Yesaya 27:11

27:11 When its branches get brittle, ¹  they break;

women come and use them for kindling. ² 

For these people lack understanding, ³ 

therefore the one who made them has no compassion on them;

the one who formed them has no mercy on them.

Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ⁴  will rage ⁵  against that man; all the curses ⁶  written in this scroll will fall upon him ⁷  and the Lord will obliterate his name from memory. ⁸ 

Ayub 27:22

27:22 It hurls itself against him without pity ⁹ 

as he flees headlong from its power.

Yeremia 13:14

13:14 And I will smash them like wine bottles against one another, children and parents alike. ¹⁰  I will not show any pity, mercy, or compassion. Nothing will keep me from destroying them,’ ¹¹  says the Lord.”

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 ¹²  you.

Yehezkiel 7:4

7:4 My eye will not pity you; I will not spare ¹³  you. ¹⁴  For I will hold you responsible for your behavior, ¹⁵  and you will suffer the consequences of your abominable practices. ¹⁶  Then you will know that I am the Lord!

Yehezkiel 7:9

7:9 My eye will not pity you; I will not spare ¹⁷  you. For your behavior I will hold you accountable, ¹⁸  and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. ¹⁹ 

Yehezkiel 8:18

8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ²⁰  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 ²¹  them; I hereby repay them for what they have done.” ²² 

Yehezkiel 24:14

24:14 “‘I the Lord have spoken; judgment ²³  is coming and I will act! I will not relent, or show pity, or be sorry! ²⁴  I will judge you ²⁵  according to your conduct ²⁶  and your deeds, declares the sovereign Lord.’”

Roma 8:32

8:32 Indeed, he who ²⁷  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: ²⁸ 

I built houses for myself; ²⁹ 

I planted vineyards for myself.

2:5 I designed ³⁰  royal gardens ³¹  and parks ³²  for myself,

and I planted all kinds of fruit trees in them.

[27:11]  ¹ tn Heb “are dry” (so NASB, NIV, NRSV).

[27:11]  ² tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.

[27:11]  ³ tn Heb “for not a people of understanding [is] he.”

[29:20]  ⁴ 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]  ⁵ tn Heb “smoke,” or “smolder.”

[29:20]  ⁶ tn Heb “the entire oath.”

[29:20]  ⁷ tn Or “will lie in wait against him.”

[29:20]  ⁸ tn Heb “blot out his name from under the sky.”

[27:22]  ⁹ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

[13:14]  ¹⁰ tn Or “children along with their parents”; Heb “fathers and children together.”

[13:14]  ¹¹ tn Heb “I will not show…so as not to destroy them.”

[5:11]  ¹² 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]  ¹³ 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]  ¹⁴ tn The pronoun “you” is not in the Hebrew text, but is implied.

[7:4]  ¹⁵ tn “I will set your behavior on your head.”

[7:4]  ¹⁶ tn Heb “and your abominable practices will be among you.”

[7:9]  ¹⁷ 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]  ¹⁸ tn Heb “According to your behavior I will place on you.”

[7:9]  ¹⁹ tn The MT lacks “you.” It has been added for clarification.

[8:18]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Heb “it”; the referent has been specified in the translation for clarity.

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

[24:14]  ²⁵ 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]  ²⁶ tn Heb “ways.”

[8:32]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “made.”

[2:5]  ³¹ 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]  ³² 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.”