sophrosyne is right we have derailed from Hell long enough, here is something to enlighten us:
"2 KINGS 14:29Are the dead asleep or conscious?
PROBLEM: As in this passage, the Bible often speaks of death as the time when one sleeps with his fathers (e.g., 1 Kings 2:10; 11:21, 43; 14:20, kjv). Jesus said, Lazarus sleeps (John 11:11) when he was dead (John 11:14). Paul speaks of believers who have fallen asleep in the Lord (1 Thes. 4:13; cf. 1 Cor. 15:51). Yet, in other places, the Bible speaks of persons being conscious in the presence of God after they die (cf. 2 Cor. 5:8; Phil. 1:23; Rev. 6:9).
SOLUTION: The first set of verses refers to the body, and the second set to the soul. Sleep is an appropriate figure of speech for the death of the body since death is only temporary, awaiting the resurrection when the body will be awakened from its sleep. Further, both sleep and death have the same posture, lying down.
The Bible is very clear about the fact that the believers soul (spirit) survives death (Luke 12:4), is consciously present with the Lord (2 Cor. 5:8) in a better place (Phil. 1:23) where other souls are talking (Matt. 17:3) and even praying (Rev. 6:910). Likewise, the unbelievers soul is in a place of conscious torment (Matt. 25:41; Luke 16:2226; Rev. 19:2020:15).
PSALM 37:9, 34When the wicked are cut off, are they annihilated?
PROBLEM: The psalmist affirms that evildoers shall be cut off. Elsewhere (Ps. 73:27; Prov. 21:28), it says they will perish (see comments on 2 Thes. 1:9). But, does being cut off forever mean they will be annihilated?
SOLUTION: Being cut off does not mean to be annihilated. If it did, then the Messiah would have been annihilated when He died, since the same word (karath) is used of the death of the Messiah (in Dan. 9:26). But, we know that Christ was not annihilated, but lives on forever after His death (cf. Rev. 1:18; also see comments on 2 Thes. 1:9).
ECCLESIASTES 3:19Is mans fate the same as that of animals?
PROBLEM: Solomon seems to claim here that there is no difference between the death of humans and animals. One thing befalls them: as one dies, so dies the other. Yet Solomon asserts later that, unlike animals, when a human dies, the spirit will return to God who gave it (Ecc. 12:7). How can this conflict be explained?
SOLUTION: There are both similarities and differences between the death of animals and humans. In both cases, their bodies die and return to dust. Likewise, their death is certain, and both are powerless to prevent it. In these respects, the physical phenomena are the same for both humans and animals.
On the other hand, humans have immortal souls (spirits), and animals do not (Ecc. 12:7; cf. 3:21). Of no beasts does the Bible say, to be absent from the body [is] to be present with the Lord (2 Cor. 5:8). Likewise, nowhere does the Bible speak of the resurrection of animals, as it does of all human beings (cf. John 5:2829; Rev. 20:46). So there is a big difference in the spiritual realm between the death of humans and animals.
ECCLESIASTES 3:2021If there is life after death, why does Solomon declare that man has no advantage over the beasts?
PROBLEM: The Bible teaches that the soul survives death (Phil. 1:23; 2 Cor. 5:8; Rev. 6:9). But, Ecclesiastes insists that all go to one place: all are from the dust, and all return to dust (v. 20). Hence, man has no advantage over beasts, for all is vanity (3:19).
SOLUTION: The reference here is to the human body, not to the soul. Both men and beast die and their bodies return to dust. However, humans are different in that their soul goes upward (v. 21). In fact, Solomon speaks of eternity in the human heart (Ecc. 3:11) and of its immortality when he declares that at death man goes to his eternal home (12:5). He also emphasized that we should fear God because there is a day when God will bring you into judgment after this life (11:9). So Ecclesiastes is not denying life after death; it is warning about the futility of living only for this life under the sun (cf. 1:3, 13; 2:18). (See prior comments under 3:19.)
ECCLESIASTES 9:5Do the dead remember anything?
PROBLEM: Taken at face value, Solomon seems to be claiming that the dead have no more knowledge of anything. He wrote here, the dead know nothing. Likewise, the psalmist said, in death there is no remembrance (Ps. 6:5). But, this seems to contradict the many passages that speak of souls being conscious after death (e.g., 2 Sam. 12:23; 2 Cor. 5:8; Rev. 6:9).
SOLUTION: The Bible teaches that the soul survives death in a conscious state of knowledge (see comments on 2 Kings 14:29). The passages which say there is no knowledge or remembrance after death are speaking of no memory in this world, not of no memory of this world. Solomon clearly qualified his comment by saying it was in the grave (Ecc. 9:10) that there was no remembrance. He affirmed also that the dead do not know what is going on under the sun (9:6). But while they do not know what is happening on earth, they certainly do know what is going on in heaven (cf. Rev. 6:9). In short, these texts refer simply to man in relation to this present lifethey say nothing about the life to come immediately after this one.
ISAIAH 14:12Who is Lucifer in this verse?
PROBLEM: Many commentators consider this passage to be a reference to Satan, because the name Lucifer is used. However, in Isaiah 14:4 this entire poetic section stretching from 14:4 through 14:27 is a proverb against the king of Babylon. How can this be a reference to Satan when it is against the king of Babylon?
SOLUTION: This passage is a literal reference to the king of Babylon, but its significance encompasses the ultimate defeat and fall of Satan. There have been many different views as to the identity of this king of Babylon. Some propose that this is a reference to Sennacherib, a fierce enemy of Gods people. Others see the poetic figure of personification in which the kingdom of Babylon as a whole is referred to in personal terms. The Hebrew word translated in the nkjv as Lucifer literally means shining one. Verse 12 could be translated How you are fallen from heaven, O shining one, son of the morning. Because the king of Babylon desired to set himself up as God, his fall would be as from heaven.
The parallels between this passage and such NT passages as Luke 10:18 and Revelation 20:2 indicate that this passage may have a broader application. The prophecy was given for those who lived in Isaiahs day, and it had immediate significance for them. God was promising them that their enemy, the king of Babylon and the evil empire itself, would ultimately be torn down. Yet, the prophecy may have significance for us as a picture of the ultimate demise of the evil ruler of this world whom God will ultimately destroy (Rev. 20:10).
EZEKIEL 28:1Who is the prince of Tyre?
PROBLEM: Many conservative scholars equate the prince of Tyre with Satan. However, such statements as you are a man, and not a god (28:2) indicate that this is a reference to a human prince, not to Satan. Who is the prince of Tyre?
SOLUTION: Evangelical scholars hold differing positions concerning the identity of the prince of Tyre. Some hold that the language in chapter 28 is highly poetic with figurative expressions that are designed to emphasize the arrogance of the prince of Tyre. These commentators understand this to be a human prince, although there is difference of opinion about exactly who this man would be. Some identify this prince as Ethbaal III who ruled from about 591 to about 572 b.c. Others identify him as Ithobal II, who may have been the same person under a different name. Some commentators propose that the language cannot be applied to any specific person, but is a personification of the city itself. The king serves as a symbol of the government and the people as a whole.
Other commentators propose that verses 111 refer to the human prince, but that verses 1119 refer to Satan. Those who advocate this view point to the change of reference from the prince (nagid) of Tyre in verse 2, to the king (melek) of Tyre in verse 12. This change of reference from prince to king, coupled with such statements as you were in Eden (v. 13), you were the anointed cherub (v. 14), and you were perfect in your ways from the day you were created (v. 15) may indicate that this section is about Satan. To the contrary, others simply understand these phrases as hyperbolic (literary exaggeration) references to the human prince and king.
All conservative commentators agree, however, that chapter 28 is a prophecy against the city of Tyre and its ruler, whoever that might be. This ruler exalted himself above God and deserved the judgment that God would bring upon him. Although the specific identity of the prince and king of Tyre is a debated issue, the application of this passage extends to all those who exalt themselves in pride and arrogance against God, whether they be kings, demons, or common people. And, of course, Satan himself is the ultimate example of all such proud creatures (cf. 1 Tim. 3:6).
2 THESSALONIANS 1:9Will the wicked be annihilated or suffer conscious punishment forever?
PROBLEM: In some passages of Scripture, like this one, it speaks of the wicked being destroyed by God, suffering the second death (Rev. 20:14), or going to perdition (2 Peter 3:7). Yet in other places, it speaks of them suffering conscious torment (e.g., Luke 16:2228). Will unsaved persons be annihilated, or will they consciously suffer forever?
SOLUTION: Destruction does not mean annihilation here, otherwise it would not be everlasting destruction. Annihilation only takes an instant, and it is over. If someone undergoes everlasting destruction, then they have to have everlasting existence.
Furthermore, death does not mean annihilation, but separation. Adam and Eve died spiritually the moment they sinned, yet they still existed and could hear Gods voice (Gen. 2:17; cf. 3:10). Likewise, before one is saved, he is dead in trespasses and sins (Eph. 2:1), and yet he is still in Gods image (Gen. 1:27; cf. 9:6; James 3:9) and is called on to believe (Acts 16:31) and to repent (Acts 17:30) and be saved.
Likewise, when the wicked are said to go into perdition (2 Peter 3:7), and Judas is called the son of perdition (John 17:12), it does not mean they will be annihilated. The word perdition (apōleia) simply means to perish or to come to ruin. But junk cars have perished in the sense of having been ruined. But they are still cars, ruined as they may be, and they are still in the junk yard. In this connection, Jesus spoke of hell as a junk yard or dump where the fire would not cease and where a persons resurrected body would not be consumed (see comments on Mark 9:48).
Finally, there are several lines of evidence that support the everlasting consciousness of the lost. First, the rich man who died and went to hell was in conscious torment (Luke 16:2228), and there is absolutely no indication in the text that it was ever going to cease.
Second, Jesus spoke repeatedly of the people in hell as weeping and gnashing of teeth (Matt. 8:12; 22:13; 24:51; 25:30), which indicates they were conscious.
Third, hell is said to be of the same duration as heaven, namely, everlasting (Matt. 25:41).
Fourth, the fact that their punishment is everlasting indicates that they too must be everlasting. One cannot suffer punishment, unless a person exists to be punished (2 Thes. 1:9).
Fifth, the beast and the false prophet were thrown alive into the lake of fire at the beginning of the 1,000 years (Rev. 19:20), and they were still there, conscious and alive, after the 1,000 years (Rev. 20:10).
Sixth, the Scriptures affirm that the devil, the beast, and the false prophet will be tormented day and night forever and ever (Rev. 20:10). But there is no way to experience torment forever and ever without being conscious for ever and ever.
Seventh, Jesus repeatedly referred to hell as a place where the fire is not quenched (Mark 9:48), where the very bodies of the wicked will never die (cf. Luke 12:45). But it would make no sense to have everlasting flames and bodies without any souls in them to experience the torment.
Eighth, the same word used to describe the wicked perishing in the OT (abad) is used to describe the righteous perishing (see Isa. 57:1; Micah 7:2). The same word is used to describe things that are merely lost, but then later found (Deut. 22:3), which proves that lost does not here mean go out of existence. So, if perish means to annihilate, then the saved would have to be annihilated too. But we know they are not.
Ninth, it would be contrary to the created nature of human beings to annihilate them, since they are made in Gods image and likeness, which is everlasting (Gen. 1:27). For God to annihilate His image in man would be to attack the reflection of Himself.
Tenth, annihilation would be demeaning both to the love of God and to the nature of human beings as free moral creatures. It would be as if God said to them, I will allow you to be free only if you do what I say! If you dont, then I will snuff out your very freedom and existence! This would be like a father telling his son he wanted him to be a doctor, and, when he chose instead to be a park ranger, the father shot him! Eternal suffering is an eternal testimony to the freedom and dignity of humans, even unrepentant humans."
from:
Geisler, Norman L. ; Howe, Thomas A.: When Critics Ask : A Popular Handbook on Bible Difficulties. Wheaton, Ill. : Victor Books, 1992, S. 493
Norman Geisler has a B.A, M.A., Th.B., and Ph.D (in philosophy). He has taught at some of the top Seminaries in the United States, including Trinity Evangelical and Dallas Seminary and currently he is Distinguished Professor of Apologetics at Veritas Evangelical Seminary in Murrieta, CA (www.VeritasSeminary.com).
authored over 70 books and hundreds of articles here:
Dr. Norman Geisler
Who cares about all this copied baloney?

PEACE...

...willieH

Upvote
0


...but most "christians" are unwilling to decicate themselves to PERSONAL research so, Concordances are become irrelevant to them, and their EFFORTLESS laziness remains as their "belief"... 



Hello to anyone who really wishes to "LEARN the 