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, ¹  and the fire that consumes them will not die out. ²  All people will find the sight abhorrent.” ³ 

Matius 25:41

25:41 “Then he will say ⁴  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

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 ⁵  two hands and go into hell, ⁶  to the unquenchable fire. 9:44 [[EMPTY]] ⁷  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁸  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁹  9:47 If your eye causes you to sin, tear it out! ¹⁰  It is better to enter into the kingdom of God with one eye than to have ¹¹  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. ¹² 

Markus 9:2

The Transfiguration

9:2 Six days later ¹³  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ¹⁴ 

Markus 1:8

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

Wahyu 14:10-11

14:10 that person ¹⁵  will also drink of the wine of God’s anger ¹⁶  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ¹⁷  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ¹⁸  torture will go up ¹⁹  forever and ever, and those who worship the beast and his image will have ²⁰  no rest day or night, along with ²¹  anyone who receives the mark of his name.”

Wahyu 19:20

19:20 Now ²²  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ²³  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ²⁴ 

Wahyu 20:15

20:15 If ²⁵  anyone’s name ²⁶  was not found written in the book of life, that person ²⁷  was thrown into the lake of fire.

[66:24]  ¹ tn Heb “for their worm will not die.”

[66:24]  ² tn Heb “and their fire will not be extinguished.”

[66:24]  ³ 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.

[25:41]  ⁴ tn Here καί (kai) has not been translated.

[9:43]  ⁵ tn Grk “than having.”

[9:43]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “than having.”

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

[9:47]  ¹⁰ tn Grk “throw it out.”

[9:47]  ¹¹ tn Grk “than having.”

[9:49]  ¹² 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.

[9:2]  ¹³ tn Grk “And after six days.”

[9:2]  ¹⁴ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[14:10]  ¹⁵ tn Grk “he himself.”

[14:10]  ¹⁶ 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]  ¹⁷ tn Traditionally, “brimstone.”

[14:11]  ¹⁸ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ¹⁹ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ²⁰ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ²¹ tn Grk “and.”

[19:20]  ²² tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²³ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²⁴ tn Traditionally, “brimstone.”

[20:15]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ²⁶ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ²⁷ tn Grk “he”; the pronoun has been intensified by translating as “that person.”