Summary of other word studies related to annihilationism

by Matt Slick | Oct 13, 2018 | Annihilationism, Minor Groups & Issues

This is a list of some of the terms under examination in this series of articles on annihilationism. I provide them here for easy reference. Furthermore, you can click on the links and open up the entire articles.

Other Word Studies

Book of Life
1. The phrase “book of life” occurs seven times in the Bible (Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27). There are differences of opinion regarding what it actually is. But, the general consensus appears to be that it is a record of the deeds of the saved with which judgment regarding reward is assigned. Those not found written in the book of life are cast into the lake of fire (Rev. 20:15). In the context of annihilationism, those who hold to it would naturally assert that if a person’s name is not found in the book of life, then he will face the final judgment and be annihilated. But this is not necessarily so. to be excluded from the book of life would be excluded from the presence of God in the bliss of heaven. It could just as easily mean that such exclusion means they are cast into outer darkness where the undergo eternal conscious torment. Considering this, the Bible is full of scriptures that imply eternal conscious torment.
  1. Book of life, Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27
  2. Scriptures that imply eternal conscious torment
Chaff, Hebrew and Greek words examined
1. The biblical treatment of chaff is both literal and figurative. There are instances where the destruction of the chaff means that it no longer exists (Exodus 15:7; Isaiah 5:24; 47:14; Joel 2:5; Mal. 4:1; Matt. 3:12; Luke 3:17). There are instances where the destruction of the chaff means that it is figurative and the existence continues or is not specified (Exodus 5:12; Job 21:18; Psalm 35:5; Isaiah 41:15; Jer. 13:24; Joel 2:5; Mal. 4:1; Matt. 3:12; Luke 3:17). What then is meant when it is in reference to people? It depends on the context. But, worth noting is that the New Testament also uses the figure of chaff in relation to people and it relates their punishment with unquenchable fire. The usage of chaff being burned up is a declaration of judgment. The imagery of being consumed by fire can be used by conditionalists to support their position since chaff are consumed and does not exist anymore. I think this is one of the stronger evidence for their position. However, we have to be careful not to take a figurative usage and derive out of it a literal meaning.
  1. People:
    1. The wicked are like chaff that the wind carries away (Job 21:18; Psalm 1:4; 35:5; 83:13; Isaiah 40:24; 41:2; Jer. 13:24; Hosea 13:3, etc.),
    2. God’s anger consumes the wicked as chaff (Ex. 5:7)
    3. They are like stubble. Fire burns them (Isaiah 47:14)
    4. Evildoers will be like chaff, set ablaze, leaving neither root or branch (Mal. 4:1)
  2. But, chaff is also used in comparison to
    1. hills (Isaiah 41:15),
    2. days (Zeph. 2:2),
    3. conceiving chaff (Isaiah 33:11),
    4. iron, clay, bronze, silver, and gold (Dan. 2:35).
  3. The figurative usage of chaff is
    1. compared to people’s physical death (Isaiah 5:24-25)
    2. compared to people arranged for battle (Joel 2:5)
    3. destruction of Esau’s house (Obad. 18)
    4. people being completely withered (Nah. 1:10)
  4. Literal chaff is mentioned
    1. in reference to the Jews in Egypt who gathered stubble (Ex. 5:12)
    2. in Pursuing dry chaff (Job 13:25)
    3. Slingstone turned into stubble (Job 41:28-29)
    4. Fire consumes stubble (Isaiah 5:24)
Death, apothnesko
1. The Greek word ἀποθνήσκω, apothnesko occurs 111 times in the New Testament. Basically, it means death, to die. It has both literal and figurative meanings depending on usage. Verses that deal specifically with physical death would be (Matt. 8:32; Mark 5:35; Luke 8:42; John 4:47; Acts 7:4; Rom. 5:6-7; 1 Cor. 9:15; Gal. 2:21, etc.). Verses with figurative meanings typically deal with representation. Adam represented us in his death (Rom. 5:15). We died with Christ (Rom. 6:2,8; 7:6,8). We die daily (1 Cor. 15:31), etc. There is also the substitutionary representative death or Christ died for people (Rom. 14:15; 1 Cor. 8:11; 2 Cor. 5:14-15). Unfortunately, annihilationists routinely interpret the idea of someone dying as meaning nonexistence after death, soul sleep, or their belief that the final judgment is annihilation. Of course, the context determines meaning and we need to check our presuppositions against Scripture.
  1. Died with Adam, 2 occurrences
    1. Rom. 5:15, the many died in Adam.
    2. 1 Cor. 15:22, in Adam all die
  2. Died with Christ, 3 occurrences
    1. Rom. 6:2, 8, we have died to sin, died with Christ.
    2. Rom. 7:6, 8, died to the law
    3. Rev. 16:3, every living thing in the sea died.
  3. Physical death, 77 occurrences
  4. Matt. 8:32; 9:24; 22:24, 27; 26:35; Mark 5:35; 5:39; 9:26; 12:19; 12:20; ; 12:21; ; 12:22; 15:44; Luke 8:42; 8:52; 8:53; 16:22; 20:28; 20:29; 20:31; 20:32; 20:36; John 4:47; 4:49; 6:49; 6:58; 8:52; 8:53; 11:14; 11:16; 11:21; 11:25; 11:32; 11:37; 11:50; 11:51; 12:24; 12:33; 18:14; 18:32; 19:7; 21:23; Acts 7:4; 9:37; 21:13; 25:11; Rom 5:6; 5:7; 5:8; 6:7; 6:9; 6:10; 7:2; 7:3; 8:13; 8:34; 14:7; 14:8; 14:9; 1 Cor. 9:15; 1 Cor. 15:32; 1 Cor. 15:36; 2 Cor. 6:9; Gal. 2:21; Phil. 1:21; 1 Thess. 4:14; Heb. 9:27; 10:28; 11:4; 11:13; 11:21; 11:37; Rev. 8:9; 8:11; 9:6; 16:3
    1. Matt. 8:32, the whole herd perished in the waters.
    2. John 4:47, he asked Jesus to heal a boy at the point of death
    3. Acts 7:4, …after his father died, God had him move to this country
    4. Rom 5:6, Christ died for the ungodly
    5. etc.
  5. Representative death, 2 occurrences
    1. 1 Cor. 15:31, dying daily
    2. 1 Thess. 5:10, Jesus died for us
  6. Substitutionary and Representative death, 1 occurrence
    1. 2 Cor. 5:14, one died for all therefore all died
  7. Substitutionary death, 4 occurrences
    1. Rom. 14:15, destroy with food for whom Christ died
    2. 1 Cor. 8:11, weakening those for whom Christ died
    3. 1 Cor. 15:3, Christ died for our sins
    4. 2 Cor. 5:15, he died for all
Death, nekros
1. The Greek word νεκρός, nekros occurs 120 times in the New Testament. Basically, it means “dead.” however, it is used Both figuratively and literally. People are said to be a dead while physically alive (Matt. 8:22; Luke 9:60; 15:24, 32; 20:38; Rom. 6:13; 11:15; Eph. 2:1, 5; Col. 2:13). Of course, there are numerous references to being physically dead (Matt. 10:8; Mark 6:14; Luke 7:15; John 2:22; Acts 4:2; Rom. 4:17; 1 Cor. 15:12-13; Eph. 5:14; James: 2:26, etc.). We can be dead to sin (Rom. 6:11) and people can have dead works (Heb. 6:1; 9:14; James 2:17). In light of annihilationism where the ultimate death is nonexistence, it’s interesting to note that the term is used of those who are still alive. Therefore, we cannot conclude that when a person is said to be dead, it automatically means he doesn’t exist anymore.
  1. Alive while physically dead, Matt. 22:32; John 5:25; Rev. 20:12
  2. Dead to sin, Rom. 6:11
  3. Dead while physically alive, Matt. 8:22; Luke 9:60; 15:24, 32; 20:38; Rom. 6:13; 11:15; Eph. 2:1, 5; Col. 2:13
  4. Dead works, Heb. 6:1; 9:14; James 2:17
  5. Jesus alive while physically dead, Acts 3:15; 4:10; 10:41; 13:30, 34; 17:3, 31; 26:23; Rom. 1:4; 4:24; 6:4, 9; 7:4; 8:11; 10:7, 9; 1 Cor. 15:12, 20; Gal. 1:1; Eph. 1:20; Col. 1:18; 2:12; 1 Thess. 1:10; 2 Tim. 2:8; Heb. 13:20; 1 Pet. 1:3, 21; Rev. 1:5, 18; 2:8
  6. Physically dead, Matt. 10:8; 11:5; 14:2; 17:9; 22:31; 23:27; 27:64; 28:4, 7; Mark 6:14; 9:9, 10, 26; 12:25, 26, 27; Luke 7:15, 22; 9:7, 60; 16:30, 31; 20:35, 37; 24:5, 46; John 2:22; 5:21; 12:1, 9, 17; 20:9; 21:14; Acts 4:2; 5:10; 10:42; 17:32; 20:9; 23:6; 24:21; 26:8; 28:6; Rom. 4:17; 8:10, 11; 1 Cor. 15:12, 13, 15, 16, 20, 21, 29, 32, 35, 42, 52; Eph. 5:14; Phil 3:11; 1 Thess. 4:16; 2 Tim. 4:1; Heb. 6:2; 9:17; 11:19, 35; James: 2:26; 1 Pet. 4:5, 6; Rev. 1:17; 11:18; 14:13; 16:3; 20:5; 20:13
  7. Sin is dead, Rom. 7:8
  8. Spiritually dead, Rev. 3:1
Death, teleute
1. The Greek word τελευτή, teleute occurs only once in the New Testament and refers to the physical death of Herod (Matt. 2:15). It has no bearing on annihilationism or eternal conscious torment do to its singular usage in reference to physical death only.
  1. Physical death, Matt. 2:15
Death, thanatos
1. The Greek word θάνατος, thanatos occurs 120 times in the New Testament. Its basic meaning is death. However, it is used figuratively (Matt. 4:16; Luke 1:79; Rom. 7:24; 1 John 3:14; Rev. 6:8) and in reference to pestilence (Rev. 9:6; 18:8). Many of its usages are strictly referring to physical death (Matt. 10:21; Mark 7:10; Luke 2:26; John 8:52; Acts 2:24; Rom. 5:10; 1 Cor. 3:22; 2 Cor. 11:23; Phil. 1:20; Col. 1:21; Heb. 2:9). It is also used of spiritual death, non-physical death (John 5:24; 8:51; James 5:20; Rev. 2:11). There are also places in the Scriptures where the death can be either physical or spiritual (Rom. 5:12; 1 Cor. 15:21; 2 Cor. 1:9-10; 2 Tim. 1:10; Heb. 2:15; James 1:15). in light of annihilationism since so many of its adherents affirm that when the Bible speaks of a person dying, it often means nonexistence. But this is to beg the question. Words me with a median context and since we can see that this Greek word thanatos can be used literally and figuratively, we must be careful not to automatically insert meaning into any particular text.
  1. Figurative, Matt. 4:16; Luke 1:79; Rom. 7:24; 8:2, 6; 2 Cor. 2:16; 3:7; 1 John 3:14; Rev. 1:18; 6:8; 20:6, 13, 14; 21:8
  2. Pestilence, Rev. 9:6; 18:8
  3. Physical and Spiritual death, Rom. 1:32; 5:12, 14, 17, 21; 6:16, 21, 23; 7:5, 10, 13; 1 Cor. 15:21, 26, 54, 55, 56; 2 Cor. 1:9, 10; 4:11; 4:12; 7:10; 2 Tim. 1:10; Heb. 2:15; James 1:15; 1 John 5:16; Rev. 21:4
  4. Physical death, Matt. 10:21; 15:4; 16:28; 20:18; 26:38, 66; Mark 7:10; 9:1; 10:33; 13:12; 14:34, 64; Luke 2:26; 9:27; 22:33; 23:15, 22; 24:20; John 8:52; 11:4, 13; 12:33; 18:32; 21:19; Acts 2:24; 13:28; 22:4; 23:29; 25:11; 25:25; 26:21; 28:18; Rom. 5:10; 6:3, 4, 5, 9; 8:38; 1 Cor. 3:22; 11:26; 2 Cor. 11:23; Phil. 1:20; 2:8, 27, 30; 3:10; Col. 1:21; Heb. 2:9, 14; 5:7; 7:23; 9:15, 16; 11:5; 1 John 5:17; Rev. 2:10, 23; 12:11; 13:3, 12
  5. Spiritual death, John 5:24; 8:51; James 5:20; Rev. 2:11
Eternal, aionios
1. The Greek word αἰώνιος, aionios occurs 70 times in the New Testament. It is important to examine in relation to the topic of both annihilationism and universalism since both philosophies use the word in support of their perspectives. In the case of annihilationists, words like ‘eternal destruction’ are interpreted to mean eternal nonexistence. In the case of universalism, where proponents teach everyone is saved, ‘eternal destruction’ cannot mean eternal condemnation. They take the word eternal and say it is an age. Therefore they conclude that eternal destruction only occurs for a while and then the wicked are redeemed. Nevertheless, the word obtains its semantic domain through the entire usage of the New Testament. In the context of annihilationism, ‘eternal destruction’ (2 Thess. 1:9) must mean eternal nonexistence after the final judgment. Likewise, ‘eternal judgment’ (Heb. 6:2) must also mean eternal nonexistence. But, these conclusions are read into the texts. Nothing in them necessitates the conditionalist interpretation.
  1. Eternal, 2 Cor. 4:18; 5:1
  2. Eternal Comfort, 2 Thess. 2:16
  3. Eternal Covenant, Heb. 13:20
  4. Eternal Destruction, 2 Thess. 1:9
  5. Eternal Dominion, 1 Tim. 6:16
  6. Eternal Dwellings, Luke 16:9
  7. Eternal Fire, Matt. 18:8; 25:41; Jude 7
  8. Eternal Glory, 2 Tim. 2:10; 1 Pet. 5:10
  9. Eternal God, Romans 16:26
  10. Eternal Gospel, Rev. 14:6
  11. Eternal Inheritance, Heb. 9:15
  12. Eternal Judgment, Heb. 6:2
  13. Eternal Kingdom, 2 Pet. 1:11
  14. Eternal Life, Matt. 19:16; 19:29; 25:46; Mark 10:17; 10:30; Luke 10:25; Luke 18:18; 18:30; John 3:15-16, 36, 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2-3; Acts 13:46, 48; Rom. 2:7; 5:21; 6:22-23; Gal. 6:8;1 Tim. 1:16; 6:12; Tit. 1:2; 3:7; 1 John 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 21
  15. Eternal Redemption, Heb. 9:12
  16. Eternal Salvation, Heb. 5:9
  17. Eternal Sin, Mark 3:29
  18. Eternal Spirit, Heb. 9:14
  19. Eternal Weight, 2 Cor. 4:17
  20. Eternity, 2 Tim. 1:9
  21. Forever, Phm 1:5
  22. Life eternal, John 4:36; 12:25
  23. Long ages, Romans 16:25; Titus 1:2
Eternal Fire
1. The phrase “eternal fire” only occurs three times in the entire Bible in English in the NASB, ESV, ISV, RSV. In the KJV and NKJV, it only occurs in Jude 7. The KJV and the NKJV use “everlasting fire” in Matt. 18:8; 25:41 for a total of three uses. In the Greek, the phrase “eternal fire” consists of two words: “eternal” is αἰώνιος, aiōniŏs and “fire” is πῦρ, pur. “Eternal” occurs 71 times in the New Testament. “Fire” occurs 73 times. The combination of those who Greek words of “eternal fire” only occurs 3 verses: Matt. 18:8; 25:41; Jude 7. In Matthew 18:8 and Jude 7 the punishment of the wicked is to suffer eternal fire. Of course, the conditionalists will say that the eternal fire that emanates from God eternally because God is a consuming fire (Heb. 12:29). But in Matthew 25:41 the accursed ones are cast into the eternal fire which “has been prepared for the devil and his angels.” If the eternal fire is something that emanates out of God because God is eternal, then the eternal fire was there forever in order to burn the devil and his angels. But that would not fit with the idea that God is a consuming fire.
  1. Representative, Matt. 18:8; 25:41; Jude 7
Eternal Life
1. The phrase “eternal life” occurs 41 times in the Bible, all of them in the New Testament. However, in Daniel 12:2 the phrase “everlasting life” occurs – in the English. The word ‘everlasting’ and ‘eternal’ are synonymous. In Daniel 12:2, the word “everlasting” is used in the English in NASB, ESV, KJV, LEB, RSV, etc., But, ‘eternal’ is used in the HCSB, Tanakh. The meaning of the phrase ‘eternal life’ is determined by its context, what it is associated with, and what it is contrasted against. Everlasting life is a good thing to have especially since we see it contrasted with eternal punishment (Matt. 25:46), perishing (John 3:16) and God’s wrath (John 3:36). Interestingly, the first use of the phrase in the New Testament is found in Matthew 19:16 (also Mark 10:17; Luke 18:18 ) where the rich young ruler asks what he must do to obtain eternal life. But, what is meant by it is not defined.
  1. Eternal life is associated with
    1. Abiding with God (1 John 2:25)
    2. Being appointed to (Acts 13:48)
    3. Being called (1 Tim. 6:12)
    4. Believing in Jesus (1 Tim. 1:16)
    5. Blessings and persecutions (Mark 10:30)
    6. Generic blessing (Matt. 19:16, 29; Mark 10:17; Luke 10:25; 18:18; John 3:15; 4:14; 5:39; 6:47, 68 1; John 5:20; Jude 21)
    7. God’s commandment (John 12:50)
    8. God’s promises (Titus 1:2)
    9. God the Father (1 John 1:2)
    10. Grace and righteousness (Rom. 5:21)
    11. Having it now (1 John 5:13)
    12. Jesus (1 John 5:11)
    13. Justification (Titus 3:7)
    14. Knowing God ( John 17:3 )
    15. Never perishing (John 10:28)
    16. Ones given to Jesus by the Father (John 17:2)
    17. Perseverance (Rom. 2:7)
    18. Receiving much in this age (Luke 18:30)
    19. Resurrection (John 6:40, 54)
    20. Sanctification (Rom. 6:22)
    21. Sowing to the Spirit (Gal. 6:8)
  2. Eternal life is contrasted with
    1. Death (Rom. 6:23)
    2. Eternal contempt (Dan. 12:2)
    3. Eternal punishment (Matt. 25:46)
    4. God’s wrath (John 3:36)
    5. Hate (1 John 3:15)
    6. Judgment and death (John 5:24)
    7. People not worthy to receive it (Acts 13:46)
    8. Perishing (John 3:16; 6:27)
Eternal punishment – Matt. 25:41
1. The phrase ‘eternal punishment’ occurs only once in the Bible in Matthew 25:46. But, exactly what it is, is not defined. The closest parallel using the words “eternal” and “punishment” is Jude 7 which says, “just as Sodom and Gomorrah and the cities around them since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” That verse clearly says that people are alive now in conscious punishment. For more on this see the article Jude 6-7, angels undergoing punishment of eternal fire. Also, in Matt. 25:46 eternal punishment is contrasted with eternal life. It does not say “eternal death” is contrasted with eternal life which might possibly imply, to the conditionalist, that death is nonexistence and life is continued existence. Instead, we see the contrast of eternal punishment with eternal life. What is interesting is that the phrase “eternal death” does not occur anywhere in the entire Bible. Yet, the phrase is sometimes used by conditionalists to designate the opposite of eternal life.
  1. Matthew 25:41, “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels;”
Example, deigma
1. The Greek word δεῖγμα, deigma occurs once in the New Testament in Jude 7 where is says that the wicked people are exhibited as an example of undergoing the punishment of eternal fire. The implication is that this punishment is occurring at this time. Such an interpretation stands in stark contrast to the conditionalist opinion that people are not being punished now in the afterlife.
  1. Example, Jude 7
False prophet
1. The identity of the false prophet spoken of in Revelation is very important because if the false prophet is a human being, then annihilationism is wrong since the false prophet is thrown alive into the lake of fire (Rev. 19:20) and tormented day and night forever and ever (Rev. 20:10). The term “false prophet” only occurs in the New Testament. The Greek word is ψευδοπροφήτης pseudoprophḗtēs and is the Strong’s number 5578. There are only 11 occurrences of this word. The false prophet performs signs in the presence of the beast (Revelation 19:20). Both the beast and the false prophet are thrown alive into the lake of fire (Rev. 19:20). The beast deceives people (Rev. 19:20). The devil who is a living being is also thrown into the lake of fire where the beast and the false prophet are also and will be tormented day and night forever and ever (Rev. 20:10). These characteristics do not lend themselves to the annihilationist interpretation of the false prophet being a corrupt governmental system. Instead, they better describe a person.
  1. People, false prophets, Matt. 7:15; 24:11; 24:24; Mark 13:22; Luke 6:26; 2 Pet. 2:1; 1 John 4:1
  2. Person, a, Acts 13:6
  3. Person or system, Rev. 16:13; 19:20; 20:10
Fire, pur
1. The New Testament Greek word πύρ, pur occurs 73 times in the New Testament. It is used in different ways including describing God’s presence (Acts 7:30), judgment (Matt. 3:11, 12; 5:22; 18:8, 9; Mark 9:43, 48; Luke 3:16, 17; Heb. 10:27; Jude 7, 23), purification (Mark 9:49; 1 Cor. 3:13, 15; Rev. 3:18), a spiritual manifestation on people (Acts 2:3), and even shame (Rom. 12:20). Unfortunately, annihilationists sometimes interpret ‘eternal fire’ to mean that God, who is the source of the fire, is eternal. Therefore, the eternal fire itself does not last forever. But, this does not seem to fit the context of the scriptures (Matt. 18:8; 25:41; Jude 7).
  1. Appearance
    1. color of fire, Rev. 9:17
    2. of angels, he was 1:7
    3. eyes of Christ, Rev. 1:14; 2:18; 19:12
  2. Burning
    1. fire, Rev. 8:5, 7, 8
    2. lamps, Rev. 4:5
  3. Eschatological judgment
    1. fire, Acts 2:19
  4. Fire
    1. literal fire that burns people, Matt. 17:15; Mark 9:22; Luke 9:54; 17:29; 22:55; Acts 28:5; Heb. 11:34; 12:18; James 3:5
  5. Glory
    1. of Jesus, 2 Thess. 1:7
  6. God’s presence
    1. Acts 7:30
  7. Idiom¹I used the word “Idiom” to denote figurative type usage, an expression where the literal meaning of the word is not intended and can have a variety of meanings.
    1. burning, Rev. 9:18; 10:1;; 20:9, 10, 14, 15; 21:8
    2. destructive force, James 3:6; 5:3; 2 Peter 3:7;
    3. fire, Rev. 11:5; 13:13; 14:10, 18; 15:2; 16:8; 17:16
    4. of heavens and earth; 2 Peter 3:7
    5. of judgment, Heb. 12:29
  8. Judgment
    1. of demonic realm, Matt. 25:41
    2. of people, Matt. 3:11, 12; 5:22; 18:8, 9; Mark 9:43, 48; Luke 3:16, 17; Heb. 10:27; Jude 7, 23
    3. by fire, Rev. 18:8; 19:20
  9. Non-existence, Judgment
    1. of people, Luke 3:9; John 15:6
    2. of trees, people, Matt. 3:10; 7:19;
    3. of tares, people, Matt. 13:40, 42, 50
  10. Purifying Agent
    1. of people, Mark 9:49; 1 Cor. 3:13, 15; Rev. 3:18
    2. of faith, 1 Peter 1:7
  11. Shame
    1. Rom. 12:20
  12. Spiritual manifestation
    1. upon people, Acts 2:3
  13. Spiritual truth, judgment
    1. truth, Luke 12:49
    2. people, Luke 12:49
Hades – abode of the lost, grave
1. Hades is the place where the dead go. Though it shares similarities with hell (usually gehenna, Matt. 5:22; 10:28; 9:43, etc), it is not necessarily the same place. What we learn about Hades from the New Testament is that it is a place of the dead (Rev. 20:13), into which people descend (Matt. 11:23; Luke 10:15; Acts 2:27). Jesus went there (Acts 2:27, 31) and returned. Therefore, Hades does not appear to be a permanent location of people. Jesus speaks of it as a place of conscious existence (Luke 16:23) and Jesus has the keys of Hades (Rev. 1:18). Finally, death and Hades will be thrown into the lake of fire (Rev. 20:14). Hades seems to correspond to the Old Testament’s Sheol since people to send alive into that place (Num. 16:30, 33; Psalm 55:15) and God is said to be with the person in Sheol (Psalm 139:8). In Acts 2:27, when Peter quotes Psalm 16:10, he substitutes Sheol for Hades: Acts 2:27, “BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY.” Psalm 16:10, “For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay.”
  1. Place of the dead
  2. Ungodly power, Matt. 16:18
Hell, Gehenna
1. Hell is the place of punishment for the wicked. It is described as consisting of fire (Matt. 5:22; 18:9; James 3:6), unquenchable fire (Mark 9:43). It is generically translated into the English ‘hell’ (Matt. 5:29-30; 10:28; 23:15, 33; Mark 9:45, 47; Luke 12:5; James 3:6). It is called a judgment (Matt. 23:33) where the whole person is cast into hell (Matt. 5:29-30; 18:9; Mark 9:43, 45, 47) and where there is destruction (Matt. 10:28). It is also related to evil (Matt. 23:15; James 3:6). Notably, in the case of annihilationist thought, Luke 12:5 says that God casts people into hell after they have been killed. But, the majority of conditionalists I’ve encountered teach that when a person is killed (i.e., physical death), he does not exist anymore or is in a condition called soul sleep. But since hell is described as a place of fire and judgment where a person is after physical death, the implication is that the person is alive since it says that “after God has killed them, he has the authority to cast them into hell (Luke 12:5). This contradicts the majority of annihilationists.
  1. Evil source and condition, Matt. 23:15; James 3:6
  2. Place of Condemnation, Matt. 5:29-30; 10:28; 18:9; 23:33; Mark 9:45, 47; Luke 12:5
  3. Place of fire, Matt. 5:22; Mark 9:43
Immortal, aphthartos
1. The Greek word ἄφθαρτος, aphthartos is translated into the English incorruptible, imperishable, and immortal in the NASB. It is equated with the purity of God (Rom. 1:23), his eternal quality of life (1 Tim. 1:17), as well as our permanent life with him (1 Cor. 9:25). It is also used in reference to our permanent glorified bodies (1 Cor. 15:52; 1 Pet. 1:4), the enduring purity of God’s word (1 Pet. 1:23), and the imperishable, permanent quality of a gentle and quiet spirit (1 Pet. 3:4). It means the permanence of incorruptibility. In the context of annihilationism, the only references that are pertinent to our topic deal with the glorified resurrected bodies (1 Cor. 15:52; 1 Pet. 1:4) and God being immortal (1 Tim. 1:17). Annihilationists maintain that since immortality is only said of God and Christians who will receive resurrected bodies and not unbelievers, then the unbelievers will not have immortality and will cease to exist. But, in contradiction to this, angels do not die (Luke 20:36), yet the word immortality is not applied to them either. So, the argument that only God and Christians possess immortality (in the sense of having no cessation of life) is not correct. The annihilationists need to reconsider their argument.
  1. Permanent glorified bodies
    1. 1 Cor. 15:52, the dead will be raised imperishable
    2. 1 Pet. 1:4, an imperishable inheritance reserved in heaven
  2. Permanent good quality
    1. 1 Pet. 3:4, imperishable quality of a gentle and quiet spirit
  3. Permanent life of God
    1. 1 Tim. 1:17, to the King eternal, immortal, invisible, the only God
  4. Permanent life with God
    1. 1 Cor. 9:25, a perishable wreath, life with God
  5. Permanent purity of God
    1. Rom. 1:23, glory of the incorruptible God
  6. Permanent purity of God’s word
    1. 1 Pet. 1:23, imperishable seed, the enduring word of God
Immortality, aphtharsia
1. The Greek word ἀφθαρσία, aphtharsia is translated into the English immortality, imperishable, incorruptible in the NASB. Immortality is brought to light through the gospel (2 Tim. 1:10). It is equated with eternal life (Rom. 2:7). In the context of the resurrection (1 Cor. 15:42, 50, 53-54), it speaks of the permanence of the new glorified body. It is also used of the incorruptibility of the love that believers have from Christ (Eph. 6:24). The word is never used of unbelievers. Instead, it appears to be depicting the only qualities of the eternal life, resurrection, and love for Christ that is possessed by believers. annihilationists routinely say that because of this lack of immortality applied to unbelievers, it means that unbelievers will cease to exist of the final judgment. But, in Luke 20:36 Jesus said that angels do not die. Therefore, angels will also live forever even though the word immortality is not applied to them. This means that the annihilationist argument that immortality (in the sense of living forever) is only for the redeemed does not work.
  1. Permanent glorified bodies
    1. 1 Cor. 15:42, perishable body is raised an imperishable body
    2. 1 Cor. 15:50, perishable inherits the imperishable
    3. 1 Cor. 15:53-54, the perishable must put on the imperishable
  2. Permanent life with God, 2 occurrences
    1. Rom. 2:7, immortality equated with eternal life
    2. 2 Tim. 1:10, immortality is through the gospel
  3. Permanent purity of love
    1. Eph. 6:24, love Christ with an incorruptible love
Incorruptible, athanasia
1. The Greek word ἀθανασία, athanasia occurs three times in the New Testament. It is translated into the English immortality in each case in the NASB and is about the resurrected bodies of believers (1 Cor. 15:53-54) as well as the immortal quality of God’s nature (1 Tim. 6:16). Annihilationists maintain that only God and resurrected Christians will have immortality. They point out that the word is never in reference to unbelievers – which is true. However, since Jesus said angels don’t die (Luke 20:36), then we can conclude that they too will live forever yet the word ‘immortal’ is not applied to them either. So, the assertion that only God and Christians will live forever is not true. Furthermore, God sometimes uses words and patterns that we are not familiar with. For example, though God knows all things (1 John 3:20), he never says he knows unbelievers. He only “knows” believers (John 10:27; Gal. 4:8). He says he does not know unbelievers (Matt. 7:23). The point is that words are sometimes used in patterns by God in Scripture. Immortality, it would seem, when in reference to people, is only about Christians. But this does not mean unbelievers will not live forever in eternal conscious torment since, as was already stated, angels also don’t die either (Luke 20:36), yet, the word immortal is not applied to them either
  1. Glorified body, 1 Cor. 15:53-54
  2. Nature of life of God, 1 Tim. 6:16
In the day
1. The phrase ‘in the day,’ occurs over 80 times in the English Bible (NASB). The phrase under examination is in the singular, not plural “in the days” since this is a study motivated out of the phrase “in the day” spoken of by God in Genesis 2:17 where he declares, “but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.” Since our discussion is in the context of the traditional view of eternal conscious torment as contrasted with the conditionalist view of future annihilation, the subject of what death means is very important. The first occurrence of the word “die” is used by God in the above verse. Therefore, we need to know what he means by it. When God said to Adam that in the very same day he ate the fruit he would die, or did he mean that Adam would die hundreds of years later (Gen. 5:5)? If it is the former, then God’s understanding of the term is in reference to separation from him due to sin (Isa. 59:2; Rom. 6:23). If it is the latter, then the annihilationist view is supported. What do we find when we look at the phrase? We find four main classifications: affective (Gen. 2:17; 3:5), declarative (Exodus 10:28; Psalm 27:5), descriptive (Gen. 2:4; John 11:9), and imperative (Zeph. 2:3; Heb. 3:8). In our discussion on annihilationism, the relevant verses are Genesis 2:17 and 3:5. There were two effects of Adam eating the fruit: immediate separation from God, which is spiritual death (Isaiah 59:2; Rom. 6:23), and physical death which occurred to Adam later in his life (Gen. 5:5). Furthermore, Satan’s words also imply an immediate result. Since both of these verses deal with eating from the tree of the knowledge of good and evil, and since we know that the immediate effect of eating the tree was Adams separation from God, which in turn is related to death (Isa. 59:2; Rom. 6:23), we can conclude that the phrase “in the day” found in Genesis 2:17 meant that Adam died the very day he ate the fruit. It was a spiritual death with a physical manifestation hundreds of years later.
  1. Affective, cause with necessary effect
    1. Gen. 2:17; 3:5
  2. Declarative of future effect, cause and effect are related, but not necessary
    1. Exodus 10:28; Deut. 31:18; Job 20:28; Psalm 27:5; 50:15; 56:9; 110:3, 5; Prov. 11:4; 24:10; Isa. 11:16; 13:13; 14:3; 17:11; Jer. 18:17; 51:2; Ezek. 7:19; 33:12; 34:12; Hosea 5:9; Matt. 10:15; 11:22; 11:24; 12:36; Rom. 2:5; 1 Cor. 1:8; 5:5; Phil. 2:16
  3. Descriptive of fact without cause
    1. Gen. 2:4; 5:1, 2; 35:3; Exodus 32:34; Lev. 7:36, 38; 14:2; Num. 10:10; Deut. 21:16; Josh. 10:12; 14:11; 2 Sam. 22:1, 19; Psalm 18:title, 18; 20:1, 9; 59:16; 77:2; 78:9; 86:7; 95:8; 102:2; 140:7; Prov. 27:1; Ecc. 7:14; 12:3; Jer. 7:22; 11:4, 7; 16:19; 17:17; 31:32; 34:13; Lam. 2:1, 7, 21, 22; Ezek. 22:24; Nah. 1:7; John 11:9; Rom. 13:13; 2 Cor. 1:14; 1 John 4:17
  4. Imperative, giving a command
    1. Obad. 12, 13, 14; Zeph. 2:3; Zech. 8:9; Heb. 3:8; 1 Pet. 2:12
Lake of fire
1. The Lake of Fire is found only in Revelation 19:20; 20:10; 14, 15, 21:8. It is described as burning with brimstone (v. 19:20). The beast, the false prophet, and those who worshipped the image are thrown alive into the lake of fire (Rev. 19:20) along with the devil (20:10), all the ungodly whose names are not found in the book of life (20:15; 21:8), as well as death and Hades (Rev. 20:14). Being cast into the lake of fire is called the second death (Rev. 20:14; 21:8). The lake of fire is probably synonymous with Gehenna spoken of by Jesus and James where they mention fire (Matt. 5:22; 18:9; James 3:6) and unquenchable fire (Mark 9:43). It is generically translated into the English ‘hell’ (Matt. 5:29-30; 10:28; 23:15, 33; Mark 9:45, 47; Luke 12:5; James 3:6). Many conditionalists assume that the lake of fire means eternal nonexistence in a final judgment. However, the context of the usages of the term does not necessitate this interpretation. After all, there is a lot of symbolism here so precise interpretations are difficult. Nevertheless, is the lake of fire literal or figurative? Or, is it a combination of both. At the very least, the lake of fire is a place of destruction; after all, death and Hades, in personified form, are thrown into the lake of fire (Revelation 20:14) along with the rest of the wicked persons. The lake of fire is a place of finality at the consummation of the ages, the manifestation of the eternal consequence of sin. Since death is thrown into the lake of fire, it would appear that the lake of fire represents a different kind of death than we normally envision in the physical sense. It is an everlasting spiritual destruction away from the presence of God.
  1. Revelation 19:20; 20:10; 14, 15, 21:8
Life, zoe
1. The word ζωή, zoe occurs 135 times in the Greek New Testament. It is used in a singular sense it is just “life” (John 5:26; Acts 8:33; Rom. 8:38; James 4:14; 1 Pet. 3:10) as well as modifying another word such as eternal life (Matt. 7:14; Mark 9:43; John 3:16), bread of life (John 6:35, 48), and the crown of life (Rev. 2:10). The Spirit gives life (John 6:63). There is the book of life (Phil. 4:3; Rev. 3:5). There are references where life can be either physical or spiritual (Luke 12:15; John 10:10; Rom. 8:6; 11:15; 2 Cor. 5:4; Col. 3:3, etc.). In the context of annihilationism, life (zoe) derives its meaning from context and I saw no necessary support for the idea that a person’s life will cease to exist on the day of judgment.
  1. Book of life, Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27
  2. Bread of life, John 6:35, 48
  3. Crown of life, Rev. 2:10
  4. Divine life, John 5:26
  5. Eternal life, Matt. 7:14; 18:8, 9; 19:16, 17, 29; 25:46; Mark 9:43, 45; 10:17, 30; Luke 10:25; 18:18, 30; John 1:4; 3:15, 16, 36; 4:14, 36; 5:24, 26, 29, 39, 40; 6:27, 33, 40, 47, 53, 54, 68; 10:28; 11:25; 12:25, 50; 14:6; 17:2, 3; 20:31; Acts 11:18; 13:46, 48; Rom. 2:7; 5:17, 18, 21; 6:4, 22, 23; 7:10; 8:2; 2 Cor. 2:16; Gal. 6:8; 1 Tim. 1:16; 6:12; 2 Tim. 1:1; Titus 1:2; 3:7; James 1:12; 1 John 1:2; 2:25; 3:14, 15; 5:11, 12, 13, 20; Jude 21; Rev. 22:17
  6. Jesus, Acts 3:15; 5:20; Rom. 5:10; 1 John 1:14
  7. Jesus’ life, 2 Cor. 4:10, 11
  8. Life of the world, John 6:51
  9. Light of life, John 8:12
  10. Physical and spiritual life, Luke 12:15; John 10:10; Rom. 8:6; 11:15; 2 Cor. 5:4; Col. 3:3, 4; 1 Tim. 6:19; 2 Tim. 1:10; Heb. 7:16; 1 John 5:16
  11. Physical life, Acts 8:33; 17:25; Rom. 8:38; 1 Cor. 3:22; 15:19; 1 Tim. 4:8; Heb. 7:3; James 4:14; 1 Pet. 3:10
  12. Spiritual truth, John 6:63
  13. Tree of life, Rev. 2:7; 22:2, 14, 19
  14. Water of life, Rev. 7:17; 21:1
Outer darkness
1. The phrase outer darkness is used only in Matthew 8:12, Matt. 22:13, and Matt. 25:30. There is a possible allusion to the outer darkness found in three other verses: 2 Peter 2:4; 2:17; Jude 6. Outer darkness is the place where the “sons of the kingdom will be cast,” (Matt. 8:12) where there will be weeping and gnashing of teeth (Matt. 22:13; 25:30). It appears that the darkness itself is a place of judgment as is further illustrated by 2 Pet. 2:4, 2 Pet. 2:17, and Jude 6. Other verses where weeping and gnashing of teeth are mentioned include references to being thrown into the furnace of fire (Matt. 13:42, 50) along with the hypocrites (Matt. 24:51). So, the outer darkness is a place of judgment and condemnation as well as suffering. Nothing in the context of these verses tells us whether or not people are annihilated. However, when we look at Jude 6-7, which contains the phrase “kept in eternal bonds under darkness for the judgment of the great day,” there is the implication of eternal conscious torment. See the article Annihilationism and Jude 6-7, angels and the wicked undergoing punishment of eternal fire.
Presence, prosopon
1. The Greek word πρόσωπον prósōpon occurs 76 times in the New Testament and is translated into the English (New American Standard Bible) using 18 different words. This is important in the context of annihilationism as the word appears in 2 Thess. 1:9, “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power.” Since annihilationists sometimes referred to this verse in support of the final nonexistence of the wicked, it is necessary to see how the word is used in the New Testament. Of those 76 occurrences, 11 of them are translated into the English presence as is used in 2 Thess. 1:9. Of those 11 occurrences, 2 are strictly dealing with physical presence and proximity to different subjects (Acts 3:13; 5:41). Six could mean be physical or spiritual relationship (Luke 2:31; 2 Thess. 1:9; Heb. 9:24; Rev. 6:16; 12:14; 20:11), and 3 occurrences where it is primarily a spiritual presence that is spoken of (Acts 2:28; 3:19; 2 Cor. 2:10). In all cases, the subject exists in relation to one another. They do not cease to exist. However, the only possible exception to this would be Revelation 20:11 where it says that the earth and heaven fled away from the presence of God and that no place was found for them. This highly symbolic wording is difficult to understand since it talks about heaven and earth fleeing. What does that mean? Most probably it deals with the destruction of the old universe that makes way for the new heavens and new earth (Rev. 21:1). So, away from the presence of God does not mean nonexistence. It deals with the severing of a relationship with God in eternal judgment.
  1. Physical presence, Acts 3:13; 5:41
  2. Physical, Spiritual presence, Luke 2:31; 2 Thess. 1:9; Heb. 9:24; Rev. 6:16; 12:14; 20:11
  3. Spiritual presence, Acts 2:28; 3:19; 2 Cor. 2:10
Sheol
1. The Hebrew word שְׁאוֹל, sheol occurs 65 times in the Old Testament. Generically speaking, Sheol is the abode of the dead. There are times when Sheol is referencing the grave, and other times its simply death. There are apparently levels of Sheol (Deut. 32:22). God is over Sheol (Job 26:6). And, in one instance when Jonah was swallowed by the fish, he was said to be in Sheol (Jonah 2:2). The majority of the designations dealt with death and the grave but at least three verses that seem to suggest consciousness in Sheol (Num. 16:30, 33; Psalm 55:15). If as some annihilationists maintain, once the physical body dies the soul ceases to have life (Edward Fudge), then it cannot go down alive to Sheol as the Scriptures declare (Num. 16:30, 33; Psalm 55:15). Other annihilationists affirm that upon physical death the human soul returns to God (Glen Peoples), but that would make no sense either considering those texts that say that there are those who descend alive into Sheol. I found interesting is the implication of being alive in Sheol (Number 16:30, 33, Psalm 55:15), and God is said to be with the person in Sheol (Psalm 139:8). Also, when we see the implication of levels of Sheol (Deut. 32:22), then we have to ask how that could be if soul sleep is true? Are there levels of unconsciousness? Then there is also Jonah was alive in the belly of the fish which he called Sheol (Jonah 2:2). So, we can conclude that though the word is found in verses that can be used to support soul sleep, there are also occurrences of the word which speak against it.
  1. Belly of the fish, Jonah 2:2
  2. Conscious abode, Num. 16:30; 16:33; Psalm 55:15
  3. Death, 1 Sam. 2:6; 22:6; Job 14:13; Psalm 6:5; 9:17; 18:5; 49:41; 49:15; 86:13; 88:3; 116:3; 139:8; Prov. 1:12; 5:5; 7:27; 9:18; 15:11; 23:14; 27:20; Song 8:6; Isaiah 28:15; 28:18; 38:10; 38:18; Hos. 13:14; Hab. 2:5
  4. God is over death, Job 26:6
  5. Grave, the, Gen. 37:35; 42:38; 44:29; 44:31; 1 Kings 2:6; 2:9; Job 7:9; 11:8; 17:13; 17:16; 21:13; 24:19; Psalm 16:10; 30:3; 31:17; 89:48; 141:7; Prov. 15:24; 30:16; Ecc. 9:10; Is. 5:14; 14:9; 14:11; 14:15; 57:9; Ezek. 31:15; 31:16; 31:17; 32:21; 32:27; Amos 9:2
  6. Levels of Sheol, Deut. 32:22
Soul, psuche
1. The Greek word ψυχή, psuche occurs 102 times in the New Testament. It is used in many different ways including such things as an attitude of unity (acts 4:32) the intellectual part of a person (Matt. 22:37; Mark 12:30; Luke 2:35; Acts 15:24; Eph. 6:6, etc.). It refers to people (Acts 2:41; 3:23; 7:14; 27:37; Rom. 13:1), physical and spiritual life (Matt. 10:39; Mark 8:35; Luke 9:24; 12:19; 17:33; John 12:25), and also the spiritual part of a person (Matt. 11:29; Mark 8:36-37; John 12:27; Acts 2:27; 14:22; Heb. 4:12; James 1:21; 5:20, etc.). Some annihilationists say the soul of a person ceases to exist upon his physical death. Others say it goes into a state of soul sleep. All annihilationists say that the soul that is condemned by God in the final judgment, will cease to exist. Whether or not that is the case, must be determined by looking at other areas of Scripture.
  1. Attitude of unity, Acts 4:32
  2. Awe, Acts 2:43
  3. Heartily, Col. 3:23
  4. Intellectual, emotional part of a person, Matt. 22:37; 26:38; Mark 12:30; 14:34; Luke 1:46; 2:35; 10:27; Acts 15:24; Rom. 2:9; Eph. 6:6; 2 Pet. 2:14; 3 John 2
  5. Longing, Rev. 18:14
  6. Minds of people, Acts 14:2; Phil. 1:27
  7. People, Acts 2:41; 3:23; 7:14; 27:37; Rom. 13:1
  8. Physical and spiritual life, Matt. 10:39; Mark 8:35; Luke 9:24; 12:19; 17:33; John 12:25
  9. Physical life, Matt. 2:20; 6:25; 10:28; Mark 3:4; 10:45; Luke 6:9; 12:22, 23; 14:26; 21:19; John 10:11, 15, 17; 13:37, 38; 15:13; Acts 15:26; 20:10, 24; 27:10, 22; Rom. 11:3; 16:4; Phil. 2:30; 1 Thess. 2:8; Heb. 13:17; 1 John 3:16; Rev. 8:9; 12:11; 16:3; 18:13
  10. Spiritual part of a person, Matt. 10:28; 11:29; 12:18; 16:25, 26; Mark 8:36, 37; John 12:27; Acts 2:27; 14:22; 1 Cor. 15:45; 2 Cor. 1:23; 12:15; 1 Thess. 5:23; Heb. 4:12; 6:19; 10:38, 39; James 1:21; 5:20; 1 Pet. 1:9, 22; 22:11, 25; 4:19; 2 Pet. 2:8, 14; Rev. 6:9; 20:4
  11. Suspense, John 10:24
  12. Weary, Heb. 12:3
Weeping and gnashing of Teeth
1. The phrase “weeping and gnashing of teeth” occurs seven times in the Bible, all of them in the New Testament gospels, and all spoken by Jesus. The reference is obviously to a condition of agony, a punishment that is experienced. Jesus speaks of it as happening in outer darkness (Matthew 8:12; 22:13; Matt. 25:30), in a furnace of fire (Matthew 13:42; 13:50), alongside hypocrites (Matt. 24:51), and out of the presence of the Lord (Luke 13:28). In the context of annihilationism, these verses do not support the idea that there will be a judgment leading to nonexistence. However, some annihilationists say that the fire into which the wicked are cast will consume them and they will cease to exist. Of course, this is just conjecture, something imposed in the texts to support their preconceived ideas of annihilationism.
Will be no more
1. In all of the English translations I examined (ESV, KJV, NASB, NIV), not a single occurrence of the phrase “will be no more” supported annihilationism. This does not mean that annihilationism is not true. It just means that the phrase “will be no more” is not applied to people in the eternal sense of judgment. But the phrase is used in reference to hail (Exod 9:29), looking for people on earth (Job 7:8, 21; Psalm 37:10), the tents of the wicked (Job 8:22), gloom (Isa. 9:1), vegetation on the Nile (Isa. 19:7), false visions (Ezekiel 12:24) God’s anger (Ezekiel 16:42), the disciplining rod (Ezek. 21:13), ruin in Jerusalem (Ezek. 21:27) the city of Tyre (Ezek. 26:21; 27:36; 28:19), hindrance to Israel’s walk with God (Ezek. 28:24), delay (Rev. 10:6), death (Rev. 21:4), and night (Rev. 22:5). None of the verses can be used to support annihilationism.
Word study on the phrase, “Will be no more”
1. In all of the English translations I examined, not a single occurrence of the phrase supported annihilationism. Now, this does not mean that annihilationism is not true. It just means that the phrase “will be no more” is not applied to people in the eternal sense of judgment. But the phrases used in reference to hail (Exod 9:29), looking for people on earth (Job 7:8, 21; Psalm 37:10), the tents of the wicked (Job 8:22), gloom (Isa. 9:1), vegetation on the Nile (Isa. 19:7), false visions (Ezekiel 12:24) God’s anger (Ezekiel 16:42), the disciplining rod (Ezek. 21:13), ruin in Jerusalem (Ezek. 21:27) the city of Tyre (Ezek. 26:21; 27:36; 28:19), hindrance to Israel’s walk with God (Ezek. 28:24), delay (Rev. 10:6), death (Rev. 21:4), and night (Rev. 22:5). None of the verses can be used to support annihilationism.

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References[+]

References
1↑	I used the word “Idiom” to denote figurative type usage, an expression where the literal meaning of the word is not intended and can have a variety of meanings.