Secrets of the New Testament



And he is the propitiation for... the whole world.
1John 2:2

If Jesus died for the whole world, will the whole world be saved?  There are seven key Greek words in the New Testament that you can learn to enable you to enter into a new understanding of the goodness of God. Once you understand the meaning of each of these key words and how they are used, you will be able to gain a new revelation into the goodness of our Creator.

Lets take a second look at some Greek words of primary importance.

The first word is “aion”.

Aion

1. An age

2. A period of time

3. A world

4. The heavenly world or the universe

To whom be glory for ever and ever (literally: unto the ages of the ages; eis tous aionaston aionon ).  Amen.  Galatians 1: 5

The harvest is the end of the world (aion), and the reapers are the angels.  Matthew 13:39

Let us now continue on to the second word that we will examine.  This word is the adjective that comes from “aion”; this word is “aionios”.

Aionios

The people of Israel learned the Greek language by interacting with the people from the other nations in their every day experiences.  The following examples taken from the Bible and other writings are presented to show how this word was used in the various circumstances of people’s lives.  These examples also show how aionios draws its meaning from the noun, aion.

In many versions of the Bible, the aionios judgments of God are always interpreted to be eternal, forever or everlasting.

But now consider Jonah 2: 6.

I went down to the bottoms of the mountains; the earth with her bars was about me forever (LXX: aionios): yet hast thou brought up my life from corruption, O LORD my God. 

Jonah was in the belly of the whale for three days and three nights; this was not forever.  The Hebrew word in the Old Testament is olam.  The Septuagint (the ancient Greek translation of the O.T.) properly translates it as aionios because Jonah was aware of the fact that his situation was the result of a supernatural decree of God coming from a higherworld (aion). 

Now lets look at a passage written by the prominent Jewish historian, Josephus, as he describes the capture of two Jewish rebels by the Romans after the fall of Jerusalem.

The Roman army encompassed the city when it was crowded with inhabitants. Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world; …Simon … was reserved for the triumph, and to be then slain; as was John condemned to perpetual (aionios) imprisonment.  – The Wars of the Jews Book 6, Flavius Josephus, William Whiston (translator) http://www.creationism.org/books/josephus/ index.htm

This aionios imprisonment would have lasted for the remainder of John's life; it could not have lasted for eternity.  Similarly, citizens of Greece when given an office for life were described as holding an aionios position.

…Speak to the men of Judah…My people hath forgotten Me…to make their land desolate and a perpetual (Heb: olam; LXX: aionios) hissing.  Jeremiah 18: 11, 15, 16 This desolation lasted 70 years.

Jude describes the fire that descended upon Sodom and Gomorrha as being aionios; not because it lasted for ever; it lasted only a short time.  It was aionios because it was decreed from a higher world.

Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal (aionios) fire.  Jude 7

However, aionios by extension can be everlasting:

And I give unto them aionios life; and they shall never perish, neither shall any man pluck them out of my hand.  John 10:28 In this verse you can see how Jesus characterized this particular application of aionios by adding the phase “they shall never perish…”, thus making clear the fact that in this statement He was referring to a life that would not end.

From these examples we see that just as aion means an age or a world, aionios can mean having its source in another world (i.e. supernatural), lasting for a lifetime or for an extended time, or lasting for an indefinite or unending period of time

The third word that we will examine may appear familiar to the reader; this word is “asbestos”.  However, the meaning of this word in Greek is very different from the meaning of the English word.

Asbestos

1. unquenched, unquenchable

2. illegal to quench

Now the next day was the festival of Xylophory; upon which the custom was for every one to bring wood for the altar that there might never be a want of fuel for that fire which was unquenchable (asbestos) and always burning. – The Wars of the Jews, by Flavius Josephus, William Whiston (translator) http://www.creationism.org/ books/ josephus/index.htm

Josephus wrote about this after the temple was destroyed and the fire had gone out.  The fire was unquenchable (asbestos) as long as the temple was standing and in proper order.

This one word was translated by the phrase "that never shall be quenched" in Mark 9:43 of the King James Version of the Bible; yet from the example shown above we can see that the concept of eternity is not really included in the meaning of the word.

We will next examine two words that appear to be quite similar.  The first of these words is “krima”.

Krima

1. Personal judgment or condemnation that one person holds toward another.
   
   
2. A judicial decision or sentence by an authority.
   
   
3. The exercising of legal procedings, whether civil or criminal.
   
   

Now therefore there is utterly a fault among you, because ye go to law (krima) one with another. 1 Corinthians 6:7

Krima has been interpreted by the translators of the King James and many other versions of the Bible to mean "damnation", (i.e. eternal torment) in Matthew 23:14 and in other verses; yet from the list of words defining krima and from the context in 1 Corinthians 6:7 we see that kima does not necessarily imply damnation.

The second of the two similar words is krisis.

Krisis

1. A sentence by an authority.
   
   
2. A righteous judgment or decision.
   
   
3. A judgment of condemnation.
   
   
4. An authorative or wise decision.
   
   

This is the dream and we will tell the interpretation (LXX: krisis) thereof before the king.  Daniel 2:36 (Remember that the LXX is the ancient Greek translation of the Old Testament.)

Krisis has been interpreted in many versions of the Bible to mean "damnation" in John 5:29 and in other verses; yet as the reader has just read, krisis like krima does not necessarily imply damnation.

Pas

1. all, everyone

2. all sorts of people

3. everything

4. all kinds of things

The spelling and pronunciation of a Greek word will vary depending upon it’s inflection, i.e. how the word is used in the sentence.  Pas can take on several different forms (or inflections).  In the text that we will be examining, the text uses panta.  This is an inflection of pas and and has the same meaning as pas.

Pas is very similar to the English word "all".  Wherever "all" would be used in English "pas" would be used in ancient Greek.  In the New Testament pas refers more often to people or to the institutions of people than to inanimate things. 

Pas can refer to all kinds of people or things.  However, in the passage that we will examine pas is placed after the definite article and implies not just all kinds of things, butthe all, that is all without exception.  Greek lexicons state that when pas is placedimmediately after the definite article and prior to a noun (or noun phrase) the meaning is the totality with nothing omitted.^*  

* E.g. An Intermediate Greek-English Lexicon by Henry George Liddell and Robert Scott; Entry: pas B II.   In the context in Colossians "the all" (ta panta) stands by itself, not followed by a noun.  The substantive is understood to be everyone and everything throughout the universe so that it is not necessary for ta panta to be followed by a noun limiting it to things (or people) in a finite group.

We will look at a passage in Colossians that uses ta panta, but first let's consider 1 Corinthians 9: 9,10.=justify>

Jesus shed His blood for people, not for oxen or things.  God is concerned about people more than things.

We will now look at Colossians 1: 16-20

Note that the things being referred to are not limited to inanimate physical things but include dominions and the various realms of authority.  These dominions are comprised of the members of the dominions, and the church is the most prominent of dominions.

The last verse in this passage is one of the most significant verses in the New Testament, but because of the way in which it is translated it has been largely ignored.

The phrase "all things" seems to indicate that Paul is primarily referring to a reconciliation of inanimate "things", but that is not the idea in the original text.  The phrase in the Greek is not "all things" but ta panta, literally "the all". 

Ta is the neuter inflection of the Greek article and is similar to the English word "the".  Tais used in this passage because realms of authority are considered neuter even though they are made up of people.  (Ta can also function as a pronoun and mean "that".)

In our English Bible, ta is translated as "things" (a noun) and panta is translated as "all".  Thus "all" serves as an adjective in the English phrase ("all things").  So what has happened is that the Greek adjective has been turned into a noun, and the Greek noun is turned into an adjective, thus reversing the emphasis of the two words.

Making some adjustments to be consistent with the above discussion, the translation for verses 16 though 20 becomes:

Jesus died to reconcile the all (ta panta) without exception unto Himself!

The last of the Greek words that we will examine is ho.    Ta is an inflection of ho.

Ho

The definite article -- similar to the English word “the”

The Greek language uses this definite article to refer to a particular item similar to the manner in which we use “the” in English; however, the Greek language has no indefinite article similar to the English indefinite article “a”.  Now since the person speaking Greek is accustom to using nouns without using an article, often he will omit the definite article where it would still be appropriate in Greek and required in English.  Thus the translators may take the license to insert the definite English article were none exists in the Greek,assuming that the original writer was referring to a particular item. 

An example of such a passage in the New Testament is 2 Corinthians 6:2. 

For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.

Notice the phases “the day of salvation” (appearing twice) and “the accepted time”.  However, there is no definite article in the Greek text of this verse.  Thus, a literal rendering of this verse based solely on the grammar of the verse would be:

For he saith, I have heard thee in a time accepted, and in a day of salvation have I succoured thee: behold, now is an accepted time; behold, now is a day of salvation.

Also, a person speaking ancient Greek may use the definite article in places were it would appear awkward in English.  Therefore, the article may be left out in the English translation, and this may leave out some of the meaning of the original text.

For example consider the statement, “Billy threw the ball and Johnny caught the ball.” Since the definite article (“the”) is used twice in this short statement we understand that the ball that Johnny caught is the same ball that Billy threw.

Now let’s look at Romans 5:15.

But not as the offence, so also is the free gift.  For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

This is an example of a passage in which the definite article has been removed from the text.  Placing the definite article back into this passage would give:

But not as the offence, so also is the free gift.  For if through the offence of one the manybe dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto the many.

Could the second “many” be the same as the first “many”? The use of the definite article in both places implies that.  The second “many” will be just as much as the first “many”,not less!

Having now examined these seven key Greek words in the New Testament, let’s now take a look at an English word commonly found in the New Testament. 

We will now considered the word “might” which the dictionary defines as being the past tense of “maybe”. 

As an example of how this word would properly be used, consider the following statement: “If the boys were playing ball in that small lot one of them might have broken the window.” Thus we see that “might” implies that possibly one of the boys broke the window.

This word is commonly inserted into the King James Version were no “maybe” is intended in the Greek! The reason for the use of the word is that the Greek language uses certain inflections of its verbs to convey the concept of purpose.  Thus if God Almighty purposes to do something the King James Version will have inserted into the text the word “might” to make the distinction of this being a purpose and not necessarily a fact. 

Romans 4:16 is an excellent example of this. 

Therefore it (the promise) is of faith, that it might be by grace…

But the New Testament does not teach that maybe the promises are of grace.  The Greek text says that the purpose of faith is to ensure that the promises will be of grace!

Another example of this is John 3:17.

For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

Here again, the Greek text is meant to imply the concept of purpose, not “maybe”! A more literal translation based solely upon the grammar of the original text would be:

For God sent not his Son into the world to condemn the world; but to save the world through him.

God sent His Son into the world for a purpose! And John 3:17 states that that purpose was to save the world!

I am God and there is none like Me… My council shall stand, and I will do all Mypleasure… I have purposed it; I will also do it.  Isaiah 46: 9-11 – And John 3:17 states that it was God’s purpose to save the world through His Son!

We will finish our discussion by giving consideration to the Lake of Fire in the Book of Revelation, but first lets consider how "fire" is used in the New Testament.  Fire is used in the New Testament in many passages in a figurative sense implying purification. 

For every one shall be salted with fire, and every sacrifice shall be salted with salt.  Mark 9: 49

That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 1 Peter 1 : 7

Apart from Revelation, fire (pur) is used in a figurative sense in the New Testament more than twenty times.  Revelation is a book full of figurative language (e.g. (Jesus...) having seven horns and seven eyes... Revelation 5:6); therefore, it is reasonable to consider the possibility that the lake of fire could be a figurative expression.

There are two accounts of the New Jerusalem descending to earth in the last two chapters of Revelation; the first account ends with Revelation 21: 8.

But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have (or have had - the Greek has no verb here) their part in the lake which burneth with fire and brimstone: which is the second death. Revelation 21: 8

The second account begins with verse nine and continues to the end of the book.  We will examine two portions in the second account.

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.  In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.  Revelation 22: 1,2

Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.  For without (i.e. outside the city) are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.  Revelation 22:14,15

Revelation 21:8 tells us that the ungodly will have a part in the lake of fire. 

Revelation 22:1,2 tells us that even in the next world, out among the nations (i.e.: outside of the New Jerusalem) things will still not be perfect, but that there will be a continuing need for healing (every month).

Now let’s consider Revelation 22: 14, 15.

After the New Jerusalem descends a whole new order will be established throughout the nations of the earth.  Revelation 22:14,15 says the ungodly will be outside the City.  This is the only reference to them in the Bible after the final account of the New Jerusalem descending. (Revelation 21:10) Apparently they will be among the nations that will be needing healing from the tree of life that bears fruit every month.  (Revelation 22:2)

Technically speaking, if they are outside the City they could still be in the lake of fire, but if someone were to ask you where a particular person is, and you knew that he was in Antarctica it is unlikely that you would reply by saying that he is outside of New York City (even though Antarctica is outside of New York City).  You would reply that he is in Antarctica.  Revelation 22 doesn't say they are in the lake of fire; it simply says that after the New Jerusalem is established on earth, the ungodly will be outside the City.  And if they will be outside the City on the earth, apparently they will be dwelling among the nations of the earth.

Summary

If I say that God is always faithful and He always enables me to get a ride to the church downtown, “always” does not imply that I will be attending that church though out eternity.  Just as “always” is not a particularly religious word today, so aionios was an every day word in Bible times.  Many English Bibles assume the traditional doctrine of eternal damnation to be true and add the concept of eternity into certain portions of God’s word. “These shall go away into eternal punishment.” (actually aionios punishment -- punishment in the world to come) Mathew 25:46 But as has been shown, the word,aionios (like “always”), of itself does not necessarily imply eternity. On the other hand following Jesus’ statement regarding aionios life, He clearly qualified His statement by saying that “they shall never perish neither shall any man pluck them out of my hand.” John 10:28 Let’s receive what God’s word says without adding to it and be free to rejoice in all the goodness of God.

Now if the idea of damnation did not come from the original New Testament manuscripts, how did this idea get into the church?   That question is answered in the next section.

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How Pagan Governments Used the Fear of Damnation

These excerpts were taken from a set of books entitled The Library of Original Sources by Oliver J. Thatcher, editor. Published 1901, 1915. Polybius, Rome at the End of the Punic Wars, (pages. 166, 190). Obtained at the library of the University of Texas at El Paso.

From the Introduction by Oliver J. Thatcher

ROME, with the end of the Punic war, 146 B.C., had completely conquered the last of the civilized world.  The best authority for this period in her history is Polybius… Polybius was an officer of the Achaean League.  He…did more than anyone else to get the Greeks to accept the inevitable Roman rule.  Polybius is the most reliable, but not the most brilliant of ancient historians.

The Words of Polybius

But among the most useful institutions, that demonstrate the superior excellence of the Roman government, the most considerable perhaps is the opinion that the people are taught to hold concerning the gods: and that, which other men regard as an object of disgrace, appears in my judgment to be the very thing by which this republic chiefly is sustained.  I mean, superstition: which is impressed with all its terrors; and influences both private and public actions of the citizens, and the public administration also of the state, in a degree that can scarcely be exceeded.  This may appear astonishing to many.  To me it is evident, that this contrivance was at first adopted for the sake of the multitude.  For if it were possible that a state could be composed of wise men only, there would be no need, perhaps, of any such invention.  But as the people universally are fickle and inconsistent, filled with irregular desires, too precipitate in there passions, and prone to violence; there is no way left to restrain them, but by dread of things unseen, and by the pageantry of terrifying fiction.  The ancients, therefore, acted not absurdedly, nor without good reason, when they inculcated the notions concerning the gods, and the belief of infernal punishments; but much more those of the present age are to be charged with rashness and absurdity, in endeavoring to extirpate these opinions.

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More Words Associated with Judgment

A proper understanding of the words of scripture will produce a proper theology.  Words understood wrong or translated wrong will produce a wrong theology.  The following paragraphs are presented in the hope that they will establish proper theology.

Kolazo

Originally, kolazo meant to prune, which was done to cause a vine to produce more fruit.  Later kolazo came to mean to chastise, i.e. to discipline for the sake of bringing correction.  One of the strongest passages in the New Testament denouncing ungodliness is found in the first nine verses of Second Peter Chapter Two.  This passage concludes by stating that God knows how to reserve the unjust unto the day of judgment to be punished or chastened.  (The Greek word translated "punished" is kolazomenous, an inflection ofkolazo.)

The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished (chastened or corrected - kolazo).  2 Peter 2:9

Kolasis

1. Correction, punishment, penalty
   
   

And these shall go away into aionios kolasis (correction in the world to come): but the righteous into life aionios.  Matthew 25:46

To passion and anger are due all acts of revenge (timoria). Revenge (timoria) and punishment (kolasis) are different things.  Punishment (kolasis) is inflicted for the sake of the person punished; revenge (timoria) for that of the punisher, to satisfy his feelings. Rhetoric by Aristotle translated by W. Rhys Roberts
http://infomotions.com/etexts/philosophy/400BC-301BC/aristotle-rhetoric-86.txt 

This paragraph is not an endorsment of Aristotle's philosophy; it is only assumes that he knew what the Greek words mean.

Timoria

1. to take vengeance on one, to punish

And I (Paul) punished (timoria) them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.  Acts 26:11

When Paul (formerly Saul) persecuted the church he exercised vengeance (timoria).  Jesus never spoke of God using timoria; He spoke of God's kolasis and dikeo.

Dikeo

To obtain a proper understanding of this word we will examine Ezekiel 16:36-42.  This passage provides a very graphic description of dikeo.  (Ekdikeso and ekdikesei are inflections of dikeo and have the meaning of dikeo.  These words are used in the ancient Greek Septuagint translation.)

Notice the following characteristics of this situation.=justify>

1. The transgression was severe.

2. God was angry.

3. The punishment was severe.

4. The purpose of the punishment was to bring correction.

5. When the people would come to repentence God's anger would cease.

6. When the people would come to repentence the punishment would cease. 

Now we are able to gain a proper understanding of New Testament passages that translatedikeo and its inflections as vengeance, such as Luke 21:22-24.

Again, notice the characteristics of the situation.=justify>

1. The blindness of these people was so severe that they could neither receive Jesus nor accept His miraculous works as being from God.

2. Since they had rejected God, God would reject them.

3. The punishment would be severe.

4. The duration of the punisment would be limited ("until the times of the Gentiles be fulfilled.")

5. Following this time, Jerusalem will be restored and the Jewish people will come to know God.  (See Hebrews 8:8-12)

Thus we see that ekdikesis (translated as vengeance) in no way implies an endless judgement and should not be confused with timoria. 

Hell

Jesus used two words which are translated(?) as hell, Gehenna and Hades. "Hell" is of course an English word; however, it comes from pagan mythology.  Hel was a goddess who reigned in the underworld of Niflheim.  She was very much alive, but one side of her body appeared to be that of a corpse.  Vikings who died in battle (or raids) were carried away to Valhalla to enjoy the sensual pleasures of Viking heaven.  Those who died of sickness or old age descended into the dismal world of Niflheim to live under the reign of Hel.

Gehenna

Gehenna is the name for the garbage dump that was outside of Jerusalem where the refuse and animal carcasses from the city were burned.  Gehenna is a proper noun and no attempt should have been made to translate it.  Other proper nouns (e.g. Jerusalem) in the Bible and in other works are normally not translated.  The statements made regarding Gehennaas representing correction or punishment only make sense when taken in a figurative manner.  The Bible does not teach that the Gehenna Dump is the location for the judgment of the ungodly.  However, this is not to imply that the concept is to be taken lightly. 

In Matthew 23:33 Jesus warns the people of Jerusalem of a Judgment of Gehenna (tes kriseos tes geennes, translated as "the damnation of hell" in the King James Version).  In the next chapter Jesus speaks to His disciples about the fall of Jerusalem.  This must have been on his mind as He spoke of the coming Gehenna Judgment.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell (tes kriseos tes geennes)?

Space does not allow for a description of all the carnage, misery, famine and intolerable things endured by those who sufferred in Jerusalem during the fall of that city.  The following extract is taken from the first and third paragraphs in The History of theDestruction of Jerusalem, Book VI, Chapter 1 by Flavius Josephus.

Thus did the miseries of Jerusalem grow worse and worse every day, and the seditious were still more irritated by the calamities they were under, even while the famine preyed upon themselves, after it had preyed upon the people.  And indeed the multitude of carcasses that lay in heaps one upon another was a horrible sight, and produced a pestilential stench, which was a hinderance to those that would make sallies out of the city, and fight the enemy: but as those were to go in battle-array, who had been already used to ten thousand murders, and must tread upon those dead bodies as they marched along, so were not they terrified, nor did they pity men as they marched over them... 

What was otherwise worthy of reverence was in this case despised; insomuch that children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives: and while they ate after this manner, yet were they not concealed in so doing; but the seditious every where came upon them immediately, and snatched away from them what they had gotten from others. –  http://www.earlychristianwritings.com/text/josephus/war-6.htm

Thus we see judgment in this world truely fitting the the conditions of Gehenna.  God does not need to wait till a person enters into the next life to bring a Gehenna Judgment. 

Hades

Hades is the New Testament equivalent of the Old Testament Hebrew word "Sheol".  It represents the grave or the unseen realm of those who have left this life.  Prior to the crucifixion of Jesus both the righteous and the unrighteous descended into Hades. The upper portion of Hades was called Abraham's bosom.

In our study we will now examine several words used in the story of Lazarus and the rich man.

In this story the rich man was in enough discomfort to request that his tongue be cooled.  Apparently his skin was not being burned (as it would be if he were submerged in flames) because his first concern was for the cooling of his tongue. "That he may... cool my tongue; for I am tormented in this phlox." See Luke 16:19-31

Phlox

There is no authority for the meaning of common words.  Lexicographers do an extensive amount of reading and surmise the meaning of words from the way they are used in the contexts in which they are found.  For this reason words will sometimes change their meaning over the years as they are used in different ways.  (For further consideration of this topic read "The English Language in the Dictionary", an article located at the beginning of the Merriam-Webster Collegiate Dictionary.)

Phlox is an interesting Greek word and is often assumed to always mean "flames".  What makes this word interesting is the fact that this word is often used to refer to things or concepts other than flames.  One may consider these other uses to be similes and metaphors, but the use of such similes and metaphors was so common as to suggest that the word itself had a range of meanings extending into such concepts.  These other concepts generally implied brightness, intensity or effectiveness.  If "fire" (pur) was not mentioned in the passage, phlox often did not refer to actual flames.  There are many passages in various writings where fire is not mentioned and phlox could not be referring to flames.  Josephus used phlox to refer to the courage of a soldier running into battle.

In the Septuagint translation of the book of Judges phlox was used to refer to the blade of a dagger. 

And the haft (handle) also went in after the blade (LXX: phlox). Judges 3:22

"Fire" (Pur) is not found in the story of Lazarus and the rich man.

Odunao

Odunao means distress or pain.  Most often it refers to emotional distress. Odunao is found in the New Testament in the following two verses and in the story of Lazarus and the rich man

Thy father and I have sought thee sorrowing (odunao).  Luke 2:48

Sorrowing (odunao) most of all for the words which he spake, that they should see his face no more.  Acts 20:38

And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am odunao in this phlox.  (I am in distress in this intense (environment).) Luke 16:24

Basanos

1. A stone used for testing the purity of gold or silver by the color of the streak caused by rubbing it with the metal;

2. To put to a test, to check up on

3. Discomfort as that which is caused by a disease. 

4. Torture

They brought unto him all sick people that were taken with divers diseases and basanos. Matthew 4:24

Basanos is found in the Septuagint in 1 Samuel 6:17

The thought in the Septuagint is somewhat different than the thought in the Hebrew.  The Hebrew speaks of a guilt offering (or a trespass offering); the Septuagint conveys the idea that the Philistines returned the arc with the golden emerods to test the Lord.

And these are the golden emerods which the Philistines returned to test (LXX: basanou) the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one.  (The Philistines found themselves being cursed by the presence of the ark of the LORD and were seeking deliverance; certainly the Philistines did not intend to torment the LORD.)

In the story of the rich man and Lazarus, with odunao used in the context of this story it is doubtful that basanos is referring to physical torture.  (It is translated as "torment" in Luke 16:23, 28)

Olam

Olam is a Hebrew word that appears to be an exact equivalent of aionios. Like aionios, it does not necessarily imply forever and is commonly translated as aionios in the Septuagint.  It may refer to the remainder of a lifetime, to an extended period such as 70 years, to a period of a previous age or ages, or to an event that had its source in a greater world.  Listed below are some of the verses in which olam does not refer to eternity.

Some of these examples seem to indicate that the translaters simply out of habit often translated olam as forever regardless of the context.

Exd 21:6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever (olam) (This was for the remainder of his life; he would not be able to serve him forever.). 

Deu 32:7 Remember the days of old (olam), consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee.

Jos 24:2 And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood (or on the other side of river) in old time(olam), even Terah, the father of Abraham, and the father of Nachor: and they served other gods.

1Sam 1:22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned , and then I will bring him, that he may appear before the LORD, and there abide for ever (olam). (This was for the length of his life, not forever.)

1Sam 27:12 And Achish believed David, saying , He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever (olam).  (Achish thought David would serve him for the rest of his life, not forever.)

Isa 63:11 Then he remembered the days of old (olam), Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?

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God’s Justice: Diminishing or Enriching?

Justice implies equality as presented in the following passage.

Now these are the judgments (of condemnation) which thou shalt set before them… Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.  Exodus 21:1, 24, 25

This condemnation is a form of justice that diminishes the perpetrator of an offense as much as the victim was diminished.  It serves the purpose of applying correction to the perpetrator of the action and of warning others against such action.  It is imposed by law, usually against the will of perpetrator.  This is the form of justice given in the laws of Moses.  In this form of justice both parties have been diminished.

And in the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement (Heb: meyshar): Daniel 11:6

The king’s daughter of the south and the king of the north each believed they would profit by this agreement.  They believed it was fair and each believed that he/she would be enriched.

Meyshar implies equality; in this form of justice both parties hope to be enriched.  If you go to a dealer and purchase a new automobile for a fair price, you are enriched because you preferred to obtain the automobile rather than keep the money.  The automobile is worth more to you than the money or you would not have purchased it.  The dealer gains the money, which is worth more to him than the automobile or he would not have sold it.  Thus both parties are enriched by the transaction.

Song of Solomon compares the best of wine to meyshar.  The best wine for my beloved, that goeth down sweetly (meyshar), causing the lips of those that are asleep to speak.  Song of Solomon 7:9

“Meyshar” is not found in the laws of Moses; it is found in the Psalms, in the Song of Solomon and a few of the more recent books of the Old Testament.="western">=justify>

Psalm 96 and 98 are two Psalms that speak of God’s judgment at the end of this age.  

He shall judge the world with righteousness, and the people with his truth (meyshar).  Psalm 96:13 

Let the floods clap their hands: let the hills be joyful together before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity (meyshar).  Psalm 98:8,9

Now, if the coming judgment of God is according to meyshar, who will be enriched? Combining the Song of Solomon with Psalms 96 and 98 we see that the judgment of God should be comparable to the best wine. Jesus compared His ministry to new wine.  Luke 5:37,38 Let the land (Heb: sadeh) be joyful, and all that is therein: then shall all the trees of the wood rejoice... for He cometh to judge the earth: Psalm 96:12,13 Does the Psalmist care for dirt (land) and trees? (Cf. 1 Cor 9:9) Or is he saying that all the people who are in the land will rejoice when God comes to judge the earth with truth? Truth did not come by condemnation through man or through Moses, but it came with grace by Jesus Christ. John 1:17

If you believe in the integrity of the Psalms, the conclusion is that when God comes to judge the earth He will do so in a manner that will bring equality and enrichment among people through out the land... He (shall) judge the world, and the people with meyshar.  Psalm 98:9

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Theology 101

God is a good God.

The devil is a bad devil.

God does good things.

The devil does bad things.

God's righteousness is a good righteousness.

The devil's wickedness is a bad wickedness.

The devil is not as big as God.

God is bigger than the devil!

At the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.  (NLT)
Philippians 2:10,11

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For Further Reading:

The Primrose Path to Gehenna 
by Jan Austin Antonsson

http://members.aol.com/_ht_a/jantonsson/gehenna/gehenna.html

Jan Antonsson's experience with the bad news of eternal damnation and her deliverance from the fear of it.  "Just reading or hearing about it would make me want to shriek in terror and tear out my hair."

Howard Storm - near-death experiences

http://www.near-death.com/storm.html

Howard Storm was an atheist; he died; his spirit-man left his body; he was on his way to Hades, and he was being tormented by demons.  Then he got saved and met Jesus, and returned to life on earth.  Following this experience he attended seminary and became a pastor.

>From the Streets by Rosalie M.

http://www.seattleiands.org/stories/streets.htm

When this young woman, who hated God and hated life, died, she had no belief that she, as a drug using street person, would be cared for as deeply as she was.

The Inescapable Love of God
by Thomas Talbott
Universal Publishers
Available through Barnes and Noble and other distributors.

"In these pages, I have sought to share with others, particularly those who call themselves 'Christians,' some of my own deepest convictions about the nature of God and the world."

The Origin and History of the Doctrine of Endless Punishment, 
by Thomas B. Thayer. 
Nineteenth Century edition: Limited availability at
http://www.amazon.com
A new enlarged version is available at: http://www.tentmaker.org

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Originally written in the 1800's, this book reveals the extra Biblical history of eternal damnation.