Matius 25:41

25:41 “Then he will say ¹  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 25:46

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

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ²  grips the godless. ³ 

They say, ⁴  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ⁵  fire?’

Markus 9:48-49

9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. ⁶ 

Lukas 16:24

16:24 So ⁷  he called out, ⁸  ‘Father Abraham, have mercy on me, and send Lazarus ⁹  to dip the tip of his finger ¹⁰  in water and cool my tongue, because I am in anguish ¹¹  in this fire.’ ¹² 

Lukas 16:2

16:2 So ¹³  he called the manager ¹⁴  in and said to him, ‘What is this I hear about you? ¹⁵  Turn in the account of your administration, ¹⁶  because you can no longer be my manager.’

Lukas 1:8-9

1:8 Now ¹⁷  while Zechariah ¹⁸  was serving as priest before God when his division was on duty, ¹⁹  1:9 he was chosen by lot, according to the custom of the priesthood, ²⁰  to enter ²¹  the holy place ²²  of the Lord and burn incense.

Wahyu 14:10

14:10 that person ²³  will also drink of the wine of God’s anger ²⁴  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ²⁵  in front of the holy angels and in front of the Lamb.

Wahyu 20:15

20:15 If ²⁶  anyone’s name ²⁷  was not found written in the book of life, that person ²⁸  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, ²⁹  idol worshipers, ³⁰  and all those who lie, their place ³¹  will be in the lake that burns with fire and sulfur. ³²  That ³³  is the second death.”

[25:41]  ¹ tn Here καί (kai) has not been translated.

[33:14]  ² tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ³ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ⁴ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ⁵ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[9:49]  ⁶ 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.

[16:24]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁸ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹² sn Fire in this context is OT imagery; see Isa 66:24.

[16:2]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ¹⁴ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ¹⁵ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ¹⁶ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[1:8]  ¹⁷ tn Grk “Now it happened that.” 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.

[1:8]  ¹⁸ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ¹⁹ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ²⁰ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ²¹ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ²² tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[14:10]  ²³ tn Grk “he himself.”

[14:10]  ²⁴ 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]  ²⁵ tn Traditionally, “brimstone.”

[20:15]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ²⁷ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ²⁸ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:8]  ²⁹ 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]  ³⁰ tn Grk “idolaters.”

[21:8]  ³¹ tn Grk “their share.”

[21:8]  ³² tn Traditionally, “brimstone.”

[21:8]  ³³ 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.”