Matthew 24:50-51

24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, ¹  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Luke 13:27-28

13:27 But ²  he will reply, ³  ‘I don’t know where you come from! ⁴  Go away from me, all you evildoers!’ ⁵  13:28 There will be weeping and gnashing of teeth ⁶  when you see Abraham, Isaac, Jacob, ⁷  and all the prophets in the kingdom of God ⁸  but you yourselves thrown out. ⁹ 

Revelation 14:10-11

14:10 that person ¹⁰  will also drink of the wine of God’s anger ¹¹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ¹²  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ¹³  torture will go up ¹⁴  forever and ever, and those who worship the beast and his image will have ¹⁵  no rest day or night, along with ¹⁶  anyone who receives the mark of his name.”

Revelation 16:10-11

16:10 Then ¹⁷  the fifth angel ¹⁸  poured out his bowl on the throne of the beast so that ¹⁹  darkness covered his kingdom, ²⁰  and people ²¹  began to bite ²²  their tongues because ²³  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ²⁴  and because of their sores, ²⁵  but nevertheless ²⁶  they still refused to repent ²⁷  of their deeds.

[24:51]  ¹ 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).

[13:27]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ³ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ⁴ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁵ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[14:10]  ¹⁰ tn Grk “he himself.”

[14:10]  ¹¹ 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]  ¹² tn Traditionally, “brimstone.”

[14:11]  ¹³ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “and.”

[16:10]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹⁸ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹⁹ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ²⁰ tn Grk “his kingdom became dark.”

[16:10]  ²¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ²² tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ²³ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ²⁴ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ²⁵ tn Or “ulcerated sores” (see 16:2).

[16:11]  ²⁶ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ²⁷ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.