Home >> Blogs >> Two very important words in the Bible that have been mistranslated are hell and the lake of fire. What this very long and detaild study will prove is that hell is the grave and the lake of fire is punishment.

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Who Gives Kudos:



Two very important words in the Bible that have been mistranslated are hell and the lake of fire. What this very long and detaild study will prove is that hell is the grave and the lake of fire is punishment.



Below is much to learn that has to do will hell and the lake of fire. What all are taught to believe is totally wrong. Want proof? Just read and study for yourself. Want religious deception? Just stay as you are while headed for the great tribulation. The rapture is just another false doctrine of man. Yes there are resurrections, but no secret rapture. There is suffering, and there is God’s protection here on earth during the death and desolation that is growing closer each day. Welcome to reality.


In hope of eternal life, which God, that cannot lie, promised before the world began. Titus 1:2


What you just read says that God cannot lie. Therefore the words in hope mean exactly what they say. And that is a promise.


Though He were a son, yet, learned He obedience by the things which He suffered;


The most important item for your entire life is to know and believe that God cannot lie, and He just told you through words inspired by Him and written by Paul that Christ suffered to learn obedience.


Did not Jesus Christ leave us an example that we should follow His steps? 1 Peter 2:21


And being made perfect, He became the author of eternal salvation unto all them that obey Him. Hebrews 5:8-9


You have also just been told some additional most important words that must sink deep within your heart and mind with the proper intents that only God can see. Hebrews 4:12


If you do not obey Christ who became the author of eternal salvation, your hope will be lost. So says God, not me.


If you stay with this writing I will come to the mistranslated words, but first you need a base for full understanding. The majority in churches have no use or interest in God’s truth, so if you have made it this far and continue you are of a small percentage that honor God with their heart that always wants more knowledge of Him through diligence.


In other words, God who can not lie, and the Author of Eternal Salvation says;


If thou seekest her as silver, and searchest for her as hid treasures; Then shalt thou understand the fear of the Lord and find the knowledge of God. For the Lord giveth wisdom: out of His mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: He is a buckler to them that walk uprightly.


I suggest that you read all of Proverbs chapter 2 over and over as part of your life of reading God’s words as your first priority in life, because if you don’t, and His truth and education is second, you have other gods before Him.


Do you have the love of Christ for others? You best examine yourself as God has put me where I am and through all that I go through just to prove and show to me that there is little genuine love in churches today beyond false smiles and kind words while not even sparing the crumbs to those in need.  When you learn of these two mistranslated words a whole new meaning of God and His judgments shall enter your heart and mind.


What does it mean to seek her as silver and search for her as hid treasures?


But without faith it is impossible to please Him: for he that comes to God must believe that He is, and that He is a rewarder of them that diligently seek Him. Hebrews 11:6


To go to church and listen to the doctrines of man is not seeking God. To have fellowship is not seeking God. To be apart of a missionary is not seeking God. To be a prayer warrior is not seeking God. The facts are that because God never lies. Therefore in James 5:16 when He says that The effectual fervent prayers of a righteous man availeth much; those words mean that there are many prayers that He doesn’t hear or answer because they come from those who don’t diligently seek Him as hid treasures while also lacking the love of Christ our Lord. 


In Acts Chapter two verse twenty one the words clearly state;


And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.


Have you all in church called upon the name of the Lord? So you’re saved, correct?


But why is it when you seek God as silver, and search for Him as hid treasure, He shows you that there is always more to words as added pieces to a puzzle?


In Luke Chapter six verse forty six our Lord is talking to those who are saved.


And why call ye me, Lord, Lord, and do not the things which I say?


Christ was saying;


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 7:21


In the start long ago my faith in God led me into trusting in brothers in Christ for help while knowing the love of Christ is in all who abide in Him.


Now I just forgive as I have been forgiven with prayer for all who are walking within unseen darkness that only the great tribulation can bring you out of.


I will now prove the blindness within the minds of hundreds of millions about hell.


Because if I don’t do it know I will lose the few left reading these words because godly people of today just can’t be bothered with time consuming words of God that they already think they know while walking totally blind. Yea, I say it as it is.

Your greatest self examination can come from reading The Olivet Discourse in Matthews Chapter 25 verses 31-46.


Read each verse while asking yourself what proof of action according to what God sees in your heart that you posses to distinguish whether you are a sheep or a goat because from what God has shown me clear as day, sheep are just few and hard to find within all of today’s churches.


When Christ tells those who are the goats;


And these shall go away into everlasting punishment:


Those are the two mistranslated words. And the only way that one can learn God’s truth is to prove all things by showing the proof found because of searching for his treasures.


As a mistranslation and misinterpretation, it is one which has satisfied man since the original Greek was translated into Latin.


The improper translation of “everlasting punishment” should read “age-lasting chastisement or age-long pruning.



Matthew 25:46


The unfortunate rendering is:
"These shall go away into everlasting punishment".

However, the true rendering is:
"These shall go away into age-long pruning".
"These shall go away into age-lasting chastisement".

Why is the exposure of this mistranslation so important? Because it changes the Nature of our Father, the Divine Parent, our God, from one of a malicious, callous and thoughtless sadist into an always true, wise, faithful and ever-loving Supreme Being.

The majority of the Greek constructions used in this synopsis were originally transliterated by the Reverend Arthur Chambers, Associate of King's College, London; Vicar of Brockenhurst, Hants. at the beginning of the twentieth century, and the main thrust of this synopsis is developed from his books "Problems of the Spiritual" and "Our Life After Death".

Note: This article is followed (further down this page) by an enlightening extract from "Universalism: The Prevailing Doctrine of The Christian Church During its First Five Hundred Years" by Rev. J.W. Hanson D.D.

Also of possible interest concerning objections to Universal Salvation is this article: "Universal Salvation is a 'Heresy'!"

There is a mistranslation in Matthew 25:46 which needs to be analyzed. This analysis of the mistranslation of Matthew 25:46 is considered with the assumption that Christ Jesus actually said the words recorded in Matthew, and that what was written in Matthew is not the author's own personal interpretation of what he assumed to be true but that he actually heard Christ Jesus say those exact words, or that another person's account of Christ's words was literally exact when given to the author.

As a mistranslation and misinterpretation, it is one which has satisfied man since the original Greek was translated into Latin. The mistranslation is of two words: "everlasting punishment", and when put in the context of the sentence, the unfortunate result is this: "These shall go away into everlasting punishment". However, the true rendering is: "These shall go away into age-long pruning" (or "...age-lasting chastisement").

"Everlasting punishment" should read "age-long pruning". The Greek word for an "age" is: , which is the noun from which the adjective: (aionios) is derived. The word "aionios" means "age-long", but this word has been mistranslated as "everlasting".

But what word or words could have been used to denote "everlastingness"? There is the word: , an adverb = ever, always, for ever. With the article, this word was used to express unendingness: (the unending time; i.e. eternity). Also: = those existing forever; i.e. the immortals. Moreover, this word: , conjoined with other words, imports into the latter the idea of non-ending. Thus: = ever-budding; = ever-sprouting; = perpetual generation - and so on.

Therefore, if our Lord had said what the Traditionalist translators claim i.e. "These shall pass away into everlasting punishment", then instead of saying: (These shall go away into an age-long pruning), our Lord could have said: to mean: "These shall go away into the unending vengeance or punishment" - which would have left no doubt in the mind of any person as to the signification of the intended meaning - truly and literally unending. But Matthew did not write that because our Lord did not say such a thing.

There is another Greek word which the New Testament writers actually have used to convey the sense of literal unendingness or that which is truly everlasting. It is the word: (aidios), an adjective derived from - ever. Consequently there can be no question as to its signification being "everlasting". This word is used to describe God's Power and Divinity in Rom.1:20, which of course are eternal and everlasting i.e. , the translation of which is given in the Revised Version as "His everlasting power and divinity".

The word (aidios) is commonly employed by the writers of the New Testament: = "for ever", while was a phrase employed to denote "that which exists everlastingly". Moreover, the noun formed from this word is , which is the Greek word for "Eternity". But the word employed to convey the length of time when referring to "punishment" was not (aidios = forever = without end) but was in fact (aionios = age-long = long but terminable period), a word which is used hundreds of times in the Bible to denote a terminable period and also in comparative literature (Josephus, the historian uses both (aidios) and (aionios) to demonstrate literal endlessness and terminableness respectively).

If our Lord or the Bible writers had desired to leave no doubt concerning the mistranslated passage under question, it would have been perfectly simple to convey that unthinkable and non-Divine significance of a literal "everlasting punishment" by writing (utilising aidios).

Even supposing that the word (aionios) was to be used to convey a sense of "everlastingness" in an emphatic manner, its meaning does not denote a length of time which literally has no end. "Aionios" is used in the Bible to be a descriptive term for things which may perhaps exist for a relatively lengthy period but which ultimately do have an end - it is conditioned by the noun it is used with. This adjective "everlasting" is used today to emphasise a perhaps lengthy period of time by utilising it as a metaphor in a purely allegorical sense; we utilise the word "everlasting" to describe things which are not literally everlasting. For example, it might be said: "Her fingers were worn to the bone by the everlasting toil"; or perhaps: "His thirst was unbearable on his everlasting journey through the desert". Every one knows that the word everlasting used in this sense does not literally mean everlasting - the adjective is conditioned by its associated noun. Yet the highly efficient Greek language offered the early Christian speakers and writers quite adequate adjectives to distinguish between a literal endlessness: - (aidios), and a known or unknown period which may occasionally appear relatively interminable before it is over - but which most certainly does have an end at some stage: - (aionios).

To such poor souls in the darkness of aionion kolasin (age-long pruning) who have so crushed the Spirit within that no light may reach them, their hell might seem everlasting. But by God's most merciful provision, those who took the journey long ago and who have climbed the steep hill to God, take of what gifts and light they have made their own and seek to raise those in the darkness (but the freewill cannot be interfered with and still many refuse to face the light until further pruning and correction has taken place through suffering).

Etymologically, the words "aionios" and "aidios" possess a perceptible disparity because they have different roots - roots pertaining to "age": , and "for ever": , respectively. They are both used to convey the sense of lengthy periods of time, but the inference of "aionios", because it is derived from "age", is different to that of "aidios" because it is derived from "for ever". Even "aidios" with its sense of literal endlessness has been utilised to emphasise a point i.e. that "sinning in knowledge" has far worse consequences than "sinning in ignorance", as can be seen when this word is employed to describe the result of evolved spiritual beings sinning (Jude 6). "Aidios" can impinge upon the territory of "aionios" to emphasise a point, and in this case aidios is as strong a metaphor as can be devised - it is used rhetorically.

(With regard to the implications involved concerning the correct meaning of 'aionios' and its import upon 'everlasting life', see below 'Humanity has lost the Aeon of æons'.)

Also to be considered is the true meaning of the word: kolasin used by our Lord in His phrase: (These shall go away into an age-long pruning). This word kolasin means "cutting back with a view to improvement" or "correctional chastisement", which fully describes what happens to the soul in the hells as the soul is purified through suffering before an initial repentance, and after repentance as the poor soul must progressively climb the steep hill to God from the darkness, depending on the depths to which it has sunk, up through the twilight, and towards the ever-increasing Light.

This is explained in symbolic terms in Christ's parable about the "wicked servant" who was forgiven his debt, but failed to forgive the debts of another. With a wicked servant's physical death, the inviolable law of consequences which cannot be circumvented, ensures the delivering of "him to his tormentors, till he should pay all that was due to him" (Matt.18:34). As painful as this chastisement may be and as endless as it might seem, God's ultimate Plan cannot fail, and after perhaps a long æon of time, the prodigal son shall return and be welcomed back into the fold with open arms, and God's Love shall be demonstrated once again.

There should be no doubt that a subject (kolasin) which is "correction" cannot have an adjective which denotes "everlastingness" to describe it, because "correction" or "pruning" is something which is done with a view to improvement - to correcting that which is incorrect, and there would be no need for improvement if "punishment" was to be applied eternally.

Humanity has lost the Aeon of æons

A difficulty which presents itself to some traditionalists is this: If the word (aionios) does not mean "everlasting" or "eternal" in regard to punishment, then neither does it in regard to reward and blessedness; seeing that the same word is used in reference to righteousness - "The righteous shall go into an age-long life". What basis do we have for a belief in everlasting life, if in this and similar passages in the New Testament only an æonial or age-long life is promised?

Our Saviour Christ in His reiterated promises as to this æonial-life, and the writers of the Epistles in their constant reference to the same thing, were focussing their mental gaze upon that great Epoch which St Paul in Ephesians 3:21 describes as "...the Aeon of the æons" - (but which rarely receieves a correct translation).

Note: That the early Greek-speaking Christians understood, beyond any doubt or confusion, that aionios was associated with an æon or age, is unquestionable by anyone who studies the subject seriously and with an unbiased mind. "Macrina the Blessed", born A.D. 327 to Christian parents, employs the word aionion in its proper sense of ages. On Phil. ii:10, Macrina declares (Life and Resurrection, p. 68): "When the evil has been extirpated in the long cycles of the æons nothing shall be left outside the boundaries of good" The German version translates "the long cycles of the æons" as "centuries" (jahrhunderte), which clearly illustrates how an intended meaning is irrevocably altered by human misinterpretation .

This is a particular Aeon, the great Aeon, the consummating Age of all the ages, the Age whose closing shall see the fulfilment of God's "Purpose of the æons" (Eph.3:11), i.e. "the Restitution of all things." It will be an Aeon of blessedness and perfected being and life to those in affinity with Christ. "I give unto them this Aeonial ( ) life" said He.

But this Aeon of blessedness and perfected life for the righteous will include its epochs of pruning and disciplining. Though it will be a terminable period, it will be a vast one, as indicated by Paul's words: "all the generations of the Aeon of æons" or "...æons of the Aeon" - - which the Traditionalists translate as "all ages, world without end" (Eph.3:21); and Christ spoke of "æonial death" and "æonial pruning", indicating an ongoing process of painful soul-purification for those who are dead spiritually, contrasted with living the Christ-Life and progessing spiritually with Christ. This great Aeon will close only when the Purpose of God in Christ shall have been accomplished; when the epochs of pruning and death shall have passed away, and the "lost" and "dead" beings shall have been found and made alive to God.

Note: The earliest Christians who came immediately after the earthly sojourn of Christ, said in the first recorded creed (not the "Apostles' Creed", so named, which was not formed until between 250 A.D. and 350 A.D. in its earliest form): "I believe in the æonian life" which was shortly revised to "I believe in the life of the coming æon". "Endless punishment" or "everlasting punishment" simply do not get mentioned. This is because the early Christians - the Christians who were closest to the Cause of the Christian Religion, Jesus Christ - were Universalists, as was the Saviour Himself. This Universalism was prevalent amongst Greek-speaking Christians until, in the sixth century, the stern hierarchical Roman influence and language corrupted the original beautiful and sweet Christian thought. Indeed, before this, from Clement of Alexandria and onwards for three hundred years, Universal Salvation was taught.

To those who pass into that great Aeon, identified with Christ, it will mean an Aeon of enhanced and superabundant life; a life which will place the participators of it beyond the reach of æonial pruning or æonial "death". That is what our Lord meant when He said: "If a man keep My word, he shall not see death all through the Aeon" - - (John 8:51).

It may be asked: "If that great Aeon will close, will not the life and blessedness of that Aeon also come to an end?" No, that cannot be. Like a mighty river which has gathered the waters from the smaller streams and brooks, and then charges itself into the great ocean, so the "Aeon of æons (Eph.3:21)" will merge into Eternity; and the life pertaining to that Aeon - because it is from Perfection Himself, because it is God-life and Christ-life - will last for ever.

The great Aeon of Christ Jesus' Purpose shall finally achieve its fulfilment and to Christ's satisfaction (Isaiah 53:11), "...when he shall have delivered up the kingdom to God, even the Father" (1 Cor. 15:24), thus in "the dispensation of the fullness of times he might gather together in one all things in Christ (Eph.1:10) .

We do not base our immortality upon the promise of the Aeonial life (as grand as that promise is); but upon the fact that linked to Him we are linked to God. The soul shall have thrown off layer upon layer of that which had been blocking the Spirit, the soul shall have thinned the conditions of its garment (the spiritual body) to allow penetration into the Light in its higher states of awful purity becoming ever more "fashioned unto the likeness of Christ" - and that cannot know any ending. "Because I live," said Jesus, "you shall live also" (John 14:19).

What has been said will be sufficient to show how superficial is the argument, that, in rejecting "everlasting" as the translation of the word (aionios) we demolish not only the awful doctrine of everlasting loss and misery, but also that of everlasting life and blessedness. When the truth is looked at with honesty, the Literalistic Fundamentalists and Traditionalists base their salvation upon this word "aionios" (although they do not realise this and would claim otherwise) because the Fundamentalists draw their theory of salvation whilst regarding this word to mean 'everlasting without end' - and therefore in their minds one either passes one way to Hell from which there is no return, or alternatively, the other "direction" - and this being based upon a mere belief: 'being saved or being damned' - damned everlastingly without end, no less.

For if this word literally signifies "everlasting", then most good people are doomed for ever to a hideous "punishment" and that is an erroneous, immoral and disgusting belief. But if this word is considered to mean what it signified to those of Christ's earthly sojourn, when it is used to describe passing things, then we may truly begin to enter into understanding the Love and Foresight of God.

We would truly need a pity which is Divine, if either the chance for all of God's creatures to live for ever in perfect harmony, joy and love - or for a large portion of good people to be subjected to eternal torment - was based upon a word!...the word "aionios", which is used in the Bible to describe things which have come into being and have gone out of being, such as systems of social and national life, the Aaronic order of priesthood, and the gates of a temple (Psalms 24:7).

The Translators have always overlooked this important difference for two reasons: Firstly, they were without a true understanding of the early Greek language with its words denoting endlessness and periods of time, and indeed the philosophic meaning of its root, which ultimately is an antithesis of time, as it is used to describe certain periods, i.e. the Mosaic era, etc. - something which has a beginning and an end - but not time itself. Secondly, because they have misinterpreted Christ's teaching of Universal Salvation and, through dogmatisation, have assumed salvation to be limited to only a predestined few, due to the overwhelming Roman and non-Christian influences imported into the original beauty of early Christianity.

The above synopsis draws its theme (and Greek constructs and translations) from the writings of the Reverend Arthur Chambers, Associate of King's College, London; Vicar of Brockenhurst, Hants., found in two of his books "Problems of the Spiritual" and "Our Life After Death".

NB: Many who believe in Universal Salvation also do not believe that there is a place (Hell or the hells) where those with much so-called evil in their souls receive a form of purification in order that they can live according to God in the Spirit. However, this is not the case of Greater World Christian Spiritualists, who most definitely believe in the existence of hells of varying evil where, through untold suffering and much effort, it is possible to traverse from one hell to another hell less "evil", and so on, explaining how God is "the Saviour of all men" and also how God shall indeed "draw all men" unto Him, and indeed how universal redemption has been ordained by God for each and every one from the very beginning. This is so very much in line with the private thoughts of the earliest Universalists such as Origen, who spoke of the "medicinal" value of the sufferings in Hell.

Tony Bisson 

The following is extracted from
Universalism: The Prevailing Doctrine of The Christian Church During its First Five Hundred Years"
(and showing the influence of Greek Mythology and pagan philosophy on Christian Doctrine)

by Rev. J.W. Hanson D.D.

Origin of Endless Punishment

"When our Lord spoke, the doctrine of unending torment was believed by many of those who listened to his words, and they stated it in terms and employed others, entirely differently, in describing the duration of punishment, from the terms afterward used by those who taught universal salvation and annihilation, and so gave to the terms in question the sense of unlimited duration.

"For example, the Pharisees, according to Josephus, regarded the penalty of sin as torment without end, and they stated the doctrine in unambiguous terms. They called it eirgmos aidios (eternal imprisonment) and timorion adialeipton (endless torment), while our Lord called the punishment of sin aionion kolasin (age-long chastisement).

Meaning of Scriptural Terms

"The language of Josephus is used by the profane Greeks, but is never found in the New Testament connected with punishment. Josephus, writing in Greek to Jews, frequently employs the word that our Lord used to define the duration of punishment (aionios), but he applies it to things that had ended or that will end.1 Can it be doubted that our Lord placed his ban on the doctrine that the Jews had derived from the heathen by never using their terms describing it, and that he taught a limited punishment by employing words to define it that only meant limited duration in contemporaneous literature? Josephus used the word aionos with its current meaning of limited duration. He applies it to the imprisonment of John the Tyrant; to Herod's reputation; to the glory acquired by soldiers; to the fame of an army as a "happy life and aionian glory." He used the words as do the Scriptures to denote limited duration, but when he would describe endless duration he uses different terms. Of the doctrine of the Pharisees he says:

'They believe that wicked spirits are to be kept in an eternal imprisonment (eirgmon aidion). The Pharisees say all souls are incorruptible, but while those of good men are removed into other bodies those of bad men are subject to eternal punishment" (aidios timoria). Elsewhere he says that the Essenes, "allot to bad souls a dark, tempestuous place, full of never-ceasing torment (timoria adialeipton), where they suffer a deathless torment" (athanaton timorion). Aidion and athanaton are his favorite terms for duration, and timoria (torment) for punishment.'

Philo's Use of the Words

"Philo, who was contemporary with Christ, generally used aidion to denote endless, and aionian temporary duration. He uses the exact phraseology of Matt. xxv: 46, precisely as Christ used it: "It is better not to promise than not to give prompt assistance, for no blame follows in the former case, but in the latter there is dissatisfaction from the weaker class, and a deep hatred and æonian punishment (chastisement) from such as are more powerful." Here we have the precise terms employed by our Lord, which show that aionian did not mean endless but did mean limited duration in the time of Christ. Philo adopts athanaton, ateleuteton or aidion to denote endless, and aionian temporary duration. In one place occurs this sentence concerning the wicked: "to live always dying, and to undergo, as it were, an immortal and interminable death." 2

"Stephens, in his valuable "Thesaurus," quotes from a Jewish work: "These they called aionios, hearing that they had performed the sacred rites for three entire generations." 3 This shows conclusively that the expression "three generations" was then one full equivalent of aionian.

"Now, these eminent scholars were Jews who wrote in Greek, and who certainly knew the meaning of the words they employed, and they give to the æonian words the sense of indefinite duration, to be determined in any case by the scope of the subject.

"Had our Lord intended to inculcate the doctrine of the Pharisees, he would have used the terms by which they described it. But his word defining the duration of punishment was aionian, while their words are aidion, adialeipton, and athanaton.

"Instead of saying with Philo and Josephus, thanaton athanaton, deathless or immortal death; eirgmon aidion, eternal imprisonment; aidion timorion, eternal torment; and thanaton ateleuteton, interminable death, he used aionion kolasin, an adjective in universal use for limited duration, and a noun denoting suffering issuing in amendment.

"The word by which our Lord describes punishment is the word kolasin, which is thus defined: 'Chastisement, punishment.' 'The trimming of the luxuriant branches of a tree or vine to improve it and make it fruitful.' 'The act of clipping or pruning - restriction, restraint, reproof, check, chastisement.' 'The kind of punishment which tends to the improvement of the criminal is what the Greek philosopher called kolasis or chastisement.' 'Pruning, checking, punishment, chastisement, correction.' 'Do we want to know what was uppermost in the minds of those who formed the word for punishment? The Latin poena or punio, to punish, the root pu in Sanscrit, which means to cleanse, to purify, tells us that the Latin derivation was originally formed, not to express mere striking or torture, but cleansing. correcting, delivering from the stain of sin.' 4

Use of Gehenna

"So of the place of punishment (gehenna). The Jews at the time of Christ never understood it to denote endless punishment. The reader of Farrar's 'Mercy and Judgment,' and 'Eternal Hope,' and Windet's 'De Vita functorum statu,' will find any number of statements from the Talmudic and other Jewish authorities, affirming in the most explicit language that Gehenna was understood by the people to whom our Lord addressed the word as a place or condition of temporary duration. They employed such terms as these 'The wicked shall be judged in Gehenna until the righteous say concerning them - We have seen enough -' 5 'Gehenna is nothing but a day in which the impious will be burned.' 'After the last judgment Gehenna exists no longer.' 'There will hereafter be no Gehenna.' 6

"These quotations might be multiplied indefinitely to demonstrate that the Jews to whom our Lord spoke regarded Gehenna as of limited duration, as did the Christian Fathers. Origen in his reply to Celsus (VI, xxv) gives an exposition of Gehenna, explaining its usage in his day. He says it is an analogue of the well-known valley of the Son of Hinnom, and signifies the fire of purification.

"Now observe: Christ carefully avoided the words in which his auditors expressed endless punishment (aidios, timoria and adialeiptos), and used terms they did not use with that meaning (aionios kolasis), and employed the term which by universal consent among the Jews has no such meaning (Gehenna); and as his immediate followers and the earliest of the Fathers pursued exactly the same course, is it not demonstrated that they intended to be understood as he was understood? 7

"Professor Plumptre in a letter concerning Canon Farrar's sermons, says: 'There were two words which the Evangelists might have used: kolasis, timoria. Of these, the first carries with it, by the definition of the greatest of Greek ethical writers, the idea of a reformatory process, (Aristotle, Rhet. I, x, 10-17). It is inflicted 'for the sake of him who suffers it.' The second, on the other hand, describes a penalty purely vindictive or retributive. St. Matthew chose - if we believe that our Lord spoke Greek - he himself chose the former word, and not the latter.'

"All the evidence conclusively shows that the terms defining punishment - 'everlasting,' 'eternal,' 'Gehenna,' etc., in the Scriptures teach its limited duration, and were so regarded by sacred and profane authors, and that those outside of the Bible who taught unending torment always employed other words than those used by or Lord and his disciples.

"Professor Allen concedes that the great prominence given to 'hell-fire' in Christian preaching is a modern innovation. He says: 'There is more 'blood-theology' and 'hell-fire,' that is, the vivid setting-forth of everlasting torment to terrify the soul, in one sermon of Jonathan Edwards, or one harangue at a modern 'revival,' than can be found in the whole body of homilies and epistles through all the dark ages put together. Set beside more modern dispensations the Catholic position of this period (middle ages) is surprisingly merciful and mild.' 8"

1 See "Aion-Aionious," J.W. Hanson, pp. 109-14; also Josephus, "Antiq." and "Jewish Wars."
"De Præmiis" and "Poenis" Tom. II, pp. 19-20. Mangey's edition. Dollinger quoted by Beecher. Philo was learned in Greek philosophy, and especially reverenced Plato. His use of Greek is of the highest authority.
"Solom. Parab."
Donnegan, Grotius, Liddel, Max Muller, Beecher, Hist. Doc. Fut. Ret. pp. 73-75.
The important passage may be found more fully quoted in "Aion-Aionios."
Targum of Jonathan on Isaiah, xvi: 24. See also "Aion-Aionious" and "Bible Hell."
Farrar's "Mercy and Judgment." pp. 380-381, where quotations are given from the Fourth Century, asserting that punishment must be limited because aionian correction (aionian kolasin), as in Matt. xxv: 46, must be terminable.
8 "Christian Hist. in its Three Great Periods." pp. 257-8.


"Jesus Christ the the propitiation for our sins; and not for ours only, but also for the sins of the whole world" (1 John 2:2), "...who gave Himself a ransom for all, to be testified in due time" (1 Tim.2:6), "The Father sent the Son to be the Saviour of the world" (1 John 4:14), "We trust in the living God, who is the Saviour of all men, specially those that believe" (1 Tim.4:10), "The lord is long-suffering toward us, not willing that any should perish" (2 Pet.3:9), "...having made peace through the blood of his cross, by him to reconcile all things unto himself..." (Col. 1:20), "The grace of God has appeared bringing salvation to all men" (Titus 2:11).


There is NO Scriptural or rational reason for translating the Hebrew word sheol into the English word "hell" at all—NONE! And there surely is no reason to use the word hell in light of the fact that the Old English meaning of this word has been grossly perverted by the Christian church beyond recognition over the past four centuries. Let’s look at our definitions once more:

The "hell" as the English used it in everyday life in the 1600’s:

Webster’s Twentieth Century Dictionary: "hell, n. [ME, helle; AS, hell, hell, from helan, to cover, conceal.]"

The "hell" of the 21st Century:

The American Heritage Collegiate Dictionary: "The abode of condemned souls and devils...the place of eternal punishment for the wicked after death, presided over by Satan…a state of separation from God…a place of evil, misery, discord, or destruction …torment, anguish."

Does anyone believe that these two definitions of "hell" have anything whatsoever in common with each other? Then how is it even in the realm of possibility that the Christian definition of hell today can be a translation for a word that is also to this day, translated three times as "pit," and thirty-one times as "grave."


This evil teaching of the Church derogates God into an alien monster, and causes believers by the hundreds of millions to live in fear and mental turmoil and emotional anguish over presumed lost loved ones who are thought to be suffering day and night in this fabled hellhole of eternal torture. If there truly is a Christian hell as taught by fundamentalist preachers, then the god of that hell would be far more evil than all the sinners in the history of the world combined. There could never be any sin or evil more vile and revolting, or totally insane, than to torture most of humanity in literal fire for all eternity! It would be the ULTIMATE SIN, and its designer and sponsor would be the ULTIMATE SINNER.

But since this doctrine is bogus; a damnable heresy; an invention of depraved minds; a theological lie; a Christian hoax; it thus becomes, THE ULTIMATE BLASPHEMY by those who revel in and teach this spiritual swill.

Words fail to express the depth of this Satanic heresy. Theologians, professors, teachers, preachers, and pastors decry the sins of the most vile sinners of humanity, and then teach that the God Who will be their Judge, is trillions of times more depraved than the ones being judged. And this they call "FAIR" and "JUSTICE." Unbelievable. UNBELIEVABLE! May God have mercy upon their depraved minds and miserable souls! Amen.

With that said, back to the business I was called to do: "[1] Preach with SOUND DOCTRINE and [2] Refute those who CONTRADICT IT" (Titus 1:9, The New Revised Standard Version).


First we will go through all 31 references to "hell" in the Old Testament of the King James Bible. All 31 "hells" are translated from the one Hebrew word sheol.

We will then see if there is a lick of difference between those verses where sheol is translated grave and where it is translated hell. I hope that you will be as shocked and outraged as I was when I discovered these truths.

To save time, I will not comment on every single reference to "hell" translated from "sheol," but I will quote them all and point out the fallacies on those that make mention to fire or anything vaguely related to the Christian hell.

In all the "Torah"—the Law, that is all the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy, the word "hell" appears but once in the King James Bible. Here it is:

1. "For a fire is kindled in mine anger and shall burn unto the lowest hell [Heb: sheol], and shall consume the earth with her increase, and set on fire the foundations of the mountains" (Deut. 32:22).

Well, at last. There it is, "fire" is found with the word sheol, so surely now we have found Scriptural proof that sheol sometimes does mean the Christian "hell of eternal torture in fire," right? WRONG! This verse says nothing of burning dead people in sheol with fire.

The whole chapter is a "Song of Moses" (See verse 1). God prophesies through Moses’ Song, His anger over Israel’s lack of faith and the fact that they will turn to other gods, and for this God will punish them. He will not, however, torture them in an eternal fire of a Christian hell. Here is what God will do to them:

"For the Lord shall judge His people… I KILL, and I make ALIVE: I wound, and I heal: neither is there any that can deliver out of My hand" (Deut. 32:36a & 39).

Notice that according to God Himself, the only way that someone He "kills" can ever live again is if God also "makes alive" again. Do Christians believe that dead people must be made alive again? No, of course not. They don’t believe that dead people are even dead, so why would God ever have to "make alive" again? It is not Scientifically, Physiologically, or Scripturally possible to physically DIE and yet be alive.

Let’s notice one most profound point in this Song of Moses which should remove any and all doubt as to whether Israel is being "tortured in literal fire" in this "lowest sheol." Verse 25:

"The sword without, and the terror within, shall destroy both the young man and the virgin, THE SUCKLING [an infant; a BABY] also with the man of gray hairs."

To be sure, God affirms that sucklings will be in this sheol. Are we to believe that God will TORTURE sucklings in sheol? Is sheol really a hell of torture in fire as orthodoxy demands? No, this is nothing more than the "grave" that we saw in the previous 31 Scriptures translated from the same Hebrew word sheol.

2. The sorrows of hell [Heb: sheol] compassed [surrounded] me about: the snares of death prevented [confronted] me" (II Sam. 22:6).

Does anyone believe that David just narrowly escaped the tortures of an eternal hell of pain in literal fire? No? I don’t either. But I can clearly see how he felt death and the grave closing in on him when his enemies were out to kill him.

3. It [the wisdom and secrets of God] is as high as heaven; what can you do? Deeper than hell [Heb: sheol] ; what can you know" (Job 11:8).

This is poetic language and has nothing to do with a place of torture in fire.

4. Hell [Heb: sheol] is naked before him, and destruction has no covering" (Job 26:6).

5. The wicked shall be turned [Heb: shub] into hell [Heb: sheol], and all the nations that forget God" (Psalm 9:17).

I heard this verse quoted on TV just this past Sunday. Boy oh boy this one seems pretty hard to side step, isn’t it? "The wicked shall be turned into hell." Well, maybe not. The translators have tried to do their tricky little deceitfulness once more. You see, the word translated "turned" is the Hebrew word shub and it means "to RETURN," (not, "turn" or "turned"), but REturn or REturned. In fact this word is translated "return" or "returned" almost 100% of the approximately 450 times it is used. Notice how other versions correct this same verse:

"The lawless shall RETURN [Heb: shub] to hades, All nations forgetful of God" (Psalm 9:17, Rotherham’s Emphasized Bible).

"The nations shall be TURNED BACK unto sheol, All nations that are forgetful of God" (Psalm 9:17, The New American Bible).

"The wicked do TURN BACK to sheol, All nations forgetting God" (Psalm 9:17, Young’s Literal Translation).

"The wicked shall RETURN [Heb: shub] to the unseen, all nations forgetful of God" (Psalm 9:17 Concordant Literal Old Testament).

Actually "return" is a better translation than "turn back," but at least we can see that other translators see and use the proper meaning of shub, which of course, The King James did not.

The Bible likens death to a "Return." The soul RETURNS to sheol/hades—the UNSEEN. The spirit RETURNS to God who gave it. And the body RETURNS to the dust of the ground from whence it came. And so likewise, the wicked nations will be RETURNED to sheol—the grave, sheol, the unseen, DEATH.

If "sheol" is a Christian hell of torture in fire, then they would also have to conclude that these nations also CAME FROM an eternity of suffering in fire, and they are not RETURNING to that same place. Anyone see a problem with such unscriptural nonsense?

6. "For you will not leave my soul in hell [Heb: sheol]; neither will You suffer Your Holy One to see corruption" (Psalm 16:10).

Although this is a prophecy concerning the Lord, it is nonetheless, the words of David concerning himself and his own salvation from sheol. Notice that David concedes that he (his soul, the conscious, sentient self) will die and go to sheol. But David’s prayer is that God, "will not LEAVE my soul in sheol." Everyone’s soul goes to sheol at death—both the sinners and the saints.

7. "The sorrows of hell [Heb: sheol] compassed me about: the snares of death prevented [confronted] me" (Psalm 18:5).

David is not in sheol, but rather is sorrowful in just contemplating death.

8. "Let DEATH seize upon them, and let them go down quick into hell [Heb: sheol]: for wickedness is in their dwellings, and among them" (Psalm 55:15).

Notice that that one must be "dead" in order to go to sheol.

9. "For great is Thy mercy toward me: and you have delivered my soul from the lowest [depth of] hell [Heb: sheol]" (Psalm 86:13).

10. "The sorrows of death compassed me, and the pains of hell [Hb: sheol] got hold upon me: I found trouble and sorrow" (Ps. 116:3).

11. "If I ascend up into heaven, You are there: if I make my bed in hell [Heb: sheol], behold, You are there" (Psalm 139:8).

12. "Her feet go down to death; her steps take hold on hell [Heb: sheol]" (Prov. 5:5).

Seems pretty clear that feet and steps are one, and they go to one place—death and hell [sheol] are all one.

13. "Her house is the way to hell [Heb: sheol], going down to the chambers of death" (Prov. 7:27).

Once more, her house with its chambers, go down to hell/sheol and death.

14. "But he knows not that the DEAD are there; and that her guests are in the depths of hell [Heb: sheol]" (Prov. 9:18).

Hell/sheol contains DEAD PEOPLE, not living souls!

15. "Hell [Heb: sheol] and destruction are before the Lord: how much more then the hearts of the children of men?" (Prov. 15:11).

16. "The way of life is above to the wise, that he may depart [keep away] from hell [Heb: sheol] beneath" (Prov. 15:24).

17. "You shall beat him with the rod, and shall deliver his soul from hell [Heb: sheol]" (Prov. 23:14).

18. Hell [Heb: sheol] and destruction are never full; so the eyes of man are never satisfied" (Prov. 27:20).

19. "Therefore hell [Heb: sheol] has enlarged herself, and opened her mouth with out measure: and their glory, and their multitude, and their pomp, and he that rejoices, shall descend into it" (Isa. 5:14).

20. Hell [Heb: sheol] from beneath is moved for you to meet you at the coming; it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their thrones all the kings of the nations" (Isa. 14:9).

21. "Yet you shall be brought down to hell [Heb: sheol] to the sides of the pit" (Isa. 14:15).

22. "Because you have said, We have made a covenant with DEATH, and with hell [Heb: sheol] are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves" (Isa. 28:15).

23. "And your covenant with DEATH shall be disannulled, and your agreement with hell [Heb: sheol] shall not stand; when the overflowing scourge shall pass through, then you shall be trodden down by it" (Isa. 28:18).

Notice in both verses 15 and 18 of Isa. 28 that "death and hell" keep company together. Another major proof that those in sheol are DEAD, not tortured in fire. Sheol is associated with DEATH, not life.

24. "And you went to the king with ointment, and did increase your perfumes, and did send your messengers far off, and did debase yourself even unto hell [Heb: sheol]" (Isa. 57:9).

25. "I made the nations to shake at the sound of his fall; when I cast him down to hell [Heb: sheol] with them that descend into the pit and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth" (Ezek. 31:16).

26. "They also went down into hell [Heb: sheol] with him unto them that be slain with the sword: and they that were his arm, that dwelt under his shadow in the midst of the heathen" (Ezek. 31:17).

27. "The strong among the mighty shall speak to him out of the midst of hell [Heb: sheol] with them that help him: they are gone down, they lie uncircumcised, slain by the sword" (Ezek. 32:21).

28. "And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell [Heb: sheol] with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, through they were the terror of the mighty in the land of the living" (Ezk. 32:27).

29. "Though they dig into hell [Heb: sheol], thence shall mine hand take them; though they climb up to heaven, thence will I bring them down" (Amos 9:2).

30. "And said, I cried by reason of mine affliction unto the Lord, and He heard me; out of the BELLY of hell [Heb: sheol] cried I, and You heard my voice" (Jonah 2:2).

Imagine that! The belly of a FISH is also the "belly of hell." But for sure there was no literal fire inside that fish torturing Jonah.

31. "Yea also, because he transgresses by wine, he is a proud man, neither keeps at home, who enlarges his desire as hell [Heb: sheol] , and is as DEATH, and cannot be satisfied, but gathers unto him all nations, and heaps unto him all people" (Hab. 2:5).

Again we see death and hell keeping company. There is NO CONSCIOUSNESS in sheol / hades / grave / death. Jonah only figuratively (symbolically) cried out from "the belly of hell/sheol." Jonah was not literally in sheol, as he had not died, although he was very close to it. David in the same way, cried out in his agony as though he had already been consumed with death, although he had not.

We have now quoted every Scripture from the Hebrew Old Testament which contains the word sheol. 3 times as "pit," 31 times "grave," and 31 times "hell." Not once did we read of "PUNISHMENT," "TORTURE IN FIRE," or a place of "EVERLASTING" anything. We have clearly seen that both the righteous and the unrighteous go to this same condition and place called sheol. It is spoken of literally, figuratively, symbolically, and poetically.


When it comes to matters regarding the salvation of all mankind theologians have found it necessary to distort many verses of Scripture to force a compliance with their pagan teaching on the subject. I will try to clear up all of the difficulties and contradictions associated with sheol/hades because of the pagan Christian teaching of an eternal hell. Strong’s Concordance, Dictionaries of Hebrew and Greek, and the Bible, is all we need to make sense of it all.

Although sheol is translated "grave" 31 times in Scripture, the question remains, should it even be translated grave at all? We will prove that it should NOT be translated "hell," but should it ever be translated "grave," seeing that there is another Hebrew term used in Scripture that specifically means grave.

It will all make sense when we come to realize that there are two aspects regarding the grave that are spoken of at some length in Scripture:

1.     The PHYSICAL GRAVE, which includes the location and type of burial.

2.     The CONDITIONAL GRAVE, which tells us why someone is in the grave, what their sins were, what their present condition is, and what their losses are.

The Hebrew qeber qibrah means: sepulcher, burying place, grave (Strong’s Hebrew Dictionary). It is used many times in Scripture, as in Job 21:32:

"Yet shall he be brought to the grave [Heb: qeber qibrah], and shall remain in the tomb."

This verse pretty much defines gave by stating that a person brought to the grave would remain in the tomb (the "tomb" being a "burying place"). But does not sheol/hades also mean: sepulcher, burying place, grave?

Strong’s definition of qeber gibrah is quite accurate and accords perfectly with the Scriptures. His definition of sheol, however, leaves much to be desired:

"sheol—hades, the world of the dead (as if a subterranean retreat), including its accessories and inmates: grave, hell, pit." "The world of the dead, a subterranean retreat, including its accessories and inmates."

Nowhere is the grave called "a world," and nowhere are there "inmates"—that is living residents in the grave. Strong’s word "retreat," however, is interesting. Here’s an American Heritage College Dictionary definition of, "retreat, a place affording peace, quite, privacy, or security." Sounds more like a country club in the Caribbean, than the hell of Christendom.

However, the last three words he uses to define sheol—"grave, hell, pit" could all be correct and acceptable if we use and understand "hell" to be only what it was defined as and used as in Old English—"to cover or conceal."

Since Strong defines sheol as hades, let’s look at his definition of hades.

"#86. hades, from 1 (as negative particle) and 1492; properly unseen, i.e. ‘Hades’ or the place (state) of departed souls—hell, grave."

Again, "hell and grave" would be acceptable if we understand "hell" to mean "conceal or cover" rather than, "a place where sinners are tortured with Satan and devils in literal fire for eternity."

The "grave" is the common denominator in all verses regarding sheol. But why didn’t the writers use the Hebrew qeber qibrah which most definitely means grave? Why are both terms used if what is always meant is "the grave?"

ANSWER: The Hebrew qeber gibrah always has reference to the geographical location and vessel of internment for the body. For example, is the body buried on the top of a mountain in a cave, down in the valley in the ground, or maybe in a garden in a tomb? The first time qeber qibrah is used in the Scriptures is a perfect example:

"And Jacob set a pillar upon her grave [Heb: qeber qibrah]: that is the pillar of Rachel’s grave [qeber qibrah] unto this day" (Gen. 35:20).

Here’s another:

"My father made me swear, saying, Lo, I die [am dying] in my grave [Heb: qeber qibrah—grave, sepulcher, burying place or tomb] which I have digged for me in the land of Canaan, THERE shall they bury me" (Gen. 50:5).

Okay then, if the "qeber qibrah—grave" is the location and type of burying place, what does "sheol—grave" mean? Does sheol then fit the description and definition of a grave? Yes, it does, but with an added dimension. The "sheol—grave" addresses not so much the location or type of burying place, but rather the CONDITIONS surrounding the person(s) entombed.

Here are just some of the things associated with sheol as a grave:

·         darkness, corruption, worms, rest in dust (Job 17:13-16)

·         down to sheol is DEATH and up from sheol is to MAKE ALIVE (I Sam. 2:6)

·         a CHANGE must come to live again (Job 14:14)

·         no thanks in sheol (Psalm 6:5)

·         it is silent in sheol (Psalm 31:17)

·         the DEAD are in sheol (Proverbs 9:18)

·         souls are REDEEMED from sheol (Psalm 49:15)

·         there is no work, device, knowledge or wisdom in sheol (Ecc. 9:10)

·         no praise in sheol (Isa. 38:18—not even from the RIGHTEOUS who are there)

·         God will RANSOM souls from sheol (Hosea 13:14)

·         sheol is a place of DEATH (Psalm 55:15)

·         the DEAD are in sheol (Psalm 139:8)

·         God is in sheol (Psalm 139:8)

·         God will DESTROY sheol (Hosea 13:14)

Now seriously and honestly and Scripturally, is there ANY torture in fire going on in sheol? Is there ANY human activity whatsoever going on in sheol? Is there even consciousness in sheol? Of course not—SHEOL IS DEAD! But Christians ASSURE us that sheol/hades/hell is a place of extreme activity, pain, screaming, torture, fire, demons, Satan, etc., etc., etc. Let me make this so simple a child can understand it. Remember the Christian definition of hell in our dictionary:

The American Heritage Collegiate Dictionary:

"hell, the abode of condemned souls and devils... the place of eternal punishment for the wicked after death, presided over by Satan… a state of separation of God… a place of evil, misery, discord or destructiontorment, anguish."

Okay then, here are ten bold key words which define "hell." If these are the proper words and phrases to describe and define "hell" in our English Bibles, then we should find these ten words scattered all through the verses of Scripture which speak of sheol/grave/hell.

Let us now go through all 31 verses of Scripture in which the translated sheol into the English word hell, and count all of the times that we find the words: condemned souls, devils, eternal punishment, Satan, separation of God, evil, misery, discord or destruction, torment, anguish.

  1. condemned souls is found

ZERO times

  2. devils

ZERO times

  3. eternal punishment (or punish alone)

ZERO times

  4. Satan

ZERO times

  5. separation of God

ZERO times

  6. evil

ZERO times

  7. misery

ZERO times

  8. discord or destruction

ZERO times

  9. torment

ZERO times

10. anguish

ZERO times





Now to the average theologian I have proved absolutely "zero" by my above scholarship. If fact, they might even laugh me to scorn for such antics. However, let it be known that I thank my God many times over that He does not allow my mind to work like the minds of popular theologians!

This little experiment above proves VOLUMES to me regarding the meaning and usage of the Hebrew word sheol. Me thinks that they do lie and deceive when they continue to translate sheol into the modern Christian "hell."


Below I list all of the 65 Scriptural references to sheol in the King James. It appears that they might have used the flip of a coin to determine whether to translate any particular verse as heads or tails. I do this to impress upon your minds the unscholarly, unscriptural, and silliness employed to come up with 31 graves and 31 hells by using the same one word, sheol.

In one verse they would have us believe God is speaking of an "ETERNAL LIFE OF TORTURE IN FIRE," and in another verse using the very same word sheol, they would have us believe all are "DEAD." And they did this SIXTY-FIVE TIMES!


sheol translated


Deut. 32:22


eternal life of torture in fire

Gen. 37:35


burying place of the dead

II Sam. 22:6


eternal life of torture in fire

Gen. 42:38


burying place of the dead

Job 11:8


eternal life of torture in fire

Gen. 44:29


burying place of the dead

Job 26:6


eternal life of torture in fire

Gen. 44:31


burying place of the dead

Psalm 9:17


eternal life of torture in fire

I Sam. 2:6


burying place of the dead

Psalm 16:10


eternal life of torture in fire

I Kings 2:6


burying place of the dead

Psalm 18:5


eternal life of torture in fire

I Kings 2:9


burying place of the dead

Psalm 55:15


eternal life of torture in fire

Job 7:9


burying place of the dead

Psalm 86:13


eternal life of torture in fire

Job 14:13


burying place of the dead

Psalm 116:3


eternal life of torture in fire

Job 17:13


burying place of the dead

Psalm 139:8


eternal life of torture in fire

Job 21:13


burying place of the dead

Prov. 5:5


eternal life of torture in fire

Job 24:19


burying place of the dead

Prove. 7:27


eternal life of torture in fire

Psalm 6:5


burying place of the dead

Prov. 9:18


eternal life of torture in fire

Psalm 30:3


burying place of the dead

Prov. 15:11


eternal life of torture in fire

Psalm 31:17


burying place of the dead

Prov. 15:24


eternal life of torture in fire

Psalm 49:14


burying place of the dead

Prov. 23:14


eternal life of torture in fire

Psalm 49:14


burying place of the dead

Prov. 27:20


eternal life of torture in fire

Psalm 49:15


burying place of the dead

Isa. 5:14


eternal life of torture in fire

Psalm 88:3


burying place of the dead

Isa. 14:9


eternal life of torture in fire

Psalm 89:48


burying place of the dead

Isa. 14:15


eternal life of torture in fire

Prov. 1:12


burying place of the dead

Isa. 28:15


eternal life of torture in fire

Prov. 30:16


burying place of the dead

Isa. 28:18


eternal life of torture in fire

Ecc. 9:10


burying place of the dead

Isa. 57:0


eternal life of torture in fire

Song 8:6


burying place of the dead

Ezek. 31:16


eternal life of torture in fire

Isa. 14:11


burying place of the dead

Ezek. 31:17


eternal life of torture in fire

Isa. 38:10


burying place of the dead

Ezek. 32:21


eternal life of torture in fire

Isa. 38:18


burying place of the dead

Ezek. 32:27


eternal life of torture in fire

Ezek. 31:15


burying place of the dead

Amos 9:2


eternal life of torture in fire

Hosea 13:14


burying place of the dead

Jonah 2:2


eternal life of torture in fire

Hosea 13:14


burying place of the dead

Hab. 2:5


eternal life of torture in fire

Psalm 141:7


burying place of the dead

Num. 16:30


a huge hole in the earth

Num. 16:33


a huge hole in the earth

Job 17:16


a place of rest in the dust

Not once in all 65 verses where we find the word sheol do we find a word associated with Christianity's hell.

What do we find in these verses then? Well, for one thing, in these 65 verses we find the words "death," "dead," or some form of dying (as in ‘slain with the sword’), TWENTY-FIVE TIMES. Yet we do not find any one of the ten words used to describe the Christian hell, even ONCE in all 65 verses. Is anyone out there in computerland beginning to use their own God-given brain just once, instead of listening to the "Church Authorities" (Which Church Authorities Jesus Christ upbraided to high heaven)?


Let’s consider some very interesting translations:

In Psalm 88:6 we read this:

"You have laid me in the LOWEST PIT [Heb: bor—a hole, a pit], in darkness, in the deeps."

And in Psalm 139:15 this:

"My substance was not hid from Thee, when I was made in secret, and curiously wrought in the LOWEST PARTS of the earth."

But in Deut. 32:22 we read:

"For a fire is kindled in mine anger, and shall burn unto the LOWEST HELL [Heb: sheol].

Why "hell?" Why not "pit?" We already have Scriptural proof that there are such things as the "lowest pit" and "lowest parts" with absolutely no connection or reference to any kind of hellish torture chamber, so why not use "pit" in Deut. 32:22? Actually "grave" would be better, but since they like to translate sheol as "pit," why not make it pit in Deut. 32:22? You tell me.

In Job 17:13 we read:

"If I wait, the grave [Heb: sheol] is mine house, I have made MY BED in the darkness"

Here we have God telling us that Job will make his "bed" in the darkness of the sheol-grave.

But in Psalm 139:8 we read:

"If I ascend up into heaven, You are there: if I make MY BED in HELL [Heb: sheol] behold, You are there."

What sense is it for Job to say, "If" he makes his "BED in the sheol-GRAVE," whereas King David considers, "If" he make his "BED in the sheol-HELL?"

Consider also that when people have been buried in graves from time immemorial, they are laid down as in a bed (witness the mummies of Egypt), but in what possible, conceivable way can a person in a "Christian hell" who is supposedly being tortured in literal fire, be considered to be "in BED?" Do Christians never, ever, EVER think about what they are reading? Apparently not to often.

Clearly, Psalm 138:8 should be translated "If I make my bed in the GRAVE…" Furthermore we have Scriptural proof that David was buried in a grave:

"Men and brethren, let me freely speak unto you of the patriarch David, that he is both DEAD and BURIED, and his SEPULCHRE is with us unto this day" (Acts 2:29).

And NO, David never went to heaven either:

"For David is not [‘is not’—In both Greek and English, that means "IS NOT’] ascended into the heavens…" (Verse 34).

In Psalm 31:17 we read:

"Let me not be ashamed, O Lord; for I have called upon Thee; let the wicked be ashamed, and let them be silent in the grave [Heb: sheol]."

But in Psalm 55:15 we read:

"Let death seize upon them, and let them go down quick into hell [Heb: sheol]: for wickedness is in their dwellings and among them."

Was this another toss of the coin—heads it’s "grave" or tails it’s hell? In one verse the King James sends the wicked to the grave, and in another the King James sends the wicked to hell.

Do you think they learn these things I am teaching you in seminary? Does it really matter? Does anyone really care? Why should anyone question such trivial things?

Listen to me very carefully: What I am teaching you right here in these pages has to do with whether there is a lick, a smidgen, a crumb, a shred, a tad, a scintilla, an iota of proof or Scriptural evidence that ANYONE ON THE FACE OF THIS EARTH, FOR A PERIOD OF FOUR THOUSAND YEARS, WAS EVER WARNED BY GOD OR A PROPHET, OF AN ETERNAL HELL FIRE OF TORTURE FOR ALL WICKED PEOPLE WHEN THEY DIE.

God clearly and plainly tells us that before He would ever send calamity or evil upon a people, He will first warn them:

"Shall a trumpet be blown in the city, and the people not be afraid? Shall there be evil in the city, and the Lord has not done it? SURELY, the Lord God will do NOTHING, but He reveals His secret unto His servants the PROPHETS" (Amos 3:6-7).

Has God blown a trumpet to let humanity know that all unrepentant wicked people will be burned in some fabled eternal fires of hell? The Hebrew Scriptures cover four thousand years of human history. Where is there a warning of an eternal hell of torture in fire for the wicked? WHERE? WHERE are the prophets who have warned of such a fate of eternal torture in fire? Where? Give me chapter and verse? Does God LIE? Does God’s Word LIE? Or do your theologians, pastors, and ministers LIE?

Do not the web sites by the hundreds of thousands, LIE? Are not the Bible book stores, and now even the department stores, parading books filled with the lies of babbling religious heretics? Are not the air waves filled with the LIES of televangelists trying to frighten more and more people into sending them more and more money for their $25,000,000.00 private executive jets? Have they no conscience? Have they no shame? Jesus WALKED, Peter, Paul and the apostles WALKED to spread the gospel, but FIRST CLASS on modern jets and limousine service is NOT GOOD ENOUGH FOR TODAY’S phony evangelists.

Maybe to some of you that is a very small thing, not even worthy of study. To me it is a GIANT THING because I have seen and experienced the suffering of those who have unfortunately bought into this most "DAMNABLE HERESY AND BLASPHEMY" in all creation, which the Church has fostered upon all of us whom they consider to be, VERY DUMB SHEEP! Well God is giving some of us dumb sheep a voice to expose and make known these damnable heresies to the whole world.

Regardless of how they translate sheol we know from the context in no less than 25 of these verses that sheol is a place of DEATH. Is there any hope for all those who go to sheol in death, which includes every person who has ever died? Yes there is.


I've heard many, many times that hell is "separation from God." And, of course, they translate "hell" in the Old Testament from one word only—sheol. Now then, is this oft-repeated statement in Christendom true? NO, not according to the Scriptures, not according to God—Psalm 139:8:

"If I ascend up into heaven, THOU [thou being GOD] art there; If I make my bed in hell, behold, THOU ART THERE"!

Sheol cannot separate God from humanity. God is just as surely in sheol as He is in Heaven.

[1] Psalm 49;15:

"But God WILL REDEEM MY SOUL from the power of sheol [grave]: for he shall receive me. Selah."

And Hosea 13:14:

"I WILL RANSOM THEM from the power of sheol [grave]…"

Notice the context of this verse in this chapter as it is speaking of SINFUL Israel. Israel has sinned greatly, they have died, but notice God’s ultimate mercy upon them:

"O Israel, you have destroyed yourself, BUT in Me is your help" (Verse 9).

And so, even though they died in their sins without repentance, yet will God be their help and will "RANSOM them from the power of sheol." But orthodox Christian theology teaches us that once a wicked person goes to sheol there will never ever be a return. They say that there will never be a "second chance" to be saved. As though the Scriptures ever speak of a FIRST CHANCE?

Let me digress for a minute to clear up another damnable heresy of the Church, and that is this unscriptural notion of "chance." The Scriptures know of the carnal concept of "chance." Never, ever is salvation associated with the idea of one having a "chance" to be saved. The word "chance" does not exist in God’s sovereignty, anymore than the words "unpredictable" or "luck."

The American Heritage College Dictionary:

"chance n. 1a. The unknown and unpredictable element in happenings that seem to have no assignable cause."

And do we really think such things exist in God’s economy? For all of you who have read my "Myth of Free Will" series, you know that God is the "cause" of all, and that absolutely nothing is "unpredictable" or "unknown" to Him. Yet twice the translators of the New Testament King James thought it necessary to use the word "chance" in describing that which was not by "chance" at all.

Luke 10:31—"And by chance there came down a certain priest that way…" No, the priest didn’t come down by "chance," but by "coincidence." The Greek compound word translated "chance" is, su[n]g kur I’a. Literally, "together-sanction." Hence "co – incidence"—"Together happen." Sometimes a "coincidence" really seems very strange, but would we expect anything less from a God who does many things that seem strange to us.

I Cor. 15:37—"And that which you sow you sow not that body that shall be, but bare grain, it may chance of wheat, or of some other grain." Think for a moment think—someone who didn’t actually plant the seed might not know what will come up, but I guarantee that the sower who sowed the seed knows. No one has ever sown a kernel of corn and had a stalk of wheat come up.

The word translated "chance" in this verse is the Greek, tu[n]gch[an]’o, literally "happen [-up]," and can be translated "happen" as in Rotherham’s Translation.

Now, lest anyone thing that there is an element of "chance" involved in this word, notice how it is used in Heb. 8:6—"But now has He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant…" The phrase "has He obtained" is the translation of this one Greek word tungchano which is translated "chance" in I Cor. 15:37, believe it or not. It merely means "to happen, to obtain, to come about." There is absolutely NO "chance" of anything in Scripture or with God. Salvation has nothing to do with "chance" or "luck" or any such carnal nonsense. Salvation through Christ our Lord is absolutely SURE:

"SURELY [Gk: ge—"a primary particle of emphasis, yet, at least, besides, doubtless, SURELY"], He Who spares not His own Son, but gives Him up for us ALL, how shall He not, together with Him, also be graciously granting us ALL?" (Rom. 8:32, Concordant Literal New Testament).

Is anyone so foolish as to think that the very ministry of our Lord was a thing of "chance?" What a powerful Scripture Rom. 8:32 is when we translate all the words: and yet most Bibles do not even translate this word in their versions. What a shame.

[2] But there is more; a great deal more: "…I will redeem them from DEATH: O death, I will be thy plagues." (Verse 14). We also read this same truth in the New Testament in I Cor. 15:55, but the translators tried to hide it: "O death, where is thy sting? O grave [grave is translated from hades, but the translators tried to hide it by translating it just this once as "grave," whereas every other time they translate hades as "hell"], where is your VICTORY?" Yes, there is "…victory through our Lord Jesus Christ" over hades (Verse 57). This is because: "The last enemy that shall be destroyed is DEATH" (Verse 26).

[3] And what does Hosea say that God will do after He "Ransoms them from the power of SHEOL…" and "…redeems them from DEATH…"? Let’s read it together:

"I will be your plagues; O GRAVE [O SHEOL], I will be your DESTRUCTION…" (Hosea 13:14)!

WOW! We have just seen clear Scriptural proof that there is VICTORY over death and the grave [hades/sheol], and that we (saints AND sinners) will be RANSOMED and REDEEMED, from the power of sheol, and God will be the utter DESTRUCTION of death and the grave [sheol]!

Unrepentant sinning Israel, Sodom, Jerusalem, all the Hitlers of the world and every person who has never even heard the name of Jesus Christ will be raised from the dead and JUDGED in the Great White Throne / Lake of Fire / Second Death Judgment, and then all humanity will be saved and God will be "ALL in All" (I Cor. 15:28). There will never be death again, as it will be completely abolished (I Cor. 15:26) by being destroyed along with hades/sheol in the Lake of God’s Spiritual Consuming Fire (Rev. 20:14).

So why doesn’t the Church teach these marvelous Truths of God? Because the "Synagogue of Satan," (Rev. 2:9), and "Satan’s throne" (Rev. 2:13), and the "depths of Satan" (Rev. 2:24), are in "The Seven Churches of God."

"And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceived the whole world: he was cast out into the earth [the ‘earth’ represents those who are called out of the ‘sea,’ but who are not as yet in ‘heaven’—they are the ‘many called’ but not ‘chosen’—the carnal CHURCH!], and his angels were cast out with him" (Rev. 12:9).


There is not one single word in the entirely of the Hebrew Old Testament Scriptures that speaks of the dead in sheol being tortured or burned with fire. There is a Scripture however that speaks of a "refiner’s fire," but the time setting for this fire is not the Old Testament, but rather the New:

Israel and especially the priests mocking ask:

"WHERE is the God of judgment?" (Last phrase in Mal. 2:17).

To which God answers:

"Behold, I will send My Messenger before Me: and the Lord, Whom you seek, shall suddenly come to His temple [His people in whom He dwells, I Cor. 3;16], even the Messenger of the covenant [the NEW covenant], Whom you delight in: behold, He shall come, says the Lord of hosts.

But who may abide the day of His coming? And who shall stand when He appears? for He is like A REFINER’S FIRE, and like FULLERS’ SOAP: And He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi…" (Mal. 3:1-3a).

Just who are the "sons of Levi" under the New Covenant? Why they are the "chosen elect FEW." Peter describes them:

"But you [those chosen for salvation in this church era] are a chosen generation, a royal PRIESTHOOD, and holy nation, a peculiar people; that you should show forth the praises of Him Who has called you out of darkness into His marvelous light: Which in time past were NOT a people, but are NOW THE PEOPLE OF GOD…" (I Peter 2:9-10).

Ironically, it is the "people who were NOT a people" that make up the New Covenant "royal priesthood" (II Pet. 2:9). It is the "uncircumcision who are now God’s circumcision people" (Phil. 3:3) It is the GENTILES who are God’s New Covenant "JEW which is one inwardly" (Rom. 2:28). It is the GENTILES who are the New Covenant SPIRITUAL "Israel OF GOD" (Gal. 6:16).

Notice that Peter calls us "a ROYAL priesthood." The word "royal" is translated from the Greek, basileios, and it means "kingly." Peter is speaking of " a KINGLY priesthood" or "KING/PRIESTS." Yes, that is exactly what God calls us:

"And has made us unto our God KINGS AND PRIESTS, and we shall reign on the earth" (Rev. 5:10 & Rev. 2:26-27).

Continuing in Mal. 3:3

"…and purge them as gold and silver…"

Now where do we read of this in the New Testament/New Covenant? Paul makes clear to us that only the "gold, silver, and precious stones" of God’s word in us will survive the "refiner’s fire":

"Now if any man build upon the Foundation [Jesus Christ] gold, silver, precious stones [these are refined and purified and made much more valuable by the fire], [or] wood, hay, stubble [these are totally consumed and burned up by the fire]:

Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by FIRE; [The ‘Refiner’s fire.’ ‘For our God is a CONSUMING [spiritual] FIRE,’ Heb. 12:29]; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he has built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself SHALL BE SAVED; yet so as by fire" (I Cor. 3:12-15).

Concluding Mal. 3, verse 3:

"that they may offer unto the Lord an offering in righteousness."

It is this "offering in RIGHTEOUSNESS" that the "kings of the earth [we, the chosen elect few, ARE the ‘kings of the earth, Rev. 5:10] do bring their glory and honor [‘an offering in righteousness’] into it [New Jerusalem out of Heaven]" (Rev. 21:24).



"And all these BLESSINGS shall come on you, and overtake you, IF you shall hearken unto the voice of the Lord your God" (Deut. 28:2).

·         Will set you high above all nations on earth

·         Blessed in city and field

·         Fruit of body, cattle and ground

·         Smite your enemies

·         Blessed in storehouses

·         Blessed in all you set hands to do

·         Blessed coming & going out

·         All nations will fear you

·         Will establish you an holy nation

·         Will make you plenteous in all goods

·         Shall lend but not borrow

·         Be the head and not the tail


·         "But it shall come to pass, IF you will not hearken unto the voice of the Lord your God, to observe to do all His commandments and His statues which I command you this day; that all these CURSES shall come upon you, and overtake you" (Deut. 28:15).

·         Cursed in city and in field

·         Cursed in basket and store

·         Cursed fruit of body, flocks & land

·         Cursed coming in & going out

·         Send cursings, till destroyed

·         Pestilence will consume you

·         Smite with consumption, fever, etc.

·         Extreme burning and the sword

·         Your heaven as brass & earth as iron

·         Smitten by your enemies

·         Smite you with botch of Egypt

·         Madness, blindness, astonishment of heart

·         Shall not prosper in your ways

·         Another man will take your wife

·         Build a house but not dwell in it

·         Plant a vineyard but not partake of it

·         Sons & daughters given to foreigner

·         Fruit of your lands eaten by other nations

·         You will go mad

·         Smitten with botch which cannot be healed

·         Smite from sole of foot to top of head

·         Shall serve other nations and their gods of stone

·         You will be mocked among the nations

·         Locust eat your fields, worms eat your grapes

·         Locust will consume all the trees of the field

·         Children will go into captivity

·         Strangers within will rule over you

·         Strangers will be the head and you will be the tail

·         Therefore you shall serve your enemies

·         He will put iron on your neck until you are DESTROYED

·         You shall have none assurance for your LIFE

Now let’s be completely honest with what we have just read. All of the blessings are physical blessings of food, cattle, children, houses, and safety from enemies from without, in this land, in this life, ONLY. And the Cursings are loss of children, cattle, food, house, and their land, and sickness, disease, pain, suffering in their bodies, and captivity, slavery, bondage, misery, and death and destruction in scattered foreign lands. Nothing more, and nothing less.

Where in all these blessings is there ONE WORD about anything beyond the relatively short life of prosperity and safety in the land? Where is there ONE WORD about an afterlife of blessing with God?

Where in all these cursings is there ONE WORD about anything beyond the relatively short life of disease, poverty, captivity, misery, slavery and death in scattered lands? Where is there ONE WORD about punishment beyond death in an afterlife of pain and punishment in an endless hell? Can we not all agree that it just isn’t there?


Does this mean that the Old Testament contains not a word about an after life? No, not quite. There are a few hints and a prophecy that confirm the dead will live again, but not a word that the DEAD ARE ALREADY LIVING.


"And I will put enmity between you and the woman, and between your seed and her seed; it [Heb: ‘He’—the One Seed, Christ] shall bruise [Heb: ‘hurt’] your [Satan’s] head, and you [Satan] shall bruise [hurt] his heel" (Gen. 3:15).

This prophecy was indeed vague at best to Adam and Eve, and even the Old Testament readers, but it was nonetheless, a positive affirmation that the deceiving work of Satan in the Garden would one day be rectified.


"If a man die, shall he live again? All the days of my appointed time will I wait, till my change come. You shall call, and I will answer you: you will have a desire to the work of your hands" (Job 14:14).

Job was given to understand that there is coming life after the grave. Not IN the grave but after a period of "waiting," and after a "change" takes place.


"Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning, and their beauty shall consume in the grave from their dwelling. But God will redeem my soul from the power of the grave [Heb: sheol] (Psalm 49:14-15).

David realizes as does the writer of Ecclesiastes, that a person dies just like an animal, and both are consumed away in the grave. But, David was also given to understand that God will "redeem" his soul (the real, sentient David, preserved by God until resurrection back to life into a new body). This will take place in either of two resurrections of the dead.


"And many of them that sleep in the dust of the earth shall awake, some to everlasting [Heb: ‘eonian’] life, and some to shame and everlasting [Heb: ‘eonian’] contempt" (Daniel 12:2).

Daniel does not tell us when these two resurrections of awakening out of sleep will occur, only that they will. We know from New Testament revelation that the First happens prior to Christ’s reign and the Latter happens after His 1000 year reign. But the hope of an afterlife was made know to at least a few of the Old Testament writers.

Interestingly, Moses never once makes mention of any such thing as a punishment upon the wicked after death, or a blessing upon the righteous after death. We have record of but a handful of men who even knew of an after life, but not one of them suggests and endless punishment for the wicked. From where then did this teaching originate?


Is anyone so foolish as to suggest that possibly God revealed the teaching of an endless punishment upon someone other than His Own chosen people, Israel? From the Garden of Eden, the first five books of the Bible by Moses, and the rest of the Old Testament canon, we find not a word about endless punishment. Neither did the Jews believe in an endless punishment for the wicked. But, by the time of the coming of Messiah, many Jews where thoroughly indoctrinated with this teaching. There is a long void of canon history of some four hundred years from the last prophet Malachi and the coming of Messiah.

What happened during this long period with relation to what the Jews believed regarding the belief in an afterlife? Where did they learn about "endless punishment" if not from their own Scriptures and prophets? From the very opening pages of the New Testament we find that the Jews believed in reincarnation, transmigration of souls, endless punishment, and many other such things.

Did the Greeks originate the doctrines of hades and tatarus? Did the Catholic Church invent the doctrine of purgatory? How could the man blind from birth have sinned and thus be responsible for his own blindness? (John 9:1-3). Why did Jesus ask His disciples who the people were saying Jesus really was? Why did they say that some thought maybe Elijah or another prophet? Why did some Jews think Jesus was John the Baptist, when in reality they were both the same age? We shall answer these and many more things you never learned in Christendom in our next Installment.




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