Yesaya 34:9

34:9 Edom’s ¹  streams will be turned into pitch

and her soil into brimstone;

her land will become burning pitch.

Yesaya 66:24

66:24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, ²  and the fire that consumes them will not die out. ³  All people will find the sight abhorrent.” ⁴ 

Matius 18:8

18:8 If ⁵  your hand or your foot causes you to sin, ⁶  cut it off and throw it away. It is better for you to enter life crippled or lame than to have ⁷  two hands or two feet and be thrown into eternal fire.

Matius 25:41

25:41 “Then he will say ⁸  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Markus 9:43-49

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ⁹  two hands and go into hell, ¹⁰  to the unquenchable fire. 9:44 [[EMPTY]] ¹¹  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹²  two feet and be thrown into hell. 9:46 [[EMPTY]] ¹³  9:47 If your eye causes you to sin, tear it out! ¹⁴  It is better to enter into the kingdom of God with one eye than to have ¹⁵  two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. ¹⁶ 

Lukas 16:23-26

16:23 And in hell, ¹⁷  as he was in torment, ¹⁸  he looked up ¹⁹  and saw Abraham far off with Lazarus at his side. ²⁰  16:24 So ²¹  he called out, ²²  ‘Father Abraham, have mercy on me, and send Lazarus ²³  to dip the tip of his finger ²⁴  in water and cool my tongue, because I am in anguish ²⁵  in this fire.’ ²⁶  16:25 But Abraham said, ‘Child, ²⁷  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁸  16:26 Besides all this, ²⁹  a great chasm ³⁰  has been fixed between us, ³¹  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 16:2

16:2 So ³²  he called the manager ³³  in and said to him, ‘What is this I hear about you? ³⁴  Turn in the account of your administration, ³⁵  because you can no longer be my manager.’

Lukas 1:8

1:8 Now ³⁶  while Zechariah ³⁷  was serving as priest before God when his division was on duty, ³⁸ 

Wahyu 14:10

14:10 that person ³⁹  will also drink of the wine of God’s anger ⁴⁰  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁴¹  in front of the holy angels and in front of the Lamb.

Wahyu 20:10

20:10 And the devil who deceived ⁴²  them was thrown into the lake of fire and sulfur, ⁴³  where the beast and the false prophet are ⁴⁴  too, and they will be tormented there day and night forever and ever.

[34:9]  ¹ tn Heb “her”; the referent (Edom) has been specified in the translation for clarity.

[66:24]  ² tn Heb “for their worm will not die.”

[66:24]  ³ tn Heb “and their fire will not be extinguished.”

[66:24]  ⁴ tn Heb “and they will be an abhorrence to all flesh.”

[66:24]  sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.

[18:8]  ⁵ tn Here δέ (de) has not been translated.

[18:8]  ⁶ sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.

[18:8]  ⁷ tn Grk “than having.”

[25:41]  ⁸ tn Here καί (kai) has not been translated.

[9:43]  ⁹ tn Grk “than having.”

[9:43]  ¹⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:44]  ¹¹ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ¹² tn Grk “than having.”

[9:46]  ¹³ tc See tc note at the end of v. 43.

[9:47]  ¹⁴ tn Grk “throw it out.”

[9:47]  ¹⁵ tn Grk “than having.”

[9:49]  ¹⁶ tc The earliest mss ([א] B L [W] Δ 0274 Ë^1,13 28* 565 700 pc sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition.

[9:49]  sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.

[16:23]  ¹⁷ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹⁸ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ²⁰ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²³ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²⁴ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ²⁷ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁸ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ²⁹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ³⁰ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ³¹ tn Grk “between us and you.”

[16:2]  ³² tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ³³ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ³⁴ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ³⁵ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[1:8]  ³⁶ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:8]  ³⁷ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ³⁸ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[14:10]  ³⁹ tn Grk “he himself.”

[14:10]  ⁴⁰ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁴¹ tn Traditionally, “brimstone.”

[20:10]  ⁴² tn Or “misled.”

[20:10]  ⁴³ tn Traditionally, “brimstone.”

[20:10]  ⁴⁴ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.