This is the General Theology Sub-Forum.
There are some beliefs that can't be discussed here.
Ahh, I gotcha brother. I wasn't aware this particular interpretation was not allowed. Thanks for the heads up!
I believe Romans 6:23, the wages of sin is death.
I believe death is natural death, you don't leave your body and float off. Naturally you are not conscious when you are dead. What you see is what you get. You are conscious when you are alive, unless you are asleep. That may be a basic belief, but I thought "you are dead when you are dead" was a pretty basic belief as well, until I found out people think that you are alive when you are dead.
If you haven't have guessed, I hold to the pretty boring orthodox view of the soul. But at the same time, I do respect that some folks do believe this view. That being said, I'm not so sure about your distinctions about consciousness really follow. People still experience consciousness even while asleep. Yes, it's an altered state of consciousness, but it is still a state of consciousness nonetheless and we're all familiar with the experience of dreams.
Concerning the understanding of the term "death," I'm not sure we can apply your straightforward and single interpretation consistently throughout Scripture. After all, we have to acknowledge that "death" is not always used in a literal manner. For example:
Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So the sisters sent to him, saying, Lord, he whom you love is ill. But when Jesus heard it he said, This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.
(John 11:1-4 ESV)
Of course we find shortly after this that Lazarus does die (v 13). So what are we to make of this if we take a single literal interpretation here? Is Christ lying? Not omniscient and just didn't know better? Or by "death" (and note the Greek 'thanaton' here in verse 4 and verse 13), does Christ mean something else then just physical death?
I'm just using the words the bible uses in their natural everyday meaning. I don't redefine words according to some special bible "code" or anything like that. I've also learned to read greek, and the New Testament in greek also supports everything I am saying. Unless the words are radically re-defined as some people do. So death means death (Thanatos), Life means Life (Zoe), Destroy means destroy (apoleia). Apoleia can also mean Lose, in certain contexts, but those contexts don't give carte-blanche to redefine the meaning of apoleia in every context. Apoleia is the root word Jesus used when he said "Narrow is the way that leads to life, (zoe) but wide is the way that leads to destruction (apoleia).
As I hinted at above brother, I think you may be falling into a common lexical hermeneutical fallacy here, specifically what's sometimes called the "selective use fallacy," where the interpreter selects a single meaning for a word and applies it everywhere regardless of the context. As I mentioned above with the use of 'thanatos' that clearly cannot refer to literal physical death, it would seem you might be falling into the trap brother. We always have to select the proper interpretation of a term contextually. If we only focus on a single meaning we're going to get in trouble. There's also the reverse problem called "illegitimate total transfer" where one researches every single meaning of a word and then applies all meanings simultaneously to every use of the word. This is just as dangerous an error as selective use.
In any case, since we can't really debate this topic (nor do I really care to), I would instead advise you brother to explore these hermeneutic issues. It's very easy to pick up Strong's or learn enough Greek to be dangerous, but we have to very careful when it comes to this idea that simple word studies can solve all interpretative problems. It can't. So if you're interested in further study, you might want to check out
this book. I'm not saying one probably can't still come to the same theological conclusion with a solid hermeneutic, but at least you'll be able to avoid what looks like you're doing here. I.e. making
simple lexical errors.
God bless brother and peace be with you!