Annihilation of individuals is one of the more common metaphors God uses to show how He applies new birth to human spirit and thus saves souls. ?
Please conjure up an explanation for this if you think it is a metaphor: Ps 21:9 Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.
Mat 3:12 Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner;
but He will burn up the chaff with unquenchable fire.
Rev 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone:
which is the second death. So you admit there will be a second death? That must mean no more torture or tears either?
The 19th century Young's Literal Translation and Rotherham's Emphasized Bible both try to be as literal a translation as possible
and do not use the word Hell at all, keeping the words Hades and Gehenna untranslated. 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.
The ancient Aramaic paraphrase-translations of the Hebrew Bible supply the term "Gehinnom" frequently to verses touching upon resurrection, judgment, and the fate of the wicked. This may also include addition of the phrase "second death", as in the final chapter of the Book of Isaiah, where the Hebrew version does not mention either Gehinnom or the Second Death, whereas the Targums add both.
In this the Targums are parallel to the Gospel of Mark addition of "Gehenna" to the quotation of the Isaiah verses describing the corpses "where their worm does not die"
McNamara, Targums and Testament, ISBN 978-0716506195
There is evidence however that the southwest shoulder of this valley (Ketef Hinnom) was a burial location with numerous burial chambers that were reused by generations of families from as early as the seventh until the fifth century BCE. The use of this area for tombs continued into the first centuries BCE and CE.
By 70 CE, the area was not only a burial site
but also a place for cremation of the dead with the arrival of the Tenth Roman Legion, who were the only group known to practice cremation in this region.
Gabriel Barkay, "The Riches of Ketef Hinnom." Biblical Archaeological Review 35:4-5 (2005): 2235, 12226.
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.'".
αποτομη, ης, η a cutting off: & αποτομια, ας, η, seveity: fr. αποτομος, ο, η, abrupt, cut or broken off ;
by metaph. severe: Hence, αποτομως, adv. severely, precisely
Page 79 English and Greek Lexicon Page 22 Cutting, τομη, τομηα: by cutting, off, αποτομη
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," αποτομίαν apotomian from αποτέμνω 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 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
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.
Treasury of Scripture Knowledge
Commentary on the Bible, Adam Clarke but it was severity, αποτομια, an act of excision, Rom 11:1;
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 ;
It is God who controls life and excision from life:
destroying angel 2 Sam. 24. 16, and the destroyer Ex. 12, 23, i. e. the angel of God who inflicts calamities and death upon men;
comp.1 Chr. 21, 12. Jer. 51, 1 Page 1053
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
Job 42:11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him
over all the evil that the LORD had brought upon him:
2Th 1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
2Th 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
2Th 1:9 Who shall pay the penalty with everlasting destruction from the presence of the Lord, and from the glory of his power
No Satan, no Hell!
