Matthew 5:29-30

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ¹  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matthew 10:28

10:28 Do ²  not be afraid of those who kill the body ³  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ⁴ 

Matthew 18:8-9

18:8 If ⁵  your hand or your foot causes you to sin, ⁶  cut it off and throw it away. It is better for you to enter life crippled or lame than to have ⁷  two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ⁸  two eyes and be thrown into fiery hell. ⁹ 

Matthew 25:41

25:41 “Then he will say ¹⁰  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ¹¹  It is better to enter into the kingdom of God with one eye than to have ¹²  two eyes and be thrown into hell,

Luke 12:5

12:5 But I will warn ¹³  you whom you should fear: Fear the one who, after the killing, ¹⁴  has authority to throw you ¹⁵  into hell. ¹⁶  Yes, I tell you, fear him!

Luke 16:23-24

16:23 And in hell, ¹⁷  as he was in torment, ¹⁸  he looked up ¹⁹  and saw Abraham far off with Lazarus at his side. ²⁰  16:24 So ²¹  he called out, ²²  ‘Father Abraham, have mercy on me, and send Lazarus ²³  to dip the tip of his finger ²⁴  in water and cool my tongue, because I am in anguish ²⁵  in this fire.’ ²⁶ 

Revelation 20:14

20:14 Then ²⁷  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

[5:29]  ¹ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[10:28]  ² tn Here καί (kai) has not been translated.

[10:28]  ³ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ⁴ sn See the note on the word hell in 5:22.

[18:8]  ⁵ tn Here δέ (de) has not been translated.

[18:8]  ⁶ sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.

[18:8]  ⁷ tn Grk “than having.”

[18:9]  ⁸ tn Grk “than having.”

[18:9]  ⁹ tn Grk “the Gehenna of fire.”

[25:41]  ¹⁰ tn Here καί (kai) has not been translated.

[9:47]  ¹¹ tn Grk “throw it out.”

[9:47]  ¹² tn Grk “than having.”

[12:5]  ¹³ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁴ 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]  ¹⁵ tn The direct object (“you”) is understood.

[12:5]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[20:14]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.