MARK 9:43 Parallel View

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Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT And if your hand causes you to stumble, cut it off. It is better for you to enter into life crippled than, having two hands, to go away into Gehenna, into the unquenchable fire.

UST So if you are wanting to use one of your hands to sin, do not use it! Even if you have to cut your hand off and throw it away to avoid sinning, do it! It is better that you live eternally, even though you lack one of your hands while you are here on earth. But it is not good that you sin and as a result God throws your whole body into hell. There, the fires never go out!

BSB § If your hand causes you to sin, cut it off. It is better for you to enter life crippled than to have two hands and go into hell, into the unquenchable fire.

BLB And if your hand should cause you to stumble, cut it off; it is better for you to enter into life crippled, than having two hands to go away into Gehenna, into the unquenchable fire.

AICNT “And if your hand causes you to stumble, cut it off; it is better for you to enter life crippled than having two hands to go into Gehenna, into the unquenchable fire

OEB If your hand causes you to sin, cut it off. It would be better for you to enter the life maimed, than to have both your hands and go into Gehenna, into the fire that cannot be put out.

WEB If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire,

WMB If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehinnom, into the unquenchable fire,

NET If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have two hands and go into hell, to the unquenchable fire.

LSV And if your hand may cause you to stumble, cut it off; it is better for you to enter into life maimed, than having the two hands, to go away into Gehenna, into the fire—the unquenchable—

FBV If your hand leads you to sin, cut it off! It's better to enter eternal life as a cripple than to go with both hands into Gehenna, into the fire that can't be put out.

TCNT If yoʋr hand causes yoʋ to stumble, cut it off. It is better for yoʋ to enter life crippled than to have two hands and go into hell, into the unquenchable fire,

T4T 43-44 43-44So, if you are wanting to use one of [MTY, PRS] your hands to sin, stop using your hand! Even if you have to cut your hand off and throw it away to avoid sinning, do it [HYP]! It is good that you not sin and that you live eternally, even though you lack one of your hands while you are here on earth. But it is not good that you sin and as a result God throws your whole body into hell. There the fires never go out!

LEB And if your hand causes you to sin, cut it off! It is better for you to enter into life crippled than, having two hands, to go into hell—into the unquenchable fire!

BBE And if your hand is a cause of trouble to you, let it be cut off; it is better for you to go into life with one hand than to have two hands and go into hell, into the eternal fire.

MOF No MOF MARK book available

ASV And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.

DRA Where there worm dieth not, and the fire is not extinguished.

YLT 'And if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to the gehenna, to the fire — the unquenchable —

DBY And if thy hand serve as a snare to thee, cut it off: it is better for thee to enter into life maimed, than having thy two hands to go away into hell, into the fire unquenchable;

RV And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.

WBS And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.

KJB And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
(And if thy/your hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:)

BB And yf thy hande offende thee, cut it of: It is better for thee to enter into lyfe maymed, then hauyng two handes, to go into hell, into fire that neuer shalbe quenched:
(And if thy/your hand offend thee, cut it of: It is better for thee to enter into life maimed, then having two hands, to go into hell, into fire that never shall be quenched:)

GNV Wherefore, if thine hand cause thee to offend, cut it off: it is better for thee to enter into life, maimed, then hauing two hands, to goe into hell, into the fire that neuer shalbe quenched,
(Wherefore, if thine/your hand cause thee to offend, cut it off: it is better for thee to enter into life, maimed, then having two hands, to go into hell, into the fire that never shall be quenched,)

CB Yf thy hade offende the, cut him of. Better it is for the to entre in to life lame, the hauynge two hondes to go in to hell in to the euerlastinge fyre,
(If thy/your hade offend them, cut him of. Better it is for the to enter in to life lame, the having two hands to go in to hell in to the everlasting fire,)

TNT wherfore yf thy hande offende the cut him of. It is better for the to entre into lyffe maymed then havynge two hondes goo into hell into fire that never shalbe quenched
(wherfore if thy/your hand offend the cut him of. It is better for the to enter into life maimed then having two hands go into hell into fire that never shall be quenched)

WYC where the worm of hem dieth not, and the fier is not quenchid.
(where the worm of them dieth/dies not, and the fire is not quenched.)

LUT So dich aber deine Hand ärgert, so haue sie ab. Es ist dir besser, daß du als ein Krüppel zum Leben eingehest, denn daß du zwo Hände habest und fahrest in die Hölle, in das ewige Feuer,
(So you/yourself but deine Hand annoys, so haue they/she/them ab. It is you besser, that you als a Krüppel for_the life eingehest, because that you zwo Hände habest and fahrest in the hell, in the eternal fire,)

CLV ubi vermis eorum non moritur, et ignis non extinguitur.
(ubi vermis eorum not/no moritur, and ignis not/no extinguitur.)

UGNT καὶ ἐὰν σκανδαλίσῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν; καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν, ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν Γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον.
(kai ean skandalisaʸ se haʸ ⱪeir sou, apokopson autaʸn? kalon estin se kullon eiselthein eis taʸn zōaʸn, aʸ tas duo ⱪeiras eⱪonta apelthein eis taʸn Geennan, eis to pur to asbeston.)

SBL-GNT Καὶ ἐὰν ⸀σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ⸂ἐστίν σε⸃ κυλλὸν ⸂εἰσελθεῖν εἰς τὴν ζωὴν⸃ ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ⸀ἄσβεστον.
(Kai ean ⸀skandalizaʸ se haʸ ⱪeir sou, apokopson autaʸn; kalon ⸂estin se⸃ kullon ⸂eiselthein eis taʸn zōaʸn⸃ aʸ tas duo ⱪeiras eⱪonta apelthein eis taʸn geennan, eis to pur to ⸀asbeston.)

TC-GNT Καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν σοί ἐστι κυλλὸν εἰς τὴν ζωὴν εἰσελθεῖν, ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον,
(Kai ean skandalizaʸ se haʸ ⱪeir sou, apokopson autaʸn; kalon soi esti kullon eis taʸn zōaʸn eiselthein, aʸ tas duo ⱪeiras eⱪonta apelthein eis taʸn geennan, eis to pur to asbeston,)

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: grammar-connect-condition-hypothetical

ἐὰν σκανδαλίσῃ σε ἡ χείρ σου

if (Some words not found in SR-GNT: καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου ἀπόκοψον αὐτήν καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν Γέενναν εἰς τὸ πῦρ τὸ ἄσβεστον)

Jesus is suggesting that this is a hypothetical condition, that the disciples might experience their hand causing them to stumble. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: your hand causes you to stumble. If that were to happen”

Note 2 topic: figures-of-speech / personification

σκανδαλίσῃ σε ἡ χείρ σου

(Some words not found in SR-GNT: καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου ἀπόκοψον αὐτήν καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν Γέενναν εἰς τὸ πῦρ τὸ ἄσβεστον)

Here, Jesus speaks of your foot as if they were a person who could cause you to stumble. He means that the hand is the part of the body that is involved in the stumbling. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it is your hand’s fault that you stumble” or “you stumble with your hand”

Note 3 topic: figures-of-speech / youcrowd

σκανδαλίσῃ σε & σου, ἀπόκοψον αὐτήν & σε

Even though Jesus is speaking to many disciples, he is addressing an individual situation, so your and you throughout this verse as well as the command cut it off are singular. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use plural forms in your translation. If you do so, you may also need to make some other words plural.

Note 4 topic: figures-of-speech / metaphor

σκανδαλίσῃ σε

Here, Jesus is speaking of sinning as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “causes you to sin”

Note 5 topic: figures-of-speech / hyperbole

ἀπόκοψον αὐτήν

cut_off it

Here Jesus provides the most extreme response to sinning. He does not mean that this should be the normal way to deal with sin. You should preserve the extreme language Jesus uses, but you could use a form that indicates that this is the most extreme example. Alternate translation: “if necessary you should even cut it off!”

Note 6 topic: figures-of-speech / metaphor

εἰσελθεῖν εἰς τὴν ζωὴν

/to/_come_in into ¬the life

Here Jesus speaks as if life were a house into which someone could enter. He is referring to experiencing or receiving life. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to experience life” or “to receive life”

Note 7 topic: figures-of-speech / abstractnouns

εἰσελθεῖν εἰς τὴν ζωὴν

/to/_come_in into ¬the life

If your language does not use an abstract noun for the idea of life, you could express the same idea in another way. Alternate translation: “to be able to live”

Note 8 topic: figures-of-speech / explicit

τὴν ζωὴν

¬the life

Here Jesus implies that this life is everlasting or undying life. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “true life” or “everlasting life”

Note 9 topic: figures-of-speech / metaphor

τὴν Γέενναν

¬the ¬the Gehenna

Here Jesus uses the name Gehenna to refer to hell. The valley named Gehenna was outside the city of Jerusalem and was a place where people threw out and burned garbage. If it would be helpful in your language, you could use a simile or state the meaning plainly. Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley”

εἰς τὸ πῦρ τὸ ἄσβεστον

into into into the fire ¬the inextinguishable

Here, the phrase the unquenchable fire refers to Gehenna, or hell, and describes it as a very unpleasant place. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “which is as hot as unquenchable fire” or “a terrible place”

Parallel MARK 9:43