There is no Hell

[JudaicChristian]

The number of times "Hell" appears in the English Bible
Translations



Bible Translations
Old Testament
New Testament
Total
"Authorized" King James Version
31
23
54
New King James Version
19
13
32
American Standard Version
0
13
13
New American Standard Bible
0
13
13
Revised Standard Version
0
12
12
New Revised Standard Version
0
12
12
Revised English Bible
0
13
13
New Living Translation
0
13
13
Amplified
0
13
13
New International Version (best-selling English Bible)
0
14
14
Darby
0
12
12
New Century Version
0
12
12
Wesley's New Testament (1755)

0
0
Scarlett's N.T. (1798)

0
0
The New Testament in Greek and English (Kneeland, 1823)

0
0
Young's Literal Translation (1891)
0
0
0
Twentieth Century New Testament (1900)

0
0
Rotherham's Emphasized Bible (reprinted, 1902)
0
0
0
Fenton's Holy Bible in Modern English (1903)
0
0
0
Weymouth's New Testament in Modern Speech (1903)

0
0
Jewish Publication Society Bible Old Testament (1917)
0

0
Panin's Numeric English New Testament (1914)

0
0
The People's New Covenant (Overbury, 1925)

0
0
Hanson's New Covenant (1884)

0
0
Western N.T. (1926)

0
0
NT of our Lord and Savior Anointed (Tomanek, 1958)

0
0
Concordant Literal NT (1983)

0
0
The N.T., A Translation (Clementson, 1938)

0
0
Emphatic Diaglott, Greek/English Interlinear (Wilson, 1942)

0
0
New American Bible (1970)
0
0
0
Restoration of Original Sacred Name Bible (1976)
0
0
0
Tanakh, The Holy Scriptures, Old Testament (1985)
0

0
The New Testament, A New Translation (Greber, 1980)

0
0
Christian Bible (1991)
0
0
0
World English Bible (in progress)
0
0
0
Original Bible Project (Dr. James Tabor, still in translation)

0
0
0
Zondervan Parallel N.T. in Greek and English (1975)**

0
0
Int. NASB-NIV Parallel N.T. in Greek and English (1993)**

0
0

 

[JudaicChristian]

Genesis 18:25
Far be it from you to do such a thingâ€â€to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?"
Now if God kills the wicked, then how can they be alive in Hell. The word "sheol" means grave in Hebrew, not Hell.

 

[JudaicChristian]

Read this link about the subject: http://en.wikipedia.org/wiki/Hell

 

[JudaicChristian]

Orthodox Jews and Judaeo Christians do not belive in Hell because it belongs to the Pagan religion. It has never been a teaching of Judaism. :yes

 

[Dave Slayer]

If there is no hell then why do we need forgiveness? If all we do is die and go in the ground and rot, we might as well live like devils, right?

 

[Cornelius]

Jesus said:

Mat 5:22 but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.

Mat 5:29 And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.

Mat 5:30 And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.

Mat 10:28 And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.

Mat 23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.

Mat 23:33 Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?

Luk 12:5 But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.


and more:


Jas 3:6 And the tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the wheel of nature, and is set on fire by hell.

2Pe 2:4 For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment;

 

[animal]

If there is no hell then why do we need forgiveness? If all we do is die and go in the ground and rot, we might as well live like devils, right?

If you found out there was no hell would you act "like a devil"?

 

[XTruth]

The number of times "Hell" appears in the English Bible
Translations



Bible Translations
Old Testament
New Testament
Total
"Authorized" King James Version
31
23
54
New King James Version
19
13
32
American Standard Version
0
13
13
New American Standard Bible
0
13
13
Revised Standard Version
0
12
12
New Revised Standard Version
0
12
12
Revised English Bible
0
13
13
New Living Translation
0
13
13
Amplified
0
13
13
New International Version (best-selling English Bible)
0
14
14
Darby
0
12
12
New Century Version
0
12
12
Wesley's New Testament (1755)

0
0
Scarlett's N.T. (1798)

0
0
The New Testament in Greek and English (Kneeland, 1823)

0
0
Young's Literal Translation (1891)
0
0
0
Twentieth Century New Testament (1900)

0
0
Rotherham's Emphasized Bible (reprinted, 1902)
0
0
0
Fenton's Holy Bible in Modern English (1903)
0
0
0
Weymouth's New Testament in Modern Speech (1903)

0
0
Jewish Publication Society Bible Old Testament (1917)
0

0
Panin's Numeric English New Testament (1914)

0
0
The People's New Covenant (Overbury, 1925)

0
0
Hanson's New Covenant (1884)

0
0
Western N.T. (1926)

0
0
NT of our Lord and Savior Anointed (Tomanek, 1958)

0
0
Concordant Literal NT (1983)

0
0
The N.T., A Translation (Clementson, 1938)

0
0
Emphatic Diaglott, Greek/English Interlinear (Wilson, 1942)

0
0
New American Bible (1970)
0
0
0
Restoration of Original Sacred Name Bible (1976)
0
0
0
Tanakh, The Holy Scriptures, Old Testament (1985)
0

0
The New Testament, A New Translation (Greber, 1980)

0
0
Christian Bible (1991)
0
0
0
World English Bible (in progress)
0
0
0
Original Bible Project (Dr. James Tabor, still in translation)

0
0
0
Zondervan Parallel N.T. in Greek and English (1975)**

0
0
Int. NASB-NIV Parallel N.T. in Greek and English (1993)**

0
0

Exactly why I only use the KJV.

 

[XTruth]

No Soul-Sleeping Taught in Scripture

All scriptures used to teach soul-sleep clearly refer to the body which does sleep in the dust of the earth until the resurrection of the body (Daniel 12:2; John 5:28-29). The body is the only part of man that dies at physical death (James 2:26). The reason it dies is because the inner man, the life of the body, leaves the body. It then goes back to dust and is spoken of as being asleep (Genesis 3:19; Eccles. 3:19-21; Matthew 9:24; John 11:11; 1 Cor. 11:30; 1 Cor. 15:6,18,20,51; 1 Thes. 4:13-17).
Soul-Sleeping Scriptures Examined:
Every scripture used by those who teach soul-sleep refers to the body and not to the soul and spirit, as can be seen by an examination of the so called proof texts themselves.

1. Sleep in the dust (Job 7:21; Psalm 22:15; Psalm 146:4; Eccles. 3:19-20; Daniel 12:2). Only the body was made of dust and that is what will return to dust again (Genesis 2:7; Genesis 3:19; Eccles. 3:20). The soul and spirit are not made of material substances as the body so they will not return to dust. See pt (14), The Doctrine of Man, for the difference between the material and spiritual natures of man.

2. Death-a falling asleep (Acts 7:60; Acts 13:36; 1 Cor. 15:6,18,20,51; 1 Thes. 4:13-17; 1 Thes. 5:10; 2 Peter 3:4). This is true as far as the body is concerned, for the body is the only part men can see as falling asleep. No man could see the soul and spirit, or the invisible part of man, whether it fell asleep or not. In Acts 13:36 that which fell asleep was laid in a tomb and saw corruption. That seeing corruption definitely refers to the flesh is clear from Psalm 16:10; Acts 2:23-32. In these passages it was the flesh that saw no corruption while the soul went to hell. In David's case his flesh saw corruption (Acts 13:36). In all the other passages above the thing that fell asleep was the flesh or body (1 Cor. 15:35). Naturally, the body falls asleep when the spirit leaves it (James 2:26).

3. Death is spoken of as sleep (Deut. 31:16; 2 Samuel 7:12; 1 Kings 2:10; 1 Kings 11:21,43). This refers to the body falling asleep, as in points 1 and 2, above.

4. No difference between man and beast in death (Eccles. 3:19-20). This is used as conclusive proof by false cults that both man and beast become extinct at death, but an honest acknowledgement of facts here will show that it refers to the body, not the soul. It says, All go to one place; all are of the dust, and all turn to dust again. There can be no argument against this, for both men and beasts were made of dust as far as the body is concerned (Genesis 2:7,19). All bodies do return to dust again, but nothing is said here or in any other place that the souls and spirits (or the invisible and intangible parts) of men and beasts were made of dust. On the contrary, this same passage proves there is a distinction between man and beast as far as their spirits are concerned, for the spirit of man goeth upward, and the spirit of beast goeth downward to the earth.

5. No consciousness in death (Psalm 6:5). This verse must be understood with other facts. In physical death there is no remembrance, because the body dies and has no soul or spirit in it that could cause the body to continue having memory and consciousness. The body without the spirit is dead (James 2:26). It is not the chemical makeup of the body that has consciousness or it would continue after the spirit leaves the body. The soul and spirit make the body conscious so long as they are in the body, but when they leave the body it is dead and therefore cannot be conscious.
The statement in this verse about the grave (Hebrew: Sheowl (OT:7585), the unseen world of departed spirits) not containing anyone who praises God is no doubt literally true, for hell is a place of torment in fire and who would praise God in such circumstances? That there is consciousness in sheol is clear from many scriptures (see Hell). It does not say here or elsewhere that people in Sheol are extinct and unconscious, and could not praise God. It is clear that in "hell" (Sheol/Hades) men do cry and desire to get out of hell, as in Luke 16:19-31; Isaiah 14:9-11; etc.

6. The dead don't praise the Lord (Psalm 115:17). This is true as far as the body is concerned, for it is lifeless, unconscious, and goes into dust again when the soul and spirit leave it (James 2:26). The souls of the righteous continue to praise God in full consciousness after leaving their bodies (Hebrews 12:22-23; Rev. 6:9-11), but the wicked who go to hell will have no praise for God. Their sole interest will be to escape such a literal burning hell and that will be impossible (Luke 16:19-31).

7. In the day of death "his thoughts perish" (Psalm 146:4). This also is true as far as the body is concerned. The body cannot possibly have thoughts when the inner man leaves it (James 2:26). After leaving the body souls and spirits continue to have thoughts in heaven (Hebrews 12:22-23; Rev. 6:9-11) and in hell (Isaiah 14:9-11; Luke 16:19-31; see Hell).

8. "The dead know not anything" (Eccles. 9:5-6; Job 14:21). Again, we repeat these facts are true regarding the body, but not the soul and spirit. How could a dead body of dust be conscious, have memory, love, hatred, and envy with the soul and spirit gone from it? Dust cannot have these experiences whether it is shaped into physical form or otherwise. The soul and spirit continue to know and they have emotions and desires after leaving the body, as proved in many scriptures on Hell.

9. The dead come out of the graves (Matthew 27:52; John 5:28-29). As to the bodies which die at physical death, they are put into graves; but the souls and spirits never go to graves, as proved in many scriptures on Hell. If one knew that a body was still alive because the spirit was still in it, he would not put that body in the grave. It could not see corruption with life in it. Furthermore, it would be breaking the law to bury a live body; this would be murder and incur the death penalty.

10. David is not yet ascended into heaven (Acts 2:34). This is true as to his body, but not true as to his soul and spirit, for all souls who died before Christ's resurrection were taken to heaven as captives (Psalm 68:18; Ephes. 4:8-10). Every just man's spirit is in heaven (Hebrews 12:22-23). Every righteous person who dies goes to heaven as an inner man (2 Cor. 5:8; Phil. 1:21-24; Rev. 6:9-11) and the body is buried in the grave to await its resurrection (John 5:28-29; Daniel 12:2). One does not die spiritually a physical death, for he is either dead or alive spiritually in his lifetime. If he is spiritually dead in sins (Ephes. 2:1-9; 1 Tim. 5:6), at physical death his soul will go to hell and his body in the grave to await their reunion in the second resurrection (Rev. 20:6,11-15). If he is alive spiritually at physical death, his soul will go immediately to heaven and his body to the grave until their reunion in the first resurrection (Rev. 20:4-6; 1 Thes. 4:13-17). To prove that David's body is what is referred to as the part which has not yet ascended, see Acts 13:36 where it plainly reveals what it was that saw corruption.
Thus, it is clear that soul-sleeping is a fallacy, but body-sleeping is a reality.

Fourteen Proofs of the Future Immortality of the Body:

1. The Bible promises immortality for the body in the resurrection. See Romans 2:7; 1 Cor. 15:42-54; Phil. 3:21; 1 Tim. 6:16; 2 Tim. 1:10. The body is the subject of these passages and therefore will be resurrected immortal to house the immortal soul and spirit. See Twenty-five Proofs of the Immortality of the Soul.
The Scriptures throughout teach even present immortality of the soul and spirit (note, 1 Peter 3:4). Bible writers made many references to a future resurrection judgment, and life beyond the grave for both the righteous and the wicked in body, soul and spirit (Job 19:25-27; Psalm 16:9-11; Isaiah 26:14-19; Daniel 12:2,3,13; Matthew 6:20; Matthew 10:28; Matthew 12:32; Matthew 13:50; Matthew 18:8-9; Matthew 19:27-30; Matthew 22:23-33; Matthew 23:15; Matthew 25:31-46; Mark 9:43-48; Luke 16:19-31; Luke 23:43; John 11:24-26; John 12:24,48; Acts 1:3; Acts 2:25-36; Acts 3:26; Acts 4:2,10,33; Acts 5:31; Acts 7:59; Acts 10:40-42; Acts 13:34-37; Acts 17:31,32; Acts 23:8; Acts 24:15,21; Acts 26:8; 1 Cor. 15; 1 Thes. 4:13-17; Phil. 3:20-21; Col. 3:4; Hebrews 11:8-19,35-40; Hebrews 12:23; Rev. 20:4-15; Rev. 21:8; Rev. 22:15). These are just a few of many scriptures teaching a life after death-the wicked in eternal hell (notes, Psalm 9:17; Luke 12:5), and the righteous with eternal life (Daniel 12:2; Matthew 25:41,46; John 5:28-29; 1 Cor. 15:21-54; Rev. 20:11-15). Jesus and Paul illustrated the resurrection by seed (John 12:24; 1 Cor. 15:35-54). Just as every seed can live again when it dies, so every man will live again in the resurrection, and physically like the seeds.
The greatest proof of the immortality of the body is Jesus Christ (Luke 24:39; John 2:19; John 10:17-18). His resurrection is the guarantee of that of all men (1 Cor. 15; 2 Cor. 5:1-8; Phil. 1:21-24; Phil. 3:20-21).

2. The difference between the material and spiritual natures of man proves the immortality of the soul and spirit and the future immortality of the body. See A-U, The Doctrine of Man.

3. The doctrine of the future immortality of the body has never been disproved. We have more proof for this doctrine in Scripture than we do for what life is. We have no scripture explaining what odor is, what electricity is, and what atoms are, yet we believe in them. It is a law of logic that a faith not discredited has a right to exist. Faith in God and immortality is native to the soul. It has a right to exist just as much as nature has a right to exist. Both were created to exist and both do exist as proved by actual demonstrations, illustrations and continued reproductions in nature.

4. Natural laws demand immortality of the body. Hundreds of thousands of creations prophesy and proclaim the resurrection of the body to a future existence either in heaven or hell. The invisible things are clearly seen by the visible (Romans 1:20). Innumerable seeds and plant life rise again to live and reproduce their own kind eternally. Each seed and each plant verifies the doctrine of immortality and a future life. Paul used seeds to illustrate the future and eternal life of the body (1 Cor. 15:35-54). Bad and poisonous seeds also reproduce the same as good ones do. So also is the resurrection of the dead (John 5:28-29; Daniel 12:2). Man was created to live forever in body, soul, and spirit, and he would have done so from Adam's time on, if he had not sinned. Resurrection is necessary to bring the body back from dust to be punished for sin or rewarded for righteousness (John 5:28-29; Rev. 20:4-6,11-15; Daniel 12:2).

5. Spiritual laws prove immortality of the body. The soul and spirit are the immaterial parts of man which know, reason, and make one conscious of things about him. By these faculties man knows there is immortality. He is fearful of the reality of immortality of the body if he sins, and is happy about it if he lives right, proving that the laws of consciousness and of being know and recognize a future life of rewards and punishment.
The wicked have described in horror the damnation of the damned in hell and proclaimed in the dying hour their eternal destiny to be one of torment and remorse. Newport, Voltaire, Paine, Hume, Altamont, Allen, Hobbes, Mason, and others have all testified at death about their wrathful destiny in the hands of an insulted God. Numerous are the dying testimonies of saved men regarding the glory and wonders of the beautiful world they were going into eternally. Not only men named in Scripture but men in all generations have died in the peace and glory of heaven. Man is the only earth creature that has faculties to make him capable of self-consciousness and God-consciousness. This is the line of demarcation between man and beast.

6. Death is a blunder and an abortion if there is no resurrection of the body to immortality. Death is real (Hebrews 9:27). It is an enemy (1 Cor. 15:24-28). The vindication of God as a perfect Worker and a just Judge requires life after death. The present is too brief to receive justice and meet opportunities that come. Men merely begin a work and leave it undone. Thousands die in infancy. What incompleteness and waste of life if death ends all. Life becomes a hopeless mockery and an infinite series of abortions under these circumstances. But with immortality, all who desire life and continuation of their greatest plans, find life takes on a new meaning (1 Cor. 15:19).

7. Justice demands that all men live again eternally that they might receive of the things done in the body whether they be good or bad (Matthew 10:41-42; Matthew 16:27; Matthew 19:28-30; Romans 14:10; 1 Cor. 3:11-15; 2 Cor. 5:9-10; Hebrews 9:27; Rev. 20:11-15). Mere extinction of being would be unjust and improper as a penalty. It would be a guarantee of freedom from punishment and would encourage sin and rebellion. Such would never permit the degrees of punishment corresponding to degrees of guilt (Matthew 10:15; Matthew 11:22; Matthew 12:41; Matthew 16:27; Matthew 23:14; Mark 6:11; Mark 12:40; Luke 10:14; Luke 11:31-32; Luke 20:47; Rev. 20:11-15). Extinction of being for each rebel would make lies of all these scriptures. Degrees of guilt demand immortality of the body as well as the soul of the wicked, just as obedience to God demands life for the saints to enjoy the fruit of their works. If death ends all, the conscience and the Bible tell many lies and they are a cheat and a farce. Here some sinners prosper through sin and cheating and many saints live in poverty partly because they do not seek unjust gain as sinners do.
The ungodly steal, cheat, get gain by every conceivable means and live off the labor and ignorance of the poor. The brewer lives off the society which he damns by his product. Thousands of the poor are robbed and forced to support him. The arrogant mistress lives in pleasure and sin while the virtuous girl toils in the sweatshop denying herself pleasure of sin because she has a hope of the future. Life is so inequitable and changeable. The wicked take advantage of the righteous and thousands cry for help, refusing to break God's laws to get revenge. Where is justice going to be meted out if not in a life to come?

8. The purpose of existence teaches immortality. If the universe exists only for itself, it is abnormal and a deviation from the common rule of all creation as demonstrated in nature. If it exists for anything less than itself, it is waste. If it exists for something greater than itself, what is that something? The answer is that it exists for God, to glorify Him and carry out the purpose for which He created it (Rev. 4:11). Man was given dominion on earth to rule it forever (Genesis 1:26-28; Psalm 8). He was ceated an eternal creature in order to rule it forever. Man's fall and continued sin do not do away with God's eternal plan. They only postpone it until the final restitution of all things (Acts 3:21; 1 Cor. 15:24-28; Ephes. 1:10). Then man will become eternal in body as he is in soul and spirit now. This will be necessary for him to rule forever (Daniel 7:18,27; Rev. 5:10; Rev. 22:4-5), for that requires immortality of body, soul, and spirit.

9. The brevity of life demands immortality of the body. Man never ceases to live in soul and spirit (note, 1 Peter 3:4), so brevity of life could only refer to the body that is soon cut down and goes to dust again. The works of man outlive him, so if he should never live again, then his works are better and greater than he is, and this is unreasonable to believe. Everything in nature and creation operates contrary to this belief. Does the life of flowers cease to exist in the future because they have died in the winter? Does the falling of the leaves in autumn prove the tree is forever dead and lifeless? Shall the seeds be powerless to produce if the tree falls in death? No, indeed. Over 80,000 seeds testify constantly of an eternal existence. They are lower forms of life than man and yet when they die they live again, for this is the creative purpose and natural law for each one of them. Are they greater than man, the highest of creation? Shall the works of man's hands be more eternal than he is? Shall his plans end because he is temporarily cut off due to Adam's sin? This would be a creative blunder, for the brevity of life demands life again for all men to correspond with their own creative makeup.

10. Man's greatness demands immortality of the body. Elephants can live much longer than man; trees thousands of years; and other parts of creation lower than man exists eternally. Shall we accuse God of creating and running a world out of balance? Shall we accuse Him of making the lower creations to outlive the higher? Shall moral and spiritual creations live less than the brute and material creations? Such would condemn the Creator and insult creation as represented by man, the lord over creation on earth. There must be another life for all men for these inequalities to be adjusted. Man could have lived forever had he not sinned. He will live again and forever in the final restitution of all things-some to everlasting shame and contempt (Daniel 12:2; John 5:28-29).

11. The universal human desire demands immortality of the body. This desire is in every man, even the lowest rebels against God. God has made hungers in the human breast, each of which has a corresponding satisfaction: water for thirst; food for hunger; friends for the social nature; home for homesickness; God for spiritual hunger; and immortality for the desire of a future life. We accept justice and believe in it because of universal conscience. Why not accept belief in immortality because of the universal hunger for it? If you should find a dog yearning for eternal life, thinking about it, and reasoning how to get it, you would say that the animal had a high nature and spiritual faculty you never thought possible. Take away that power in man and he will die like one. No man of sound mind will agree that he has a nature lower than a dog, incapable of higher and spiritual things. This proves he knows he has natural and higher faculties than an animal. Such power not only teaches immortality to him and demands it for him, but guarantees it to him.

12. Moral nature in man demands immortality of the body. No man can explain the origin of moral nature and moral obligation apart from the truth of immortality. Moral nature demands a set of laws based upon rewards and punishments for obedience and sin. Nations who have conformed to moral law have advanced to the highest culture and those who have denied it have sunk into depravity (Romans 1:18-32). Nations that endure must not only have mentality but morality. Our moral nature affirms in many ways that there is a future life and that we must prepare to get the good out of it or we will suffer the consequences of sin forever (Psalm 9:17; Rev. 14:9-14; Rev. 20:11-15).

13. Universal instinct to worship God and meet certain standards that will better the future and eternal existence proves immortality of the body. Nature causes the birds to go north and south and to know when to mate. The ants, bees, and all other creatures know by instinct how to carry on their own particuliar life for the future. Everything in creation obeys its natural instincts except unregenerated man. He is capable of choosing to better himself or to degenerate to unnatural living, now and forever. He has outstanding instincts to worship and prepare for eternal life. Is man the only creature fooled by nature? Why do not animals have the same natural craving for immortality? This proves man capable of worship and preparing for eternity to better himself (1 John 3:1-3; 2 Cor. 7:1; Hebrews 12:14-15; Galatians 5:24; 2 Cor. 5:17-21).

14. Man's constitution demands immortality of the body. He was created to live forever physically, as well as in soul and spirit. Sin cut him off from this and hindered the original plan. Jesus came to restore all to man. Being constituted to live forever proves the possibility of immortality. Man being created in God's own image and likeness demands it; the eternal purpose of God demands it; and the eternal plan of God provides for it; but sinners forfeit their part in the glorious plan by sin (Proverbs 1:22ff; Matthew 25:31-46; Romans 6:16-23; Romans 8:12-13). Even they will exist physically forever as an eternal monument of God's justice to all coming generations throughout all eternity (Isaiah 66:22-24; Rev. 14:9-11; Rev. 20:10-15; Rev. 21:8; Rev. 22:15).
The contempt and punishment of the wicked are equal to the bliss of righteousness in length and consciousness. See Matthew 25:46; John 5:28-29, notes.
â€â€Dake's Topics

 

[Rocksolid]

Jesus warned people about ending up in the the local garbage dump. Jesus was not speaking literally. The KJV translators used the pagan word Hell in place of what Jesus actually said. Jesus also mentioned Hades, also translated Hell in the KJV. But, Hades not eternal and it's not a place of suffering.

On the other hand, I take seriously Christ's warning, even if it is metaphorical. Churches that don't preach about God's judgement, wrath, and punishment are not following the teachings of Christ. They are, at best, are lukewarm churches in danger of being spit out. At worse, their pastors are Judas goats leading people to destruction. For them, on the day of judgement, it will have been better if they were never born.

 

[Lewis]

XTruth very, very, excellent good. :yes

 

[JudaicChristian]

How do you feel about the religion of Hell from the Pagans and Gnostics being introduced into Christianity? That is why I prefer that my bible be a TRANSLATION and not an INTERPRETATION. The words, Gehenna, grave, and pit, were replaced with the word Hell. The punishment for sin is death of the spirit. That is the second death.

 

[Lewis]

What did Jesus say ? I'll ask again,what did Jesus say ?

 

[XTruth]

How do you feel about the religion of Hell from the Pagans and Gnostics being introduced into Christianity? That is why I prefer that my bible be a TRANSLATION and not an INTERPRETATION. The words, Gehenna, grave, and pit, were replaced with the word Hell. The punishment for sin is death of the spirit. That is the second death.

Grave, Gehenna is Not the Luke 12:5
Men can put into the grave after killing the body, but God alone can cast into hell (Rev. 20:11-15; Psalm 9:17).
Greek: gehenna (NT:1067), the place of future and eternal torment. Found 12 times and always rendered "hell." It is the same as "the lake of fire" found 5 times (Rev. 19:20; Rev. 20:10-15; Rev. 21:8).
Gehenna (NT:1067) is Not the Grave Because:
1. Only certain people are in danger of gehenna (Matthew 5:22; Matthew 23:15,33).
2. Victory over sin is the only thing that will enable one to escape gehenna (Matthew 5:29-30; Matthew 18:9; Rev. 21:8).
3. Both body and soul go to gehenna (Matthew 10:28; Luke 12:5).
4. Gehenna is a place of damnation (Matthew 23:33; Matthew 25:41,46; Rev. 14:9-11; Rev. 19:20; Rev. 20:11-15; Rev. 21:8; Isaiah 66:22-24).
5. Bodies are not put into gehenna until the judgment (Rev. 20:11-15).
6. God only has power to put into gehenna (Luke 12:5; Matthew 10:28).
7. Gehenna can set on fire the course of nature (James 3:6).
8. Only the wicked go to gehenna (Rev. 20:11-15; Rev. 21:8; Psalm 9:17).
9. Degrees of punishment in gehenna (Rev. 20:13; Matthew 23:14-15).
10. People can repent and escape gehenna (Matthew 3:2-8; Matthew 23:33).
11. Fire in gehenna-never quenched and worm does not die (Mark 9:43-49; Matthew 25:41,46; Rev. 14:9-11; Rev. 20:10-15).
12. The fire, damnation, punishment, judgment, and contempt of gehenna are "eternal" (Matthew 25:41,46; Mark 3:29; Mark 9:43-49; Hebrews 6:2; Jude 1:7; Rev. 14:9-11; Daniel 12:2).
13. There will be "weeping, wailing, and gnashing of teeth" in gehenna (Matthew 8:12; Matthew 13:42,50; Matthew 24:51).
14. People will be put "alive" into gehenna (Rev. 19:20; Rev. 20:11-15).
15. All the wicked in tartarus (2 Peter 2:4; Jude 1:6-7), the abyss (Luke 8:31; Rev. 9; Rev. 20:3), and Sheol/Hades will be put into gehenna (Rev. 20:10-15).
16. Gehenna is a place of eternal torment with "fire and brimstone" (Rev. 14:9-11; Rev. 20:10-15).
Not one of these things could be spoken of the grave. See Hell, and note, Luke 16:23.
â€â€Dake's Topics

Grave, The
Isaiah 65:4
See Hell.
The GraveHebrew: qeber (OT:6913), tomb, grave, sepulchre, or burying place; not Sheol, the place of departed spirits. They frequented graves to practice necromancy and divination, to seek communication with the dead. The theory of necromancy was that the departed spirits were acquainted with future events, the state of the dead, and the secret invisible world where they live, and that such spirits could impart this knowledge to the living. It was believed that aquaintance with departed spirits could best be brought about by dwelling among the tombs and monuments. Tombs were cut in the sides of the mountains and many were large enough to house several people (Matthew 8:28; Mark 5:3). Such places made convenient homes for cave-dwellers-those too poor to own property and build more suitable homes. In Palestine in Bible days there were many such habitations, as seen in the above passages in Isaiah and in the Gospels.
Hebrew: luwn (OT:3885), to lodge or stop overnight (Isaiah 65:4; Genesis 24:23-25; Numbers 22:8; Joshua 4:3; Judges 19:9-20; Judges 20:4).
Hebrew: natsariym (OT:5341), hidden recesses; dark and obscure retreats. Here it could refer to secret places of heathen temples where oracles were consulted and many rites of idolatry were performed, or to tombs and caves of the dead.
This was forbidden by law (Leviticus 11:7) and has been considered an abomination by Jews, even to this day.
This refers to the broth of unclean animals cooked in their vessels and used in the art of incantation or necromancy. It was the custom for priests of idols to call young women (consecrated to idolatry) who would come into the presence of the idol to dance with them and sing aloud. Afterward the women would bring in vessels of food which were placed before the idol who was entreated to eat. Broth made of flesh would be poured out before the idol to appease him.
â€â€Dake's Topics

Hell, Five Facts about
Five Facts about Hell:
1. It is a place of fire (Song 8:6; Luke 16:19-31).
2. It was kindled because of God's wrath on sin (Psalm 9:17; Matthew 25:41).
3. There are different compartments, one being the lowest hell (Luke 16:19-31; Luke 23:43).
4. Hell shall consume the earth's increase of men who die in rebellion (Isaiah 5:14; Isaiah 14:9; Rev. 20:11-15).
5. It will set the foundations of the mountains on fire.
Not one statement here or in any other place teaches that "hell" is the grave. There is no fire in the grave. See Hell.
â€â€Dake's Topics

Hell is Not the Grave, Eighty-Eight Facts Proving That
Eighty-Eight Facts Proving That Hell is Not the Grave:
1. In Scripture, Sheol/Hades (hell) is never the place of the body; qeber/mnemeion (grave) is never the place of the soul (Psalm 16:10; Acts 2:25-29).
2. Sheowl (OT:7585) is never in the plural; qeber (OT:6913) is plural 38 times, and singular 74 times.
3. Sheowl (OT:7585) is never located on earth; qeber (OT:6913) is located on earth 73 times.
4. The body never goes to sheowl (OT:7585); the body is mentioned as going to qeber (OT:6913) 75 times.
5. An individual's sheowl (OT:7585) is never mentioned; an individual's qeber (OT:6913) is mentioned 79 times.
6. Man never puts anyone into sheowl (OT:7585); man puts bodies into a qeber (OT:6913) 40 times.
7. Man never digs or makes a sheowl (OT:7585); man digs and makes a qeber (OT:6913) 51 times.
8. Man on earth never touches a sheowl (OT:7585); he touches a qeber (OT:6913) 51 times.
9. Man has never seen a sheowl (OT:7585) on earth; he has seen a qeber (OT:6913) 51 times.
10. God alone puts men into sheowl (OT:7585) (Numbers 16:30-33; 1 Samuel 2:6; Ezekiel 31:16; Luke 16:19-31).
11. God alone will bring men out of sheowl (OT:7585) (1 Samuel 2:6; Rev. 20:11-15).
12. Hell-bound men descend (Isaiah 5:14) and go down (into the lower parts of the earth) into sheowl (OT:7585) at death (Genesis 37:35; Genesis 42:38; Genesis 44:29,31; Numbers 16:30-33; 1 Samuel 2:6; 1 Kings 2:6,9; Job 7:9-10; Job 17:16; Job 21:13; Psalm 31:16-17; Isaiah 14:9-16; Ezekiel 31:15-17; Ezekiel 32:27; Matthew 11:23; Luke 10:15).
13. People go into sheowl (OT:7585) in a moment and quickly (Numbers 16:30-33; Job 21:13; Psalm 55:15; Luke 16:19-31).
14. People are forced into sheowl (OT:7585) (Isaiah 5:15).
15. People are cast into sheowl (OT:7585) (Ezekiel 31:15-17).
16. Sheol is located in the nether parts of the earth (Ezekiel 31:14-18; Ezekiel 32:24), lower parts of the earth (Psalm 63:9; Psalm 68:18; Ephes. 4:8-10), heart of the earth (Matthew 12:40), below the depth of the seas and below the foundations of the mountains (Jonah 2:2-6), beneath like a pit (Proverbs 15:24; Isaiah 14:9-16; Ezekiel 31:14-18; Ezekiel 32:18-31), and is too deep to dig into (Job 11:8; Amos 9:2).
17. Sheol/Hades, unlike the grave, is a place of activity, a place of wrath (Deut. 32:22; Luke 16:19-31).
18. A place of sorrow (Genesis 42:38; Genesis 44:29,31; 2 Samuel 22:6; Psalm 18:5; Psalm 55:15; Psalm 116:3; Proverbs 7:27; Isaiah 14:9-15).
19. A place of fire (Deut. 32:22; Song 8:6; Luke 16:19-31).
20. A place hidden from man, but naked before God (Job 26:6; Psalm 139:8; Proverbs 15:11; Amos 9:2)
21. A place of power (Psalm 49:15; Hosea 13:14; Matthew 16:18; 1 Cor. 15:51-56; Rev. 1:18; Rev. 6:8).
22. A place of full consciousness (Isaiah 14:9-15; Ezekiel 32:27-31; Luke 16:19-31).
23. A place for the soul and spirit, not the body (Psalm 16:10; Psalm 30:3; Psalm 49:15; Psalm 86:13; Psalm 89:48; Proverbs 23:14; Acts 2:25-29).
24. A place of conversations (Isaiah 14:9-16; Ezekiel 32:21; Luke 16:19-31).
25. A place where many kings and chief ones of the earth live after death (Isaiah 14:9-11).
26. A place where its inhabitants are stirred up at the coming of others (Isaiah 14:9-11; Ezekiel 32:27-32).
27. A place where great men acknowledge their defeat (Isaiah 14:9-11).
28. A place where men recognize and converse with one another (Isaiah 14:16; Luke 16:9-31).
29. A place where knowledge and memory exist (Isaiah 14:10,16; Luke 16:19-31).
30. A place for the proud-Matthew 11:23; Luke 10:15. If the grave is hell then the curse of Jesus here is meaningless, for all go to graves physically, the proud and the humble, without such a curse (Hebrews 9:27).
31. A place of torment (Luke 16:23).
32. A place of prayer (Jonah 2:2; Luke 16:19-31).
33. A place of regret over mistreatment of others (Luke 16:24-31).
34. A place where men still have willpower, though it is too late to accept God's terms and escape hell (Luke 16:24-31).
35. A place where men are conscious of life on earth, but cannot visit earth to warn men of the real torments (Luke 16:26-31).
36. A place where the lost become concious of the need of soul-winning (Luke 16:27-31).
37. A place so terrible that those who are in it plead for some means of warning others not to come there (Luke 16:26-31).
38. A place where souls are not burned up by the fire (Luke 16:22-31; 1 Peter 3:4).
39. A place of cruelty (Song 8:6).
40. A place that has enlarged itself-it has not been enlarged by men (Isaiah 5:14).
41. A place that is never full or satisfied (Proverbs 27:20; Proverbs 30:16; Habakkuk 2:5).
42. A place that receives men in numbers like flocks of sheep (note, Psalm 49:14).
43. A place from which only salvation can deliver one (Psalm 86:13).
44. A place of gates and bars (Job 17:16; Isaiah 38:10; Matthew 16:18; Rev. 1:18).
45. A place of debasement (Isaiah 57:9).
46. A place of pains (Psalm 18:5; Psalm 116:3; Luke 16:19-31).
47. A temporary place of torment (Luke 16:19-31; Rev. 20:11-15).
48. A place of two compartments-one for the righteous before the resurrection of Christ, and one for the wicked departed souls from Abel's time to the end of the Millennium-with a great gulf between the compartments forbidding travel but not communication between them (Luke 16:19-31).
The Paradise Compartment of Sheol:
49. A place other than the grave for the righteous who, until Christ came, were captives of the devil against their will (Hebrews 2:14-15). It was called Abraham's bosom (Luke 16:22) and paradise (Luke 23:43).
50. It was a hiding place from God's wrath after death (Job 14:13; Luke 16:19-31), a place without fire, but with water and other comforts (Ezekiel 31:16; Luke 16:19-31).
51. Lazarus went into this place of comfort, but his body went to the grave (Luke 16:19-31).
52. Christ and the penitent thief went into paradise at death (Psalm 16:10; Matthew 12:40; Luke 23:43; Ephes. 4:8-10).
53. Jonah also went into this compartment while his body was dead in the belly of the whale (Jonah 2:2,6-7; Matthew 12:40).
54. Angels carried the righteous souls into this compartment, but men carried their bodies to graves (Luke 16:22-26; Luke 23:43).
55. Christ, while there, preached to the angels in tartarus, proving that the hell He was in is not the grave (Psalm 16:10; note, 1 Peter 3:19).
56. Christ, while in Sheol/Hades, liberated the righteous captives of Satan taking them to heaven with Him when He ascended on high (Ephes. 4:8-10; Hebrews 2:14-15).
57. Paradise is now empty of all the righteous souls (Ephes. 4:8-10; Hebrews 12:23); the graves continue to hold bodies of both the righteous and unrighteous.
58. The righteous were alive in paradise, else Christ could not have preached and liberated the righteous captives; and Lazarus and others in this place could not have been comforted (Luke 16:19-31).
The Torment Compartment of Sheol:
59. It is the lowest part of Sheol, even lower than paradise, and therefore could not be the grave (Deut. 32:22; Psalm 86:13; Proverbs 9:18; Isaiah 57:9).
60. The greater number of people (not all) go into it at death (Deut. 32:22; Psalm 9:17; Isaiah 5:14; Luke 16:19-31), whereas all men go into a grave, watery or otherwise, at death.
61. The fire in it is as literal as the mountains (Deut. 32:22; Luke 16:19-31).
62. The fire is kindled in God's wrath (Deut. 32:22)
63. Entrance into it is down, deeper than a grave, through the earth to its center (Numbers 16:30-33; Matthew 12:40; Ephes. 4:8-10).
64. Bodies of men are buried at the mouth of it on the earth's surface only (Psalm 141:7).
65. Men go alive into it (Numbers 16:30-33; Psalm 88:3; Proverbs 1:12; Ezekiel 32:27-31; Luke 16:19-31).
66. The wicked only are tormented in it (Deut. 32:22; Psalm 9:17; Proverbs 5:5; Proverbs 7:27; Proverbs 9:18; Isaiah 14:9-16; Luke 16:19-31).
67. Its depth is contrasted with the height of heaven, which could never be so of the grave (Job 11:7; Isaiah 57:9; Amos 9:2).
68. The Rephaim, or giants, are there for sexual sins, proving that they are still alive in sheowl (OT:7585) (notes on Genesis 6:1-4; Proverbs 9:18; Proverbs 21:16; Isaiah 14:9-19; Isaiah 26:14).
69. Christ now has the keys of Sheol/Hades (Rev. 1:18).
70. Chastening can help men to be godly and escape it (Proverbs 23:14), but chastening will not keep men from graves. All go to graves, but all do not go to hell. In fact, no saved man goes there since Christ conquered hell (2 Cor. 5:8; Phil. 1:21-24; Hebrews 12:23; Rev. 6:9-11).
71. The gates of hell (Hades) shall not prevail against the church in this age (Matthew 16:18), but they did prevail against O.T. saints, for they all went down into the paradise compartment of sheowl (OT:7585) and were held captive by Satan against their will (Hebrews 2:14-15). Since the resurrection of Christ, saints do not go to Sheol/Hades as before He conquered hell and liberated the righteous souls from Satan, leading them captive to heaven (Ephes. 4:8-10; Hebrews 2:14-15). Saints of this age now go to heaven at death instead of to Sheol (2 Cor. 5:8; Phil. 1:21-24; Hebrews 12:23; Rev. 6:9-11), which proves that hell is not the grave. No such change regarding graves has ever been made. The bodies of both the righteous and the wicked continue to be put into graves.
72. Every man in Sheol/Hades will be brought out and judged 1,000 years after the righteous have been resurrected (Rev. 20:4-6,11-15). If men at death are extinct or unconscious in graves, why bring them back into existence or consciousness just to judge them and send them into extinction of being again, as false cults teach? This would make the Bible a lie, for conscious punishment of sins would then be impossible. Unconsciousness in graves now, and unconsciousness and extinction of being in eternity, would not meet the demands of the law of eternal punishment for eternal rebellion, as we shall see below.
73. Sheol/Hades held the captives that were captured by Christ and taken to heaven when He ascended on high (Ephes. 4:8-10; Hebrews 2:14-15). How could extinct or unconcious men be held captive? Why would Christ even attempt to capture extinct beings? What would He want with them? Those He captured must have been real and living, for God is not the God of the dead bodies of men but of their living souls (Luke 20:38). If the captives were brought back into being again when their captivity by Christ took place, then the resurrection of the righteous has already taken place and many scriptures stating the future resurrection of both the righteous and the wicked are without meaning (Daniel 12:2; John 5:28-29; 1 Thes. 4:16; Rev. 20:4-6).
74. Qeber/mnemeion, the proper words for grave, are never translated "hell." Sheol/Hades should never have been translated "grave." To prove this, let us substitute hell where burial, grave, tomb, and sepulchre are found and see how ridiculous it would be:

Examples of Using "Hell" for "Grave":
(1) Choice of our hells (Genesis 23:6)
(2) Jacob set a pillar upon her hell (Genesis 35:20)
(3) In my hell which I have digged (Genesis 50:5)
(4) Because ... no hells in Egypt (Exodus 14:11)
(5) Whosoever touches a hell shall be unclean seven days (Numbers 19:16,18)
(6) Buried by the hell of my father (2 Samuel 19:37)
(7) Carcass in his own hell (1 Kings 13:30)
(8) The hell of Elisha (2 Kings 13:21)
(9) Hell of the man of God (2 Kings 23:17)
(10) Remain among the hells (Isaiah 65:4)
(11) Bones out of hells (Jeremiah 8:1)
(12) Hells of the prophets (Matthew 23:29)
(13) Hells of the righteous (Matthew 23:29)
(14) Dwelling among the hells (Mark 5:3)

Examples of Using "Grave" for "Hell":
(1) Fire burning in the lowest grave kindled by God's wrath (Deut. 32:22)
(2) Sorrows of the grave (2 Samuel 22:6)
(3) Wicked and all nations that forget God turned into the grave (Psalm 9:17)
(4) Soul in the grave (Psalm 16:10)
(5) Pains of the grave (Psalm 116:3)
(6) The grave is never full (Proverbs 27:20)
(7) The inhabitants of the grave move to welcome you at your coming (Isaiah 14:9)
(8) Speak out of the grave (Ezekiel 32:21)
(9) Shall be in danger of grave fire (Matthew 5:22; Matthew 18:9; Mark 9:43-49)
(10) Fire of the grave never quenched (Mark 9:43-49)
(11) God only has power to cast in the grave (Luke 12:5)
(12) In the grave he lift up his eyes, being in torments in fire ... flame (Luke 16:19-31)
(13) Angels cast down to the grave (2 Peter 2:4; Jude 1:6-7)

Other Ridiculous Conclusions:
(1) They shall look into the grave on sinners where their worm does not die and their fire shall not be quenched (Isaiah 66:22-24).
(2) Cast into the grave where there shall be weeping and gnashing of teeth (Matthew 8:11-12; Matthew 22:13; Matthew 24:51; Matthew 25:30).
(3) Who has warned you to flee from wrath in the grave (Matthew 3:7)?
(4) Killed and cast into the fire of the grave (Matthew 3:10).
(5) Burn in unquenchable fire in the grave (Matthew 3:12; Matthew 7:19; Luke 3:17).
(6) Tares are burned in the grave fire (Matthew 13:40,50).
(7) Cast them into the grave of fire: there shall be wailing and gnashing of teeth (Matthew 13:42).
(8) A two-fold child more of the grave than yourselves (Matthew 23:15).
(9) Be cast into everlasting fire in the grave (Matthew 18:8-10).
(10) Depart from Me, you cursed, into the grave of everlasting fire prepared for the devil and his angels (Matthew 25:41).
(11) These shall go away in the grave of everlasting punishment (Matthew 25:46).
(12) The angels that sinned have been reserved in everlasting chains and set forth for an example of suffering the eternal fire of the grave (Jude 1:6-7).
(13) He opened the grave and out of it came forth smoke of a great furnace that darkened the sun (Rev. 9).
(14) The smoke of the grave rose up forever and ever (Rev. 19:3).
(15) Satan shall be cast into the grave of fire and brimstone and shall be tormented day and night forever and ever (Rev. 20:7-10).
(16) Death and the grave were cast into the lake of fire (Rev. 20:14).
(17) All sinners shall have their part in the grave that burns with fire and brimstone (Rev. 21:8; Rev. 22:15).
(18) Are you come to torment us (demons) in the grave before it is time to be tormented (Matthew 8:29)?
(19) Warn my five brethren lest they also come to this grave of torment in fire (Luke 16:19-31).
(20) He (Lazarus) has comfort in his grave but you have torment in yours (Luke 19:25).
(21) He shall be tormented with fire and brimstone in the grave and they shall have no rest day or night forever and ever (Rev. 14:9-11).
Many other statements just as ridiculous could be made if we, like false cults, forced a meaning into Scripture that is not there-that hell is the grave; that there is no consciousness after death; that eternal fire and eternal punishment in hell are false.
75. Hades (NT:86) is spoken of as being completely defeated (1 Cor. 15:55). This is sufficient proof that it isn't the grave.
76. The fact that the soul is immortal proves that it remains in consciousness some place between death and resurrection (note, 1 Peter 3:4). Since it does not go to the grave, but to hell (Isaiah 14:9-16; Luke 16:19-31; Rev. 20:11-15) or heaven (2 Cor. 5:8; Phil. 1:21-24; Hebrews 12:23; Rev. 6:9-11), then hell is not the grave.
77. Since the soul is immortal and the body mortal (Genesis 3:19; Eccles. 3:19-21), then it is clear that only the body goes into the grave to see corruption until its resurrection to immortality when (if wicked) it will be punished in hell with the soul or (if righteous), will be permitted to enjoy eternal bliss.
78. Since only the body is to be changed in the future resurrection of the dead, then only the body will come out of unconsciousness in the grave so it can be made as immortal as the soul and spirit, and be rewarded in heaven or punished in hell, according to its deeds (Daniel 12:2; John 5:28-29; Rev. 20:11-15). See notes on the resurrection, Daniel 12:2.
79. Since soul-sleep is not taught in Scripture and body-sleep is, then it is the body only that is unconscious in the grave. See No Soul-Sleep Taught in Scripture. The soul goes to hell or heaven at death, as seen in the many scriptures above.
80. Since the bodies of the wicked as well as the righteous will become immortal in the resurrection, then it is impossible to burn them up, consume them, annihilate them, or cause them to become extinct through fire or any other means. Where are immortal wicked beings going to spend eternity as everlasting monuments of God's wrath and examples of eternal punishment for rebellion (as in Isaiah 66:22-24; Rev. 14:9-11; etc.), if not in hell?
81. Because there is full consciousness in the intermediate state between death and resurrection, souls of the wicked as well as the righteous must go to some place of waiting to remain until the resurrection of the body. See pt. (14), The Doctrine of Man. Where would the wicked go to await their bodies and receive judgment and their degrees of punishment, if not to hell?
82. Since the word "hell" is never in the plural, and since it is always clear, not only from the original words but from the subject matter of the texts, that bodies are put into graves and souls go to heaven or hell, then we must acknowledge that hell is not the grave.
83. Of the 65 places where sheowl (OT:7585) is used, 11 where Hades is used, 12 where gehenna (NT:1067), 5 the lake of fire, and the 1 time where tartaros (the verb form tartaroo (NT:5020)) is used in Scripture, only 2 places seem to teach that hell is the grave and that there is no consciousness in Sheol (Psalm 6:5; Eccles. 9:10).
The first passage is simply the statement of a man in great distress. He could not see how the inhabitants in sheowl (OT:7585) could remember God's goodness and give thanks to Him while in torment such as the rich man suffered in Luke 16. It is easily conceivable how such tormented rebels against God would not give thanks to Him, so this would not prove anything regarding hell being the grave. David did not believe that hell was the grave and that there was no life in sheowl (OT:7585), for in many places he taught that Sheol was the place of the immortal soul (Psalm 16:10; Acts 2:25-29); a place of sorrows and pains (Psalm 18:5); and a place of full consciousness where the wicked go at death (Psalm 9:17; Psalm 31:17; Psalm 68:18; Psalm 88:3).
In the second passage, Eccles. 9:10, Solomon merely expresses the idea that all human activity under the sun ceases at death, as proved by the next verse where he speaks of profit under the sun. The phrase "under the sun" is found 29 times in this short book. Solomon does not mean that hell is the grave in Eccles. 9:10, for elsewhere he teaches that the righteous do not go to the same compartment of Sheol as the wicked do (Proverbs 5:5; Proverbs 7:27; Proverbs 9:18; Proverbs 15:11,24; Proverbs 23:14; Proverbs 27:20).
84. The confinement of angels and demons to prisons under the earth because of sin proves that others-the immortal souls and spirits of the human race and of giants-can also be confined to material prisons in the underworld (Isaiah 24:21-22; 1 Peter 3:19; 2 Peter 2:4; Jude 1:6-7; Rev. 9:1-21; Rev. 20:1-10).
85. Examples of continued consciousness after death prove that hell and heaven are real places of life and not the grave where there is no life (Matthew 17:5; Luke 16:19-31; Hebrews 12:23; Rev. 6:9-11).
86. The Bible refers to life after death in many places. See pt. (14), The Doctrine of Man.
87. Degrees of punishment in eternal hell prove that neither Sheol/Hades nor the lake of fire is the grave (Matthew 10:15; Matthew 11:22-24; Matthew 16:27; Matthew 23:12-15; Rev. 20:11-15). How could there be any kind of eternal punishment, much less degrees of punishment, if the wicked are extinct?
88. The eternal length of punishment of the wicked proves hell is not the grave. All bodies in graves will be resurrected and graves will be no more, but hell and eternal punishment will never end.
Fourteen Fallacies about Hell:
1. Hell is the grave. This is abundantly disproved above.
2. Fire in hell is figurative. The word fire is found in Scripture 549 times and is used figuratively only a few times. It is always clear when it is used figuratively, as of anger (Psalm 89:46); jealousy (Psalm 79:5); zeal (Psalm 104:4; John 2:17); shame (Romans 12:20); trials (1 Peter 1:7); judgment (Zech. 13:9); Word of God (Jeremiah 23:29); tongue (James 3:5-6); and God (Hebrews 12:29). Fire is used in plain literal descriptive language in the following statements of hell:
(1) Set on fire the foundations of mountains in the lowest Sheol (Deut. 32:22).
(2) Neither shall their fire be quenched (Isaiah 66:22-24; Mark 9:43-49).
(3) Unquenchable fire (Matthew 3:10,12).
(4) Hell fire (Matthew 5:22; Matthew 18:9; Mark 9:43-49).
(5) Cast into the fire (Matthew 7:19).
(6) Furnace of fire (Matthew 13:40-50).
(7) Cast into everlasting fire (Matthew 18:8; Matthew 25:41,46).
(8) Fire that never shall be quenched (Mark 9:43-49; Luke 3:17).
(9) The vengeance of eternal fire (Jude 1:6-7).
(10) Tormented with fire and brimstone (Rev. 14:9-11).
(11) Lake of fire burning with brimstone (Rev. 19:20; Rev. 21:8).
(12) Lake of fire and brimstone (Rev. 19:20; Rev. 20:14-15).
3. Punishment of hell not eternal. If language means anything the torments of hell are proved to be eternal in the following:
(1) Danger of eternal damnation (Mark 3:29)
(2) Eternal judgment (Hebrews 6:2)
(3) Vengeance of eternal fire (Jude 1:7)
(4) Shame and everlasting contempt (Daniel 12:2; John 5:28-29)
(5) Everlasting fire (Matthew 18:8; Matthew 25:41)
(6) Everlasting punishment (Matthew 25:46)
(7) Everlasting destruction (2 Thes. 1:9)
(8) Everlasting chains (Jude 1:6-7)
(9) The smoke of their torment ascendeth up forever and ever (Rev. 14:9-11).
(10) Tormented day and night forever and ever (Rev. 20:10)
The same words translated "eternal," "everlasting," and "forever and ever," which are used to state the eternity of God, Christ, the Holy Spirit, life, etc., are also used of hell and punishment. Therefore, if these persons and things are eternal, then hell and punishment are eternal. Some teach that forever means age-long. This may be true when used in a limited and qualified sense of temporary things, as in Exodus 21:6, but when used literally of God's plan it always means eternal. The Hebrew word: (owlam (OT:5769) and the Greek word aionios (NT:166) mean time out of mind, past or future; eternity; always; forever; everlasting; perpetual; without end. Besides the above eternal things, the following is a partial list:
â€â€Dake's Topics

 

[follower of Christ]

Eternal hell vs eternal life

Assertions/Conclusions of this Article

To show that 'Hell' is a temporary place whose contents will finally be put into this eternal 'lake of fire' and that that place is 'perpetual'.
We do not teach about torment because we want to get even or revenge but only because we want to warn everyone we can about the truth and save them from going to that terrible place. Don't let false teachings cause you to not take this issue VERY seriously.

Supporting Evidence

1.0
Two eternal destinies

"And when the Son of Man comes in His glory, and all the holy angels with Him, then will He sit upon His glorious throne.
All the nations will be gathered before Him, and He will separate them one from another, as a shepherd separates the sheep from the goats.
And He will set the sheep on His right hand, but the goats on His left. Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.' "
Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?' "And the King will answer and say to them, 'Assuredly I say to you, inasmuch as you did it to one of the least of these My brothers, you did it to Me.' "
Then He will also say to those on the left, 'Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.' "Then they also will answer, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and we did not minister to You?' "
Then He will answer them, saying, 'Assuredly I say to you, inasmuch as you did not do it to one of the least of these, neither did you do it to Me.' "
And these shall go away into eternal punishment,
but the righteous into eternal life.
(Mat 25:31-46 EMTV)

eternal
G166
αἰÎνιοÂ
aiÃ…Ânios
ahee-o'-nee-os
From G165; perpetual (also used of past time, or past and future as well): - eternal, for ever, everlasting, world (began).


G2851
κÌλαÃιÂ
kolasis
kol'-as-is
From G2849; penal infliction: - punishment, torment.

No eternal punishment = No eternal life.
From that passage we see two distinct paths, one of which each of us will take depending on whether we are His child or not. It is also clear that the one path leads into the 'fire prepared for the devil and his angels', showing clearly that humans will at some point be put into the same place as Satan himself and the angels that decided to rebel against God with him.
Some use the argument that it doesnt SAY that people will burn forever, but it also doesnt specifically that they wont. Given the evidence as a whole, it seems much more likely that the people put in the lake of fire will face the same consequence that Satan and his angels will who are also there.

2.0
Resurrection to life or death

Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable.
But now is Christ risen from the dead, and become the firstfruits of them that slept.
For since by man came death, by man came also the resurrection of the dead.
For as in Adam all die, even so in Christ shall all be made alive.
(1Co 15:12-22 KJV)

So yes....ALL will be resurrected.
And what more is said about this resurrection ?

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
(Joh 5)

ALL will be made alive..resurrected...some to eternal life, some to eternal condemnation.

2.5
The resurrection body

Now this I say, brothers, that flesh and blood cannot inherit the kingdom of God; nor can corruption inherit incorruption.
(1Co 15:50 EMTV)

But someone will say, "How are the dead raised? And with what sort of body do they come?" Fool, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that will be, but a bare grain--perhaps wheat or some other grains. But God gives to it a body just as He desired, and to each of the seeds its own body.
All flesh is not the same flesh, but there is a different kind of flesh for men, and another flesh for beasts, another for fish, and another for birds. And there are celestial bodies, and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differs from another star in glory.
So also is the resurrection of the dead.
The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power.
It is sown a natural body, it is raised a spiritual body.
There is a natural body, and there is a spiritual body.
(1Co 15:35-44 EMTV)

These who reign with Christ during the millennial reign quite apparently DO have their resurrection bodies since death has no power over them and they live thru the millenium with Christ.
Scripture shows that the rest were resurrected afterward and judgment taking place.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
And death and hell were cast into the lake of fire. This is the second death.
And whosoever was not found written in the book of life was cast into the lake of fire.
(Rev 20:4-15 KJV)

3.0
Torment
And here again, these PEOPLE who take the mark.
Notice the word is not 'kolasis' which is an argument used by some.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
(Rev 14:9-10 KJV)


The sameG846 shall(G2532) drinkG4095 ofG1537 theG3588 wineG3631 of theG3588 wrathG2372 of God,G2316 which is poured outG2767 without mixtureG194 intoG1722 theG3588 cupG4221 of hisG848 indignation;G3709 andG2532 he shall be tormentedG928 withG1722 fireG4442 andG2532 brimstoneG2303 in the presenceG1799 of theG3588 holyG40 angels,G32 andG2532 in the presenceG1799 of theG3588 Lamb:G721
(Rev 14:10 KJV+)

G928
βαÃανίζÉ
basanizÃ…Â
bas-an-id'-zo
From G931; to torture: - pain, toil, torment, toss, vex.

Again, context of the whole SHOWS torment....

For I have five brethren; that he may testify unto them, lest they also come into this place of torment.
(Luk 16:28 KJV)


Luk 16:28 ForG1063 I haveG2192 fiveG4002 brethren;G80 thatG3704 he may testifyG1263 unto them,G846 lestG3363 theyG846 alsoG2532 comeG2064 intoG1519 thisG5126 placeG5117 of torment.G931

G931
βάÃανοÂ
basanos
bas'-an-os
Perhaps remotely from the same as G939 (through the notion of going to the bottom); a touch stone, that is, (by analogy) torture: - torment.

And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
(Rev 14:11 KJV)

And here we have the rich man in hell asking for water to cool his tongue.

and longing to be fed with the crumbs which fell from the rich man's table. And even the dogs came and would lick his sores. And it came to pass that the beggar died, and he was carried away by the angels to Abraham's bosom.

The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham from afar, and Lazarus in his bosom. Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool my tongue; for I am suffering in this flame.'
(Luk 16:21-24 EMTV)

SUFFERING
G3600
ὀδÃ…νάÉ
odunaÃ…Â
od-oo-nah'-o
From G3601; to grieve: - sorrow, torment.

The words are clear that the rich man is suffering because of the 'flame' and wants to be cooled.
G5395
ÆλÌξ
phlox
flox
From a primary ÆλέγÉ phlegÃ…Â (to “flash†or “flameâ€Â); a blaze: - flame (-ing).

G2711
καÄαÈÃÂÇÉ
katapsuchÃ…Â
kat-ap-soo'-kho
From G2596 and G5594; to cool down (off), that is, refresh: - cool.

Sounds like a guy thats pretty hot, no ?
Hell and death have not yet been cast into the lake of fire which is the second death.

4.0
Duration

We'll look at the words used to describe duration of 'eternal' and see how these words are used elsewhere to determine what the context shows.
Here is one of those words, aionios.

G166
αἰÎνιοÂ
aiÃ…Ânios
Thayer Definition:
1) without beginning and end, that which always has been and always will be
2) without beginning
3) without end, never to cease, everlasting

G166
αἰÎνιοÂ
aiÃ…Ânios
ahee-o'-nee-os
From G165; perpetual (also used of past time, or past and future as well): - eternal, for ever, everlasting, world (began).

Here we have PEOPLE who will burn forever who take the mark of the beast

And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
(Rev 14:11 KJV)

All who believe will live 'eternally' with Him.

That whosoever believeth in him should not perish, but have eternal (g166)life.
(Joh 3:15 KJV)

And I give unto them eternal (g166)life; and they shall never perish, neither shall any man pluck them out of my hand.
(Joh 10:28 KJV)

Here's TWO DIFFERENT words entirely to make the point.

To them who by patient continuance in well doing seek for glory and honour and immortality, eternal(g166) life:
(Rom 2:7 KJV)

immortality
G861
ἀÆθαÃÂÃία
aphtharsia
af-thar-see'-ah
From G862; incorruptibility; generally unending existence; (figuratively) genuineness: - immortality, incorruption, sincerity.

Looks like 'eternal' (g166) there is simply in AGREEMENT with the idea
Heres one...

How much more shall the blood of Christ, who through the eternal (g166) Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
(Heb 9:14 KJV)

We know the Spirit of God is 'eternal' supporting that g166 means precisely that.
Next we see that the glory of God is 'eternal'. If g166 means anything less than 'eternal' we would have to say that Gods glory is temporal.

But the God of all grace, who hath called us unto his eternal(g166) glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
(1Pe 5:10 KJV)

Here we see that the gospel is 'eternal'.

And I saw another angel fly in the midst of heaven, having the everlasting (g166)gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
(Rev 14:6 KJV)

And the Lords kingdom is also 'eternal' (g166)

For so an entrance shall be ministered unto you abundantly into the everlasting (g166)kingdom of our Lord and Saviour Jesus Christ.
(2Pe 1:11 KJV)

And His covenant, also 'eternal'.

Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting (G166)covenant,
(Heb 13:20 KJV)

We know God is 'eternal'...

But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting (g166) God, made known to all nations for the obedience of faith:
(Rom 16:26 KJV)

Hebrews 9:12 shows that He has SECURED 'eternal redemption' for us.

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
(Heb 9:12 KJV)

the CONTEXT of 'eternal life' is just THAT...ETERNAL LIFE

And I give unto them eternal (g166) life; and they shall never perish, neither shall any man pluck them out of my hand.
(Joh 10:28 KJV)

Gods word shows that that life is 'eternal' in the same way HE is by using the SAME greek word to describe it...aionios.

But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting (g166) God, made known to all nations for the obedience of faith:
(Rom 16:26 KJV)

5.0
Who will and who wont be saved...

that if you confess with your mouth the Lord Jesus and you believe in your heart that God has raised Him from the dead, you shall be saved. For with the heart one believes resulting in righteousness, and with the mouth one confesses, resulting in salvation.
(Rom 10:9-10 EMTV)

Joh 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
(Joh 3:18 KJV)

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
(Mat 7:21-23 KJV)

And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.
(Rev 20:14-15 KJV)

But the cowardly, and unbelieving, and sinners, and abominable, and murderers, and fornicators, and drug users, and idolaters, and all who are false shall have their part in the lake which burns with fire and brimstone, which is the second death."
(Rev 21:8 EMTV)

6.0
Old Testament Evidence

And many of them that sleep in the dust of the earth shall awake,
some to everlasting life, and
some to shame and everlasting contempt.
(Dan 12:2 KJV)

H5769
עלנ/ עול×Â
‛ôlâm
BDB Definition:
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity

And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
(Isa 66:23-24 KJV)

 

[follower of Christ]

Kolazo versus Kolasis

Internet source:
"The Greek word translated "punishment" in Matthew 25:46 means to curb, check, or restrain. The root idea is to put or place a person is a separated from God state and restrain him or her there forever. The word does not mean torture. Eternal torture is another gospel, false doctrine.

READERS, see this for yourself.
Internet source is using another word this word is DERIVED from, but it IS NOT the same exact word as the one he keeps claiming as explained below

Here is the actual word;

AndG2532 theseG3778 shall go awayG565 intoG1519 everlastingG166 punishment:G2851 butG1161 theG3588 righteousG1342 intoG1519 lifeG2222 eternal.G166
(Mat 25:46 KJV+)

This is the meaning. Notice that NEITHER scholar uses curb, check, or restrain as the Internet source falsely claims above.
Strong Definition:
G2851
κÌλαÃιÂ
kolasis
kol'-as-is
From G2849; penal infliction: - punishment, torment.


Thayer Definition:
G2851
κÌλαÃιÂ
kolasis
1) correction, punishment, penalty

What the Internet source is doing is trying to mislead by claiming that this word that has its OWN meaning is exactly the same as the word it is derived from, which is this word
Notice that BOTH scholars agree about the intent of the word being curtail or curb.

Thayer Definition:
G2849
κολάζÉ
kolazÃ…Â
1) to lop or prune, as trees and wings
2) to curb, check, restrain
3) to chastise, correct, punishment
4) to cause to be punished

Strongs Definition:
G2849
κολάζÉ
kolazÃ…Â
kol-ad'-zo
From κÌλο kolos (dwarf); properly to curtail, that is, (figuratively) to chastise (or reserve for infliction): - punish.

The first word kolasis appears here in the NT;

G2851
κÌλαÃιÂ
kolasis
Total KJV Occurrences: 2
punishment, 1
Mat_25:46
torment, 1
1Jo_4:18

The second word Kolazo appears here in the NT;

G2849
κολάζÉ
kolazÃ…Â
Total KJV Occurrences: 2
punish, 1
Act_4:21
punished, 1
2Pe_2:9

Kolazo means 'curb, check, restrain'.
The word USED ....kolasis'....means PUNISHMENT / TORMENT
Not even Thayers shows them as meaning the SAME thing

G2851
κÌλαÃιÂ
kolasis
Thayer Definition:
1) correction, punishment, penalty


Strong Definition:
G2851
κÌλαÃιÂ
kolasis
kol'-as-is
From G2849; penal infliction: - punishment, torment.

versus

G2849
κολάζÉ
kolazÃ…Â
Thayer Definition:
1) to lop or prune, as trees and wings
2) to curb, check, restrain
3) to chastise, correct, punishment
4) to cause to be punished


Strongs Definition:
G2849
κολάζÉ
kolazÃ…Â
kol-ad'-zo
From κÌλο kolos (dwarf); properly to curtail, that is, (figuratively) to chastise (or reserve for infliction): - punish.

What is clear is that Kolasis is MUCH narrower in intent than the root word Kolazo.

And EVEN IF Kolasis DID mean the same thing as Kolazo, the word Kolazo DOES MEAN 'punish' and in no way nullifies 'torment' in eternal flames...it actual would confirm 'confinement' AND 'punishment' !

G2849
κολάζÉ
kolazÃ…Â
Thayer Definition:
1) to lop or prune, as trees and wings
2) to curb, check, restrain
3) to chastise, correct, punishment
4) to cause to be punished


Strongs Definition:
G2849
κολάζÉ
kolazÃ…Â
kol-ad'-zo
From κÌλο kolos (dwarf); properly to curtail, that is, (figuratively) to chastise (or reserve for infliction): - punish.

Internet source:
"Similarly does the verb form of the word "kolasis" refer to torment? Nope. In 2 Peter 2:9 the idea is sinners will be kept in Hades until judgment, then they will be tossed into the lake of fire. So again the idea is rejection and separation. And finally, Acts 4:21 makes my case overwhelmingly. They let them go, finding no basis by which they could "kolasis in verb form" them. They let them go rather than "curb, check or restrain" them.

Actually the word in 2 Peter 2:9 isnt kolasis(G2851) but is kolazo(G2849) instead.
They are related, but they are not the same exact word.
Acts 4:21 isnt kolasis(G2851) either, but is also kolazo(G2849).

Its is apparent that kolasis(G2851) is FROM kolazo(G2849), but this doesnt make it the same exact word or the same exact intent.

kolasis(G2851)

Mat 25:46 AndG2532 theseG3778 shall go awayG565 intoG1519 everlastingG166 punishment:G2851 butG1161 theG3588 righteousG1342 intoG1519 lifeG2222 eternal.G166

There isG2076 noG3756 fearG5401 inG1722 love;G26 butG235 perfectG5046 loveG26 castethG906 outG1854 fear:G5401 becauseG3754 fearG5401 hathG2192 torment.G2851 (G1161) He that fearethG5399 is notG3756 made perfectG5048 inG1722 love.G26
(1Jn 4:18 KJV+)

G2851
Strongs
κÌλαÃιÂ
kolasis
kol'-as-is
From G2849; penal infliction: - punishment, torment.


G2851
κÌλαÃιÂ
kolasis
Thayer Definition:
1) correction, punishment, penalty

VERSUS...

kolazo(G2849)

SoG1161 when theyG3588 had further threatenedG4324 them, they let them go,G630 G846 findingG2147 nothingG3367 howG4459 they might punishG2849 them,G846 becauseG1223 of theG3588 people:G2992 forG3754 allG3956 men glorifiedG1392 GodG2316 forG1909 that which was done.G1096
(Act 4:21 KJV+)

The LordG2962 knowethG1492 how to deliverG4506 the godlyG2152 out ofG1537 temptations,G3986 andG1161 to reserveG5083 the unjustG94 untoG1519 the dayG2250 of judgmentG2920 to be punished:G2849
(2Pe 2:9 )

G2849
Strongs
κολάζÉ
kolazÃ…Â
kol-ad'-zo
From κÌλο kolos (dwarf); properly to curtail, that is, (figuratively) to chastise (or reserve for infliction): - punish.


G2849
κολάζÉ
kolazÃ…Â
Thayer Definition:
1) to lop or prune, as trees and wings
2) to curb, check, restrain
3) to chastise, correct, punishment
4) to cause to be punished

Internet source seems to be correct about kolazÃ…Â and the intent there...but that isnt the same word that is in the end of Matthew.
Additionally the scholars have determined NOT to use 'curb, check or restrain' there in 2 Peter, so why is Internet sources choice of renderings more accurate than theirs?

Based on Matthew 25 and its use of kolasis which doesnt mean 'curb' , its easy enough to discern that the intent of 2 Peter is probably 'punish'...

And again EVEN IF Kolasis DID mean the same thing as Kolazo, the word Kolazo DOES MEAN 'punish' and in no way nullifies 'torment' in eternal flames...it actual would confirm 'confinement' AND 'punishment' !

G2849
κολ¶Ã‰
kolazÃ…Â
Thayer Definition:
1) to lop or prune, as trees and wings
2) to curb, check, restrain
3) to chastise, correct, punishment
4) to cause to be punished


Strongs Definition:
G2849
κολάζÉ
kolazÃ…Â
kol-ad'-zo
From κÌλο kolos (dwarf); properly to curtail, that is, (figuratively) to chastise (or reserve for infliction): - punish.

 

[follower of Christ]

If there is no hell then why do we need forgiveness? If all we do is die and go in the ground and rot, we might as well live like devils, right?

If you found out there was no hell would you act "like a devil"?

I think the point was there is little to fear of annihilation....precisely why some dont want hell to exist. The fear of God is removed.

 

[guibox]

I think the point was there is little to fear of annihilation....precisely why some dont want hell to exist. The fear of God is removed.

First of all, God is not about fear. God is not about punishment for the sake of punishment. The whole purpose of sending Christ to die and be our substitute was to save us from 'death' brought on by sin. That is His ultimate goal, not to worry about how and how long sinners should be punished.

Second, look around you at the atheists of the world. Do you think with all the hell and torment that they still fear God? No, they don't. Eternal torment is just as ineffective to convince people to follow God as annihilation in this regard.

Third, the Bible makes it clear that there will be torment and pain. The process of destruction is a special process, unlike anything we've seen. Nobody says that the wicked are going to peacefully fall asleep.

This 'People won't fear God if annihilation is true' and 'people don't get what they deserve' are such awful, grace and love mocking arguments and full of faulty logic that it is embarrassing to even have to address.

 

[epistemaniac]

The perversions and denials of the scriptural doctrine which here concern us are those made in the name of Christian truth. The ingenious efforts to expound these ideas have created an enormous literature which to cite and document here is impossible. D. A. Carson has competently addressed the problem of pluralism, but acknowledges some limitations to this expanding character of the present spirit of the age in a book of 600-plus pages. His chapter on the subject of this chapter is entitled, 'Banishing the Lake of Fire.' After sketching some of what I call perversions and denials and suggesting answers, he wisely concludes his chapter with this paragraph:
Despite the sincerity of their motives, one wonders more than a little to what extent the growing popularity of various forms of annihilationism and conditional immortality are a reflection of this age of pluralism. It is getting harder and harder to be faithful to the 'hard' lines of Scripture. And in this way evangelicalism itself may contribute to the gagging of God by silencing the severity of its warnings and by minimising the awfulness of the punishment that justly awaits those untouched by his redeeming grace.
How much more direct and convincing the biblical passages which affirm the doctrine!
How does one explain the singular persistence among Bible-honoring Christians of doctrines which fly in the face of some of the strongest language in the Bible? Universalism, also called restorationism and apokatastasis from Peter's remarks (Acts 8:21), the doctrine that all sinners will ultimately be saved and annihilationism, the doctrine that the incorrigibly unrepentant will cease to exist, as well as the Post-Mortem Evangelism teaching, have been consistently, unanimously and invariably rejected by every orthodox body of Christians in the history of our faith.
â€â€Culver's Systematic Theology

blessings,
ken

 

[epistemaniac]

"Just as in the past, the question of the future state of the wicked has created a considerable amount of controversy in our day. The doctrine of an everlasting punishment appears to some to be an outmoded or sub-Christian view.23 It, together with angels and demons, is often one of the first topics of Christian belief to be demythologized. Part of the problem stems from what appears to be a tension between the love of God, a cardinal characteristic of God’s nature, and his judgment. Yet, however we regard the doctrine of everlasting punishment, it is clearly taught in Scripture.
The Bible employs several images to depict the future state of the unrighteous. Jesus said, “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels’ †(Matt. 25:41). He likewise described their state as outer darkness: “But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth†(Matt. 8:12). The final condition of the wicked is also spoken of as eternal punishment (Matt. 25:46), torment (Rev. 14:10–11), the bottomless pit (Rev. 9:1–2, 11), the wrath of God (Rom. 2:5), second death (Rev. 21:8), eternal destruction and exclusion from the face of the Lord (2 Thess. 1:9).
If there is one basic characteristic of hell, it is, in contrast to heaven, the absence of God or banishment from his presence. It is an experience of intense anguish, whether it involve physical suffering or mental distress or both.24 There are other aspects of the situation of the lost individual that contribute to its misery. One is a sense of loneliness, of having seen the glory and greatness of God, of having realized that he is the Lord of all, and then of being cut off. There is the realization that this separation is permanent. Similarly, the condition of one’s moral and spiritual self is permanent. Whatever one is at the end of life will continue for all eternity. There is no basis for expecting change for the better. Thus, hopelessness comes over the individual.
The Finality of the Future Judgment
It is important to recognize the finality of the coming judgment. When the verdict is rendered at the last judgment, the wicked will be assigned to their final state.25 Nothing in Scripture indicates that there will be opportunity for belief after a preliminary period of punishment.
To some the finality of the judgment seems contrary to reason, and even perhaps to Scripture. Indeed, there are some passages of Scripture that seem to indicate that all will be saved. Paul, for example, wrote, “And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillmentâ€â€to bring all things in heaven and on earth together under one head, even Christ†(Eph. 1:9–10). And speaking of the future, he declared “that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father†(Phil. 2:10–11). On the basis of such references, it is contended that those who in this life reject the offer of salvation will, after their death and Christ’s second coming, be sobered by their situation and will therefore be reconciled to Christ.26
Unfortunately, however, as appealing as this view is, it cannot be maintained. For one thing, the passages cited do not really teach what the universalist claims they teach. The reconciliation, the uniting of all things, is not a restoration of fallen humanity to fellowship with God, but a restoration of harmony within the creation by, among other actions, putting sin into subjection to the Lord. It is not a matter of humans’ accepting God, but of his quelling their rebellion. And while it is indeed true that every knee will bow and every tongue confess Christ as Lord, we must picture the wicked not as eagerly joining forces with the Lord, but as surrendering to a conquering army, so to speak. There will be an acquiescence in defeat, not a joyful commitment.
Furthermore, Scripture nowhere gives indication of a second chance. Surely, if there is to be an opportunity for belief after the judgment, it would be clearly set forth in God’s Word.
Beyond these considerations, there are definite statements to the contrary. A finality attaches to the biblical depictions of the sentence rendered at the judgment; for example, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels†(Matt. 25:41). The parable of the rich man and Lazarus (Luke 16:19–31), although it relates to the intermediate rather than the final state, makes clear that their condition is absolute. It is not even possible to travel between the different states: “And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us†(v. 26). We must therefore conclude that restorationism, the idea of a second chance, must be rejected.27
The Eternality of Future Punishment
Not only is the future judgment of unbelievers irreversible, but their punishment is eternal. We do not reject merely the idea that all will be saved; we also reject the contention that none will be eternally punished. The school of thought known as annihilationism, on the other hand, maintains that although not everyone will be saved, there is only one class of future existence. Those who are saved will have an unending life; those who are not saved will be eliminated or annihilated. They will simply cease to exist. While granting that not everyone deserves to be saved, to receive everlasting bliss, this position maintains that no one deserves endless suffering.
B. B. Warfield maintained that there are three different forms of annihilationism: pure mortalism, conditional immortality, and annihilationism proper.28 Pure mortalism holds that the human life is so closely tied to the physical organism that when the body dies, the person as an entity ceases to exist. This is primarily a materialistic view, although it also is found at times in pantheistic forms.29 Pure mortalism has not been popular in Christian circles, since, in contradiction to the biblical doctrine of humanity’s creation in the image of God, it makes the human little more than an animal.
The second form of annihilationism, conditional immortality, maintains that the human being is by nature mortal. Death is the end. In the case of those who believe, however, God gives immortality or eternal life, so that they survive death or are restored to life. In some understandings of conditional immortality, God simply allows the unbeliever to pass out of existence.30 Others hold that all will participate in the resurrection, but that God then will simply allow the unrighteous to pass out of existence again. Eternal death is for them just that. Their second death will last forever.
The third form of annihilationism is most deserving of the title. It sees the extinction of the evil person at death as a direct result of sin. Humans are by nature immortal and would have everlasting life but for the effects of sin. There are two subtypes of annihilationism proper. The first sees annihilation as a natural result of sin. Sin has such a detrimental effect that the personality of the individual gradually dies out. Thus, “the wages of sin is death†(Rom. 6:23) is taken quite literally. Sin is self-destruction. After a certain length of time, perhaps proportionate to the sinfulness of the individual, those who are not redeemed wear out, as it were. The other type of pure annihilationism is the idea that God cannot and will not allow the sinful person to have eternal life. There is punishment for sin. The punishment need not be infinite, however. After a sufficient amount of punishment has been endured, God will simply destroy the individual self. It should be noted that in both subtypes of annihilationism proper, the soul or self would be immortal but for sin.31
The problem with all of the forms of annihilationism is that they contradict the teaching of the Bible. Several passages assert the endlessness of the punishment of the wicked. Both the Old and New Testaments refer to unending or unquenchable fire. Isaiah 66:24, for example, says, “And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind.†Jesus uses the same images to describe the punishment of sinners: “If your hand causes you to sin, 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. And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to sin, 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, where ‘their worm does not die, and the fire is not quenched’ †(Mark 9:43–48). These passages make it clear that the punishment is unending. It does not consume the one upon whom it is inflicted and thus simply come to an end.
In addition, there are several instances where words like “everlasting,†“eternal,†and “forever†are applied to nouns designating the future state of the wicked: fire or burning (Isa. 33:14; Jer. 17:4; Matt. 18:8; 25:41; Jude 7), contempt (Dan. 12:2), destruction (2 Thess. 1:9), chains (Jude 6), torment (Rev. 14:11; 20:10), and punishment (Matt. 25:46). To be sure, the adjective αἰÎνιο (aiÃ…Ânios) may on a few occasions have reference to an age, that is, a very long period of time, rather than to eternity. Usually, however, in the absence of a contrary indication in the context, the most common meaning of a word is the one in view. In the cases we have cited, nothing in the contexts justifies our understanding αἰÎνιο as meaning anything other than “eternal.†The parallelism found in Matthew 25:46 is particularly noteworthy: “Then they will go away to eternal punishment, but the righteous to eternal life.†If the one (life) is of unending duration, then the other (punishment) must be also. Nothing in the context gives us warrant to interpret the word αἰÎνιο differently in the two clauses. John A. T. Robinson comments:
The genuine universalist will base nothing on the fact (which is a fact) that the New Testament word for eternal (aionios) does not necessarily mean everlasting, but enduring only for an indefinitely long period. For he can apply this signification to “eternal punishment†in Matt. 25:46 only if he is willing to give exactly the same sense to “eternal life†in the same verse. As F. D. Maurice said many years ago now, writing to F. J. A. Hort: “I did not see how aionios could mean one thing when it was joined with kolasis and another when it was joined with zoe†(quoted, J. O. F. Murray, The Goodness and the Severity of God, p. 195). To admit that the two phrases are not parallel is at once to treat them with unequal seriousness. And that a true universalism must refuse to do.32
A problem arises from the fact that Scripture speaks not merely of eternal death (which one might interpret as meaning that the wicked will not be resurrected), but of eternal fire, eternal punishment, and eternal torment as well. What kind of God is it who is not satisfied by a finite punishment, but makes humans suffer for ever and ever? This seems to be beyond the demands of justice; it appears to involve a tremendous degree of vindictiveness on the part of God. The punishment seems to be out of all proportion to the sin, for presumably, all sins are finite acts against God. How does one square belief in a good, just, and loving God with eternal punishment? The question must not be dismissed lightly, for it concerns the very essence of God’s nature. The fact that hell, as often understood, seems to be incompatible with God’s love, as revealed in Scripture, may be an indication that we have misunderstood hell.
We should note, first, that whenever we sin, an infinite factor is invariably involved. All sin is an offense against God, the raising of a finite will against the will of an infinite being. It is failure to carry out one’s obligation to him to whom everything is due. Consequently, one cannot consider sin to be merely a finite act deserving finite punishment.
Further, if God is to accomplish his goals in this world, he may not have been free to make human beings unsusceptible to endless punishment. God’s omnipotence does not mean that he is capable of every conceivable action. He is not capable of doing the logically contradictory or absurd, for example. He cannot make a triangle with four corners.33 And it may well be that those creatures that God intended to live forever in fellowship with him had to be fashioned in such a way that they would experience eternal anguish if they chose to live apart from their Maker. Humans were designed to live eternally with God; if they pervert this their destiny, they will experience eternally the consequences of that act.
We should also observe that God does not send anyone to hell. He desires that none should perish (2 Peter 3:9). God created humans to have fellowship with him and provided the means by which they can have that fellowship. It is a human’s choice to experience the agony of hell. His or her own sin sends the person there, and his or her rejection of the benefits of Christ’s death prevents escape. As C. S. Lewis has put it, sin is the human being saying to God throughout life, “Go away and leave me alone.†Hell is God’s finally saying to the human, “You may have your wish.†It is God’s leaving the person to himself or herself, as that individual has chosen.34
----- Milliard J Erickson, Christian Theology
ftnotes
23 Nels Ferré, The Christian Understanding of God (New York: Harper & Brothers, 1951), pp. 233–34.
24 Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1952), vol. 3, p. 868.
25 J. A. Motyer, “The Final State: Heaven and Hell,†in Basic Christian Doctrines, ed. Carl F. H. Henry (New York: Holt, Rinehart & Winston, 1962), p. 292.
26 Origen, De principiis 1.6.2; 3.6.3. For a contemporary statement of universalism, see John A. T. Robinson, In the End, God (New York: Harper & Row, 1968), pp. 119–33.
27 Leon Morris, The Biblical Doctrine of Judgment (Grand Rapids: Eerdmans, 1960), p. 66.
28 B. B. Wafield, “Annihilationism,†in Studies in Theology (New York: Oxford University Press, 1932), pp. 447–50.
29 Ibid., pp. 447–48.
30 Edward White, Life in Christ: A Study of the Scripture Doctrine of the Nature of Man, the Object of the Divine Incarnation, and the Conditions of Human Immortality, 3rd rev. ed. (London: Elliot Stock, 1878).
31 Seventh-day Adventists Answer Questions on Doctrine (Washington: Review & Herald, 1957), p. 14.
32 Robinson, In the End, God, p. 131, n. 8.
33 C. S. Lewis, The Problem of Pain (New York: Macmillan, 1962), p. 28.
34 Ibid., pp. 127–28.

blessings,
ken