Markus 9:49

9:49 Everyone will be salted with fire. ¹ 

Markus 9:48

9:48 where their worm never dies and the fire is never quenched.

Markus 9:44

9:44 [[EMPTY]] ² 

Markus 9:46

9:46 [[EMPTY]] ³ 

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Markus 14:54

14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ⁴  was sitting with the guards ⁵  and warming himself by the fire.

Markus 9:43

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 ⁶  two hands and go into hell, ⁷  to the unquenchable fire.

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁸  two feet and be thrown into hell.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ⁹  It is better to enter into the kingdom of God with one eye than to have ¹⁰  two eyes and be thrown into hell,

Markus 14:66-67

Peter’s Denials

14:66 Now ¹¹  while Peter was below in the courtyard, one of the high priest’s slave girls ¹²  came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ¹³  one of them, because you are also a Galilean.”

[9:49]  ¹ 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.

[9:44]  ² 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.

[9:46]  ³ tc See tc note at the end of v. 43.

[14:54]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ⁵ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[9:43]  ⁶ tn Grk “than having.”

[9:43]  ⁷ 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.

[9:45]  ⁸ tn Grk “than having.”

[9:47]  ⁹ tn Grk “throw it out.”

[9:47]  ¹⁰ tn Grk “than having.”

[14:66]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ¹² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[14:70]  ¹³ tn Grk “Truly you are.”