Lukas 12:5

12:5 But I will warn ¹  you whom you should fear: Fear the one who, after the killing, ²  has authority to throw you ³  into hell. ⁴  Yes, I tell you, fear him!

Lukas 16:23-24

16:23 And in hell, ⁵  as he was in torment, ⁶  he looked up ⁷  and saw Abraham far off with Lazarus at his side. ⁸  16:24 So ⁹  he called out, ¹⁰  ‘Father Abraham, have mercy on me, and send Lazarus ¹¹  to dip the tip of his finger ¹²  in water and cool my tongue, because I am in anguish ¹³  in this fire.’ ¹⁴ 

[12:5]  ¹ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ² sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ³ tn The direct object (“you”) is understood.

[12:5]  ⁴ 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).

[16:23]  ⁵ 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]  ⁶ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁷ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁸ 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]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁴ sn Fire in this context is OT imagery; see Isa 66:24.