Ulangan 28:65

28:65 Among those nations you will have no rest nor will there be a place of peaceful rest for the soles of your feet, for there the Lord will give you an anxious heart, failing eyesight, and a spirit of despair.

Yesaya 57:20

57:20 But the wicked are like a surging sea

that is unable to be quiet;

its waves toss up mud and sand.

Matius 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Markus 9:43-49

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹  two hands and go into hell, ²  to the unquenchable fire. 9:44 [[EMPTY]] ³  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁴  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁵  9:47 If your eye causes you to sin, tear it out! ⁶  It is better to enter into the kingdom of God with one eye than to have ⁷  two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. ⁸ 

Lukas 16:24

16:24 So ⁹  he called out, ¹⁰  ‘Father Abraham, have mercy on me, and send Lazarus ¹¹  to dip the tip of his finger ¹²  in water and cool my tongue, because I am in anguish ¹³  in this fire.’ ¹⁴ 

[9:43]  ¹ tn Grk “than having.”

[9:43]  ² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:44]  ³ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ⁴ tn Grk “than having.”

[9:46]  ⁵ tc See tc note at the end of v. 43.

[9:47]  ⁶ tn Grk “throw it out.”

[9:47]  ⁷ tn Grk “than having.”

[9:49]  ⁸ tc The earliest mss ([א] B L [W] Δ 0274 Ë^1,13 28* 565 700 pc sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition.

[9:49]  sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.

[16:24]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹¹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹² sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁴ sn Fire in this context is OT imagery; see Isa 66:24.