MARK 9:43 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki: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 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 Suppose that you sinned because you touched something. You should never do that again, even if you have to chop off your hands to make sure of it! You should respond that drastically because it is better for you to truly live without hands than to have both hands but end up in hell, which is like a fire that never goes 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,[fn] into the unquenchable fire.[fn]

9:43 Greek Gehenna; also in verses 45 and 47

9:43 BYZ and TR include 44where their worm never dies, and the fire is never quenched; see verse 48 and Isaiah 66:24.

MSB 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,[fn] 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,[fn] into the unquenchable fire

9:43-47, Gehenna: Often translated hell, Gehenna is a term derived from a place called the Valley of Hinnom, located near Jerusalem. In the Hebrew Bible (Old Testament), this valley was associated with practices of child sacrifice to foreign gods, notably the Canaanite deity Moloch. Because of these associations, the Valley of Hinnom was reviled and became a symbol of divine judgment and destruction.

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

WEBBE 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, [fn] into the unquenchable fire,

9:43 or, Hell

WMBB 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, [fn] into the unquenchable fire,

9:43 or, Hell

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[fn], into the fire that can't be put out.

9:43 The word used here is Literally, “Gehenna,” sometimes translated “hell” or “hellfire.” Gehenna was the place outside of Jerusalem where fires were lit to dispose of rubbish by burning. “Hell” is a concept that is derived from Nordic and Anglo-Saxon mythology and does not adequately convey the meaning here.

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 [fn]fire,

9:43 fire, ‘where their worm does not die and the fire is not quenched.’ ¦ fire. NA SBL TH WH {Note: ECM encloses where their worm does not die and the fire is not quenched with double brackets.}

T4T 43-44 So, 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![fn]

9:43 Most later Greek manuscripts add v. 44 after v. 43 , “where their worm does not die and the fire is not extinguished” (identical to v. 48 )

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.

Moff If your hand is a hindrance to you, cut it off:
⇔ better be maimed and get into Life,
⇔ than keep your two hands and go to Gehenna, to the fire that is never quenched.

Wymth If your hand should cause you to sin, cut it off: it would be better for you to enter into Life maimed, than remain in possession of both your hands and go away into Gehenna, into the fire which cannot be put out.

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 —

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

SLT And if thy hand offend thee, cut it off; it is good for thee rather to enter into life maimed, than having two hands, to go away into hell, into inextinguishable fire:

Wbstr And if thy hand causeth thee to fall into sin, cut it off: it is better for thee to enter life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

KJB-1769 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/you, cut it off: it is better for thee/you to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: )

KJB-1611 [fn]And if thy hand offend thee, 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 shall be quenched:
(And if thy/your hand offend thee/you, cut it off: It is better for thee/you to enter into life maimed, then having two hands, to go into hell, into the fire that never shall be quenched:)

9:43 Or, cause thee to offend.

Bshps 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/you, cut it of: It is better for thee/you to enter into life maimed, then having two hands, to go into hell, into fire that never shall be quenched:)

Gnva 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/you to offend, cut it off: it is better for thee/you to enter into life, maimed, then having two hands, to go into hell, into the fire that never shall be quenched, )

Cvdl 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 hand 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
(wherefore 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 )

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

Luth 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 your hand annoys, so hit/spank they/she/them away. It is you/to_you(sg) better, that you(sg) as a Krüppel for_the life enter, because/than that you(sg) two hands have and drivest in the hell, in the eternal fire(n),)

ClVg ubi vermis eorum non moritur, et ignis non extinguitur.[fn]
(where worm their not/no he_dies, and fire not/no extinguitur. )

9.43 Ubi vermis. BEDA. Fetor vermium de corruptione carnis et sanguinis, ideoque caro recens sale conditur, ut exsiccato humore sanguineo, vermis esse nequeat. Caro ergo et sanguis vermes creant, quia delectatio carnalis cui condimentum continentiæ non resistit, pœnam luxuriosis generat æternam. Debemus ergo corpus continentiæ sale, et mentem condimento sapientiæ ab erroris et vitiorum labe castigare.

9.43 Where worm. BEDA. Fetor vermium from/about corruption of_flesh and blood, and_therefore flesh/meat recens sale conditur, as dried with_moisture bleed, worm to_be cannot. Caro therefore and blood vermes creant, because pleasure/delight carnal/bodily to_whom condimentum continentiæ not/no resistit, punishment luxuriosis generat eternal. Debemus therefore body continentiæ sale, and mind condimento of_wisdom away error and of_vices stain castigare.

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.)

RP-GNT Καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν σοι ἐστὶν 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 estin kullon eis taʸn zōaʸn eiselthein, aʸ tas duo ⱪeiras eⱪonta apelthein eis taʸn geennan, eis to pur to asbeston,)

TC-GNT Καὶ ἐὰν [fn]σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν [fn]σοί ἐστι κυλλὸν [fn]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, )

9:43 σκανδαλιζη ¦ σκανδαλιση ECM^† WH

9:43 σοι εστι ¦ εστι σε CT

9:43 εις την ζωην εισελθειν ¦ εισελθειν εις την ζωην CT

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

SOTN SIL Open Translator’s Notes:

Section 9:42–50: Jesus gave various warnings

In this section, Jesus warned his disciples about several things. A believer should not cause another person to sin (9:42). A believer should not allow causes of sin to remain in his own life (9:43–48). Jesus warned believers that they would suffer because they follow him (9:49).

It is good to translate this section before you decide on a heading for it.

Here are some other possible headings for this section:

Jesus warned his followers with various sayings

Various warnings

Temptations to Sin (GNT)

There are parallel passages for this section in Matthew 18:6–9 and Luke 17:1–2.

Paragraph 9:42–48

The Greek text does not indicate how much time occurred between the previous paragraph and this one. Both paragraphs include things that Jesus said, but he may have said them on separate occasions. The BSB begins this section with the word “But.” If you need an expression to introduce this paragraph, you should use a general expression that does not indicate time. For example:

Jesus also said

9:43–48

In these verses Jesus spoke about people in general. He used singular forms of pronouns like “you” and “your.” In some languages it may be more natural to use plural forms or other forms. For example:

If your^(plur) hand causes you^(plur) to sin, cut^(plur) it off.

If our hand causes us to sin, we should cut it off.

In 7:20–23 Jesus had already taught his disciples that all sin originates in a person’s heart/mind. Here in 9:43–48 he focused on particular parts of the body that people use when they sin. He used the hand, foot and eye as figures of speech. These parts of the body stand for what people do, where people go and what people look at. When he said that a person should cut off/out parts of his body, he meant that a person should do everything possible to keep himself from sinning. This might even require extreme self-sacrifice.

9:43a

If your hand causes you to sin, cut it off.

If one of your^(sing) hands causes you to sin, cut if off.
If you are tempted to use your^(sing) hand to sin, cut it off.
Remove and throw away any cause of sin! Reject it as completely as if you were cutting off a hand that causes you to sin.

If your hand causes you to sin, cut it off: In this context, the hand is a figure of speech. The hand represents sins that a person commits with his hand.

Here is another way to express this figure of speech:

If you are tempted to use your hand to sin, cut it off.

If people in your area will think that this verse only refers to literally cutting off a hand, you may want to:

Indicate that this is figurative language. For example:
If as a figurative example your hand causes you to sin, cut it off.
Include the non-figurative meaning and use a simile. For example:
Remove and throw away any cause of sin! Reject it as completely as if you were cutting off a hand that causes you to sin.
Include a footnote to explain. For example:
In this verse and the next two verses Jesus talked about parts of the body that we use when we sin. He used the hand, foot and eye as symbols that stand for what we do, where we go and what we look at. When he said that we should remove our hand, foot or eye, he meant that we should do everything possible to keep ourselves from sinning

9:43b–c

It is better for you to enter life crippled than to have two hands and go into hell: This is a comparison.

Here are some ways that languages may show this comparison:

One situation is better than the other (as in the BSB).
One situation is worse than the other. For example:
Having two hands and going to hell is worse than having one hand and going to heaven.
It may seem hard to enter heaven with one hand missing, but it is far worse to keep both hands and enter hell.
One situation is good. The other situation is bad. For example:
If you go to heaven, even if you have only one hand, that is good. But if you keep two hands and go to hell, that is bad.

9:43b

It is better for you to enter life crippled

It is better for you^(sing) to go/begin to live in heaven crippled/disabled
It may seem hard to enter heaven with one hand missing,
If you^(sing) go to heaven, even if you^(sing) have only one hand, that is good.

enter life: In this context the word life refers to eternal life in heaven with God. If people in your area will think that the word life refers only to life on earth, you may want to include some implied information. For example:

enter heaven (NLT96)

go to live forever where God dwells

crippled: The Greek word that the BSB translates as crippled describes a person who has a hand or foot that is deformed or abnormal. In this context it refers to someone who has had a hand cut off.

Here are some other ways to translate this word:

disabled (GW)

without a hand (GNT)

with only one hand

9:43c

than to have two hands and go into hell,

than to enter hell with two hands,
but it is far worse to keep both hands and enter hell.
But if you have two hands and go to hell, that is bad.

two hands: In the parable, having two hands indicates that the person has not removed the cause of sin in his life. Therefore, he has not truly repented before God.

If people in your area will not understand the meaning of the figurative expression two hands, you may want to:

Include some implied information in the text. For example:
two hands because you did not repent
Include a footnote. For example:
In this parable, having two hands or two feet indicates that the person has not removed the cause of sin in his life.

hell: The word hell refers to the place of eternal punishment where unbelievers will go after the final judgment. The devil and his angels will also go there.

Here are some other ways to translate this:

place of eternal punishment

place of unending fire

9:43d

into the unquenchable fire.

where the fire can never be put out.
There the fire is never extinguished.

the unquenchable fire: The Greek phrase that the BSB literally translates as the unquenchable fire describes hell (9:43b). The word unquenchable refers to a fire that will never end. No one will ever put it out or extinguish it.

Here are some other ways to translate this phrase:

into the fire that can never be put out (NJB)

where the fire never goes out (NIV11)

UTN uW Translation Notes:

Note 1 topic: grammar-connect-condition-hypothetical

ἐὰν σκανδαλίσῃ σε ἡ χείρ σου

(Some words not found in SR-GNT: Καί ἐάν σκανδαλίζῃ σέ ἡ χείρ σοῦ ἀπόκοψον αὐτήν καλόν ἐστίν σέ κυλλόν εἰσελθεῖν εἰς τήν ζωήν ἤ τάς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τήν Γέενναν εἰς τό πῦρ τό 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

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 (Some words not found in SR-GNT: Καί ἐάν σκανδαλίζῃ σέ ἡ χείρ σοῦ ἀπόκοψον αὐτήν καλόν ἐστίν σέ κυλλόν εἰσελθεῖν εἰς τήν ζωήν ἤ τάς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τήν Γέενναν εἰς τό πῦρ τό ἄσβεστον)

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

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

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

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 (Some words not found in SR-GNT: Καί ἐάν σκανδαλίζῃ σέ ἡ χείρ σοῦ ἀπόκοψον αὐτήν καλόν ἐστίν σέ κυλλόν εἰσελθεῖν εἰς τήν ζωήν ἤ τάς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τήν Γέενναν εἰς τό πῦρ τό ἄσβεστον)

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