Immortality or Resurrection by William West (dar e dil novel online reading txt) 📖
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and vanishes away: so he that goes down to the GRAVE [sheol-Hell] shall come up no more." ALL go down to the grave. They could not have translated this into Hell for then they would have put ALL in Hell together, both the good and the bad. Neither do they believe any soul in "Hell" will vanish away as bodies in the grave do; there is no torment in bodies vanishing away in the grave.
(3) Psalms 6:5 "For in death there is no remembrance of you: in the GRAVE [sheol-Hell] who shall give you thanks?" David is not saying that only these in Hell have no remembrance of God, but that none of the dead have any remembrance or none can give Him thanks. If the bad were in Hell and the good in Heaven or Abraham's bosom, then both the bad and the good would have a remembrance of God. Could anyone be in Heaven and have no remembrance of God, or those who are being tormented in Hell will have no remembrance of the God who is tormenting them? If they had translated this Hell, they would have put ALL, both the good and the bad in Hell with no remembrance of why they were there or of the God that was tormenting them. THIS STATEMENT IS A FLAT CONTRADICTION OF TODAY'S THEOLOGY OF AN IMMORTAL SOUL THAT IS ONLY A PART OF A PERSON. That the dead are unconscious is so strongly stated in this passage that those who believe the dead are conscious have a hard time with it. This is shown in the Connelly-Field "Debate On The State Of The Dead" when Thomas P. Connelly said, "The desire expressed here is for salvation, in view of the fact that there is no chance of salvation in the grave; those who go to the grave unprepared give God no thanks, they do not remember the Lord, the term remembrance being used in the sense of obedience." David was asking God to save him from death "for in death there is no remembrance of You." It was David who did believe in God that would have no remembrance of Him, not someone who went to the grave not believing in God. David was not, as Connelly said, someone who went "to the grave unprepared."
• Although it may be out of place to bring up Psalm 146:3-4 at this time, but Connelly's statement on it again shows the dilemma of those who do not want to believe God. "Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goes forth, he returns to his earth; IN THAT VERY DAY HIS THOUGHTS PERISH." Connelly said, "The term thoughts in this text, as is evident not only from the word used in the Septuagint, but from the context, means designs or purposes. We are exhorted not to trust in man, for though he may design to bless us, he is destined to die, when his purpose must fail--they must perish." The Christian Church, in which he is an Evangelist, believes no one can change God's word, but he changes "thoughts" into "purpose" when they are different words in the Hebrew and the word "thoughts" never means "purpose." and is never translated "purpose." Connelly-Field "Debate On The State Of The Dead"
(4) Psalms 89:48 "What man is he that lives and shall not see death? Shall he deliver his soul [life - nehphesh] from the hand of the GRAVE [sheol-Hell]?” This is another Hebrew dualism that is used throughout Psalm; in this dualism the grave and sheol are synonymous terms. A person cannot keep himself from death and the grave; he was speaking of his life [nehphesh] that he could not be kept from the grave, not an “immaterial invisible” something that cannot die and will never go to the grave. If this grave [sheol] were Hell, then no person could keep himself from Hell, not even the righteous. All die and go to the grave [sheol], but no one believes all go to Hell. Although this Psalm is speaking of all, both the good and the bad, all can see why the translators did not translate sheol into Hell in this passage for they believed the righteous will keep their souls from Hell, but why did the translators make the writer of this Psalm say no one can keep their “soul” (that the translators believed could not die) from the grave?
(5) Psalms 141:7 "Our bones are scattered at the GRAVE'S [sheol-Hell] mouth, as when one cuts and cleaves wood upon the earth." Will the bones of those in Hell be scattered at the mouth of Hell and not be in it? Whatever David means by grave's mouth, he is not saying that the inside of the grave [sheol/hades] has two sides, one side for the good and one for the bad. Even the King James translators did not think so and translated it grave, not Hell. There is nothing about torment or an immortal soul in this Psalm.
(6) Proverbs 1:12 "Let us swallow them up alive as the GRAVE [sheol-Hell]: and whole, as those that go down into the pit."
(7) Proverbs 30:16 "The GRAVE [sheol-Hell] says not 'It is enough.'" No matter how many die, the point will never be reached when no more can die.
(8) Ecclesiastes 9:10 "Whatsoever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom, in the GRAVE [sheol-Hell], whether you go." In the same chapter Solomon says, "The dead know not anything" [Ecclesiastes 9:5]. “His breath departs, he returns to the earth; in that very day his thoughts perish” [Psalms 146:4]. “The dead do no praise the Lord, nor do any that go down into silence, but we (those who are alive) will bless the Lord” [Psalm 115:17]. Those in the grave know nothing and will know nothing unto the resurrection. A Hell or a Heaven where those in them knows nothing and does nothing neither good or bad would not be the Hell or the Heaven the Catholics or the Protestants believe the dead to be living in. Solomon is not speaking in figurative language. A more positive statement that the dead are now unconscious could not be made; “whether you go” not “whether an immaterial something in you goes.” It could not be said any plainer that death is death and no part of anyone is alive before the resurrection; that after death no part of a person has thoughts or knows anything.
(9) Song of Solomon 8:6 "Love is as strong as death; jealousy is cruel as the GRAVE [sheol-Hell]." No distinction is made of the good or the bad. The bad and the good are the same to the grave, it takes everything from all.
The good and bad together in Hell in 2 passages
(1) Job 11:8 "It is as high as heaven; what can you do? Deeper than HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION]; what can you know?" "They are higher than the heavens-what can you do? They are deeper than the depths of the grave-what can you know" New International Version. This is one of Job's comforters, Zophar. God said, "My wrath is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has" [Job 42:7]. Can the words of Job's friends, which God says are not "right," be used to prove any truth? WHAT IS BOTH HIGHER THAN THE HEAVENS AND DEEPER THAN THE DEPTHS OF THE GRAVE? THE MYSTERIES OF GOD AND THE LIMITS OF THE ALMIGHTY [11:7]. All though Job's friend might not have been speaking what was right, there still is nothing in what they said about anything after death or after the judgment. In this, as in all the sixty-five uses of sheol, there is no torment after death.
(2) Job 26:6 " HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION] is naked before him, and destruction has no covering."
When a person who believes in the Hell that is taught today reads the King James Old Testament he or she finds a Hell that is totally difference and contradictorily to what they have been taught. The passages where sheol was mistranslated to put Hell in the Bible describe a place very unlike the Hell that is now believed in by many, and the wrong people are sometimes in it.
[5] BOTH THE GOOD AND BAD IN HELL (In 15 passages)
Both in Hell in King James Version
The good in Hell in 7 passages
(1) 2 Samuel 22:6 "When the waves of death compassed me, the floods of ungodly men made me afraid; The sorrows of HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION] compassed me about; the snares of death prevented me." Up to the time of David, Hell is used in the King James Version only one time. FROM GENESIS ONE TO THE TIME OF DAVID IN 2 SAMUEL, OVER THREE THOUSAND YEARS HAD PASSED BEFORE THE SECOND TIME THE WORD HELL WAS PUT INTO THE KING JAMES VERSION; BUT, EVEN THEN, THE NEW KING JAMES TAKES IT OUT. 2 Samuel 22:5-6 is David speaking about troubles and fears he had, including fear of death for he was running from Saul who was trying to kill him. It is difficult to see why the King James Version put "Hell" in this passage for when they did it is far from being what those who believe in "Hell" believe. Was David running from Saul because he thought Saul would send him to the grave or would send him to Hell? Even those who believe in Hell do not believe Saul could have sent David to it. THERE IS NOTHING IN IT ABOUT ANYTHING AFTER DEATH OR AFTER THE JUDGMENT DAY. "The sorrows of HELL compassed me about" and "the snares of death prevented me" are Hebrew dualism.
Matthew Henry said, "This is expressed figuratively. He was surrounded with death on every side, threatened to be overwhelmed, and saw no way of escape" Matthew Henry's Commentary, Page 357.
(2) Psalms 16:10 "For you will not leave my soul in HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION]: neither wilt you suffer your Holy One to see corruption." This is used in Acts 2 and is about Christ. The translators put most of the saved in the grave, not in Hell, but this says his soul was not left in sheol. The translators were in a dilemma in this passage.
1. They could not put a "soul" (as the word is used today-an invisible, immaterial, no substance nothing) in the grave, which would be to admit that a soul could be dead.
2. Or they had to put Christ in Hell. If Christ were alive in Hell, He was alive and never was dead, therefore, there was no resurrection of Christ. Did God raise Christ from the dead, or did God just take the living Christ who was not dead out of Hell? Christ paid our debt, which was death, not eternal torment.
This is Hebrew dualism where the same thought is given in two ways.
1. “For you will not leave my soul in HELL [grave-sheol].”
2. “Neither wilt you suffer your Holy One to see corruption.” Corruption is in the grave, not in “Hell.”
(3) Psalms 18:5 "I will call upon the Lord, who is worthy
(3) Psalms 6:5 "For in death there is no remembrance of you: in the GRAVE [sheol-Hell] who shall give you thanks?" David is not saying that only these in Hell have no remembrance of God, but that none of the dead have any remembrance or none can give Him thanks. If the bad were in Hell and the good in Heaven or Abraham's bosom, then both the bad and the good would have a remembrance of God. Could anyone be in Heaven and have no remembrance of God, or those who are being tormented in Hell will have no remembrance of the God who is tormenting them? If they had translated this Hell, they would have put ALL, both the good and the bad in Hell with no remembrance of why they were there or of the God that was tormenting them. THIS STATEMENT IS A FLAT CONTRADICTION OF TODAY'S THEOLOGY OF AN IMMORTAL SOUL THAT IS ONLY A PART OF A PERSON. That the dead are unconscious is so strongly stated in this passage that those who believe the dead are conscious have a hard time with it. This is shown in the Connelly-Field "Debate On The State Of The Dead" when Thomas P. Connelly said, "The desire expressed here is for salvation, in view of the fact that there is no chance of salvation in the grave; those who go to the grave unprepared give God no thanks, they do not remember the Lord, the term remembrance being used in the sense of obedience." David was asking God to save him from death "for in death there is no remembrance of You." It was David who did believe in God that would have no remembrance of Him, not someone who went to the grave not believing in God. David was not, as Connelly said, someone who went "to the grave unprepared."
• Although it may be out of place to bring up Psalm 146:3-4 at this time, but Connelly's statement on it again shows the dilemma of those who do not want to believe God. "Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goes forth, he returns to his earth; IN THAT VERY DAY HIS THOUGHTS PERISH." Connelly said, "The term thoughts in this text, as is evident not only from the word used in the Septuagint, but from the context, means designs or purposes. We are exhorted not to trust in man, for though he may design to bless us, he is destined to die, when his purpose must fail--they must perish." The Christian Church, in which he is an Evangelist, believes no one can change God's word, but he changes "thoughts" into "purpose" when they are different words in the Hebrew and the word "thoughts" never means "purpose." and is never translated "purpose." Connelly-Field "Debate On The State Of The Dead"
(4) Psalms 89:48 "What man is he that lives and shall not see death? Shall he deliver his soul [life - nehphesh] from the hand of the GRAVE [sheol-Hell]?” This is another Hebrew dualism that is used throughout Psalm; in this dualism the grave and sheol are synonymous terms. A person cannot keep himself from death and the grave; he was speaking of his life [nehphesh] that he could not be kept from the grave, not an “immaterial invisible” something that cannot die and will never go to the grave. If this grave [sheol] were Hell, then no person could keep himself from Hell, not even the righteous. All die and go to the grave [sheol], but no one believes all go to Hell. Although this Psalm is speaking of all, both the good and the bad, all can see why the translators did not translate sheol into Hell in this passage for they believed the righteous will keep their souls from Hell, but why did the translators make the writer of this Psalm say no one can keep their “soul” (that the translators believed could not die) from the grave?
(5) Psalms 141:7 "Our bones are scattered at the GRAVE'S [sheol-Hell] mouth, as when one cuts and cleaves wood upon the earth." Will the bones of those in Hell be scattered at the mouth of Hell and not be in it? Whatever David means by grave's mouth, he is not saying that the inside of the grave [sheol/hades] has two sides, one side for the good and one for the bad. Even the King James translators did not think so and translated it grave, not Hell. There is nothing about torment or an immortal soul in this Psalm.
(6) Proverbs 1:12 "Let us swallow them up alive as the GRAVE [sheol-Hell]: and whole, as those that go down into the pit."
(7) Proverbs 30:16 "The GRAVE [sheol-Hell] says not 'It is enough.'" No matter how many die, the point will never be reached when no more can die.
(8) Ecclesiastes 9:10 "Whatsoever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom, in the GRAVE [sheol-Hell], whether you go." In the same chapter Solomon says, "The dead know not anything" [Ecclesiastes 9:5]. “His breath departs, he returns to the earth; in that very day his thoughts perish” [Psalms 146:4]. “The dead do no praise the Lord, nor do any that go down into silence, but we (those who are alive) will bless the Lord” [Psalm 115:17]. Those in the grave know nothing and will know nothing unto the resurrection. A Hell or a Heaven where those in them knows nothing and does nothing neither good or bad would not be the Hell or the Heaven the Catholics or the Protestants believe the dead to be living in. Solomon is not speaking in figurative language. A more positive statement that the dead are now unconscious could not be made; “whether you go” not “whether an immaterial something in you goes.” It could not be said any plainer that death is death and no part of anyone is alive before the resurrection; that after death no part of a person has thoughts or knows anything.
(9) Song of Solomon 8:6 "Love is as strong as death; jealousy is cruel as the GRAVE [sheol-Hell]." No distinction is made of the good or the bad. The bad and the good are the same to the grave, it takes everything from all.
The good and bad together in Hell in 2 passages
(1) Job 11:8 "It is as high as heaven; what can you do? Deeper than HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION]; what can you know?" "They are higher than the heavens-what can you do? They are deeper than the depths of the grave-what can you know" New International Version. This is one of Job's comforters, Zophar. God said, "My wrath is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has" [Job 42:7]. Can the words of Job's friends, which God says are not "right," be used to prove any truth? WHAT IS BOTH HIGHER THAN THE HEAVENS AND DEEPER THAN THE DEPTHS OF THE GRAVE? THE MYSTERIES OF GOD AND THE LIMITS OF THE ALMIGHTY [11:7]. All though Job's friend might not have been speaking what was right, there still is nothing in what they said about anything after death or after the judgment. In this, as in all the sixty-five uses of sheol, there is no torment after death.
(2) Job 26:6 " HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION] is naked before him, and destruction has no covering."
When a person who believes in the Hell that is taught today reads the King James Old Testament he or she finds a Hell that is totally difference and contradictorily to what they have been taught. The passages where sheol was mistranslated to put Hell in the Bible describe a place very unlike the Hell that is now believed in by many, and the wrong people are sometimes in it.
[5] BOTH THE GOOD AND BAD IN HELL (In 15 passages)
Both in Hell in King James Version
The good in Hell in 7 passages
(1) 2 Samuel 22:6 "When the waves of death compassed me, the floods of ungodly men made me afraid; The sorrows of HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION] compassed me about; the snares of death prevented me." Up to the time of David, Hell is used in the King James Version only one time. FROM GENESIS ONE TO THE TIME OF DAVID IN 2 SAMUEL, OVER THREE THOUSAND YEARS HAD PASSED BEFORE THE SECOND TIME THE WORD HELL WAS PUT INTO THE KING JAMES VERSION; BUT, EVEN THEN, THE NEW KING JAMES TAKES IT OUT. 2 Samuel 22:5-6 is David speaking about troubles and fears he had, including fear of death for he was running from Saul who was trying to kill him. It is difficult to see why the King James Version put "Hell" in this passage for when they did it is far from being what those who believe in "Hell" believe. Was David running from Saul because he thought Saul would send him to the grave or would send him to Hell? Even those who believe in Hell do not believe Saul could have sent David to it. THERE IS NOTHING IN IT ABOUT ANYTHING AFTER DEATH OR AFTER THE JUDGMENT DAY. "The sorrows of HELL compassed me about" and "the snares of death prevented me" are Hebrew dualism.
Matthew Henry said, "This is expressed figuratively. He was surrounded with death on every side, threatened to be overwhelmed, and saw no way of escape" Matthew Henry's Commentary, Page 357.
(2) Psalms 16:10 "For you will not leave my soul in HELL [grave-sheol] [HELL CHANGED TO SHEOL IN NEW KING JAMES VERSION]: neither wilt you suffer your Holy One to see corruption." This is used in Acts 2 and is about Christ. The translators put most of the saved in the grave, not in Hell, but this says his soul was not left in sheol. The translators were in a dilemma in this passage.
1. They could not put a "soul" (as the word is used today-an invisible, immaterial, no substance nothing) in the grave, which would be to admit that a soul could be dead.
2. Or they had to put Christ in Hell. If Christ were alive in Hell, He was alive and never was dead, therefore, there was no resurrection of Christ. Did God raise Christ from the dead, or did God just take the living Christ who was not dead out of Hell? Christ paid our debt, which was death, not eternal torment.
This is Hebrew dualism where the same thought is given in two ways.
1. “For you will not leave my soul in HELL [grave-sheol].”
2. “Neither wilt you suffer your Holy One to see corruption.” Corruption is in the grave, not in “Hell.”
(3) Psalms 18:5 "I will call upon the Lord, who is worthy
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