in χἀρις likewise, the latter also can be said to underlie the ἔλεος (cf. Ephesians 2:4 : God is rich in ἔλεος διὰ τὴν πολλὴν ἀγαπήν). The order in the epistolary salutations (χάρις καὶ ἔλεος) is therefore not merely the order of manifestation, but also a reflex of the order in the Divine mind (1 Timothy 1:2, 2 Timothy 1:2, 2 John 1:3). As in the case of σπλαγχνίζεσθαι so with ἐλεεῖν, the exciting cause can be spiritual distress as well as physical. Heine (Synonymik des neutest. Griechisch, p. 82) observes that ἔλεος cannot have reference to sin. It would be more accurate to say that ἔλεος has no reference to sin as such, but can have reference to sin in its aspect of misery, as is proved by Matthew 5:7 (ἐλεηθήσονται, eschatologically) 18:33 (with parabolic allusion to God’s forgiveness), Romans 9:15-16; Romans 9:18; Romans 11:30-32, 2 Corinthians 4:1, 1 Timothy 1:13; 1 Timothy 1:18; 1 Peter 2:10. Particularly in the Epistle to the Hebrews the ‘sympathy’ of Christ has primary reference not to the suffering of believers in itself, but to the suffering in its moral aspect as exposing to temptation, whence also its first effect is the shielding from sin or the propitiation of sin: Hebrews 2:17-18 (‘a merciful … high priest to propitiate the sins of the people’) Hebrews 4:15-16 (‘that we may obtain mercy and grace’) Hebrews 5:8-9 (sympathetic appreciation of the nature of obedience on Christ’s part for the benefit of those who have to obey). Wherever ἔλεος is applied to spiritual salvation the aspect of sin as misery inevitably enters into the conception, and with this the further idea of the unworthiness of the recipient and the gracious character of the Divine mercy. It is perhaps different, as regards the latter element, in the miracles of the Gospels. Here the question may be raised, whether the regular translation by ‘mercy’ does not unduly suggest the moral unworthiness of those who were helped, and whether ‘pity’ would not more faithfully reproduce the associations of the original.
Literature.-Cremer-Kögel, Bibl.-theol. Wörterbuch der neutest. Gräzität 10, 1912 ff., pp. 420-423; J. A. H. Tittmann, De Synonymis in Novo Testamento, 1829-32, i. 68-72; R. C. Trench, NT Synonyms9, 1880, pp. 166-171, 393; J. H. H. Schmidt, Handbuch der lat. und griech. Synonymik, 1889, pp. 750-755; G. Heine, Synonymik des neutest. Griechisch, 1898, p. 82; B. B. Warfield, ‘The Emotional Life of our Lord,’ in PriNoeton Biblical and Theological Studies, 1912, pp. 40-45.
Geerhardus Vos.
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Hastings, James. Entry for 'Pity Compassion'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/p/pity-compassion.html. 1906-1918.
