Teks -- Mark 9:43 (NET)

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 two hands and go into hell, to the unquenchable fire.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 9:43 - Into hell, into the unquenchable fire

Into hell, into the unquenchable fire ( eis tēn geennan , eis to pūr to asbeston ).

Not Hades, but Gehenna. Asbeston is alpha privative and sbestos from sbennumi to quench. It occurs often in Homer. Our word asbestos is this very word. Mat 18:8 has "into the eternal fire."The Valley of Hinnom had been desecrated by the sacrifice of children to Moloch so that as an accursed place it was used for the city garbage where worms gnawed and fires burned. It is thus a vivid picture of eternal punishment.

Vincent: Mar 9:43 - Hell

Hell

See on Mat 5:22.

Wesley: Mar 9:43 - And if a person cause thee to offend

(The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of Cod, renounce all intercourse with him. This primarily relates to persons, secondarily to things. Mat 5:29; Mat 18:8.

JFB: Mar 9:43 - 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

See Mat 5:29-30. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.

Clarke: Mar 9:43-48 - Thy hand - foot - eye - cause thee to offend;

Thy hand - foot - eye - cause thee to offend; - See the notes on Mat 5:29-30 (note).

Clarke: Mar 9:43 - The fire that never shall be quenched

The fire that never shall be quenched - That is, the inextinguishable fire. This clause is wanting in L, three others, the Syriac, and later Persic. Some eminent critics suppose it to be a spurious reading; but the authorities which are for it, are by no means counterbalanced by those which are against it. The same clause in Mar 9:45, is omitted in BCL, seven others, Syriac, later Persic, Coptic, and one Itala. Eternal fire is the expression of Matthew.

TSK: Mar 9:43 - if // offend thee // maimed

if : Deu 13:6-8; Mat 5:29, Mat 5:30, Mat 18:8, Mat 18:9; Rom 8:13; 1Co 9:27; Gal 5:24; Col 3:5; Tit 2:12; Heb 12:1; 1Pe 2:1

offend thee : or, cause thee to offend, and so, Mar 9:45, Mar 9:47

maimed : Mat 15:30,Mat 15:31; Luk 14:13, Luk 14:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 9:43-48

Ver. 43-48. See Poole on "Mat 5:29" . See Poole on "Mat 5:30" , where the same things occur. Matthew only mentions the hand and the eye. All have the same significance, viz. that it is better to deny ourselves in some particular satisfaction, than to hazard eternal salvation for the gratifying the appetite in it.

Lightfoot: Mar 9:43 - Cut it off

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:   

[Cut it off.] "Rabh Mona, in the name of R. Judah, saith, A drop of cold water in the morning [applied to the eye], and the washing of the hands and feet in the evening, is good beyond all the collyrium [eyesalve] in the whole world. For he said, The hand applied to the eye [in the morning, before washing], let it be cut off. The hand applied to the nostril, let it be cut off: the hand put to the ear, let it be cut off," etc.

Haydock: Mar 9:43 - Where the worm dieth not

Where the worm dieth not. These words are taken out of Isaias lxvi. 24; and are to be expounded of the punishments, and fruitless repentance of the wicked in the next world. (Witham)

Gill: Mar 9:43 - 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 hand offend thee, cut it off,.... I have observed on Mat 5:30 that by the Jewish canons, cutting off of the hand was ordered in some cases there mentioned; which, though literally enjoined, must not be understood, as though the Jewish sanhedrim had a power of inflicting such a punishment, on persons found guilty of the things instanced in; or that it was required they should do this to themselves; but such rules were delivered in such language, to show the heinousness of the crimes committed, to express an abhorrence of them ^g, and to deter persons from them; and to show, as the gloss ^h on one place observes, that it is better that the hand be cut off; or it should be more eligible to the person himself, to have it cut off, than to be guilty of such evil: and in like manner, Christ there and here, directs to what is most proper and fit to be done; even to part with what is ever so near and dear, rather than be drawn into evil by it: and his sense in this place is, that the dearest friends and acquaintance, or be they what they will, though ever so near and dear, like a right hand, the instrument of action, that obstruct the spiritual welfare of men, are to be renounced and parted with, and treated as real enemies, and of the most pernicious consequence; See Gill on Mat 5:29, Mat 5:30.

It is better for thee to enter into life maimed: not that there will be any such thing, as upon the resurrection, going into heaven without a limb; for the words are to be understood, not literally, but figuratively; and the sense is, it is better to part with every thing here, that is detrimental to a man's doing, or enjoying, what is spiritually good, and enter into eternal life,

than having two hands, to go into hell; than by enjoying such persons and things, agreeable to the flesh, to the ruin of the soul, and be cast into hell;

into the fire that never shall be quenched. This is a periphrasis of hell, and is an allusion to the valley of Hinnom, from whence hell has its name, here and elsewhere; where a constant fire was kept, for the burning of polluted things: one of the Jewish writers says ⁱ, that it

"was a place in the land near to Jerusalem, and was a place contemptible: where they cast things defiled, and carcasses; and there was there, אש תמיד, "a continual fire", to burn polluted things and bones; and therefore the condemnation of the wicked, in a parabolical way, is called "Gehinnom".''

And says another of them ^k,

"Gehinnom is a place known, near to Jerusalem, and a valley, שאין האש נכבית, "whose fire is never quenched"; and in which they burn bones of defilement, and carcasses, and other polluted things.''

This whole clause is left out in the Syriac, Persic, and Ethiopic versions; and the phrase, "that never shall be quenched", is not in the Arabic version.