Matius 3:12

3:12 His winnowing fork ¹  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ²  but the chaff he will burn up with inextinguishable fire.” 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!

Mazmur 21:9

21:9 You burn them up like a fiery furnace ⁵  when you appear; ⁶ 

the Lord angrily devours them; ⁷ 

the fire consumes them.

Daniel 3:6

3:6 Whoever does not bow down and pay homage will immediately ⁸  be thrown into the midst of a furnace of blazing fire!”

Daniel 3:15-17

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ⁹  3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ¹⁰  “We do not need to give you a reply ¹¹  concerning this. 3:17 If ¹²  our God whom we are serving exists, ¹³  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 3:21-22

3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, ¹⁴  and were thrown into the furnace ¹⁵  of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ¹⁶  Shadrach, Meshach, and Abednego were killed ¹⁷  by the leaping flames. ¹⁸ 

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 ¹⁹  two hands and go into hell, ²⁰  to the unquenchable fire. 9:44 [[EMPTY]] ²¹  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ²²  two feet and be thrown into hell. 9:46 [[EMPTY]] ²³  9:47 If your eye causes you to sin, tear it out! ²⁴  It is better to enter into the kingdom of God with one eye than to have ²⁵  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. ²⁶ 

Lukas 16:23-24

16:23 And in hell, ²⁷  as he was in torment, ²⁸  he looked up ²⁹  and saw Abraham far off with Lazarus at his side. ³⁰  16:24 So ³¹  he called out, ³²  ‘Father Abraham, have mercy on me, and send Lazarus ³³  to dip the tip of his finger ³⁴  in water and cool my tongue, because I am in anguish ³⁵  in this fire.’ ³⁶ 

Wahyu 14:10

14:10 that person ³⁷  will also drink of the wine of God’s anger ³⁸  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ³⁹  in front of the holy angels and in front of the Lamb.

Wahyu 19:20

19:20 Now ⁴⁰  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁴¹  – 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. ⁴² 

Wahyu 20:10

20:10 And the devil who deceived ⁴³  them was thrown into the lake of fire and sulfur, ⁴⁴  where the beast and the false prophet are ⁴⁵  too, and they will be tormented there day and night forever and ever.

Wahyu 20:14-15

20:14 Then ⁴⁶  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁴⁷  anyone’s name ⁴⁸  was not found written in the book of life, that person ⁴⁹  was thrown into the lake of fire.

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁵⁰  idol worshipers, ⁵¹  and all those who lie, their place ⁵²  will be in the lake that burns with fire and sulfur. ⁵³  That ⁵⁴  is the second death.”

[3:12]  ¹ sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ² tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ³ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

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

[21:9]  ⁵ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ⁶ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ⁷ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[3:6]  ⁸ tn Aram “in that hour.”

[3:15]  ⁹ tn Aram “hand.” So also in v. 17.

[3:16]  ¹⁰ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ¹¹ tn Aram “to return a word to you.”

[3:17]  ¹² tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ¹³ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[3:21]  ¹⁴ sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ¹⁵ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:22]  ¹⁶ tn Aram “caused to go up.”

[3:22]  ¹⁷ tn The Aramaic verb is active.

[3:22]  ¹⁸ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[9:43]  ¹⁹ tn Grk “than having.”

[9:43]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “than having.”

[9:46]  ²³ tc See tc note at the end of v. 43.

[9:47]  ²⁴ tn Grk “throw it out.”

[9:47]  ²⁵ tn Grk “than having.”

[9:49]  ²⁶ 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]  ²⁷ 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]  ²⁸ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ²⁹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ³⁰ 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]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ³² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ³³ 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]  ³⁴ 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]  ³⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ³⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[14:10]  ³⁷ tn Grk “he himself.”

[14:10]  ³⁸ 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]  ³⁹ tn Traditionally, “brimstone.”

[19:20]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Traditionally, “brimstone.”

[20:10]  ⁴³ tn Or “misled.”

[20:10]  ⁴⁴ tn Traditionally, “brimstone.”

[20:10]  ⁴⁵ 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.

[20:14]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁴⁸ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁴⁹ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:8]  ⁵⁰ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁵¹ tn Grk “idolaters.”

[21:8]  ⁵² tn Grk “their share.”

[21:8]  ⁵³ tn Traditionally, “brimstone.”

[21:8]  ⁵⁴ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”