Yehezkiel 7:4

7:4 My eye will not pity you; I will not spare ¹  you. ²  For I will hold you responsible for your behavior, ³  and you will suffer the consequences of your abominable practices. ⁴  Then you will know that I am the Lord!

Yehezkiel 7:9

7:9 My eye will not pity you; I will not spare ⁵  you. For your behavior I will hold you accountable, ⁶  and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. ⁷ 

Yehezkiel 8:18

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

Yehezkiel 9:5

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!

Yehezkiel 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 

Yehezkiel 24:14

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.’”

Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ¹⁷  will rage ¹⁸  against that man; all the curses ¹⁹  written in this scroll will fall upon him ²⁰  and the Lord will obliterate his name from memory. ²¹ 

Ratapan 2:21

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 

Zakharia 11:6

11:6 Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”

Maleakhi 3:17

3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. ²⁵  I will spare them as a man spares his son who serves him.

Roma 8:32

8:32 Indeed, he who ²⁶  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?

Roma 11:21

11:21 For if God did not spare the natural branches, perhaps he will not spare you.

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Pengkhotbah 2:4-5

Futility of Materialism

2:4 I increased my possessions: ²⁷ 

I built houses for myself; ²⁸ 

I planted vineyards for myself.

2:5 I designed ²⁹  royal gardens ³⁰  and parks ³¹  for myself,

and I planted all kinds of fruit trees in them.

[7:4]  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.

[7:4]  ² tn The pronoun “you” is not in the Hebrew text, but is implied.

[7:4]  ³ tn “I will set your behavior on your head.”

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

[7:9]  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.

[7:9]  ⁶ tn Heb “According to your behavior I will place on you.”

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

[8:18]  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.

[9:5]  ⁹ tn Heb “to these he said in my ears.”

[9:5]  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.

[24:14]  ¹³ tn Heb “it”; the referent has been specified in the translation for clarity.

[24:14]  ¹⁴ tn Or perhaps, “change my mind.”

[24:14]  ¹⁵ tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”

[24:14]  ¹⁶ tn Heb “ways.”

[29:20]  ¹⁷ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ¹⁸ tn Heb “smoke,” or “smolder.”

[29:20]  ¹⁹ tn Heb “the entire oath.”

[29:20]  ²⁰ tn Or “will lie in wait against him.”

[29:20]  ²¹ tn Heb “blot out his name from under the sky.”

[2:21]  ²² tn Heb “virgins.” The term “virgin” probably functions as a metonymy of association for single young women.

[2:21]  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.

[2:21]  ²⁴ tc The MT reads לֹא חָמָלְתָּ (lo’ khamalta, “You showed no mercy”). However, many medieval Hebrew mss and most of the ancient versions (Aramaic Targum, Syriac Peshitta and Latin Vulgate) read וְלֹא חָמָלְתָּ (vÿlo’ khamalta, “and You showed no mercy”).

[3:17]  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 Lord says here that he will not forget even one individual in the day of judgment and reward.

[8:32]  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?”

[2:4]  ²⁷ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ²⁸ sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[2:5]  ²⁹ tn Heb “made.”

[2:5]  ³⁰ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ³¹ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”