Matthew 25:46
Context25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
Mark 9:43-48
Context9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 1 two hands and go into hell, 2 to the unquenchable fire. 9:44 [[EMPTY]] 3 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 4 two feet and be thrown into hell. 9:46 [[EMPTY]] 5 9:47 If your eye causes you to sin, tear it out! 6 It is better to enter into the kingdom of God with one eye than to have 7 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched.
Luke 16:22-26
Context16:22 “Now 8 the poor man died and was carried by the angels to Abraham’s side. 9 The 10 rich man also died and was buried. 11 16:23 And in hell, 12 as he was in torment, 13 he looked up 14 and saw Abraham far off with Lazarus at his side. 15 16:24 So 16 he called out, 17 ‘Father Abraham, have mercy on me, and send Lazarus 18 to dip the tip of his finger 19 in water and cool my tongue, because I am in anguish 20 in this fire.’ 21 16:25 But Abraham said, ‘Child, 22 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. 23 16:26 Besides all this, 24 a great chasm 25 has been fixed between us, 26 so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’
John 5:29
Context5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 27
John 5:2
Context5:2 Now there is 28 in Jerusalem by the Sheep Gate 29 a pool called Bethzatha 30 in Aramaic, 31 which has five covered walkways. 32
John 1:8-10
Context1:8 He himself was not the light, but he came to testify 33 about the light. 1:9 The true light, who gives light to everyone, 34 was coming into the world. 35 1:10 He was in the world, and the world was created 36 by him, but 37 the world did not recognize 38 him.
Revelation 20:10-15
Context20:10 And the devil who deceived 39 them was thrown into the lake of fire and sulfur, 40 where the beast and the false prophet are 41 too, and they will be tormented there day and night forever and ever.
20:11 Then 42 I saw a large 43 white throne and the one who was seated on it; the earth and the heaven 44 fled 45 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 46 books were opened, and another book was opened – the book of life. 47 So 48 the dead were judged by what was written in the books, according to their deeds. 49 20:13 The 50 sea gave up the dead that were in it, and Death 51 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 52 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 53 anyone’s name 54 was not found written in the book of life, that person 55 was thrown into the lake of fire.
[9:43] 1 tn Grk “than having.”
[9:43] 2 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] 3 tc Most later
[9:45] 4 tn Grk “than having.”
[9:46] 5 tc See tc note at the end of v. 43.
[9:47] 6 tn Grk “throw it out.”
[9:47] 7 tn Grk “than having.”
[16:22] 8 tn Grk “Now it happened that the.” 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.
[16:22] 9 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
[16:22] 10 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:22] 11 sn The shorter description suggests a different fate, which is confirmed in the following verses.
[16:23] 12 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] 13 sn Hades is a place of torment, especially as one knows that he is separated from God.
[16:23] 14 tn Grk “he lifted up his eyes” (an idiom).
[16:23] 15 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] 16 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
[16:24] 17 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
[16:24] 18 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] 19 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] 20 tn Or “in terrible pain” (L&N 24.92).
[16:24] 21 sn Fire in this context is OT imagery; see Isa 66:24.
[16:25] 22 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
[16:25] 23 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
[16:26] 24 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] 25 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
[16:26] 26 tn Grk “between us and you.”
[5:29] 27 tn Or “a resurrection resulting in judgment.”
[5:2] 28 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
[5:2] 29 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
[5:2] 30 tc Some
[5:2] 32 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
[1:8] 33 tn Or “to bear witness.”
[1:9] 34 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 35 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:10] 36 tn Or “was made”; Grk “came into existence.”
[1:10] 37 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[20:10] 40 tn Traditionally, “brimstone.”
[20:10] 41 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 43 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 44 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:12] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 47 tn Grk “another book was opened, which is of life.”
[20:12] 48 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 49 tn Grk “from the things written in the books according to their works.”
[20:13] 50 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 51 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 53 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 54 tn The word “name” is not in the Greek text, but is implied.
[20:15] 55 tn Grk “he”; the pronoun has been intensified by translating as “that person.”