Ayub 27:22

27:22 It hurls itself against him without pity ¹ 

as he flees headlong from its power.

Yehezkiel 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.

Yehezkiel 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!

Yehezkiel 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 

Yehezkiel 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.”

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 

Roma 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?

Roma 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.

Pengkhotbah 2:4-5

Futility of Materialism

2:4 I increased my possessions: ¹⁶ 

I built houses for myself; ¹⁷ 

I planted vineyards for myself.

2:5 I designed ¹⁸  royal gardens ¹⁹  and parks ²⁰  for myself,

and I planted all kinds of fruit trees in them.

[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 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]  ¹⁷ 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]  ¹⁸ tn Heb “made.”

[2:5]  ¹⁹ 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]  ²⁰ 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.”