From the translation by Muhammad Asad (Leopold Weiss)

About the translator:
Muhammad Asad, Leopold Weiss, was born of Jewish parents in Livow, Austria (later Poland) in 1900, and at the age of 22 made his first visit to the Middle East. He later became an outstanding foreign correspondent for the Franfurter Zeitung, and after years of devoted study became one of the leading Muslim scholars of our age. His translation of the Holy Qur'an is one of the most lucid and well-referenced works in this category, dedicated to “li-qawmin yatafakkaroon” (people who think).

Chapter 74, verses 18-29
Behold, [when Our messages are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] – and thus he destroys himself, the way he meditates: yea, he destroys himself, the way he meditates! – and then he looks [around for new arguments], and then he frowns and glares, and in the end he turns his back [on our message], and glories in his arrogance, and says, “All this is mere spell-binding eloquence handed down [from olden times]! This is nothing but the word of mortal man!
[Hence,] I shall cause him to endure hell-fire [in the life to come]! [ 1 ] And what can make thee conceive what hell-fire is? It does not allow to live, and neither leaves [to die], making [all truth] visible to mortal man. [ 2 ]
Chapter 74, verses 49-56
What, then is amiss with them that they turn away from admonition as though they were terrified asses fleeing from a lion? Yea, every one of them claims that he [himself] ought to have been given revelations unfolded! Nay, but they do not [believe in and, hence, do not] fear the life to come.
Nay, verily this is an admonition – and who ever wills may take it to heart. But they [who do not believe in the life to come] will not take it to heart unless God so wills: [for] He is the Fount of all God-consciousness, and the Fount of all forgiveness.
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Translator’s Notes
[ 1 ] This is unquestionably the earliest instance of the term “saqar” (“hell-fire”), one of the seven metaphorical names given in the Qur’an to the concept of suffering in the hereafter which man brings upon himself by sinning and deliberately remaining blind and deaf, in this world, to spiritual truths.
[ 2 ] ….This relates to the sinner’s belated cognition of the truth, as well as his distressing insight into his own nature, his past failings and deliberate wrongdoings, and the realization of his own responsibility for the suffering that is now in store for him: a state neither of life nor of death.