Job 27:22

27:22 It hurls itself against him without pity ¹ 

as he flees headlong from its power.

Ezekiel 5:11

5:11 “Therefore, as surely as I live, says the sovereign Lord, because you defiled my sanctuary with all your detestable idols and with all your abominable practices, I will withdraw; my eye will not pity you, nor will I spare ²  you.

Ezekiel 7:4

7:4 My eye will not pity you; I will not spare ³  you. ⁴  For I will hold you responsible for your behavior, ⁵  and you will suffer the consequences of your abominable practices. ⁶  Then you will know that I am the Lord!

Ezekiel 7:9

7:9 My eye will not pity you; I will not spare ⁷  you. For your behavior I will hold you accountable, ⁸  and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. ⁹ 

Ezekiel 8:18

8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ¹⁰  them. When they have shouted in my ears, I will not listen to them.”

Ezekiel 9:10

9:10 But as for me, my eye will not pity them nor will I spare ¹¹  them; I hereby repay them for what they have done.” ¹² 

Romans 8:32

8:32 Indeed, he who ¹³  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁴  in Christ Jesus has set you ¹⁵  free from the law of sin and death.

Romans 2:4-5

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ¹⁶  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ¹⁷  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ¹⁸ 

[27:22]  ¹ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

[5:11]  ² 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.

[7:4]  ³ 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.

[7:4]  ⁴ tn The pronoun “you” is not in the Hebrew text, but is implied.

[7:4]  ⁵ tn “I will set your behavior on your head.”

[7:4]  ⁶ tn Heb “and your abominable practices will be among you.”

[7:9]  ⁷ 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.

[7:9]  ⁸ tn Heb “According to your behavior I will place on you.”

[7:9]  ⁹ tn The MT lacks “you.” It has been added for clarification.

[8:18]  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.

[9:10]  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.

[9:10]  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.

[8:32]  ¹³ 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?”

[8:2]  ¹⁴ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁵ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[2:4]  ¹⁶ tn Grk “being unaware.”

[2:5]  ¹⁷ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ¹⁸ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”