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Psalm 103:1 Praise the Lord, my soul; all my inmost being, praise his holy name.
Annihilationists understand Gehenna to be a place where sinners are eventually utterly destroyed, not tormented forever.
Earlier in the 20th century, some theologians at the University of Cambridge including Basil Atkinson supported the belief. 20th-century English theologians who favour annihilation include Bishop Charles Gore (1916),[4] William Temple, 98th Archbishop of Canterbury (1924);[5] Oliver Chase Quick, Chaplain to the Archbishop of Canterbury (1933),[6] Ulrich Ernst Simon (1964),[7] and Caird G. B., The Revelation of St John the Divine London: A. and C. Black., 1966, pp. 186f., 260.
Additionally, the Church of England's Doctrine Commission reported in 1995 that "[h]ell is not eternal torment", but "non-being". Some Protestant and Anglican writers have also proposed annihilationist doctrines.
In the synoptic gospels Jesus uses the word Gehenna 11 times to describe the opposite to life in the Kingdom (Mark 9:43-48).[29] It is a place where both soul and body could be destroyed (Matthew 10:28: "....rather fear Him who is able to destroy both soul and body in, 'Gehenna.'".
Barnes' Notes on the Bible The severity of God - That is, toward the Jews. The word "severity" now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes "cutting off," ἀποτομίαν apotomian from ἀποτέμνω apotemnō, to cut off; and is commonly applied to the act of the gardener or vine-dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness.
It was a just act, and consistent with all the perfections of God. It indicated a purpose to do what was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities. G5114 Swords of the Soul and Spirit – Scribd tomōteros tom-o'-ter-os Compound of a derivative of the primary word τεμνω temnō (to cut; more comprehensive or decisive than G2875 Treasury of Scripture Knowledge
The term severity αποτομια [Strong's G663], from απο [Strong's G575], from, and τεμνω, to cut off, properly denotes excision, cutting off, as the gardener cuts off, with a pruning knife, dead boughs, or luxuriant stems.
And severity of God - As χρηστοτης , goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια , severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The Jews, the natural branches, were broken off from the true olive, and the Gentiles having been grafted in, in their place, must walk uprightly, else they also shall be cut off, Rom 11:21
Deu 7:10 And repayeth them that hate him to their face, to destroy [אבד ] them: he will not be slack to him that hateth him, he will repay him to his face.
Spec, a) Of things, to destroy, to lay waste, 2 K. 19, 18. Num. 33, 52. Deut. 12, 2. ) to waste one's substance, Prov. 29, 3. b) Of men, to destroy, to kill, to put to death, Esth. 3, 9. 13. 2 K. 11, 1. 13, 7. to destroy, to cut off, as men and nations, Deut. 7, 10. 8, 20 ; Lev. 23, 30 ; Deut. 7, 24 ; also of a land, to lay waste, Zeph. 2, 5 ; of hope. Job 14, 19. Very rarely the quiescent X in 1 pers. fut. is dropped, as in Jer. 46, 8.
Deriv. Chald. fut. to perish. Jer. 10, 11. Aph. to destroy, to cut off, Dan. 2, 12. 18^ 24. after the Heb. minner, Dan. 7, li.Participial noun, destruction, Num. 24, 20. 24. See Lehrg. p. 488. 2. place of destruction, abyss, i. e. Sheol, Hades, Prov. 27, 20 Chethibh. "m. 1. destruction, Job 31, 12. 2. place of destruction, abyss, nearly synon. with Job 26, 6. 28, 22. Prov. 15, 11 m. verbal of Piel for without Dag. lene in destruction, slaughter, Esth. 9, 5. id. destruction death, Esth. 8, 6. Page 3. 4 Hebrew and English Lexicon of the Old Testament
As the chief servants of God Almighty, angels do His will in all things, whether toward His future sons (Job 19:21) or against the wicked. (Genesis 19:1, 13); (Judges 5:23); (II Samuel 24:15-17); (Acts 12:23); (Psalm 35:5-6).
Jesus' words in Mark 9:48 Chandler fails to point out that the passage Jesus quotes "explicitly says that it is corpses whose 'worm will not die'.
"The idiom communicates the shame of having one's corpse unburied, and arguably the irresistible and complete consumption of those corpses by maggots."
Their worm, it is promised, will not die in that context, will not be prevented by death from consuming its host. This is an assurance that the abhorrent process of decay will continue unabated until the corpse is completely consumed; the worm is promised no life beyond that.
Manasseh contended that Maimonides, learned in all the lore of Jewish antiquity, "understood the cutting off of the soul mentioned in the Scripture to be none other than its annihilation. Thus it was that the position of total destruction for the incorrigibly wicked—final extinction and deprivation of being— was maintained by some of the greatest spokesmen of medieval Jewry than whom there were no higher or more learned authorities in Semitic circles. So there was kinship of belief on this point between certain Jewish, Arabian, and Christian teachers of the Middle Ages:
Froom, "Prophetic Faith," vol. 2, pp. 232-238, In Sepher Nishmath Chayyim ("Book of the Breath of Life"); quoted in Edward White, op. cit. p. 222. Cf. Pocock, op. cit.; John Alien, "Modern Judaism," chaps. 9, 11; Hudson, op. cit.,pp. 340, 341; Edward White, oft. cit., pp. 221-223; Petavel, op. cit., pp. 109, 110.
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