Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ¹  grips the godless. ² 

They say, ³  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ⁴  fire?’

Yesaya 66:24

66:24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, ⁵  and the fire that consumes them will not die out. ⁶  All people will find the sight abhorrent.” ⁷ 

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ⁸ 

Matius 25:41

25:41 “Then he will say ⁹  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.”

Matius 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

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 ¹⁰  two hands and go into hell, ¹¹  to the unquenchable fire. 9:44 [[EMPTY]] ¹²  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹³  two feet and be thrown into hell. 9:46 [[EMPTY]] ¹⁴  9:47 If your eye causes you to sin, tear it out! ¹⁵  It is better to enter into the kingdom of God with one eye than to have ¹⁶  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. ¹⁷ 

Lukas 16:25-26

16:25 But Abraham said, ‘Child, ¹⁸  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. ¹⁹  16:26 Besides all this, ²⁰  a great chasm ²¹  has been fixed between us, ²²  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 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ²³  lest anything worse happen to you.”

Filipi 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ²⁴ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ²⁵  the Son of God, and profanes ²⁶  the blood of the covenant that made him holy, ²⁷  and insults the Spirit of grace?

Ibrani 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ²⁸  no further consciousness of sin?

Pengkhotbah 2:17

2:17 So I loathed ²⁹  life ³⁰  because what

happens ³¹  on earth ³²  seems awful to me;

for all the benefits of wisdom ³³  are futile – like chasing the wind.

Pengkhotbah 3:7

3:7 A time to rip, and a time to sew;

a time to keep silent, and a time to speak.

Yudas 1:13

1:13 wild sea waves, ³⁴  spewing out the foam of ³⁵  their shame; ³⁶  wayward stars ³⁷  for whom the utter depths of eternal darkness ³⁸  have been reserved.

Wahyu 14:10-11

14:10 that person ³⁹  will also drink of the wine of God’s anger ⁴⁰  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁴¹  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁴²  torture will go up ⁴³  forever and ever, and those who worship the beast and his image will have ⁴⁴  no rest day or night, along with ⁴⁵  anyone who receives the mark of his name.”

Wahyu 20:14

20:14 Then ⁴⁶  Death and Hades were thrown into the lake of fire. This is the second death – 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, ⁴⁷  idol worshipers, ⁴⁸  and all those who lie, their place ⁴⁹  will be in the lake that burns with fire and sulfur. ⁵⁰  That ⁵¹  is the second death.”

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ⁵²  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁵³ 

[33:14]  ¹ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ² tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ³ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ⁴ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[66:24]  ⁵ tn Heb “for their worm will not die.”

[66:24]  ⁶ tn Heb “and their fire will not be extinguished.”

[66:24]  ⁷ tn Heb “and they will be an abhorrence to all flesh.”

[66:24]  sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.

[12:2]  ⁸ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[25:41]  ⁹ tn Here καί (kai) has not been translated.

[9:43]  ¹⁰ tn Grk “than having.”

[9:43]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “than having.”

[9:46]  ¹⁴ tc See tc note at the end of v. 43.

[9:47]  ¹⁵ tn Grk “throw it out.”

[9:47]  ¹⁶ tn Grk “than having.”

[9:49]  ¹⁷ 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.

[16:25]  ¹⁸ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁹ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ²⁰ 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]  ²¹ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ²² tn Grk “between us and you.”

[5:14]  ²³ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[3:19]  ²⁴ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[10:29]  ²⁵ tn Grk “tramples under foot.”

[10:29]  ²⁶ tn Grk “regarded as common.”

[10:29]  ²⁷ tn Grk “by which he was made holy.”

[10:2]  ²⁸ tn Grk “the worshipers, having been purified once for all, would have.”

[2:17]  ²⁹ tn Or “I hated.”

[2:17]  ³⁰ 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]  ³¹ 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]  ³² tn Heb “under the sun.”

[2:17]  ³³ tn Heb “all,” referring here to the relative advantage of wisdom.

[1:13]  ³⁴ tn Grk “wild waves of the sea.”

[1:13]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[14:10]  ³⁹ tn Grk “he himself.”

[14:10]  ⁴⁰ 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]  ⁴¹ tn Traditionally, “brimstone.”

[14:11]  ⁴² tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴³ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁴⁴ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁴⁵ tn Grk “and.”

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

[21:8]  ⁴⁷ 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]  ⁴⁸ tn Grk “idolaters.”

[21:8]  ⁴⁹ tn Grk “their share.”

[21:8]  ⁵⁰ tn Traditionally, “brimstone.”

[21:8]  ⁵¹ 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.”

[22:15]  ⁵² tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁵³ tn Or “lying,” “deceit.”