9:5 While I listened, he said to the others, 9 “Go through the city after him and strike people down; do no let your eye pity nor spare 10 anyone!
24:14 “‘I the Lord have spoken; judgment 13 is coming and I will act! I will not relent, or show pity, or be sorry! 14 I will judge you 15 according to your conduct 16 and your deeds, declares the sovereign Lord.’”
ש (Sin/Shin)
2:21 The young boys and old men
lie dead on the ground in the streets.
My young women 22 and my young men
have fallen by the sword.
You killed them when you were angry; 23
you slaughtered them without mercy. 24
1 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
2 tn The pronoun “you” is not in the Hebrew text, but is implied.
3 tn “I will set your behavior on your head.”
4 tn Heb “and your abominable practices will be among you.”
5 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
6 tn Heb “According to your behavior I will place on you.”
7 tn The MT lacks “you.” It has been added for clarification.
8 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
9 tn Heb “to these he said in my ears.”
10 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
11 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
12 tn Heb “their way on their head I have placed.” The same expression occurs in 1 Kgs 8:32; Ezek 11:21; 16:43; 22:31.
13 tn Heb “it”; the referent has been specified in the translation for clarity.
14 tn Or perhaps, “change my mind.”
15 tc Some medieval Hebrew
16 tn Heb “ways.”
17 tn Heb “the wrath of the
18 tn Heb “smoke,” or “smolder.”
19 tn Heb “the entire oath.”
20 tn Or “will lie in wait against him.”
21 tn Heb “blot out his name from under the sky.”
22 tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.
23 tn Heb “in the day of your anger.” The construction בָּיוֹם (bayom, “in the day of…”) is a common Hebrew idiom, meaning “when…” (e.g., Gen 2:4; Lev 7:35; Num 3:1; Deut 4:15; 2 Sam 22:1; Pss 18:1; 138:3; Zech 8:9). This temporal idiom refers to a general time period, but uses the term “day” as a forceful rhetorical device to emphasize the vividness and drama of the event, depicting it as occurring within a single day. In the ancient Near East, military minded kings often referred to a successful campaign as “the day of X” in order to portray themselves as powerful conquerors who, as it were, could inaugurate and complete a victory military campaign within the span of one day.
24 tc The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercy”). However, many medieval Hebrew
25 sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The
26 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”
27 tn Grk “being unaware.”
28 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
29 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”