Matthew 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ¹ 

Matthew 13:42

13:42 They will throw them into the fiery furnace, ²  where there will be weeping and gnashing of teeth.

Matthew 13:50

13:50 and throw them into the fiery furnace, ³  where there will be weeping and gnashing of teeth.

Matthew 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matthew 24:51

24:51 and will cut him in two, ⁴  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Luke 13:28

13:28 There will be weeping and gnashing of teeth ⁵  when you see Abraham, Isaac, Jacob, ⁶  and all the prophets in the kingdom of God ⁷  but you yourselves thrown out. ⁸ 

Luke 13:2

13:2 He ⁹  answered them, “Do you think these Galileans were worse sinners ¹⁰  than all the other Galileans, because they suffered these things?

Luke 2:17

2:17 When ¹¹  they saw him, ¹²  they related what they had been told ¹³  about this child,

Jude 1:13

1:13 wild sea waves, ¹⁴  spewing out the foam of ¹⁵  their shame; ¹⁶  wayward stars ¹⁷  for whom the utter depths of eternal darkness ¹⁸  have been reserved.

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹⁹  idol worshipers, ²⁰  and all those who lie, their place ²¹  will be in the lake that burns with fire and sulfur. ²²  That ²³  is the second death.”

[8:12]  ¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:42]  ² sn A quotation from Dan 3:6.

[13:50]  ³ sn An allusion to Dan 3:6.

[24:51]  ⁴ 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).

[13:28]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[13:2]  ⁹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹⁰ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[2:17]  ¹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ¹² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ¹³ tn Grk “the word which had been spoken to them.”

[1:13]  ¹⁴ tn Grk “wild waves of the sea.”

[1:13]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[21:8]  ¹⁹ 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]  ²⁰ tn Grk “idolaters.”

[21:8]  ²¹ tn Grk “their share.”

[21:8]  ²² tn Traditionally, “brimstone.”

[21:8]  ²³ 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.”