KJV: 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:
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 --
Darby: 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;
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.
σκανδαλίζῃ | should cause to stumble |
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: σκανδαλίζω Sense: to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend. |
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χείρ | hand |
Parse: Noun, Nominative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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σου | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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ἀπόκοψον | cut off |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἀποκόπτω Sense: to cut off, amputate. |
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καλόν | better |
Parse: Adjective, Nominative Neuter Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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ἐστίν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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σε | for you |
Parse: Personal / Possessive Pronoun, Accusative 2nd Person Singular Root: σύ Sense: you. |
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κυλλὸν | crippled |
Parse: Adjective, Accusative Masculine Singular Root: κυλλός Sense: crooked. |
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εἰσελθεῖν | to enter |
Parse: Verb, Aorist Infinitive Active Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ζωὴν | life |
Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
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ἢ | than |
Parse: Conjunction Root: ἤ Sense: either, or, than. |
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τὰς | - |
Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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δύο | two |
Parse: Adjective, Accusative Feminine Plural Root: δύο Sense: the two, the twain. |
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χεῖρας | hands |
Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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ἀπελθεῖν | to go away |
Parse: Verb, Aorist Infinitive Active Root: ἀπέρχομαι Sense: to go away, depart. |
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γέενναν | hell |
Parse: Noun, Accusative Feminine Singular Root: γέεννα Sense: Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. |
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πῦρ | fire |
Parse: Noun, Accusative Neuter Singular Root: πῦρ Sense: fire. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἄσβεστον | unquenchable |
Parse: Adjective, Accusative Neuter Singular Root: ἄσβεστος Sense: unquenched, unquenchable. |
Greek Commentary for Mark 9:43
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. Matthew 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. [source]
See on Matthew 5:22. [source]
Reverse Greek Commentary Search for Mark 9:43
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]