Matius 25:46

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

Markus 9:43-48

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 ¹  two hands and go into hell, ²  to the unquenchable fire. 9:44 [[EMPTY]] ³  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁴  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁵  9:47 If your eye causes you to sin, tear it out! ⁶  It is better to enter into the kingdom of God with one eye than to have ⁷  two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched.

Lukas 16:22-26

16:22 “Now ⁸  the poor man died and was carried by the angels to Abraham’s side. ⁹  The ¹⁰  rich man also died and was buried. ¹¹  16:23 And in hell, ¹²  as he was in torment, ¹³  he looked up ¹⁴  and saw Abraham far off with Lazarus at his side. ¹⁵  16:24 So ¹⁶  he called out, ¹⁷  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁸  to dip the tip of his finger ¹⁹  in water and cool my tongue, because I am in anguish ²⁰  in this fire.’ ²¹  16:25 But Abraham said, ‘Child, ²²  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. ²³  16:26 Besides all this, ²⁴  a great chasm ²⁵  has been fixed between us, ²⁶  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Yohanes 5:29

5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ²⁷ 

Yohanes 5:2

5:2 Now there is ²⁸  in Jerusalem by the Sheep Gate ²⁹  a pool called Bethzatha ³⁰  in Aramaic, ³¹  which has five covered walkways. ³² 

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ³³  about the light. 1:9 The true light, who gives light to everyone, ³⁴  was coming into the world. ³⁵  1:10 He was in the world, and the world was created ³⁶  by him, but ³⁷  the world did not recognize ³⁸  him.

Wahyu 20:10-15

20:10 And the devil who deceived ³⁹  them was thrown into the lake of fire and sulfur, ⁴⁰  where the beast and the false prophet are ⁴¹  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ⁴²  I saw a large ⁴³  white throne and the one who was seated on it; the earth and the heaven ⁴⁴  fled ⁴⁵  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁴⁶  books were opened, and another book was opened – the book of life. ⁴⁷  So ⁴⁸  the dead were judged by what was written in the books, according to their deeds. ⁴⁹  20:13 The ⁵⁰  sea gave up the dead that were in it, and Death ⁵¹  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁵²  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁵³  anyone’s name ⁵⁴  was not found written in the book of life, that person ⁵⁵  was thrown into the lake of fire.

[9:43]  ¹ tn Grk “than having.”

[9:43]  ² 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]  ³ 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]  ⁴ tn Grk “than having.”

[9:46]  ⁵ tc See tc note at the end of v. 43.

[9:47]  ⁶ tn Grk “throw it out.”

[9:47]  ⁷ tn Grk “than having.”

[16:22]  ⁸ tn Grk “Now it happened that the.” 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.

[16:22]  ⁹ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹¹ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ¹² 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]  ¹³ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁴ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁵ 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]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁷ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²¹ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ²² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ²⁴ 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]  ²⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

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

[5:29]  ²⁷ tn Or “a resurrection resulting in judgment.”

[5:2]  ²⁸ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ²⁹ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ³⁰ tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

[5:2]  ³¹ tn Grk “in Hebrew.”

[5:2]  ³² tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:2]  sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.

[1:8]  ³³ tn Or “to bear witness.”

[1:9]  ³⁴ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁵ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ³⁶ tn Or “was made”; Grk “came into existence.”

[1:10]  ³⁷ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ³⁸ tn Or “know.”

[20:10]  ³⁹ tn Or “misled.”

[20:10]  ⁴⁰ tn Traditionally, “brimstone.”

[20:10]  ⁴¹ 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.

[20:11]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁴³ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁴⁴ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁴⁵ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[20:12]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁴⁷ tn Grk “another book was opened, which is of life.”

[20:12]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁴⁹ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁵¹ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁵⁴ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁵⁵ tn Grk “he”; the pronoun has been intensified by translating as “that person.”