Two Questions

[Der Alte]

Forgive me if I am not understanding your point.
Are you suggesting that "***ALL***" will be saved from hell eventually?

The top part of my post was a quote of a post by ClementA. Here is what I said again in response to a comment which said something to the effect "the fire in Sodom and Gomorrah is not still burning so aionios can't mean eternal."

Jude 1:7
(7) In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.​

"This verse is a bad argument against "eternal, i.e. everlasting, punishment." The adjective "αἰώνιος/aionios" only modifies "fire." It does not say "eternal suffering" or "eternal punishment." Only the fire is eternal. The "eternal fire" was already burning when God sent it down from heaven."
ETA:The destruction of Sodom and the other cities did not last for an extended period of time, several minutes at most. The word aionios cannot, by any stretch of imagination, refer to a period of several minutes. As I pointed out the adjective cannot and does not modify "suffer" or "punishment."
.....Here are a few verses which clearly define aionios as eternal, everlasting etc.

1 Timothy 1:17.
(17) Now unto the King eternal, [αἰών/aion] immortal, [ ̓́αφθαρτος/aphthartos] invisible, the only wise God, be honour and glory for ever [αἰών/aion] and ever [αἰώνιος/aionios]. Amen.​

In this verse “aion” is paired with “immortal.” “Aion” cannot mean “age(s),” a finite period and be immortal at the same time. Thus “aion” by definition here means “eternal.”

2 Corinthians 4:17-18
(17) For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal [αἰώνιος/aionios] weight of glory;
(18) While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal;[πρόσκαιρος/proskairos] but the things which are not seen are eternal [αἰώνιος/aionios]​

In this passage “aionios” is contrasted with “for a moment,” vs. 4, and “temporal,” vs. 5. “Age(s)” a finite period, it is not the opposite of “for a moment”/”temporal/temporary.” “Eternal” is. See Robertson below. “Aionios” by definition here means “eternal.”

1 Peter 1:23
(23) For you have been born again, not of perishable seed, but of imperishable, [ ̓́αφθαρτος/aphthartos] through the living and enduring word of God.
1 Peter 1:25
(25) but the word of the Lord endures forever.[αἰών/aion] " And this is the word that was preached to you.​

In verse 23 “word of God” is paired with “imperishable.” In verse 25 the word of God “endures εις τον αιωνα unto eternity. ” Thus by definition “aion” here means “eternity.”

1 Timothy 6:16
(16) Who only hath immortality, [ ̓́αφθαρτος/aphthartos] dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting[αἰώνιος/aionios]​

In this verse “aionios” is paired with “immortality.” If “aionios” is only a finite period, God cannot be “immortal” and only exist for a finite period at the same time. Thus “aionios” by definition means “eternal.”

Galatians 6:8
(8) For he that soweth to his flesh shall of the flesh reap corruption;[φθορά/fthora] but he that soweth to the Spirit shall of the Spirit reap life everlasting. [αἰώνιος/aionios]​

In this verse “aionios” is contrasted with “corruption.” “Fleshly” people reap “corruption” but spiritual people reap “life aionios,” i.e. not “corruption.” “Age(s) is not opposite of “corruption.” Thus “aionios” by definition here means “eternal/everlasting.”

John 6:58
(58) This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.[αἰώνιος/aionios]​

In this verse “aionios life” is contrasted with “death.” If “aionios” is only a finite period, a finite period is not opposite “death.” Thus “aionios” by definition here means “eternal.”

John 10:28
(28) I give them eternal [αἰώνιος/aionios] life, and they shall never [αἰών/aion] perish; no one will snatch them out of my hand.​

Here “aionios” and “aion” are paired with “[not] snatch them out of my hand.” If “aion/aionios” means “age(s)” that is not the opposite of “[not] snatch them out of my hand’” “Aionios” by definition here means “eternal.”

1 John 2:17
(17) The world and its desires pass away, but whoever does the will of God lives forever. [αἰών/aion]​

In this verse “aionios” is contrasted with “pass away” “aionios” cannot mean a finite period, A “finite period” is not opposite of “pass away.” Thus “aionios” by definition here means “eternal.”

Romans 2:7
(7) To those who by persistence in doing good seek glory, honor and immortality, [ἀφθαρσία/apftharsia] he will give eternal [αἰώνιος/aionios] life.​

In this verse “aion” is paired with “immortality.” If “aion” is only a finite period, believers cannot seek for “a finite period,” and “immortality” at the same time. But they can seek for “eternal life” and “immortality” at the same time. Thus by definition “aion” here means “eternal.”

Luke 1:33
(33) And he shall reign over the house of Jacob for ever; [αιωνας/aionas] and of his kingdom there shall be no end.[τελος/τελος]​

In this verse “aionios” is paired with “without end.” “aionios” cannot be paired with “without end” if it means only “ages” a finite period. “Aionios” by definition here means eternal.

John 10:28
(28) And I give unto them eternal [αιωνιον] life; and they shall never [εις τον αιωνα] perish, neither shall any man pluck them out of my hand.​

In this verse “aionion” is paired with “[no man can] “pluck them out of my hand.” If “aionion” is only a finite period then at some time they could be plucked out. “Aionion” by definition here means eternal.

John 3:15
(15) That whosoever believeth in him should not perish, but have eternal [αιωνιον] life. ​

In this verse “aionion” is paired with “shall not perish.” They could perish in a finite period, “aionion” by definition here means eternal.

John 3:16
(16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting [αιωνιον] life.​

In this verse “aionion” is paired with “shall not perish.” They could perish in a finite period, “aionion” by definition here means eternal.

John 5:24
(24) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting [αἰώνιος] life, and shall not come into condemnation; but is passed from death unto life.​

In this verse “aionios” is paired with “shall not come into condemnation” and “passed from life unto death.” “Aionios” does not mean “a finite period,” by definition here it means “eternal.”

Romans 5:21
(21) That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal [αἰώνιος] life by Jesus Christ our Lord.​

In this verse “aionios” is contrasted with death. “A finite period” is not opposite death, “eternal life” is. “Aionios” by definition here means ‘eternal.”

Ephesians 3:21
(21) to him be glory in the church and in Christ Jesus throughout all generations, for ever [του αιωνος/tou aionios] and ever! [των αιωνων/ton aionion] Amen.​

In this verse “tou aionios ton aionion” is paired with “throughout all generations.” "Age(s)" a finite period cannot refer to "all generations." By definition “tou aionios ton aionion” means forever.

 

[Ron Gurley]

OT:
shall perish...Hebrew 1478...gava` ....to expire, die, be about to die

Gen 6:17
“Behold, I, even I am bringing the flood of water upon the earth, to destroy all flesh in which is the breath of life, from under heaven;
everything that is on the earth shall perish.

and you will perish ...Hebrew 6...'abad...vanish, go astray, be destroyed

Deu 8:19
“It shall come about if you ever forget the LORD your God and go after other gods and serve them and worship them,
I testify against you today that you will surely perish.

NT:
Matthew 18:14
“So it is not the will of your Father who is in heaven that one of these little ones perish.

perish...Greek 622...apollymi...
A.to put out of the way entirely, abolish, put an end to ruin
E.metaph. to devote or give over to eternal misery in hell
to be lost, ruined, destroyed

John 3:16
“For God so loved the world, that He gave His only begotten Son,
that whoever believes in Him shall not perish (be separated), but have eternal (spiritual) life.

John 10:28
and I give eternal (spiritual) life to them, and they will never perish; and no one will snatch them out of My hand.

To me, all of Man's spirits are immortal. Eccl. 12

...and "to perish" is to be eternally spiritually separated from the TRI-UNE GOD.

 

[DamianWarS]

I wanted to comment on only one part of your post.

and by doing so you misquoted me

 

[ClementofA]

True, the eonian fire (Mt.25:41) is prepared for the Adversary & his messengers. Yet the same words "eonian fire" in Jude 1:7 were finite, not eternal. The fire did not burn Sodom forever but went out long ago. While here in Colossians 1 we see the parallel between God creating all and reconciling all:
16 For by Him ***ALL*** was created that are in HEAVEN and that are on EARTH, visible and invisible, whether thrones or dominions or principalities or powers. All was created through Him and for Him.
20 and by Him to reconcile ***ALL*** to Himself, by Him, whether on EARTH or in HEAVEN, having made peace through the blood of His cross.
This post has additional comments upon the context of Mt.25:41, in particular v.46:

Jude 1:7
(7) In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.​

This verse is a bad argument against "eternal, i.e. everlasting, punishment." The adjective "αἰώνιος/aionios" only modifies "fire." It does not say "eternal suffering" or "eternal punishment." Only the fire is eternal. The "eternal fire" was already burning when God sent it down from heaven.

John Gill's commentary of 2 Pet.2:6 says:

"and so the author of the book of Wisdom 10:7 speaking of the five cities, on which fire fell, says,"

" "of whose wickedness, even to this day, the waste land that smoketh is a testimony; and plants bearing fruit, that never come to ripeness.'' "

"Philo the Jew (b) says, that"

" "there are showed to this day in Syria monuments of this unspeakable destruction that happened; as ruins, ashes, sulphur, smoke, and a weak flame, breaking forth as of a fire burning:'' Gill's Exposition of the Entire Bible

"... there were plentiful contemporary (and pre-Christian) traditions that Sodom and Gomorrah were in fact still burning..."

No one denies the divine cause of the fire that destroyed the cities, whether directly from God or indirectly by means of nature (erupting volcanic activity, lightning, angelic powers, etc). There are historical reports of fire burning in the region centuries after it destroyed the cities there.


Do you believe there is eternal physical brimstone in the heaven where God resides:

24 Then the LORD rained down brimstone and fire on Sodom and Gomorrah— from the LORD out of the heavens. 25 Thus He destroyed these cities and the entire plain, including all the inhabitants of the cities and everything that grew on the ground

Actually if you go to Israel today you can find brimstone where it is believed that area is. Do you believe that brimstone is eternal? Did it return to heaven where you believe the fire returned?

Is there a single scholar, commentary or church father in the last 2000 years that supports the notion that the aionios fire (Jude 1:7) returned to heaven after destroying the cities?

Obviously fire & brimstone "destroyed" Sodom & the other cities:

Gen.19:24 Then the LORD rained down brimstone and fire on Sodom and Gomorrah— from the LORD out of the heavens. 25 Thus He DESTROYED these CITIES and the entire plain, including all the INHABITANTS of the cities and everything that grew on the ground.

Both the "cities" & the "inhabitants" received that destroying fire (Gen.19:24). Likewise Jude 1:7 refers to both the "cities" & the inhabitants who sinned:

7 As Sodom and Gomorrah and the cities about them in like manner to these committing ultra-prostitution, and coming away after other flesh, are lying before us, a specimen, experiencing the justice of fire eonian.(CLV)

7 As, Sodom and Gomorrah, and the cities around them, having in like manner to these given themselves over to fornication, and gone away after other kind of flesh, lie exposed as an example, a penalty of age-abiding fire, undergoing. (Ro)

7 as Sodom and Gomorrah, and the cities around them, in like manner to these, having given themselves to whoredom, and gone after other flesh, have been set before—an example, of fire age-during, justice suffering. (YLT)

The word you refer to, "example", is translated as "specimen" in the CLV above. Thayer's Greek lexicon says the Greek word (Strongs #1164, DEIGMA) for such translations means "a. properly, thing shown" & "b. a specimen of anything, example, pattern".

The CLV above says "lying before us". This is a translation of Strongs Greek word # 4295 (prokeimai). Thayer gives the meanings of it as "1. properly, to lie or be placed before (a person or thing), or in front" & "2. to be set before, i. e., a. to be placed before the eyes, to lie in sight; to stand forth".

So, therefore, as i previously said:

Jude 1:7 refers to the "cities", which housed the populations. Obviously both were destroyed by the aioniou fire. The brimstone and aioniou fire that reduced those cities to ashes went out long ago. It was not an eternal fire, but finite. You can go to Israel today & see the brimstone. So Jude 1:7 says they "are lying before us, a specimen, experiencing the justice of fire eonian". Jude doesn't say they are in the unseen underworld where no living human being can see them. Instead, he says, they are lying right here in front of our eyes, where anyone can see them, undergoing the justice of the eonian fire. But only until Sodom is restored (Ezek. 16). For further comments on this verse see:
Universalism and the Salvation of Satan

As the following commentary says: "The fire has long ceased but its effects will remain and testify to God's judgment until the close of this eon, after which Sodom shall return to her former estate (Ezek.16:53-56)...The cities, however, are lying before us as a specimen of God's eonian justice. The effects of the fire endure for the eon.": continued at Universalism and the Salvation of Satan

"We likewise subscribe to the destruction of Sodom and Gomorrah, who "are set forth for an example, suffering the vengeance of eternal fire" (Jude 7). This occurred many centuries ago. How poor a passage to apply to that which is thousands of years hence!"

"The word "set forth" is, literally, "lying before." The term "example" or specimen, is from the word show. These are readily comprehended if we apply them to the sites of Sodom and Gomorrah today. Their destruction was so complete that their exact location is in dispute. Now the preponderance of opinion places them under the shallow end of the Dead Sea. No one can visit this terrible desolation without fully appreciating the force of these words."

"But we are asked to forget this solemn and forceful scene for an "example" which no one can see, and which is not at all "set forth" or "lying before" us. We are asked to forget the fire (Gen.19:24) which destroyed these cities so that the smoke of the plain went up like the smoke of a furnace. The justice or "vengeance" of this fire is all too evident to this very day. It is a powerful reminder of God's judgment which should deter those who are tempted to follow a similar path. This fire is called "eternal." Just now the plain is covered by water, not fire. It was an eonian fire, as is witnessed by its effect for the eon."

"Speaking of Jerusalem, Ezekiel gives us God's thoughts concerning Sodom. "As I live, saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters." And again, "When I shall bring again their captivity, the captivity of Sodom and her daughters...then will I bring again the captivity of thy captives in the midst of them...when thy sisters, Sodom and her daughters, shall return to their former estate, then thou and thy daughters shall return to your former estate" (Ezek.16:48,53,55)."

"2 Peter 2:6 gives a parallel passage, where we read that God condemns the cities of Sodom and Gomorrah, reducing them to cinders by an overthrow, having placed them for an example. This is perfectly plain, unless we try to distinguish between the cities and the people, and make conscious cinders suffer from flames beneath the waters of the Dead Sea."

"If the Sodomites were on public exhibition where all could see them suffering in the flames of a medieval hell, we might consider them as set forth as an example, but as no one has ever seen them, and no one can see them, they are no example at all. The cities, however, are lying before us as a specimen of God's eonian justice. The effects of the fire endure for the eon. When Jerusalem is restored, they will be restored."

A Reply To “Universalism Refuted” Part Seven

 

[ClementofA]

Forgive me if I am not understanding your point.

Are you suggesting that "***ALL***" will be saved from hell eventually?

Correct. You said:

You said,
Love Omnipotent is willing and able to save angelic beings as well.

That is not what our Omnipotent God said he will do. He made hell for the devil, his angels, and all those who receive the mark of the beast.

True, the eonian fire (Mt.25:41) is prepared for the Adversary & his messengers. Yet the same words "eonian fire" in Jude 1:7 were finite, not eternal. The fire did not burn Sodom forever but went out long ago. While here in Colossians 1 we see the parallel between God creating all and reconciling all:

16 For by Him ***ALL*** was created that are in HEAVEN and that are on EARTH, visible and invisible, whether thrones or dominions or principalities or powers. All was created through Him and for Him.
20 and by Him to reconcile ***ALL*** to Himself, by Him, whether on EARTH or in HEAVEN, having made peace through the blood of His cross.

This post has additional comments upon the context of Mt.25:41, in particular v.46:

Augustine's ignorance & error re Matthew 25:46

 

[TogetherInHim]

and by doing so you misquoted me

So, when we "quote" one sentence that Jesus spoke out of a longer passage of his statement, we are "misquoting" Him?

 

[DamianWarS]

So, when we "quote" one sentence that Jesus spoke out of a longer passage of his statement, we are "misquoting" Him?

when it misrepresents him, yes

 

[Der Alte]

John Gill's commentary of 2 Pet.2:6 says:
"and so the author of the book of Wisdom 10:7 speaking of the five cities, on which fire fell, says,"
" "of whose wickedness, even to this day, the waste land that smoketh is a testimony; and plants bearing fruit, that never come to ripeness.'' "
"Philo the Jew (b) says, that"
" "there are showed to this day in Syria monuments of this unspeakable destruction that happened; as ruins, ashes, sulphur, smoke, and a weak flame, breaking forth as of a fire burning:'' Gill's Exposition of the Entire Bible
"... there were plentiful contemporary (and pre-Christian) traditions that Sodom and Gomorrah were in fact still burning..."
No one denies the divine cause of the fire that destroyed the cities, whether directly from God or indirectly by means of nature (erupting volcanic activity, lightning, angelic powers, etc). There are historical reports of fire burning in the region centuries after it destroyed the cities there.

Do you believe there is eternal physical brimstone in the heaven where God resides:

Irrelevant Gen says God sent down fire from heaven, Jude said it was aionios fire.

24 Then the LORD rained down brimstone and fire on Sodom and Gomorrah-from the LORD in heaven 25 Thus He destroyed these cities and the entire plain, including all the inhabitants of the cities and everything that grew on the ground
Actually if you go to Israel today you can find brimstone where it is believed that area is.

Do you believe that brimstone is eternal? Did it return to heaven where you believe the fire returned?

Irrelevant what you or I believe, Jude said the fire was aionios.

Is there a single scholar, commentary or church father in the last 2000 years that supports the notion that the aionios fire (Jude 1:7) returned to heaven after destroying the cities?

Logical fallacy. The absence of evidence is not evidence of absence. I didn't say the fire was aionios Jude did.

Obviously fire & brimstone "destroyed" Sodom & the other cities:
The word you refer to, "example", is translated as "specimen" in the CLV above. Thayer's Greek lexicon says the Greek word (Strongs #1164, DEIGMA) for such translations means "a. properly, thing shown" & "b. a specimen of anything, example, pattern".
The CLV above says "lying before us". This is a translation of Strongs Greek word # 4295 (prokeimai). Thayer gives the meanings of it as "1. properly, to lie or be placed before (a person or thing), or in front" & "2. to be set before, i. e., a. to be placed before the eyes, to lie in sight; to stand forth".

Irrelevant, how many so-called experts you quote. I can read and understand the Greek quite well and I have the 2000 BDAG if I have any questions. Why don't you quote the definition from BDAG?
Copy/pastes from your UR sites omitted.

begin

<Clement quoted>The justice or "vengeance" of this fire is all too evident to this very day. It is a powerful reminder of God's judgment which should deter those who are tempted to follow a similar path. This fire is called "eternal." Just now the plain is covered by water, not fire. It was an eonian fire, as is witnessed by its effect for the eon."<end>

end

This agrees with what I have been saying. Copy/pastes from UR sites omitted.

 

[Der Alte]

begin quote

<ClementA said>While here in Colossians 1 we see the parallel between God creating all and reconciling all:
16 For by Him ***ALL*** was created that are in HEAVEN and that are on EARTH, visible and invisible, whether thrones or dominions or principalities or powers. All was created through Him and for Him.
20 and by Him to reconcile ***ALL*** to Himself, by Him, whether on EARTH or in HEAVEN, having made peace through the blood of His cross...

end

Any heterodox group can make the scripture say almost anything they want it to by quoting selective scripture out-of-context. Vs. 20 "to reconcile all to Himself by Him" does this say that Jesus will reconcile all mankind to Himself, no matter what? Let us read a little bit more to understand the full context.

Colossians 1:20-23
(20) and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.
(21) Once you were alienated from God and were enemies in your minds because of your evil behavior.
(22) But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—
(23) if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.​

Jesus came "to reconcile all, for the purpose of reconciling all, to Himself"" but there is a condition "if you continue in your faith, established and firm, and do not move from the hope held out in the gospel."If someone does not continue in the faith and moves from the hope held out in the gospel" there is no reconciliation.
.....One out-of-context verse from Paul cannot negate the words of Jesus.

John 3:18
(18) Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God's one and only Son.
Matthew 7:21-23
(21) 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.
(22) 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?
(23) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.​

 

[TogetherInHim]

The top part of my post was a quote of a post by ClementA. Here is what I said again in response to a comment which said something to the effect "the fire in Sodom and Gomorrah is not still burning so aionios can't mean eternal."

Jude 1:7
(7) In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.​

"This verse is a bad argument against "eternal, i.e. everlasting, punishment." The adjective "αἰώνιος/aionios" only modifies "fire." It does not say "eternal suffering" or "eternal punishment." Only the fire is eternal. The "eternal fire" was already burning when God sent it down from heaven."........

That is a well-written, well-supported account on the meaning and use of "eternal".

I hope that you are among the very few who will bear to study a post longer than a "Tweet".

Part 1 of 2

(Please excuse the repeated us of quotation marks. I use them to stay on point with the object of our discussion.)

I agree that the fire that consumed Sodom and Gomorrah is "eternal" in its nature. God is a "consuming fire" and God is "eternal".

For the Lord thy God is a consuming fire, even a jealous God. (Deuteronomy 4:24)

Understand therefore this day, that the Lord thy God is he which goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the Lord hath said unto thee. (Deuteronomy 9:3)

For our God is a consuming fire. (Hebrews 12:29)​

Sodom and Gomorrah were "temporal" places. Therefore, they are subject to "consumption" by fire, and come to nothing but ashes.

Everything in creation is "temporal", subject to consumption, and will one day be burned up and consumed completely as God has said.

"Immortal" beings can not be consumed and perish. Otherwise they would be "mortal" beings. The devil and his angels are "immortal" beings for which God has created an "eternal" place in which to contain them forever. He cannot kill what he has created to be "immortal".

Here is the point of this discussion; Only "eternal" beings live "eternally". Only "immortal" beings can exist forever in heaven or hell. Humans are "mortal" beings. They all die as a result of the curse of death that Adam brought upon the world. In order for "mortal" beings to become "immortal" beings, something must happen or they will "perish", being "mortal". "Mortal" beings must put on "immortality".

53 For this corruptible must put on incorruption, and this mortal must put on immortality.

54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15)​

We know that the only people who "put on immortality" are those who have been born again in the spirit by entering a covenant with Christ. Christ is the only one who gives "eternal" life. Therefore, all those who are not born again, have not put on "immortality" and perish, being only "mortal".

Here's the controversial aspect of the study...

Since only "immortal/eternal" beings have "eternal/everlasting" life, then who goes to hell? Hell is an eternal dwelling place for "eternal" beings. The "eternal" fire does not consume them as it would for the "temporal/mortal" beings. They are "immortal". Therefore the "eternal" fire and the "eternal" being continue to be punished "eternally", unlike mortal beings which are consumed, and are no more.

The only humans that will be resurrected and "imperishable" are those who have entered into covenant with Jesus Christ, and he has given them "eternal/everlasting" life.

54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15)​

Once this "immortality" has been given, it cannot become "mortal" again. Once Jesus has given "eternal" life just for the asking, it will never be taken away. We have been born again.

From the moment we receive salvation from the curse of death through Christ, we will one day be resurrected "imperishable" and "immortal". From the moment we are born again, we are put on a path to our inheritance, the kingdom of heaven.

Although the promise of the kingdom of heaven has been bought and reserved for us, we must "strive to enter" it. It is the time of testing for whatever time we have left, just as the Jews were tested and failed to enter the promised land, so we too are warned by Jesus and the Apostles that we must not fail to possess that which he has promised.

12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

14 For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end;

15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness?

18 And to whom sware he that they should not enter into his rest, but to them that believed not?

19 So we see that they could not enter in because of unbelief. (Hebrews 3)​

Paul is warning "brethren". To be "brethren", one must be born again and have taken Jesus up on his "eternal" covenant. If we fail to enter the kingdom of heaven, after having been born again and made "immortal", then where are we? We are cast out into outer darkness where there is weeping and gnashing of teeth, hell.

Once we understand the gravity of failing to enter the kingdom, we will do whatever is necessary to"buy that field"... It is only with this understanding that the parables can be understood. The parables are speaking only about believers and not the world.

When Jesus says, "The kingdom of heaven is like...", he is not speaking about salvation. He is speaking about the requirements of entering the promised kingdom.

"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." (Matthew 7)

Does "doeth the will of" mean that our works earn the entrance to the kingdom of heaven? No, Jesus is saying that we must do something as believers that demonstrates faith and belief as opposed to those who have called upon the Lord for salvation from the curse of death, been given "eternal" life, been given a reserved, guaranteed promise of an inheritance of the kingdom of heaven, but fail to "do" what the Father expects his sons to do, to possess what he has promised to those who "do".

See part 2 of 2

 

[TogetherInHim]

<ClementA said>While here in Colossians 1 we see the parallel between God creating all and reconciling all:
16 For by Him ***ALL*** was created that are in HEAVEN and that are on EARTH, visible and invisible, whether thrones or dominions or principalities or powers. All was created through Him and for Him.
20 and by Him to reconcile ***ALL*** to Himself, by Him, whether on EARTH or in HEAVEN, having made peace through the blood of His cross...
Any heterodox group can make the scripture say almost anything they want it to by quoting selective scripture out-of-context. Vs. 20 "to reconcile all to Himself by Him" does this say that Jesus will reconcile all mankind to Himself, no matter what? Let us read a little bit more to understand the full context.

Colossians 1:20-23
(20) and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.
(21) Once you were alienated from God and were enemies in your minds because of your evil behavior.
(22) But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—
(23) if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.​

Jesus came "to reconcile all, for the purpose of reconciling all, to Himself"" but there is a condition "if you continue in your faith, established and firm, and do not move from the hope held out in the gospel."If someone does not continue in the faith and moves from the hope held out in the gospel" there is no reconciliation.
.....One out-of-context verse from Paul cannot negate the words of Jesus.

John 3:18
(18) Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God's one and only Son.
Matthew 7:21-23
(21) 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.
(22) 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?
(23) And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.​

Part 2 of 2

Now read the parables with this in mind...

In this parable, Jesus was speaking about the 10 "Virgins", those who were wating in anticipation of the Lord's return for them as his bride. The "betrothed".

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

16 Then he that had received the five talents went and traded with the same, and made them other five talents.

17 And likewise he that had received two, he also gained other two.

18 But he that had received one went and digged in the earth, and hid his lord's money.

19 After a long time the lord of those servants cometh, and reckoneth with them.

20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.

21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

28 Take therefore the talent from him, and give it unto him which hath ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.​

Others...

31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:​

"Gathered all the nations" would appear to mean every person in every nation, but it does not. God promised Abraham, "I will make you the father of many nations". Does this mean that God made Abraham the biological father of every person in every nation? Of course not.

Abraham can only be the father of someone spiritually, those that through faith have entered the covenant. These "sons" are found in every geographical nation from every tribe, kindred and tongue. Therefore, the Lord will gather those who have been given "eternal" life from every nationality in which Abraham "fathered" sons, and they will stand before the throne to "give an account".

33 And he shall set the sheep on his right hand, but the goats on the left.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?

39 Or when saw we thee sick, or in prison, and came unto thee?

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

46 And these shall go away into everlasting punishment: but the righteous into life eternal.​

It would appear that works "earn" entrance to the kingdom of heaven. Not so. However, "works" is the demonstration by those who have been forgiven of their sins, been given eternal life, been given the holy spirit of truth, of whom the Father expects to see fruit. Without which, is the evidence that what was given to them was unfruitful and will be taken away as in the parable of the servants and the talents.

The Lord has no expectation that those to whom he has not given the spirit of truth will bear fruit such as this. Even if they do, without having been given eternal life, they would not even be able to "see" the kingdom of heaven.

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. (John 3)​

For the sheep and goats to be gathered before the throne when Christ comes in all his glory and with angels, they must be able to "see" the kingdom.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

16 But blessed are your eyes, for they see: and your ears, for they hear.

17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

18 Hear ye therefore the parable of the sower.

19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;

21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty...

35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world...

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,​

The "wicked" are those who are in covenant who have acted wickedly despite have been given so great a salvation and neglected to "do" what the Father expects his sons to do...

50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

53 And it came to pass, that when Jesus had finished these parables, he departed thence.​

Watch a brief video summary of the study: www.WhoGoesToHell.com

 

[Ron Gurley]

The spirit of Mankind is created at conception and is judged and lives throughout eternity in the spiritual realms: heaven OR "lake of fire".

Genesis 1 (all NASB)
26 Then God said, “Let Us make man in Our (SPIRITUAL) image, according to Our (CHARACTER) likeness

2 Timothy 1:10
but now has been revealed by the appearing of our Savior Christ Jesus,
who abolished death
and brought life and immortality to light
through the gospel,

John 6...Words to the Jews
57 As the living Father sent Me, and I live because of the Father,
so he who eats Me, he also will live because of Me.
58 This is the bread which came down out of heaven;
not as the fathers ate and died;
he who eats this bread will live forever (immortal)

John 6(NASB)...Words to the Disciples
59 These things He said in the synagogue as He taught in Capernaum.
60 Therefore many of His disciples, when they heard this said,
“This is a difficult statement; who can listen to it?”
61 But Jesus, conscious that His disciples grumbled at this, said to them,
“Does this cause you to stumble?
62 What then if you see the Son of Man ascending to where He was before? (Heaven)
63 It is the Spirit who gives (immortal) life;
the flesh profits nothing;
the words that I have spoken to you are (OF) spirit and are (Gift of eternal ) life.
64 But there are some of you who do not believe.”
For Jesus knew from the beginning who they were who did not believe,
and who it was that would betray Him.
65 And He was saying,
“For this reason I have said to you,
that no one can come to Me unless it has been granted him from the Father.”

John 18:36
Jesus answered, “My kingdom is not of this world...My kingdom is not of this realm.”. (Kingdom of God / Heaven)

Job 33:4
“The Spirit of God has made me,
And the breath of the Almighty gives me (immortal)life.

Isaiah 42:5
Thus says God the Lord,
Who created the heavens and stretched them out,
Who spread out the earth and its offspring,
Who gives breath to the people on it (Body/Soul combo)
And SPIRIT to those who walk in it,

Zechariah 12:1B
Thus declares the Lord
who stretches out the heavens,
lays the foundation of the earth, and
forms the SPIRIT of man within him,(Body/Soul combo)

Psalm 139:13
For You formed my inward parts; (Body/Soul combo)
You wove me (SPIRIT + BODY + SOUL) in my mother’s womb.

Ecclesiastes 12...Remember God in Your Youth: AT DEATH...
7 then the dust (Body/Soul combo) will return to the earth as it was, (SEE: Genesis 2:7)
and the SPIRIT (ruwach)(breath of life) will return to God who gave it. (SEE: Genesis 1:26 SPIRITUAL image)
8 “Vanity of vanities,” says the Preacher, “all is vanity

 

[TogetherInHim]

when it misrepresents him, yes

OT:
shall perish...Hebrew 1478...gava` ....to expire, die, be about to die

Gen 6:17
“Behold, I, even I am bringing the flood of water upon the earth, to destroy all flesh in which is the breath of life, from under heaven;
everything that is on the earth shall perish.

and you will perish ...Hebrew 6...'abad...vanish, go astray, be destroyed

Deu 8:19
“It shall come about if you ever forget the LORD your God and go after other gods and serve them and worship them,
I testify against you today that you will surely perish.

NT:
Matthew 18:14
“So it is not the will of your Father who is in heaven that one of these little ones perish.

perish...Greek 622...apollymi...
A.to put out of the way entirely, abolish, put an end to ruin
E.metaph. to devote or give over to eternal misery in hell
to be lost, ruined, destroyed

John 3:16
“For God so loved the world, that He gave His only begotten Son,
that whoever believes in Him shall not perish (be separated), but have eternal (spiritual) life.

John 10:28
and I give eternal (spiritual) life to them, and they will never perish; and no one will snatch them out of My hand.

To me, all of Man's spirits are immortal.

...and "to perish" is to be eternally spiritually separated from the TRI-UNE GOD.

We are not at liberty to make our own definitions of the words God chooses.

The word "perish" does not have the meaning of, "to be eternally spiritually separated from the TRI-UNE GOD"

You can want it to, but that is to take liberties that are forbidden. We live by "every word that proceeds out of the mouth of God". There are 153 uses of the word "perish" and none of them mean what you suggest.

Here is the Greek 622 that you referenced:

apollumi: to destroy, destroy utterly
Original Word: ἀπόλλυμι

622 apóllymi (from 575 /apó, "away from," which intensifies ollymi, "to destroy") – properly, fully destroy, cutting off entirely (note the force of the prefix, 575 /apó).

622 /apóllymi ("violently/completely perish") implies permanent (absolute) destruction, i.e. to cancel out (remove); "to die, with the implication of ruin and destruction" (L & N, 1, 23.106); cause to be lost (utterly perish) by experiencing a miserable end.​

How can that be more clear?

 

[DamianWarS]

We are not at liberty to make our own definitions of the words God chooses.

The word "perish" does not have the meaning of, "to be eternally spiritually separated from the TRI-UNE GOD"

You can want it to, but that is to take liberties that are forbidden. We live by "every word that proceeds out of the mouth of God". There are 153 uses of the word "perish" and none of them mean what you suggest.

Here is the Greek 622 that you referenced:

apollumi: to destroy, destroy utterly
Original Word: ἀπόλλυμι

622 apóllymi (from 575 /apó, "away from," which intensifies ollymi, "to destroy") – properly, fully destroy, cutting off entirely (note the force of the prefix, 575 /apó).

622 /apóllymi ("violently/completely perish") implies permanent (absolute) destruction, i.e. to cancel out (remove); "to die, with the implication of ruin and destruction" (L & N, 1, 23.106); cause to be lost (utterly perish) by experiencing a miserable end.​

How can that be more clear?

Because contrary to popular belief the Gospel doesn't rest on John 3:16. Whatever perish ultimately means it should agree with how the rest of the Gospel presents the antithesis to eternal reward.

 

[Ron Gurley]

Romans 8 (NASB)
35 Who will separate us from the love of Christ?
Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 Just as it is written,
“For Your sake we are being put to death all day long;
We were considered as sheep to be slaughtered.”
37 But in all these things we overwhelmingly conquer through Him who loved us.
38 For I am convinced that
neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
39 nor height, nor depth, nor any other created thing,
will be able to separate us from the love of God, which is in Christ Jesus our Lord.

to separate...Greek 5563...chōrizō...divide, part, put asunder, to separate one's self from, to depart

2 Peter 3:9
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

to perish ...Greek 622...apollymi
metaph. to devote or give over to eternal misery in hell

 

[TogetherInHim]

Because contrary to popular belief the Gospel doesn't rest on John 3:16. Whatever perish ultimately means it should agree with how the rest of the Gospel presents the antithesis to eternal reward.

I agree that the Gospel does not rest alone on John 3:16.

Whatever perish ultimately means it should agree with how the rest of the Gospel presents the antithesis to eternal reward.

There are 153 uses of the word, "perish" between the old and new testament. What "perish ultimately means" is how it is used in all its contexts. This is how we can be sure we are applying its use accurately. We must let the word of God be defined by the word of God.

The antithesis of "perish" (meaning utterly and completely destroyed) as illustrated in the Gospel is to have "eternal, everlasting life" given only by Christ.

Here are the New Testament references:

Matthew 5:29

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


Matthew 5:30

And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.


Matthew 8:25

And his disciples came to him, and awoke him, saying, Lord, save us: we perish.


Matthew 8:32

And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.


Matthew 9:17

Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.


Matthew 18:14

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.


Matthew 26:52

Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.


Mark 4:38

And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?


Luke 5:37

And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.


Luke 8:24

And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.


Luke 11:51

From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.



Luke 13:3

I tell you, Nay: but, except ye repent, ye shall all likewise perish.



Luke 13:5

I tell you, Nay: but, except ye repent, ye shall all likewise perish.


Luke 13:33

Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.


Luke 15:17

And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!


Luke 21:18

But there shall not an hair of your head perish.


John 3:15

That whosoever believeth in him should not perish, but have eternal life.


John 3:16

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.




John 6:27

Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.


John 10:28

And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.


John 11:50

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.


Acts 5:37

After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.


Acts 8:20

But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.


Acts 13:41

Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.


Romans 2:12

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;


1 Corinthians 1:18

For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.


1 Corinthians 8:11

And through thy knowledge shall the weak brother perish, for whom Christ died?


1 Corinthians 15:18

Then they also which are fallen asleep in Christ are perished.


2 Corinthians 2:15

For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:


2 Corinthians 4:16

For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.


Colossians 2:22

Which all are to perish with the using after the commandments and doctrines of men?


2 Thessalonians 2:10

And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.


Hebrews 1:11

They shall perish; but thou remainest; and they all shall wax old as doth a garment;


Hebrews 11:31

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.


James 1:11

For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.


1 Peter 1:7

That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:


2 Peter 2:12

But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;



2 Peter 3:6

Whereby the world that then was, being overflowed with water, perished:


2 Peter 3:9

The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.


Jude 1:11

Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

 

[Der Alte]

Begin quote

<TogetherInHim;quote>We are not at liberty to make our own definitions of the words God chooses.
The word "perish" does not have the meaning of, "to be eternally spiritually separated from the TRI-UNE GOD"
You can want it to, but that is to take liberties that are forbidden. We live by "every word that proceeds out of the mouth of God". There are 153 uses of the word "perish" and none of them mean what you suggest.
Here is the Greek 622 that you referenced:

apollumi: to destroy, destroy utterly
Original Word: ἀπόλλυμι
622 apóllymi (from 575 /apó, "away from," which intensifies ollymi, "to destroy") – properly, fully destroy, cutting off entirely (note the force of the prefix, 575 /apó).
622 /apóllymi ("violently/completely perish") implies permanent (absolute) destruction, i.e. to cancel out (remove); "to die, with the implication of ruin and destruction" (L & N, 1, 23.106); cause to be lost (utterly perish) by experiencing a miserable end.​

How can that be more clear?<end>

end

ἀπόλλυμιApollumi occurs 86 times in the NT, of this 68 times, 79%, it cannot mean the destruction/annihilation which some argue supposedly occurs at the final judgment. Here is a list of those meanings.
(1) ruin, (2) do not bring about his ruin, (3) put to death, the wicked tenants, (4) he will put the evildoers to a miserable death, (5) destroy the wisdom of the wise, (6) destroy the understanding, (7) lose, (8) lose the reward, (9) lose what we have worked for, (10) lose one’s life, (11) lose oneself, (12) The man who risks his life in battle has the best chance of saving it; the one who flees to save it is most likely to lose it’), (13) ruined, (14) die, the man dies, (15) As a cry of anguish, we are perishing!, (16) of disaster that the stormy sea brings to the seafarer, (17) die by the sword, (18) die of hunger, (19) be corrupted, (20) killed by the snakes, (21) those who are lost, (22) of things be lost, (23) pass away, (24) be ruined, (26) of bursting wineskins, (25) fading beauty, (26) transitory beauty of gold, (27) passing splendor, (28) Of earthly food, (29) spoiled honey, (30) Of falling hair, (31) a member or organ of the body, (32) remnants of food, (33) of wine that has lost its flavor, (34) of sheep gone astray, (35) Of a lost son [that returned].
The complete definition of apollumi.

ἀπόλλυμι
for its conjug. s. B-D-F §101 (s.v. ὄλλυμι); W-S. §14, 18; Rob. 317; fut. ἀπολέσω Hs 8, 7, 5; Att. ἀπολῶ 1 Cor 1:19 (Is 29:14; ParJer 1:1, 8); 1 aor. ἀπώλεσα; 1 pf. ἀπολώλεκα. Mid.: fut. ἀπολοῦμαι Lk 13:3; 2 aor. ἀπωλόμην; the 2 pf. ἀπόλωλα functions as a pf. mid.; ptc. ἀπολωλώς (Hom.+).
① to cause or experience destruction
ⓐ act. ruin, destroy
α. of pers. (Sir 10:3) Mk 1:24; Lk 4:34. W. ref. to eternal destruction μὴ ἐκεῖνον ἀπόλλυε do not bring about his ruin Ro 14:15. Esp. kill, put to death (Gen 20:4; Esth 9:6 v.l.; 1 Macc 2:37; Jos., C. Ap. 1, 122; Mel., P. 84, 635 [Ch.] τὸν ἐχθρόν σου) Hs 9, 26, 7. παιδίον Mt 2:13; Jesus 12:14; 27:20; Mk 3:6; 11:18; Lk 19:47; B 12:5; the wicked tenants κακοὺς κακῶς ἀ. (s. κακός 1a) he will put the evildoers to a miserable death Mt 21:41. τοὺς γεωργούς Mk 12:9; Lk 20:16; τ. φονεῖς Mt 22:7; τ. μὴ πιστεύσαντας those who did not believe Jd 5; πάντας Lk 17:27, 29. W. σῶσαι (like Chariton 2, 8, 1) Js 4:12; Hs 9, 23, 4. Of eternal death (Herm. Wr. 4, 7; Tat. 11:2 ἀπώλεσεν ἡμᾶς τὸ αὐτέξουσιον) ψυχὴν κ. σῶμα ἀ. ἐν γεέννῃ Mt 10:28; ψυχήν B 20:1; τ. ψυχάς Hs 9, 26, 3 (cp. Sir 20:22).
β. w. impers. obj. ἀ. τ. σοφίαν τ. σοφῶν destroy the wisdom of the wise 1 Cor 1:19 (Is 29:14). ἀ. τ. διάνοιαν destroy the understanding Hm 11:1 (cp. Just., D. 93, 1 τὰς φυσικὰς ἐννοίας).
γ. without obj. J 10:10.
ⓑ mid. perish, be ruined
α. of pers. perish, die (schol. on Nicander, Ther. 188 ἀπόλλυται ὁ ἀνήρ=the man dies; Tat. 21, 2 τοὺς ἀνθρώπους … ἀπόλλυσθαι) 1 Cl 51:5; 55:6; B 5:4, 12; D 16:5; Hs 6, 2, 1f. As a cry of anguish ἀπολλύμεθα we are perishing! (Epict. 2, 19, 16 [in a storm-tossed vessel]; PPetr II, 4 [1], 4f νυνὶ δὲ ἀπολλύμεθα) Mt 8:25; Mk 4:38; Lk 8:24 (Arrian, Peripl. 3, 3 of disaster that the stormy sea brings to the seafarer). ἐν μαχαίρῃ ἀ. die by the sword Mt 26:52. λιμῷ of hunger (Ezk 34:29) Lk 15:17. τῇ ἀντιλογίᾳ τοῦ Κόρε Jd 11c (because of 11a and b it should perh. = be corrupted; cp. Polyb. 32, 23, 6). ὑπό τινος (Hdt. 5. 126; Dio Chrys. 13 [7], 12) ὑπὸ τ. ὄφεων killed by the snakes 1 Cor 10:9; cp. vs. 10. Abs. of a people perish J 11:50. Of individuals (Lev 23:30) Ac 5:37; 2 Pt 3:9; 1 Cl 12:6; 39:5 (Job 4:20).—Esp. of eternal death (cp. Ps 9:6f; 36:20; 67:3; 72:27; 82:18; 91:10; Is 41:11) J 3:16; 17:12. ἀπολέσθαι εἰς τὸν αἰῶνα perish forever 10:28 (Bar 3:3 ἡμεῖς ἀπολλύμενοι τὸν αἰῶνα). ἀνόμως ἀ. Ro 2:12; μωρῶς ἀ. IEph 17:2 (cp. ἀσκόπως Just., D. 8, 4); ἐν καυχήσει because of boasting ITr 4:1; cp. IPol 5:2. Abs. 1 Cor 8:11; 15:18; 2 Cl 17:1.—οἱ ἀπολλύμενοι (opp. οἱ σῳζόμενοι, as in Plut., Mor. 469d) those who are lost 1 Cor 1:18; 2 Cor 2:15; 4:3; 2 Th 2:10; 2 Cl 1:4; 2:5. For this τὸ ἀπολωλός Lk 19:10 (Mt 18:10 v.l.—Ezk 34:4, 16). τὰ ἀπολλύμενα 2 Cl 2:7 (cp. SIG 417, 9 τὰ τε ἀπολωλότα ἐκ τ. ἱεροῦ ἀνέσωσαν). S. also 3b end.
β. of things be lost, pass away, be ruined (Jos., Bell. 2, 650 of Jerusalem; Tat. 17, 2 πάθος … ἀπολλύμενον) of bursting wineskins Mt 9:17; Mk 2:22; Lk 5:37; fading beauty Js 1:11; transitory beauty of gold 1 Pt 1:7. AcPl Ha 2, 24; [χρυσὸς]| γὰρ ἀπόλλυται 9:8f; passing splendor Rv 18:14 (w. ἀπό as Jer 10:11; Da 7:17). Of earthly food J 6:27; spoiled honey Hm 5, 1, 5; σαρκὸς ἀπολλυμένης AcPlCor 2:15. Of the heavens which, like the earth, will pass away Hb 1:11 (Ps 101:27). Of the end of the world Hv 4, 3, 3, Of the way of the godless, which is lost in darkness B 11:7 (Ps 1:6). μὴ … τὸ μνημόσυνον [ὑμῶν]| ἀπόλιτε (read ἀπόληται) AcPl Ha 1, 22f.
② to fail to obtain what one expects or anticipates, lose out on, lose (X., Pla.+; PPetr III, 51, 5; POxy 743, 23; PFay 111, 3ff; Sir 6:3; 9:6; 27:16 al.; Tob 7:6 BA; 4 Macc 2:14; Tat. 8, τὸν ἐρώμενον; 15, 1) τ. μισθόν lose the reward Mt 10:42; Mk 9:41; Hs 5, 6, 7. δραχμήν (Dio Chrys. 70 [20], 25) Lk 15:8f; ἀ. ἃ ἠργασάμεθα lose what we have worked for 2J 8. διαθήκην B 4:7, 8. τὴν ζωὴν τ. ἀνθρώπων Hm 2:1; cp. Hs 8, 6, 6; 8, 7, 5; 8, 8, 2f and 5. τὴν ἐλπίδα m 5, 1, 7.
③ to lose someth. that one already has or be separated from a normal connection, lose, be lost
ⓐ act. w. colloq. flavor ἵνα πᾶν ὃ δέδωκέν μοι μή ἀπολέσω ἐξ αὐτοῦ that I should lose nothing of all that he has given me J 6:39 (B-D-F §466, 3 on Semitic assoc.; Rob. 437; 753).—ἀ. τὴν ψυχήν (cp. Sir 20:22) lose one’s life Mt 10:39; 16:25; Mk 8:35; Lk 9:24; 17:33; cp. J 12:25. For this ἀ. ἑαυτόν lose oneself Lk 9:25 (similar in form is Tyrtaeus [VII b.c.], Fgm. 8 Diehl2 lines 11–14: ‘One who risks his life in battle has the best chance of saving it; one who flees to save it is most likely to lose it’).
ⓑ mid. (Antiphon: Diels, Vorsokrat. 87, Fgm. 54 ἀπολόμενον ἀργύριον; X., Symp. 1, 5; 1 Km 9:3; Tat. 9, 2) ISm 10:1. Of falling hair Lk 21:18; Ac 27:34; a member or organ of the body Mt 5:29f; remnants of food J 6:12. Of wine that has lost its flavor Hm 12, 5, 3.— Of sheep gone astray Mt 10:6; 15:24; Lk 15:4, 6; B 5:12 (cp. Jer 27:6; Ezk 34:4; Ps 118:176). Of a lost son Lk 15:24 (Artem. 4, 33 ἡ γυνὴ … τ. υἱὸν ἀπώλεσε καὶ … εὗρεν αὐτόν); of humanity in general ἀπολλύμενος ἐζητήθη ἵνα ζωοποιηθῇ διὰ τῆς υἱοθεσίας when lost, humanity was sought, so that it might regain life through acceptance into sonship AcPlCor 2:8 (cp. 1bα.—JSchniewind, D. Gleichn. vom verl. Sohn ’40). ἀ. θεῷ be lost to God Hs 8, 6, 4 (cod. A for ἀπέθανον).—B. 758. DELG s.v. ὄλλυμι. M-M. TW.[1]

[1] Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 115–116). Chicago: University of Chicago Press.​

 

[TogetherInHim]

Romans 8 (NASB)

35 Who will separate us from the love of Christ?
Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 Just as it is written,
“For Your sake we are being put to death all day long;
We were considered as sheep to be slaughtered.”
37 But in all these things we overwhelmingly conquer through Him who loved us.
38 For I am convinced that
neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
39 nor height, nor depth, nor any other created thing,
will be able to separate us from the love of God, which is in Christ Jesus our Lord.

to separate...Greek 5563...chōrizō...divide, part, put asunder, to separate one's self from, to depart

2 Peter 3:9
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

to perish ...Greek 622...apollymi
metaph. to devote or give over to eternal misery in hell

Let's take these verses one by one...

35 Who will separate us from the love of Christ?
Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 Just as it is written,
“For Your sake we are being put to death all day long;
We were considered as sheep to be slaughtered.”
37 But in all these things we overwhelmingly conquer through Him who loved us.
38 For I am convinced that
neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
39 nor height, nor depth, nor any other created thing,
will be able to separate us from the love of God, which is in Christ Jesus our Lord.

35 Who will separate us from the love of Christ?

These verses do not say, "Who can separate us from Christ?" Or, "Who will separate us from God?" If they did, this discussion would end right there. This verse is reassurance to believers of the love of Jesus, that nothing will change how he feels and acts toward us. NOTHING outside of ourselves can change him to feel and behave differently toward us.

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.​

God gave his son as an act of love. That does not mean that everyone accepts his gift. God's loving gift continues to be extended even though men refuse to come to Jesus. Nothing but a man's free will can stop him from coming. Nothing external can separate from "the love of" Christ. He remains faithful, but we still have free will to com and stay, or come and go.

The parable of the Prodigal Son illustrates the love of the Father God...

When the prodigal son returned, his father had to explain to the son who remained at home how he viewed the prodigal son while he was away.

"24 For this my son was dead, and is alive again; he was lost, and is found." (Luke 15:24)​

While the prodigal son was away by his act of free will to take his "inheritance", his father saw him as "lost" and "dead". He was still a "son" and his father loved him. The only thing keeping the son from his father was his free will to stay away.

17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

19 And am no more worthy to be called thy son: make me as one of thy hired servants.

20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.​

This is how the "love of God" and "the love of Christ" are illustrated. They wait and watch desiring that none should "perish", but they do because they have free will to come and stay, or come and go.

2 Peter 3:9
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

Yes, the Lord desires that EVERYONE will come to repentance... But not everyone does...

to perish ...Greek 622...apollymi
metaph. to devote or give over to eternal misery in hell

Yes, this refers to the "second death" that occurs at the final judgment of those who have accepted the covenant of Christ, have been raised from the dead having been given eternal life, and are then cast out of the kingdom...

44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

46 And these shall go away into everlasting punishment: but the righteous into life eternal.​

The Lord expects that those who have received so great a salvation will respond and demonstrate it.

If this judgment is about the world, then the Lord is saying that entrance into the kingdom of heaven is by doing good works, feeding the hungry and thirsty, taking in the stranger, clothing the naked, visiting the prisoner, etc. This is something that he expects from sons...

 

[TogetherInHim]

<TogetherInHim;quote>We are not at liberty to make our own definitions of the words God chooses.
The word "perish" does not have the meaning of, "to be eternally spiritually separated from the TRI-UNE GOD"
You can want it to, but that is to take liberties that are forbidden. We live by "every word that proceeds out of the mouth of God". There are 153 uses of the word "perish" and none of them mean what you suggest.
Here is the Greek 622 that you referenced:

(L & N, 1, 23.106); cause to be lost (utterly perish) by experiencing a miserable end.​

How can that be more clear?<end>

ἀπόλλυμιApollumi occurs 86 times in the NT, of this 68 times, 79%, it cannot mean the destruction/annihilation which some argue supposedly occurs at the final judgment. Here is a list of those meanings.
(1) ruin, (2) do not bring about his ruin, (3) put to death, the wicked tenants, (4) he will put the evildoers to a miserable death, (5) destroy the wisdom of the wise, (6) destroy the understanding, (7) lose, (8) lose the reward, (9) lose what we have worked for, (10) lose one’s life, (11) lose oneself, (12) The man who risks his life in battle has the best chance of saving it; the one who flees to save it is most likely to lose it’), (13) ruined, (14) die, the man dies, (15) As a cry of anguish, we are perishing!, (16) of disaster that the stormy sea brings to the seafarer, (17) die by the sword, (18) die of hunger, (19) be corrupted, (20) killed by the snakes, (21) those who are lost, (22) of things be lost, (23) pass away, (24) be ruined, (26) of bursting wineskins, (25) fading beauty, (26) transitory beauty of gold, (27) passing splendor, (28) Of earthly food, (29) spoiled honey, (30) Of falling hair, (31) a member or organ of the body, (32) remnants of food, (33) of wine that has lost its flavor, (34) of sheep gone astray, (35) Of a lost son [that returned].
The complete definition of apollumi.

ἀπόλλυμι
for its conjug. s. B-D-F §101 (s.v. ὄλλυμι); W-S. §14, 18; Rob. 317; fut. ἀπολέσω Hs 8, 7, 5; Att. ἀπολῶ 1 Cor 1:19 (Is 29:14; ParJer 1:1, 8); 1 aor. ἀπώλεσα; 1 pf. ἀπολώλεκα. Mid.: fut. ἀπολοῦμαι Lk 13:3; 2 aor. ἀπωλόμην; the 2 pf. ἀπόλωλα functions as a pf. mid.; ptc. ἀπολωλώς (Hom.+).
① to cause or experience destruction
ⓐ act. ruin, destroy
α. of pers. (Sir 10:3) Mk 1:24; Lk 4:34. W. ref. to eternal destruction μὴ ἐκεῖνον ἀπόλλυε do not bring about his ruin Ro 14:15. Esp. kill, put to death (Gen 20:4; Esth 9:6 v.l.; 1 Macc 2:37; Jos., C. Ap. 1, 122; Mel., P. 84, 635 [Ch.] τὸν ἐχθρόν σου) Hs 9, 26, 7. παιδίον Mt 2:13; Jesus 12:14; 27:20; Mk 3:6; 11:18; Lk 19:47; B 12:5; the wicked tenants κακοὺς κακῶς ἀ. (s. κακός 1a) he will put the evildoers to a miserable death Mt 21:41. τοὺς γεωργούς Mk 12:9; Lk 20:16; τ. φονεῖς Mt 22:7; τ. μὴ πιστεύσαντας those who did not believe Jd 5; πάντας Lk 17:27, 29. W. σῶσαι (like Chariton 2, 8, 1) Js 4:12; Hs 9, 23, 4. Of eternal death (Herm. Wr. 4, 7; Tat. 11:2 ἀπώλεσεν ἡμᾶς τὸ αὐτέξουσιον) ψυχὴν κ. σῶμα ἀ. ἐν γεέννῃ Mt 10:28; ψυχήν B 20:1; τ. ψυχάς Hs 9, 26, 3 (cp. Sir 20:22).
β. w. impers. obj. ἀ. τ. σοφίαν τ. σοφῶν destroy the wisdom of the wise 1 Cor 1:19 (Is 29:14). ἀ. τ. διάνοιαν destroy the understanding Hm 11:1 (cp. Just., D. 93, 1 τὰς φυσικὰς ἐννοίας).
γ. without obj. J 10:10.
ⓑ mid. perish, be ruined
α. of pers. perish, die (schol. on Nicander, Ther. 188 ἀπόλλυται ὁ ἀνήρ=the man dies; Tat. 21, 2 τοὺς ἀνθρώπους … ἀπόλλυσθαι) 1 Cl 51:5; 55:6; B 5:4, 12; D 16:5; Hs 6, 2, 1f. As a cry of anguish ἀπολλύμεθα we are perishing! (Epict. 2, 19, 16 [in a storm-tossed vessel]; PPetr II, 4 [1], 4f νυνὶ δὲ ἀπολλύμεθα) Mt 8:25; Mk 4:38; Lk 8:24 (Arrian, Peripl. 3, 3 of disaster that the stormy sea brings to the seafarer). ἐν μαχαίρῃ ἀ. die by the sword Mt 26:52. λιμῷ of hunger (Ezk 34:29) Lk 15:17. τῇ ἀντιλογίᾳ τοῦ Κόρε Jd 11c (because of 11a and b it should perh. = be corrupted; cp. Polyb. 32, 23, 6). ὑπό τινος (Hdt. 5. 126; Dio Chrys. 13 [7], 12) ὑπὸ τ. ὄφεων killed by the snakes 1 Cor 10:9; cp. vs. 10. Abs. of a people perish J 11:50. Of individuals (Lev 23:30) Ac 5:37; 2 Pt 3:9; 1 Cl 12:6; 39:5 (Job 4:20).—Esp. of eternal death (cp. Ps 9:6f; 36:20; 67:3; 72:27; 82:18; 91:10; Is 41:11) J 3:16; 17:12. ἀπολέσθαι εἰς τὸν αἰῶνα perish forever 10:28 (Bar 3:3 ἡμεῖς ἀπολλύμενοι τὸν αἰῶνα). ἀνόμως ἀ. Ro 2:12; μωρῶς ἀ. IEph 17:2 (cp. ἀσκόπως Just., D. 8, 4); ἐν καυχήσει because of boasting ITr 4:1; cp. IPol 5:2. Abs. 1 Cor 8:11; 15:18; 2 Cl 17:1.—οἱ ἀπολλύμενοι (opp. οἱ σῳζόμενοι, as in Plut., Mor. 469d) those who are lost 1 Cor 1:18; 2 Cor 2:15; 4:3; 2 Th 2:10; 2 Cl 1:4; 2:5. For this τὸ ἀπολωλός Lk 19:10 (Mt 18:10 v.l.—Ezk 34:4, 16). τὰ ἀπολλύμενα 2 Cl 2:7 (cp. SIG 417, 9 τὰ τε ἀπολωλότα ἐκ τ. ἱεροῦ ἀνέσωσαν). S. also 3b end.
β. of things be lost, pass away, be ruined (Jos., Bell. 2, 650 of Jerusalem; Tat. 17, 2 πάθος … ἀπολλύμενον) of bursting wineskins Mt 9:17; Mk 2:22; Lk 5:37; fading beauty Js 1:11; transitory beauty of gold 1 Pt 1:7. AcPl Ha 2, 24; [χρυσὸς]| γὰρ ἀπόλλυται 9:8f; passing splendor Rv 18:14 (w. ἀπό as Jer 10:11; Da 7:17). Of earthly food J 6:27; spoiled honey Hm 5, 1, 5; σαρκὸς ἀπολλυμένης AcPlCor 2:15. Of the heavens which, like the earth, will pass away Hb 1:11 (Ps 101:27). Of the end of the world Hv 4, 3, 3, Of the way of the godless, which is lost in darkness B 11:7 (Ps 1:6). μὴ … τὸ μνημόσυνον [ὑμῶν]| ἀπόλιτε (read ἀπόληται) AcPl Ha 1, 22f.
② to fail to obtain what one expects or anticipates, lose out on, lose (X., Pla.+; PPetr III, 51, 5; POxy 743, 23; PFay 111, 3ff; Sir 6:3; 9:6; 27:16 al.; Tob 7:6 BA; 4 Macc 2:14; Tat. 8, τὸν ἐρώμενον; 15, 1) τ. μισθόν lose the reward Mt 10:42; Mk 9:41; Hs 5, 6, 7. δραχμήν (Dio Chrys. 70 [20], 25) Lk 15:8f; ἀ. ἃ ἠργασάμεθα lose what we have worked for 2J 8. διαθήκην B 4:7, 8. τὴν ζωὴν τ. ἀνθρώπων Hm 2:1; cp. Hs 8, 6, 6; 8, 7, 5; 8, 8, 2f and 5. τὴν ἐλπίδα m 5, 1, 7.
③ to lose someth. that one already has or be separated from a normal connection, lose, be lost
ⓐ act. w. colloq. flavor ἵνα πᾶν ὃ δέδωκέν μοι μή ἀπολέσω ἐξ αὐτοῦ that I should lose nothing of all that he has given me J 6:39 (B-D-F §466, 3 on Semitic assoc.; Rob. 437; 753).—ἀ. τὴν ψυχήν (cp. Sir 20:22) lose one’s life Mt 10:39; 16:25; Mk 8:35; Lk 9:24; 17:33; cp. J 12:25. For this ἀ. ἑαυτόν lose oneself Lk 9:25 (similar in form is Tyrtaeus [VII b.c.], Fgm. 8 Diehl2 lines 11–14: ‘One who risks his life in battle has the best chance of saving it; one who flees to save it is most likely to lose it’).
ⓑ mid. (Antiphon: Diels, Vorsokrat. 87, Fgm. 54 ἀπολόμενον ἀργύριον; X., Symp. 1, 5; 1 Km 9:3; Tat. 9, 2) ISm 10:1. Of falling hair Lk 21:18; Ac 27:34; a member or organ of the body Mt 5:29f; remnants of food J 6:12. Of wine that has lost its flavor Hm 12, 5, 3.— Of sheep gone astray Mt 10:6; 15:24; Lk 15:4, 6; B 5:12 (cp. Jer 27:6; Ezk 34:4; Ps 118:176). Of a lost son Lk 15:24 (Artem. 4, 33 ἡ γυνὴ … τ. υἱὸν ἀπώλεσε καὶ … εὗρεν αὐτόν); of humanity in general ἀπολλύμενος ἐζητήθη ἵνα ζωοποιηθῇ διὰ τῆς υἱοθεσίας when lost, humanity was sought, so that it might regain life through acceptance into sonship AcPlCor 2:8 (cp. 1bα.—JSchniewind, D. Gleichn. vom verl. Sohn ’40). ἀ. θεῷ be lost to God Hs 8, 6, 4 (cod. A for ἀπέθανον).—B. 758. DELG s.v. ὄλλυμι. M-M. TW.[1]

[1] Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 115–116). Chicago: University of Chicago Press.​

ἀπόλλυμιApollumi occurs 86 times in the NT, of this 68 times, 79%, it cannot mean the destruction/annihilation which some argue supposedly occurs at the final judgment. Here is a list of those meanings.

So if "perish" does not mean,

apollumi: to destroy, destroy utterly​

What English translated word means, to destroy, destroy utterly, destruction/annihilation?

 

[ViaCrucis]

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)

Jesus said everyone would “perish” unless he gave us an “everlasting” life, a life that does not perish.

Since we know that all who live, will perish biologically being mortal, then we know that Jesus was not talking about perishing biologically (since even those who believe in him still perish biologically).

Question: If Jesus was not speaking about the body perishing, then what exactly will “perish” (Defined as: die, lose life, come to nothing, depart wholly) if he does not give “everlasting” life?

Question: If everyone continues to live on “eternally” after the death of their body in heaven or hell forever, then what exactly does Jesus give that is “everlasting”, that those who “perish”, do not receive?​

See answer: www.WhoGoesToHell.com​

KJV Dictionary Definition: perish

PER'ISH, v.i.L. pereo, supposed to be compounded of per and eo, to go; literally, to depart wholly.

1. To die; to lose life in any manner

2. To die; to wither and decay; applied to plants.

3. To waste away; as, a leg or an arm has perished.

4. To be in a state of decay or passing away.

5. To be destroyed; to come to nothing.

You'll have your answer if you look to John 11:25

-CryptoLutheran