Ayub 20:26

20:26 Total darkness waits to receive his treasures; ¹ 

a fire which has not been kindled ² 

will consume him

and devour what is left in his tent.

Yesaya 30:33

30:33 For ³  the burial place is already prepared; ⁴ 

it has been made deep and wide for the king. ⁵ 

The firewood is piled high on it. ⁶ 

The Lord’s breath, like a stream flowing with brimstone,

will ignite it.

Yehezkiel 15:4-7

15:4 No! ⁷  It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything? 15:5 Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?

15:6 “Therefore, this is what the sovereign Lord says: Like the wood of the vine is among the trees of the forest which I have provided as fuel for the fire – so I will provide the residents of Jerusalem ⁸  as fuel. ⁹  15:7 I will set ¹⁰  my face against them – although they have escaped from the fire, ¹¹  the fire will still consume them! Then you will know that I am the Lord, when I set my face against them.

Yehezkiel 20:47-48

20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, ¹²  I am about to start a fire in you, ¹³  and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 20:48 And everyone ¹⁴  will see that I, the Lord, have burned it; it will not be extinguished.’”

Matius 25:41

25:41 “Then he will say ¹⁵  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

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 ¹⁶  two hands and go into hell, ¹⁷  to the unquenchable fire. 9:44 [[EMPTY]] ¹⁸  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹⁹  two feet and be thrown into hell. 9:46 [[EMPTY]] ²⁰  9:47 If your eye causes you to sin, tear it out! ²¹  It is better to enter into the kingdom of God with one eye than to have ²²  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. ²³ 

Markus 9:2

The Transfiguration

9:2 Six days later ²⁴  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ²⁵ 

Markus 1:8-9

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now ²⁶  in those days Jesus came from Nazareth ²⁷  in Galilee and was baptized by John in the Jordan River. ²⁸ 

[20:26]  ¹ tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”

[20:26]  ² tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).

[30:33]  ³ tn Or “indeed.”

[30:33]  ⁴ tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).

[30:33]  ⁵ tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”

[30:33]  ⁶ tn Heb “its pile of wood, fire and wood one makes abundant.”

[30:33]  sn Apparently this alludes to some type of funeral rite.

[15:4]  ⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) draws one’s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word).

[15:6]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:6]  ⁹ tn The words “as fuel” are not in the Hebrew text, but are implied.

[15:7]  ¹⁰ tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.

[15:7]  ¹¹ sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).

[20:47]  ¹² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[20:47]  ¹³ tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

[20:48]  ¹⁴ tn Heb “all flesh.”

[25:41]  ¹⁵ tn Here καί (kai) has not been translated.

[9:43]  ¹⁶ tn Grk “than having.”

[9:43]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “than having.”

[9:46]  ²⁰ tc See tc note at the end of v. 43.

[9:47]  ²¹ tn Grk “throw it out.”

[9:47]  ²² tn Grk “than having.”

[9:49]  ²³ 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.

[9:2]  ²⁴ tn Grk “And after six days.”

[9:2]  ²⁵ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[1:9]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ²⁷ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ²⁸ tn “River” is not in the Greek text but is supplied for clarity.