Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ¹  will rage ²  against that man; all the curses ³  written in this scroll will fall upon him ⁴  and the Lord will obliterate his name from memory. ⁵ 

Yehezkiel 9:5-6

9:5 While I listened, he said to the others, ⁶  “Go through the city after him and strike people down; do no let your eye pity nor spare ⁷  anyone! 9:6 Old men, young men, young women, little children, and women – wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

Roma 8:32

8:32 Indeed, he who ⁸  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 ⁹  in Christ Jesus has set you ¹⁰  free from the law of sin and death.

Pengkhotbah 2:4-5

Futility of Materialism

2:4 I increased my possessions: ¹¹ 

I built houses for myself; ¹² 

I planted vineyards for myself.

2:5 I designed ¹³  royal gardens ¹⁴  and parks ¹⁵  for myself,

and I planted all kinds of fruit trees in them.

[29:20]  ¹ 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]  ² tn Heb “smoke,” or “smolder.”

[29:20]  ³ tn Heb “the entire oath.”

[29:20]  ⁴ tn Or “will lie in wait against him.”

[29:20]  ⁵ tn Heb “blot out his name from under the sky.”

[9:5]  ⁶ tn Heb “to these he said in my ears.”

[9:5]  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.

[8:32]  ⁸ 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]  ⁹ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “made.”

[2:5]  ¹⁴ 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]  ¹⁵ 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.”