78.30. So taste (of that which ye have earned). No increase do We give you save of torment. (Pickthall)
78.30. Also schmeckt, und sicher mehren Wir euch nichts als Strafe. (Ahmad v. Denffer)
78.30. So kostet; Wir werden euch nur die Strafe mehren. (Bubenheim)
78.30. "Kostet nun die Strafe! Wir werden euch nur die Qualen mehren." (Azhar)
78.30. So kostet! WIR werden euch dann nur an Peinigung mehren. (Zaidan)
78.30. (Zu ihnen wird gesagt:) "Jetzt bekommt ihr (es) zu fühlen. Wir werden euch um so mehr strafen." (Paret)
78.30. "Kostet! Wir werden es euch nicht anders mehren als in der Pein." (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 30
Hell, in fact, is an ambush, ( 14 ) the abode for the rebellious in which they shall remain lodged for ages. ( 15 ) In it they shall not taste any coolness nor any drink, except boiling water and the washing from wounds, ( 16 ) a full recompense (for their misdeeds). They did not expect any reckoning and had treated Our Revelations as utterly false, ( 17 ) whereas We had counted and preserved everything in writing. ( 18 ) Now taste it, for We shall never increase anything for you except the torment.
Desc No: 14 "An ambush": a place contrived to entrap game by surprise. Hell has been described as an ambush, because the rebels of God are fearless of it and are enjoying life thinking that the world is a haven of bliss for them. They do not know that Hell is lying in ambush for them, which will trap them suddenly and keep them trapped.
Desc No: 15 The word ahqab as used in the original means successive periods of long time appearing continuously one after the other. From this word some people have tried to argue that there will be eternity in the life of Paradise but no eternity. in the life of Hell. For however long these ages may be, they will not be endless but will come to an end at some time. But this argument is wrong for two reasons. First, that lexically, the word haqab (sing. of ahqab) itself contains the meaning that one haqab should be closely followed by another haqab; therefore, ahqab will necessarily be used only for such periods of time as continue to appear successively one after the other and there should be no period which is not followed by another period. Second, that as a rule it is wrong to put a meaning on a verse of the Qur'an pertaining to a particular theme which clashes with other statements of the Qur'an pertaining to the same theme. At 34 places in the Qur'an the word khulud (eternity) has been used concerning the dwellers of Hell. At three places not only the word khulud has been used but the word abad an (for ever and ever) also has been added to it; and at one place it has been clearly stated: "They will wish to get out of Hell but shall not be able to come out of it and theirs shall be an everlasting torment." (AI-Ma'idah: 37). At another place it has been said: "Therein they shall abide for ever, as long as the earth and the heavens shall last, unless your Lord ordains otherwise." And the same thing has been said about the dwellers of Paradise too:" "They shall dwell in Paradise for ever, as long as the earth and the heavens shall last, unless your Lord wills something else." (Hud: 107-108). After these explanations, how can one argue, on the basis of the word abqab, that the stay of the rebels of God in Hell will not be eternal, but it will come to an end at some stage in time?
Desc No: 16 The word ghassaq as used in the original applies to pus, blood, pus-blood and all those fluids that flow out from the eyes and skins as a result of a grievous penalty. Besides, this word is also used for a thing which stinks and gives out horrid, offensive smell.
Desc No: 17 This is the reason for which they will deserve this dreadful penalty of Hell. Firstly, they lived in the world thinking that the time will never come when they will have to appear before God and render an account of their deeds; second, that they utterly refused to accept and acknowledge the Revelations that Allah had sent through His Prophets for their instruction and treated them as falsehood.
Desc No: 18 That is, "We were continuously preparing a complete record of their sayings and doings, their movements and occupations, even of their intentions. thoughts and aims in life and nothing was being left un-recorded, whereas the foolish people in their heedlessness thought that they were living in a lawless kingdom where they were free to do whatever they pleased and desired. and there was no power to call them to account. " "