mnation have now vanished
entirely and for ever out of the pages of the English Bible_.
Unfortunately the public do not read the Revised Version.

With this explanation I ask the reader to turn back to his Bible. In
our sense of the word did our Lord say, "He that believeth not shall be
damned"? Most certainly not. He said that he should be _condemned_
for wilfully disbelieving, but He did not say to what he should be
condemned, nor for how long. I should condemn you for doing a selfish
act, but that would hardly mean sending you to endless torment. Did He
say that those who had done evil should rise to the resurrection of
damnation? (1 John v. 29). No. He said, "to the resurrection of
judgment." (See R. V.) Did St. Paul say, "He that doubteth (about
eating certain meats) is damned if he eat"? (Rom. xiv. 23). Did he
say that a church widow should have damnation for marrying again? (1
Tim. v. 12). Of course not; the word only means judgment or
condemnation. There is no thought at all in it of this endless Hell as
the Revised Version has plainly shown. So we see that at any rate all
these texts about "damnation" can no longer be used in proof of
everlasting torment and everlasting sin.

Section 2

Something similar is true about the texts whose chief word is "Hell."
The word "hell" occurs eighteen times in the Authorized Version. Once
it is a translation of a Greek word Tartarus (2 Peter ii. 4) cast down
to Hell to be reserved "_unto the Day of Judgment_." That certainly
was not everlasting. Five times it is a translation of the word Hades
whose meaning we already know, and which certainly did not mean
everlasting. The other twelve times it is a translation of the word
Gehenna used by our Lord, and no scholar with the least regard for his
reputation would dream of stating that our Lord certainly meant it to
convey the idea of endlessness. It was the name of a horrible valley
outside Jerusalem where things were cast out to be burnt, to keep the
city pure. The Jewish prophets took the word as a metaphor to express
the fate of wicked men. From it they drew their images used by our
Lord of "the worm that dieth not and the fire that is not quenched"
(Mark x. 46). To be in danger of Gehenna was to be in danger of a
hereafter doom suggested by this dread place.

Our Lord simply took up the vague Jewish word and did not define it.
What exactly had He in His mind when He used this word? This is a