The primary difficulty with TWOT is getting permission from the copy right holder (at least that was what I was told the last time this was requested.
There is or was a "bootleg" copy around for e-sword, but I have no idea just how accurate or complete it is, much less where to find a copy of it.
The same difficulty is found with the TDNT, but there is also the added that it does not reference Strong's numbers, but in Thayer's it is referenced to what appear to be page and paragraph numbers.
I have seen what I was told was a copy of the TDNT for e-sword. It was keyed to what appears to be the Greek word with English transliteration. So it would require the user to be able to transliterate the word in order to read the entry. Creting the modules in and of itself does not violae copy right, distribution does, so he refuses to share his copy with me but did offer one example of an entry so you could see what it looked like.
splánchnon compassion,
splanchnízomai to have compassion,
eúsplanchnos tender-hearted,
polýsplanchnos compassionate,
ásplanchnos merciless
A. Greek Usage.
1. The Noun. Used mainly in the plural, the noun denotes the “inward parts” of a sacrifice, then the “sacrifice” itself, then the “inward parts” of the body, and finally the “womb” or “loins” (also in a derived sense “children”). In transferred usage the term denotes “impulsive passions” (anger, desire, etc.), then the “seat of feelings or sensibilities.” There is, however, no developed transferred use, and in pre-Christian Greek the term does not denote pity or compassion.
2. The Verb. The verb means a. “to eat the inner pacts” (of an offering) and b. “to use entrails in divination.”
3. The Compounds. ásplanchnos occurs in the sense of “cowardly” (“with no guts”) and eusplanchnía in the sense of “boldness.” Cf. also thrasýsplanchnos for “fearless” and kakósplanchnos for “spiritless.”
B. Later Jewish Writings.
1. The LXX. The noun and verb are rare in the LXX and seldom have Hebrew equivalents. The verb is used in the sacrificial sense in 2 Macc. 6:8. The noun (plural) means “seat of feelings” in 2 Macc. 9:5-6 (cf. Prov. 26:22; Sirach 30:7). The LXX uses the middle of the verb for “to be merciful” in Prov. 17:5, while the noun denotes natural feelings in 4 Macc. 14:13.
2. Testaments of the Twelve Patriarchs.
a. splánchna occurs in these writings for “the center of feelings” or for “noble feelings” (cf. splánchna eléous for “loving mercy” in Test. Zeb. 7.3).
b. Once the verb denotes mere emotion but usually it refers to the inner disposition that leads to mercy.
c. eúsplanchnos and eusplanchnía occur for the human virtue and disposition of “pity” in Test. Sim. 4.4; Benj. 4.1.
d. The originally rather crude term splanchnía can thus be applied to God himself (cf. Test. Zeb. 8.2). It characterizes the divine nature relative to God’s eschatological acts (Zeb. 9.7). In the Testaments of the Twelve splánchna, splanchnízomai, and eúsplanchnos replace the LXX oiktirmoí, oiktírō, and oiktírmōn and offer new renderings for Heb. raḥam etc.
3. Philo and Josephus. Philo mostly uses splánchna in a physiological sense, and the same is true of Josephus, in whom the references are often rather bloodthirsty.
C. The NT.
1. splanchnízomai in the Synoptics.
a. The verb occurs in the NT only in the Synoptics. In three parables it denotes human attitudes. Thus in Matt. 18:27 the lord has pity on the servant, in Luke 15:20 the father has compassion on the prodigal, and in Luke 10:33 the Samaritan has compassion on the man who has fallen among thieves. In all these instances the term reflects the totality of the divine mercy to which human compassion is a proper response.
b. Elsewhere in the Synoptics the verb has messianic significance, for it is only Jesus who shows compassion, as in Mark 1:42; 6:34; 8:2; 9:22; Matt. 14:14; 20:34. In each case what we have is not so much the description of a human emotion as a messianic characterization. Cf. also Luke 7:13.
2. splánchna in Paul. Only the noun occurs in Paul, and he uses it not merely to express natural emotions but as a very forceful term to signify an expression of the total personality at the deepest level. Introduced in very personal passages, it is parallel to kardía in 2 Cor. 6:11-12, and to pneúma in 2 Cor. 7:13ff. (Titus’ deep love for the Corinthians). Twice in Philemon (vv. 7, 20) Paul refers to the refreshing of the splánchna, and in v. 12 he says that in Onesimus he is as it were coming in person with a claim for Philemon’s love. In Phil. 2:1 splánchna kaí oiktirmoí seems to be summing up the three preceding phrases. In context, then, splánchna denotes Christian affection and oiktirmoí Christian sympathy. Both are essential elements in all Christian dealings. A unique phrase occurs in Phil. 1:8; the reference is to the love or affection which, gripping and moving the whole personality, is possible only in Christ; the genitive “of Christ” denotes the author.
3. The Rest of the NT. Apart from Acts 1:18 (“entrails”), NT usage develops under the influence of Paul or later Judaism. Col. 3:12 refers to a Christian virtue, Luke 1:78 has God’s eschatological mercy in view, and Jms. 5:11 also stands in an eschatological context. In 1 Jn. 3:17 believers are not to close their hearts (the center of compassionate action) to the needy, and cf. the hortatory use of eúsplanchnos in Eph. 4:32; 1 Pet. 3:8.
D. The Apostolic Fathers and Early Christian Writings.
1. Only Ignatius Philadelphians 10.1 plainly reflects Pauline usage. In 1 Clem. 2.1 splánchna denotes the seat of religious conviction. God’s mercy in eschatological salvation is the point in 2 Clem. 1.7, and the divine compassion in 1 Clem. 23.1.
2. The eschatological element in Testaments of the Twelve is adopted in Hermas; cf. especially the connection with the summons to repentance (Similitudes 8.11.1; 9.14.3).
3. splánchna and eusplanchnía are divine predicates in Acts of Thomas and Acts of John. The messianic use recurs, but in the latter the apostle has pity in the same way as Jesus in a usage that differs markedly from that of the NT.
H. KÖSTER, VII, 548–59
→ éleos, oiktírō
