Matius 13:42

13:42 They will throw them into the fiery furnace, ¹  where there will be weeping and gnashing of teeth.

Matius 13:50

13:50 and throw them into the fiery furnace, ²  where there will be weeping and gnashing of teeth.

Matius 22:12-13

22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ³  22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matius 24:51

24:51 and will cut him in two, ⁴  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 25:30

25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁵  when you see Abraham, Isaac, Jacob, ⁶  and all the prophets in the kingdom of God ⁷  but you yourselves thrown out. ⁸ 

Lukas 13:2

13:2 He ⁹  answered them, “Do you think these Galileans were worse sinners ¹⁰  than all the other Galileans, because they suffered these things?

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ¹¹ 

I built houses for myself; ¹² 

I planted vineyards for myself.

Pengkhotbah 2:17

2:17 So I loathed ¹³  life ¹⁴  because what

happens ¹⁵  on earth ¹⁶  seems awful to me;

for all the benefits of wisdom ¹⁷  are futile – like chasing the wind.

Yudas 1:13

1:13 wild sea waves, ¹⁸  spewing out the foam of ¹⁹  their shame; ²⁰  wayward stars ²¹  for whom the utter depths of eternal darkness ²²  have been reserved.

[13:42]  ¹ sn A quotation from Dan 3:6.

[13:50]  ² sn An allusion to Dan 3:6.

[22:12]  ³ tn Grk “he was silent.”

[24:51]  ⁴ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[13:28]  ⁵ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁶ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ⁸ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:2]  ⁹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹⁰ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[2:4]  ¹¹ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ¹² sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[2:17]  ¹³ tn Or “I hated.”

[2:17]  ¹⁴ tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement.

[2:17]  ¹⁵ tn Heb “the deed that is done.” The root עָשָׂה (’asah, “to do”) is repeated in הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה (hamma’aseh shenna’asah, “the deed that is done”) for emphasis. Here, the term “deed” does not refer to human accomplishment, as in 2:1-11, but to the fact of death that destroys any relative advantage of wisdom over folly (2:14a-16). Qoheleth metaphorically describes death as a “deed” that is “done” to man.

[2:17]  ¹⁶ tn Heb “under the sun.”

[2:17]  ¹⁷ tn Heb “all,” referring here to the relative advantage of wisdom.

[1:13]  ¹⁸ tn Grk “wild waves of the sea.”

[1:13]  ¹⁹ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ²⁰ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ²¹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ²² tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.