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Desire to be a vessel of honor unto the Lord Jesus Christ?
Join For His Glory for a discussion on how
https://christianforums.net/threads/a-vessel-of-honor.110278/
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Taking the time to pray? Christ is the answer in times of need
https://christianforums.net/threads/psalm-70-1-save-me-o-god-lord-help-me-now.108509/
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Depending upon the Holy Spirit for all you do?
Read through the following study by Tenchi for more on this topic
https://christianforums.net/threads/without-the-holy-spirit-we-can-do-nothing.109419/
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How are famous preachers sometimes effected by sin?
Join Sola Scriptura for a discussion on the subject
https://christianforums.net/threads/anointed-preaching-teaching.109331/#post-1912042
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IS HELL FOREVER?
- Thread starter DRS81
- Start date
I don't understand. What are they fearing if they are not conscious in hell?
Scripture says where “ ‘the worms that eat them do not die, and the fire is not quenched.'
Mark 9:43-48 If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. [44] 45And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. [46] 47And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48where “ ‘the worms that eat them do not die, and the fire is not quenched.'
Those who will be thrown into hell in the future will experience eternal punishment and will be very conscious and aware of everything around them forever and ever.Many people would like to think that they will just die and be destroyed but that is not how it will work.People have a very good reason to be very afraid of hell.
most assume that hell in all translations are a reference to gehenna. when It can be a grave, sheol, or hades.
turnorburn
Member
In hell you will be in a boat floating somewhere in the vicinity of the rich man the man that gave a vivid description of his surroundings..
Luke 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
tob
Luke 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
tob
Sinthesis
Member
Yep, the devil is in the details. It is easier to assume than to study.
The translation for this is death and Hades were cast into the lake of fire, but Gehenna/Lake of Fire is indeed forever. Mark 9:43-48 and Rev 20:10.
There is a great difference between modern Greek, and Koine Greek. Koine Greek is over 2000 years-old by definition of the dates that Paul and others penned the NT.
Just as no one speaks Middle English (think of Chaucer's Canterbury tales and that is from the early 1500s) so also does no one in Greece speak Koine Greek. More than likely, your friend is a speaker of modern Greek, and he was correct when he told you to go to the classical resources, which includes Koine Greek
I don't know if Kathi likes to be called a guy!
Nevertheless, here is more material to expand what you have posted. It is a detail from the word "Hades" or "Sheol" as used in Revelation 20:13
B. ᾅδης in the NT.
1. The Link with Judaism.
The NT conception of Hades is closely linked with that of later Judaism. This comes out most clearly in Lk. 16:19–31, for here a conception of the time underlies the whole parable, and even in detail, as a comparison with Eth. En., 22 reveals, the depiction of Hades corresponds to the average popular view. This link with Judaism means that certain ideas of Hades are common to the whole of the NT. a.
The notion of a soul-sleep is just as foreign to the NT as to Judaism; the image of the sleep is introduced (Mk. 5:39 and par.; 1 Th. 5:10; Jn. 11:11–12 etc. → -κοιμάω) simply as an euphemistic description of death. The soul is certainly separated from the body in death, but it experiences temporary retribution in the time between death and the resurrection. When the NT refers to Hades, the reference is to the abode of souls loosed from their bodies (cf. Ac. 2:26 f., 31). b. The NT is also in agreement that Hades lies at the heart of the earth. In contrast to heaven as the highest height it signifies the deepest depth (Mt. 11:23; Lk. 10:15); it is the heart of the earth (Mt. 12:40); one goes down into it (Mt. 11:23; Lk. 10:15; cf. R. 10:7); it is called φυλακή as the underground (cf. Rev. 20:7 and 20:2 f.) prison of the souls of the ungodly (1 Pt. 3:19). The image of the πύλαι ᾅδου (Mt. 16:18; cf. Is. 38:10; Ps. Sol. 16:2; Wis. 16:13; 3 Macc. 5:51; and cf. also the “keys of Hades” in Rev. 1:18 → κλείς) is to be understood in terms of the ancient oriental and biblical cosmology according to which the underworld, located in the hollow earth, is enclosed by sacred cliffs. circa c. Finally, the NT agrees that the stay in Hades is limited, as may be seen from the sharp distinction between ᾅδης and γέεννα. Throughout the NT Hades serves only an interim purpose. It receives souls after death,14 and delivers them up again at the resurrection (Rev. 20:13). The resurrection constitutes its end (20:14), and it is replaced by γέεννα (19:20; 20:10, 14 f.: λίμνη τοῦ πυρός) as the final place of punishment.
On the other hand, in another respect we seem to have a double view in the NT. In Ac. 2:27, 31 ᾅδης seems to be thought of as a place of assembly for all souls, and in Lk. 16:23 (cf. 26) all the dead are pictured as in the underworld, though Hades itself is used only of the place of punishment of the wicked. Yet there are other passages according to which only the souls of the ungodly are in the underworld (1 Pt. 3:19), whereas the righteous are in “everlasting habitations” (Lk. 16:9), in Paradise (23:43), with the Lord (2 C. 5:8), united with Christ (Phil. 1:23), in the heavenly Jerusalem (Hb. 12:22), under the heavenly altar (Rev. 6:9, with reference to the souls of martyrs), and before the throne of God (Rev. 7:9 referring to martyrs and 14:3 to the unspotted). To this twofold conception, analogous to that found in Judaism of the NT period (→ 147), there corresponds the twofold use of ᾅδης in the NT. In some cases the term denotes the place of all the souls of the dead until the resurrection (Ac. 2:27, 31), whereas in others it denotes the place only of the souls of the ungodly (Lk. 16:23) or nonChristians (Rev. 20:13 f.).
Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament. Grand Rapids, MI: Eerdmans.
There is much more that I can bring to the discussion, as long is this is not turnned into a preterist/annihilation type of thread.
I hope that this is edifying, and all sides can benefit
A pastor I really liked said once that those in hell will be able to see those in heaven.I have not found scripture for it though.It makes sense.
I don't know if Kathi likes to be called a guy!
Nevertheless, here is more material to expand what you have posted. It is a detail from the word "Hades" or "Sheol" as used in Revelation 20:13
B. ᾅδης in the NT.
1. The Link with Judaism.
The NT conception of Hades is closely linked with that of later Judaism. This comes out most clearly in Lk. 16:19–31, for here a conception of the time underlies the whole parable, and even in detail, as a comparison with Eth. En., 22 reveals, the depiction of Hades corresponds to the average popular view. This link with Judaism means that certain ideas of Hades are common to the whole of the NT. a.
The notion of a soul-sleep is just as foreign to the NT as to Judaism; the image of the sleep is introduced (Mk. 5:39 and par.; 1 Th. 5:10; Jn. 11:11–12 etc. → -κοιμάω) simply as an euphemistic description of death. The soul is certainly separated from the body in death, but it experiences temporary retribution in the time between death and the resurrection. When the NT refers to Hades, the reference is to the abode of souls loosed from their bodies (cf. Ac. 2:26 f., 31). b. The NT is also in agreement that Hades lies at the heart of the earth. In contrast to heaven as the highest height it signifies the deepest depth (Mt. 11:23; Lk. 10:15); it is the heart of the earth (Mt. 12:40); one goes down into it (Mt. 11:23; Lk. 10:15; cf. R. 10:7); it is called φυλακή as the underground (cf. Rev. 20:7 and 20:2 f.) prison of the souls of the ungodly (1 Pt. 3:19). The image of the πύλαι ᾅδου (Mt. 16:18; cf. Is. 38:10; Ps. Sol. 16:2; Wis. 16:13; 3 Macc. 5:51; and cf. also the “keys of Hades” in Rev. 1:18 → κλείς) is to be understood in terms of the ancient oriental and biblical cosmology according to which the underworld, located in the hollow earth, is enclosed by sacred cliffs. circa c. Finally, the NT agrees that the stay in Hades is limited, as may be seen from the sharp distinction between ᾅδης and γέεννα. Throughout the NT Hades serves only an interim purpose. It receives souls after death,14 and delivers them up again at the resurrection (Rev. 20:13). The resurrection constitutes its end (20:14), and it is replaced by γέεννα (19:20; 20:10, 14 f.: λίμνη τοῦ πυρός) as the final place of punishment.
On the other hand, in another respect we seem to have a double view in the NT. In Ac. 2:27, 31 ᾅδης seems to be thought of as a place of assembly for all souls, and in Lk. 16:23 (cf. 26) all the dead are pictured as in the underworld, though Hades itself is used only of the place of punishment of the wicked. Yet there are other passages according to which only the souls of the ungodly are in the underworld (1 Pt. 3:19), whereas the righteous are in “everlasting habitations” (Lk. 16:9), in Paradise (23:43), with the Lord (2 C. 5:8), united with Christ (Phil. 1:23), in the heavenly Jerusalem (Hb. 12:22), under the heavenly altar (Rev. 6:9, with reference to the souls of martyrs), and before the throne of God (Rev. 7:9 referring to martyrs and 14:3 to the unspotted). To this twofold conception, analogous to that found in Judaism of the NT period (→ 147), there corresponds the twofold use of ᾅδης in the NT. In some cases the term denotes the place of all the souls of the dead until the resurrection (Ac. 2:27, 31), whereas in others it denotes the place only of the souls of the ungodly (Lk. 16:23) or nonChristians (Rev. 20:13 f.).
Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary of the New Testament. Grand Rapids, MI: Eerdmans.
There is much more that I can bring to the discussion, as long is this is not turnned into a preterist/annihilation type of thread.
I hope that this is edifying, and all sides can benefit
I've been called worse.There is no scripture for this.
I don't think there is unless he was thinking of the Parable of the Rich man and the Poor man.The Rich man could see over to Paradise.
Correct. And being that it was a fictional story or such, we cannot rely on that as proof.
After telling some of the Parables,Jesus said "whomever has ears to hear,let them hear Mark 4:9,23.This is Jesus call to listen to the Parables not just as one would listen to an ordinary story but as one who is seeking the thruth of God
TimothyW
Member
The ones who need to fear are not the ones who have been destroyed in hell. Jesus was talking to people who have not already been destroyed. And HE said that what they needed to fear was the one who can destroy both body and soul in Gehenna.
This doesn't say that the fire burns living people or that the worms eat living people. Read the last verse in Isaiah. The worms eat the dead bodies of the people who opposed the Lord, and the fires burnt the corpses of the people who were slain by the Lord.
turnorburn
Member
Fictional story using non fictional names? up until the past few years I've not heard of that being fictional for the past 2000 years its been used as a warning, but then nothing surprises me in this new age/nwo way to explain the bible.. Why would Jesus throw a teaser at us, only Satan would do such a thing
tob
tob
2
no she didn't learn modern greek, I asked. she learned koine greek. its an option for lawyers to learn this and Latin. she learned it for the same latin is needed. legal documentation.
I have read other middle English era stuff because of the kjv.ie Thomas paines common sense.