

Is There A Hell?
In the same wayĀ the ChurchĀ andĀ LuciferĀ (click on highlighted words to view content) have been foundĀ notĀ to be scriptural entities through the way they have been traditionally presented, so are “heaven” and “hell” nothing more than fabrications coming out of theĀ tradition of menĀ cobbled together from various scripture verses to support a theological agenda apart from the true meaning of those words – as we shall see.The phraseĀ “He descended into hell”Ā originated with the Roman Catholic Church and is found inĀ the Apostles’ CreedĀ – which has only been known sinceĀ the fourth century. This phrase was evidently derived from an unusually-worded portion ofĀ 1Peter 3:18-20. However, the first thing to note in this passage from Peter is that the Greek word “Hades” (translated as “hell”)Ā does not actually appear. “Hades” is the underworld god ofĀ Greek mythologyĀ and, even though it is mentioned as “hell” in the Creed (and elsewhere in bothĀ OT and NT Greek translations), it doesĀ notĀ appear in the Original Hebrew Writings as such (translated from the HebrewĀ she’ol) and particularly not appearing as a holding place of permanent punishment of those utterly lost forever (as previously noted). Words mean things – but the absence of words in scripture does not call for assumptive speculation. So, if the concept of hell is not found in scripture – where did it come from? Our popular imagery of hell can be traced to Roman Catholic writers like the Italian poet Dante Alighieri (1265-1321), author ofĀ Dante’s Inferno; and the English poet John Milton (1608-1674), author ofĀ Paradise Lost, who also set forth the same concepts in a fashion highly acceptable to the Roman Catholic faith. Yet none of these concepts of hell can be found in the Original Writings – or, for that matter, in the Messianic Writings. We get indignant at the mention of purgatory, knowing that it is not found in scripture. But, our popular concepts of hell come from the same place as does purgatory – a traditional Roman Catholic theology of anĀ afterlife of immortalityĀ under girded by Greek mythology and philosophy. The King James Version of the bible indiscriminately translates three different words as “hell” – the Hebrew word,Ā she’ol, plus the Greek wordsĀ hadesĀ andĀ gehenna. In the same regard asĀ we have previously notedĀ in the handling of the Hebrew wordĀ nepheshĀ translated “soul”, the English word “hell” or “Hades” has also been used in translation for the Hebrew wordĀ she’olĀ – but, remember,Ā Hades is a place of GreekĀ mythologyĀ not found in Hebraic culture.Ā She’olĀ is a word whose root meaning is “unseen”, as when one is in the grave they are unseen. In the Original Writings (OT), the King James Version translatesĀ she’olĀ as “hell” 31 times, “the grave” 31 times, and “the pit” three times. Yet in the Original WritingsĀ she’olĀ wasĀ notĀ a place of punishment for faithful Jacob was there (Genesis 37:35), righteous Job also longed for it inĀ Job 14:13Ā and David spoke of going toĀ she’olĀ inĀ Psalm 49:15. Scripture records Yeshua’s visit there inĀ Psalm 16:10Ā andĀ Acts 2:24-31. In all these cases, the scriptural description is “unseen” because they wereĀ deadĀ – not in some ethereal holding place. Various arguments aboutĀ she’olĀ being a temporary intermediate-state compartment in the underworld are simply not found in the words given to us in scripture but are a reflection of the influence of the Greek mythological “Hades” upon the translators. And, it is only with the Messianic Writings that additional “revelation” begins to appear under the guise of “Christian theology” which defines events that follow death for the non-believer and for the believer.

Bible Teachings
The Gospel of John, Jesus' seventh sign, part 1
The seventh sign that Jesus performed in the Gospel of John begins with the raising of Lazarus in John 11Ā and takes us through Jesusā own death and resurrection, ending with John 20. There is much commentary in the middle, especially the āLast Supperā teachings, which form the climax of Jesusā ministry.
The death of self is what brings us the blessings of the resurrected life. Hence, the seventh sign represents the seventh day of Tabernacles, with its final instructions on the type of life and mission that will be set before us in the reconciliation of all things. In essence, the overcomers who are given āeternal life,ā that is, life in The Age, will then manifest the glory of God in the earth, even as Jesus did. What Jesus did personally, He will then delegate to the overcomers in the eighth sign, because they too are expected to be as He was (and is) and to do as He did.
The Gospel of John, Jesus' seventh sign, part 2
Lazarus was dying, and his two sisters sent word to Jesus to come quickly and heal him. However, Jesus did not go immediately. He seemed unconcerned and unhurried. Being led by the Spirit, He understood that Lazarusā ordeal was for the glory of God.
As I wrote earlier, Lazarus was the Greek form of the Hebrew name Eliezer, āGod helpsā and thus represents the action of the Holy Spirit, called āthe Helperā (NASB), or āthe Comforterā (KJV).

Paths of Old – Ancient Paths
Jeremiah 6:16; 18:15; Acts 15:21
āThus said ×××× (Yahweh), āStand in the ways and see, and ask for the old paths, where the good way is, and walk in it; and find rest for yourselves….ā (Jeremiah 6:16)
āBut My people have forgotten Me, they have burned incense to what is false, and they have stumbled from their ways, from the ancient paths, to walk in bypaths and not on a highway.ā (Jeremiah 18:15)
Regular public reading of the Torah was introduced by Ezra the Scribe after the return of the Jewish people from their Babylonian captivity (c. 537 BCE), as described in the Book of Nehemiah 8. In the modern era, adherents of Orthodox Judaism practice Torah reading according to a set procedure they believe has remained unchanged in the two thousand years since the destruction of the Temple in Jerusalem (70 CE).
āFor from ancient generations Mosheh has, in every city, those proclaiming him ā being read in the congregations every Sabbath.ā (Acts 15:21)

Bible readings for July 30, 2022. In the 7th solar month of the Hebrew 4th month of Tammuz (June/July).
Massei
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Journeys
Torah
- Numbers 33:1ā36:13
Haftarah
- (Shabbat Shimāu)
- (Preparation
- for 9 Av)
- Jeremiah 2:4-28; 3:4
Brit Chadashah
- 1 John 2:1ā3:24;
- James 4:1-12

If you are interested in downloading the annual Torah reading schedule with projected new moon sightings, Feast Days, click HERE.
Three Year Bible Reading Schedule
Genesis to Revelation
Genesis 3:1-24 | Joshua 5:1ā6:27 | Psalm 3:1-8 | Isaiah 3:1-26 | Matthew 4:23ā6:4
If you are interested in downloading the complete 3 year Bible reading schedule, click HERE. You can break up your Bible reading into 5 days of your choosing or combine the above readings of your choice.

The Earth: Formed for a Purpose
Is Progressive Christianity Another Religion?
What Does The Bible Say About Molech?
Dozens of Christians Kidnapped in Northern Nigeria
Christian in Pakistan Sentenced to Death for Alleged ‘Blasphemy’
Maryland Pastor Faces Federal Charges for Arranging 60 Fraudulent Marriages
Anglican Communion Leaders Toss Resolution Language Reaffirming Biblical Definition of Marriage
Julie Green: One Of The Most Powerful Messages Iāve Ever Been Given!
Could This Be An Antebellum Age?
Deep In Vatican Archives, Scholar Discovers āFlabbergastingā Secrets
More Men Identify as Religious than Women in Generation Z: Study
Mounting Number of ECWA Christians Abducted, Slain
‘Religious Liberty Is Under Attack’ Worldwide, Supreme Court Justice Warns
Every Pro-Life State Has Exceptions to Save the Mother’s Life, New Report Finds
THE AHRIMAN GATE (PART 5)āMANGLED SOULS
Sheri focused on the highway as she followed the familiar landmarks. It was a gorgeous day for a drive. Less than twenty minutes had passed since she departed the Rose City, and the smell of the country was so exuberant that if it had not been for a restless night rehashing Joeās troubling story, she might have stopped somewhere along the way and picked a bouquet of wildflowers. Things being what they were, she couldnāt wait to get inside the concrete walls of Mt. Hood Evangelical Seminary, where Joe and she were meeting a longtime family friendāDr. Donald Jonesāin hopes he could attach some significance to the image. Unlike Dave with his Mars-Face conspiracies, āIndy,ā which they called him after the lead character in the Indiana Jones films, was a Ph.D. in biblical history. He might have an expert opinion about the arcane object.
THE AHRIMAN GATE (PART 6)āTHE NEPHILIM CODE
Sheri switched her digital phone off and told Joe to speed up a little. They were both in shock and didnāt know if they should tell Indy anything about what had happened at the culvert. The parts of Joeās story they felt were necessary to share were already so Machiavellian and unusual that giving the professor more information than he needed might stretch his credulity beyond his ability to absorb it.
THE AHRIMAN GATE PART 7āRENEGADE EXPERIMENTS
At the Gray Hideaway, Dave cradled the back of his head and stared at the computer screen. After thirty-six hours of frustration, heād finally found the impossible e-mail address. All the years of chasing disinformation and conning kooks in conspiracy chat rooms might have paid off after all.

