Matius 13:40

13:40 As ¹  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 3:12

3:12 His winnowing fork ²  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ³  but the chaff he will burn up with inextinguishable fire.” ⁴ 

Matius 7:19

7:19 Every tree that does not bear good fruit is cut down and thrown into the fire.

Matius 3:10

3:10 Even now the ax is laid at ⁵  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁶  which is here today and tomorrow is tossed into the fire to heat the oven, ⁷  won’t he clothe you even more, ⁸  you people of little faith?

Matius 13:50

13:50 and throw them into the fiery furnace, ⁹  where there will be weeping and gnashing of teeth.

Matius 13:42

13:42 They will throw them into the fiery furnace, ¹⁰  where there will be weeping and gnashing of teeth.

Matius 17:15

17:15 and said, “Lord, have mercy on my son, because he has seizures ¹¹  and suffers terribly, for he often falls into the fire and into the water.

Matius 18:9

18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ¹²  two eyes and be thrown into fiery hell. ¹³ 

Matius 25:41

25:41 “Then he will say ¹⁴  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 18:8

18:8 If ¹⁵  your hand or your foot causes you to sin, ¹⁶  cut it off and throw it away. It is better for you to enter life crippled or lame than to have ¹⁷  two hands or two feet and be thrown into eternal fire.

Matius 3:11

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ¹⁸  to carry his sandals. He will baptize you with the Holy Spirit and fire. ¹⁹ 

Matius 5:22

5:22 But I say to you that anyone who is angry with a brother ²⁰  will be subjected to judgment. And whoever insults ²¹  a brother will be brought before ²²  the council, ²³  and whoever says ‘Fool’ ²⁴  will be sent ²⁵  to fiery hell. ²⁶ 

Matius 10:28

10:28 Do ²⁷  not be afraid of those who kill the body ²⁸  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ²⁹ 

Matius 11:23

11:23 And you, Capernaum, ³⁰  will you be exalted to heaven? ³¹  No, you will be thrown down to Hades! ³²  For if the miracles done among you had been done in Sodom, it would have continued to this day.

[13:40]  ¹ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

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

[3:12]  ⁴ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:10]  ⁵ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[6:30]  ⁶ tn Grk “grass of the field.”

[6:30]  ⁷ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ⁸ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:50]  ⁹ sn An allusion to Dan 3:6.

[13:42]  ¹⁰ sn A quotation from Dan 3:6.

[17:15]  ¹¹ tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[18:9]  ¹² tn Grk “than having.”

[18:9]  ¹³ tn Grk “the Gehenna of fire.”

[18:9]  sn See the note on the word hell in 5:22.

[25:41]  ¹⁴ tn Here καί (kai) has not been translated.

[18:8]  ¹⁵ tn Here δέ (de) has not been translated.

[18:8]  ¹⁶ 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]  ¹⁷ tn Grk “than having.”

[3:11]  ¹⁸ tn Grk “of whom I am not worthy.”

[3:11]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[3:11]  ¹⁹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[5:22]  ²⁰ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ²¹ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ²² tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ²³ tn Grk “the Sanhedrin.”

[5:22]  ²⁴ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ²⁵ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ²⁶ tn Grk “the Gehenna of fire.”

[5:22]  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).

[10:28]  ²⁷ tn Here καί (kai) has not been translated.

[10:28]  ²⁸ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ²⁹ sn See the note on the word hell in 5:22.

[11:23]  ³⁰ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ³¹ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ³² sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).