A few months ago we took a look at , in which Jesus quotes and refers to gehenna as the place where “their worm does not die.” Critics of conditionalism often misquote or misunderstand the idiom as depicting a consuming maggot that eternally feeds upon but never fully consumes its host, and I had explained that quite the opposite is true. Similar to the scavengers of and which will not be frightened away and prevented from fully consuming carrion, the worm “will not be prevented by death from fully consuming dead [bodies] … their shame is made permanent and everlasting by being fully consumed.”1

Of course this image is only the first of two which Isaiah and Jesus use to paint their horrifying picture of final punishment. Just as the worm will not die, they promise that “the fire is not quenched,” an idiom that appears in a very similar form just a few verses before Christ’s appeal to Isaiah when he calls gehenna “the  unquenchable fire” (). Elsewhere John the Baptist says that God “will burn up the chaff with unquenchable fire” ( and ). Traditionalists typically understand these phrases to mean that the fire will never go out, implying that its fuel—the unredeemed—will exist eternally, being burned forever, yet never completely consumed. But as we’ll see, this idiom is as misunderstood as its abhorrent parallel.

To quench or not to quench

Traditionalists typically assume that Isaiah contrasts a natural worm, which normally dies after it has consumed its food, with a supernaturally undying worm that never runs out of food. In a similar way, traditionalist Robert Peterson reasons that, “Although all earthly fires eventually consume their fuel and go out, the fire of hell never comes to an end because its work is never done.”2 Edward Donnelly concurs, explaining that conquerors would burn the corpses of their enemies to shame them, but “at least the fire went out when it had used up all its gruesome fuel … Here, however, the fire is never quenched.”3
This line of reasoning, however, is based on a very peculiar definition of the word quenched. As illustrated by Donnelly’s words above, traditionalists understand quenched in this passage to mean “went out.” Yet that is not how the word is typically used. When we speak of quenching things, such as a thirst, we are talking about extinguishing it. When firefighters are called upon to quench a house fire, they don’t typically arrive on the scene only to stand idly by and watch a family’s home burn to the ground; even if it were unquenchable, it would still go out naturally after it consumes its fuel. One might, in fact, be forgiven for doubting that traditionalists ever use quench to mean “die out” in any other context besides Scripture.
The Oxford English Dictionary defines the English word primarily as, whether literally or figuratively, “to put out or extinguish the fire or flame of (something that burns or gives light).”4 Other definitions include “to put out, extinguish, douse,” “to destroy the sight of (an eye); to blind,” “to oppress, crush; to kill, destroy,” and “to put (a person) down; to reduce to silence; to quell.” Most definitions of quench likewise carry some form of the meaning “to put an end to.” Only a tiny handful of its many definitions connote something like “to go out.” (And those meanings are rare or obsolete.)
Still, though very rare, this use of the English word quench does exist. The same appears to be true in the original biblical languages. The Hebrew and Greek words translated quench primarily mean something like “to extinguish,” but they are capable of being used to mean “to go out.” For example, reads, “For lack of wood the fire goes out [kabah]. And where there is no whisperer, contention quiets down.” reads, “The foolish said to the prudent, ‘Give us some of your oil, for our lamps are going out [sbennymi]’.” So which meaning, then, is intended in and and similar texts?

Quench in Hebrew

In some texts where kabah connects to ordinary fire the Hebrew word, our English quench, might mean something like “die out.” Aside from , it’s used twice in to say, “The fire on the altar shall be kept burning on it. It shall not go out.” says, “The lamp of God had not yet gone out.” says of a good wife that “her lamp does not go out at night.” Although it could be argued to mean “put out” in these texts, the consensus among major translations might be reason enough to concede that it can occasionally mean “die out.”
In other places, on the other hand, and in a variety of contexts, kabah takes “put out” as its primary meaning. A widow tells the king that she fears the execution of her only remaining son and his heir, that in so doing “they will extinguish my coal which is left, so as to leave my husband neither name nor remnant on the face of the earth” (). When David wearies in battle, risking being killed by a Philistine, his men swore to him, saying, “You shall not go out again with us to battle, so that you do not extinguish the lamp of Israel” (). God promises to “extinguish” Pharaoh in . Hezekiah tells the priests and Levites in -7 that “our fathers have been unfaithful and have … put out the lamps.” Additional uses like this include and .
It is interesting to note at this point that the aforementioned consensus among translators—which might prompt one to concede that kabah can occasionally mean “go out”—is the same consensus which therefore ought to prompt traditionalists to concede that it does not carry that meaning in . Major translations almost universally render it something like “go out” when it is believed to be used in that way, such as in , otherwise translating it “put out,” “extinguish,” or “quench.” With few exceptions, the vast majority of these translations render kabah in as “put out,” “extinguished,” or “quenched.” Their consensus suggests the word carries its primary meaning there.
It is the remaining uses of kabah which are most useful for determining whether or not the consensus among most major translations of is correct, for their contexts are similar: the fiery, inextinguishable wrath of God. In , God tells Ezekiel to say,

47 … Behold, I am about to kindle a fire in you, and it will consume every green tree in you, as well as every dry tree; the blazing flame will not be quenched and the whole surface from south to north will be burned by it. 48 All flesh will see that I, the Lord, have kindled it; it shall not be quenched.

The meaning of kabah in this text is clearly “put out.” Whether to be taken literally or not, although the fire “will not be quenched,” it is clear that the trees which fuel the fire will not burn eternally, for the fire will “consume” (‘akal) them. When the word translated “consume” describes what fire does, it means completely burn up. Hence the text of uses it to say that although Moses saw that “the bush was burning with fire, yet the bush was not consumed [‘akal].” The bush, though burning, was not burned up completely; but the green and dry trees would be, by the unquenchable fire of God.
Similarly, reads, “If you do not listen to me … I will kindle a fire in its gates and it will devour [‘akal] the palaces of Jerusalem and not be quenched [kabah].” God did not threaten that the buildings of Jerusalem would burn perpetually forever, but that, unable to be extinguished, his fire would reduce them to rubble. likewise says, “He will break forth like a fire, O house of Joseph, and it will consume [‘akal] with none to quench it [kabah].”
Even traditionalists often recognize that in these texts and others, in which the fire of God is not able to be quenched, it does not mean the object of God’s wrath will burn forever, but that the fire will burn unabated until its intended destruction is complete. John Gill, for example, writes of 8 that it refers to “either the succession of these calamities one after another; or the force and strength of them, which should not be abated until the ruin of the city was completed … no stop put to it by all the art and power of man” (emphasis mine).56 Commenting on Gill wrote that the fire would not be quenched “until it has utterly destroyed the city: this was fulfilled by the Chaldeans” (emphasis mine).7 And of he wrote, “His wrath and fury break out like fire as the Targum, by sending an enemy to invade the land, destroy it … [they] would not be able to avert the stroke of divine vengeance, or turn back the enemy, and save the land from ruin.”8
God’s burning wrath which wouldn’t be quenched, prophesied in and , found its fulfillment in the destruction of Jerusalem in the subsequent chapters of both books. Still other examples could be brought to bear, but from all of these it’s evident that the unquenchable fire of need not refer to a fire which burns forever because its fuel is never fully consumed, but can instead—and likely does, given these parallels—refer to a fire which cannot be extinguished prematurely before it completely consumes the wicked. And since the worm that won’t be prevented by death from fully consuming the wicked is the parallel to the unquenchable fire, we have every reason to believe that’s what the fire likewise does.

Unquenchable in Greek

Besides where it may mean “die out,” and besides (because it is the verse in question), everywhere sbennymi (quench) is used in the New Testament it means “put out.”9 As we’ve seen, the best understanding of is that it likewise refers to a fire which, being inextinguishable, completely consumes. Lacking any indication that the meaning is being changed, it means the same thing when cited by Jesus in . But what about the “unquenchable” (asbestos) fire in and other texts?
Matthew records John the Baptist saying of Jesus, “His winnowing fork is in his hand, and he will thoroughly clear his threshing floor; and he will gather his wheat into the barn, but he will burn up the chaff with unquenchable [asbestos] fire” (; cf. ). When chaff is separated from wheat and burned, we know what happens to it: it is completely burned up and reduced to ashes. What’s more, given that the context is the fiery wrath of God, the precedent set in the Old Testament informs us that Jesus is referring to a fire which, incapable of being put out prematurely, will burn up the object of God’s wrath entirely.
Furthermore, the Greek word translated “burn up” is katakaiō which, like its Hebrew equivalent (‘akal), means to completely consume. When the Jewish translators of the Septuagint rendered in Greek they wrote that while the bush was burning it was not katakaiō or consumed. On the other hand, Paul said that the work of some believers will remain but that the work of others will not remain, instead being katakaiō or “burned up” ().
Perhaps the most graphic use of katakaiō in connection with the unsaved can be found in . Jesus tells the parable of the wheat and the tares, saying in , “In the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn’.” Interpreting the parable as analogous to the fate of the wicked, beginning in Jesus says,

40 So just as the tares are gathered up and burned [katakaiō] with fire, so shall it be at the end of the age. 41 The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, 42 and will throw them into the furnace of fire… ()

Beyond likening the fate of sinners to chaff completely burned up by fire, Jesus says they will be thrown into a “furnace of fire,” alluding to in which the Lord says (all emphases mine),

1 For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze … so that it will leave them neither root nor branch. 2 But for you who fear my name … 3 You will tread down the wicked, for they will be ashes under the soles of your feet on the day which I am preparing …

So when Jesus and his forerunner John liken the destiny of the lost to chaff burned up by “unquenchable” fire, they are not saying that the unredeemed will suffer forever in flames. Instead, they are saying that those flames are incapable of being extinguished prematurely, and will therefore irresistibly and completely consume the wicked until all that remains is no more than remains.

The fire is not quenched

which says “their fire will not be quenched,” and its citation by Jesus in , as well the “unquenchable fire” of , , and , have been believed by traditionalists through the centuries to depict a fire which never dies out, and in which the lost consciously suffer for eternity. If one were to compile a list of the texts most frequently cited by traditionalists, these verses would, no doubt, appear toward the top of that list. But a simple look at how the idiom is used by the authors of the Old and New Testaments reveals that this is not at all what they had in mind.
Instead, when the authors of Scripture wrote that the fiery wrath of God is incapable of being quenched, they meant that it irresistibly consumes. Like a raging house fire which firefighters are unable to extinguish, therefore burning the building to the ground, the unquenchable fire of God completely destroys. Like chaff separated from wheat and burned up, the risen wicked, Jesus says, will be thrown into a furnace of fire and reduced to remains. Far from supporting the position of critics of conditionalism, these verses, some of the favorites of traditionalists, clearly teach the final annihilation of the unsaved.

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  1. Date, C. (2012, July 17). “Their worm does not die: Annihilation and Mark 9:48.” Rethinking Hell [blog]. Retrieved 16 July 2012. http://www.rethinkinghell.com/2012/07/their-worm-does-not-die-annihilation-and-mark-948/ []
  2. Peterson, R. Hell On Trial: The Case for Eternal Punishment (Presbyterian and Reformed, 1995), 64. []
  3. Donnelly, E. Biblical Teaching on the Doctrines of Heaven and Hell (The Banner of Truth Trust, 2001), 37-38. []
  4. quench, v. Oxford English Dictionary, 3rd edition, September 2007; online version June 2012; accessed 07 September 2012. []
  5. Gill, J. “Commentary on Ezekiel 20:47.” The new John Gill Exposition of the Entire Bible. 1999. http://www.studylight.org/com/geb/view.cgi?book=eze&chapter=020&verse=047. []
  6. Gill. “Commentary on Ezekiel 20:48.” Exposition. http://www.studylight.org/com/geb/view.cgi?book=eze&chapter=020&verse=048. []
  7. Gill. “Commentary on Jeremiah 17:27.” Exposition. http://www.studylight.org/com/geb/view.cgi?book=jer&chapter=017&verse=027. []
  8. Gill. “Commentary on Amos 5:6.” Exposition. http://www.studylight.org/com/geb/view.cgi?book=am&chapter=005&verse=006. []
  9. ; ; ; and . []

48 ‘where their worm does not die and the fire is not quenched.’

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

26 And your dead body shall be food for all birds of the air and for the beasts of the earth, and there shall be no one to frighten them away.

33 And the dead bodies of this people will be food for the birds of the air, and for the beasts of the earth, and none will frighten them away.

43 And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire.

12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”

17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”

20 For lack of wood the fire goes out,
and where there is no whisperer, quarreling ceases.

And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

48 ‘where their worm does not die and the fire is not quenched.’

20 For lack of wood the fire goes out,
and where there is no whisperer, quarreling ceases.

12 The fire on the altar shall be kept burning on it; it shall not go out. The priest shall burn wood on it every morning, and he shall arrange the burnt offering on it and shall burn on it the fat of the peace offerings. 13 Fire shall be kept burning on the altar continually; it shall not go out.

The lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was.

18 She perceives that her merchandise is profitable.
Her lamp does not go out at night.

And now the whole clan has risen against your servant, and they say, ‘Give up the man who struck his brother, that we may put him to death for the life of his brother whom he killed.’ And so they would destroy the heir also. Thus they would quench my coal that is left and leave to my husband neither name nor remnant on the face of the earth.”

17 But Abishai the son of Zeruiah came to his aid and attacked the Philistine and killed him. Then David’s men swore to him, “You shall no longer go out with us to battle, lest you quench the lamp of Israel.”

When I blot you out, I will cover the heavens
and make their stars dark;
I will cover the sun with a cloud,
and the moon shall not give its light.

For our fathers have been unfaithful and have done what was evil in the sight of the Lord our God. They have forsaken him and have turned away their faces from the habitation of the Lord and turned their backs.

Many waters cannot quench love,
neither can floods drown it.
If a man offered for love
all the wealth of his house,
he would be utterly despised.

17 who brings forth chariot and horse,
army and warrior;
they lie down, they cannot rise,
they are extinguished, quenched like a wick:

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

20 For lack of wood the fire goes out,
and where there is no whisperer, quarreling ceases.

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

47 Say to the forest of the Negeb, Hear the word of the Lord: Thus says the Lord God, Behold, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree. The blazing flame shall not be quenched, and all faces from south to north shall be scorched by it. 48 All flesh shall see that I the Lord have kindled it; it shall not be quenched.”

And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.

27 But if you do not listen to me, to keep the Sabbath day holy, and not to bear a burden and enter by the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem and shall not be quenched.’”

Seek the Lord and live,
lest he break out like fire in the house of Joseph,
and it devour, with none to quench it for Bethel,

47 Say to the forest of the Negeb, Hear the word of the Lord: Thus says the Lord God, Behold, I will kindle a fire in you, and it shall devour every green tree in you and every dry tree. The blazing flame shall not be quenched, and all faces from south to north shall be scorched by it.

27 But if you do not listen to me, to keep the Sabbath day holy, and not to bear a burden and enter by the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem and shall not be quenched.’”

Seek the Lord and live,
lest he break out like fire in the house of Joseph,
and it devour, with none to quench it for Bethel,

17 Because they have forsaken me and have made offerings to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath will be kindled against this place, and it will not be quenched.

25 Because they have forsaken me and have made offerings to other gods, that they might provoke me to anger with all the works of their hands, therefore my wrath will be poured out on this place and will not be quenched.

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’

48 ‘where their worm does not die and the fire is not quenched.’

20 a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice to victory;

16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one;

19 Do not quench the Spirit.

34 quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight.

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

48 ‘where their worm does not die and the fire is not quenched.’

43 And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire.

12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”

17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”

And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.

14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

13:1 That same day Jesus went out of the house and sat beside the sea. And great crowds gathered about him, so that he got into a boat and sat down. And the whole crowd stood on the beach. And he told them many things in parables, saying: “A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. He who has ears, let him hear.”

10 Then the disciples came and said to him, “Why do you speak to them in parables?” 11 And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. 13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 Indeed, in their case the prophecy of Isaiah is fulfilled that says:

“‘You will indeed hear but never understand,
and you will indeed see but never perceive.

15 For this people’s heart has grown dull,
and with their ears they can barely hear,
and their eyes they have closed,
lest they should see with their eyes
and hear with their ears
and understand with their heart
and turn, and I would heal them.’

16 But blessed are your eyes, for they see, and your ears, for they hear. 17 For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.

18 “Hear then the parable of the sower: 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, 21 yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. 23 As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”

24 He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, 25 but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. 26 So when the plants came up and bore grain, then the weeds appeared also. 27 And the servants of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ 28 He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ 29 But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. 30 Let both grow together until the harvest, and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”

31 He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. 32 It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

34 All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. 35 This was to fulfill what was spoken by the prophet:

“I will open my mouth in parables;
I will utter what has been hidden since the foundation of the world.”

36 Then he left the crowds and went into the house. And his disciples came to him, saying, “Explain to us the parable of the weeds of the field.” 37 He answered, “The one who sows the good seed is the Son of Man. 38 The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil. The harvest is the close of the age, and the reapers are angels. 40 Just as the weeds are gathered and burned with fire, so will it be at the close of the age. 41 The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, 42 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.

44 “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.

45 “Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, on finding one pearl of great value, went and sold all that he had and bought it.

47 “Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind. 48 When it was full, men drew it ashore and sat down and sorted the good into containers but threw away the bad. 49 So it will be at the close of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.

51 “Have you understood all these things?” They said to him, “Yes.” 52 And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”

53 And when Jesus had finished these parables, he went away from there, 54 and coming to his hometown he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these mighty works? 55 Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? 56 And are not all his sisters with us? Where then did this man get all these things?” 57 And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.” 58 And he did not do many mighty works there, because of their unbelief.

30 Let both grow together until the harvest, and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”

40 Just as the weeds are gathered and burned with fire, so will it be at the close of the age.

40 Just as the weeds are gathered and burned with fire, so will it be at the close of the age. 41 The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, 42 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.

4:1  “For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the Lord of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall. And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the Lord of hosts.

24 “And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

48 ‘where their worm does not die and the fire is not quenched.’

43 And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire.

12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”

17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”