This chapter of 24 verses deals with all aspects of virtue and evil including how they affect human life. However, V19 which implies that the Lord condemns to hell those who hate Him reads thus:
V19
tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān
kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu
These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world.
But it may be appreciated that this characteristic of the Semitic God that's alien to the forgiving-natured Hindu deities (barring Satyanarayana Swamy, a relatively recent addition to the pantheon, who punishes those that slight him but yet prone to recompense after repentance) is an innovative interpolation that contravenes Krishna's affirmative averments to the contrary thus-
Ch4, V14
Detached Am from what happens
It's this knowledge that frees man.
na māṁ karmāṇi limpanti na me karma-phale spṛihā
iti māṁ yo 'bhijānāti karmabhir na sa badhyate
Ch5, V15
Takes not Supreme credit or fault
Grasp none have of this uncouth.
nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
Ch6, V31
Me who sees in all beings
He's the one that dwells in Me.
sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno 'pi sa yogī mayi vartate
Ch7, V12
Virtue, passion so too delusion
Send I forth though all of them
Come to dwell in none of them.
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
Ch9, V29
None I favour; slight I none
But devout Mine all gain Me true
samo 'haṁ sarva-bhūteṣhu na me dveṣhyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham
and other such averred in many a context in the Gita makes this interpolation the odd thing out therein.
Be that as it may, since He is the indweller in all beings, as postulated by Him, won't the interpolative proposition of v19 amount to self-condemnation!