This was an interesting response on a Reddit thread about how the modern interpretation of “Hell” is a fabricated concept that came about from a convoluted mixture of varying mythological paradigms and entomological misinterpretations that accrued over time and were spread by the King James Bible.

The word “Hell” is derivative of the Viking goddess “Hel” or “Helheim”, one of Loki’s children and ruler of the underworld.

Trample on Snakes is one of my all time favorite channels.

Occultscience101
https://theocs101ark.com/
https://www.youtube.com/playlist?list=PL-gkPYArXgIAGPxI9IYBRPYei3Di0lb98

EL Saturn Research
IV https://www.youtube.com…

Reddit: https://reddit.com/r/conspiracy/comments/ukj5c4/wanna_spot_demonpossessed_people/

“Hell” is a word invented in the KJV. It covers Gehenna, Shaol/Hades and Tartarus. These are three very different places.

“Hell” is a word invented in the KJV. It covers Gehenna, Shaol/Hades and Tartarus. These are three very different places.

People often point to Luke 16:19-31 and say “see! The rich man went to hell!”.  NO.  No man has been judged yet! How can he be in hell when no man has been judged yet?  Do you know Greek? The Greek scriptures (the “new testament”) describes the place the rich man went to as “Hades” (see NIV).  Hades is not “hell”.  Hades is the grave.  All humans who have died are in the grave  – from Abraham to Adolf Hitler.  No man has been judged yet.   Now go read the KJV and they call Hades…”hell”.

It gets worse.

The KJV use the word “hell” to describe Gehenna (a rubbish tip outside Jerusalem where people burnt rubbish and dead bodies, and sacrificed some lives), Tartarus (where fallen angels are banished), and Shaol/Hades (the grave, where we all go to when we die, before judgement day).  Heck, even plain-vanilla Wikipedia says it so very clearly :-

While these three terms are translated in the KJV as “hell” they have three very different meanings.

Hades has similarities to the Old Testament term, Sheol as “the place of the dead” or “grave”. Thus, it is used in reference to both the righteous and the wicked, since both wind up there eventually.[67]

Gehenna refers to the “Valley of Hinnom”, which was a garbage dump outside of Jerusalem. It was a place where people burned their garbage and thus there was always a fire burning there.[contradictory] Bodies of those deemed to have died in sin without hope of salvation (such as people who committed suicide) were thrown there to be destroyed.[68] Gehenna is used in the New Testament as a metaphor for the final place of punishment for the wicked after the resurrection.[69]

Tartaróō (the verb “throw to Tartarus”, used of the fall of the Titans in a scholium on Illiad 14.296) occurs only once in the New Testament in II Peter 2:4, where it is parallel to the use of the noun form in 1 Enoch as the place of incarceration of the fallen angels. It mentions nothing about human souls being sent there in the afterlife.

The bible clearly states over and over that the wages of sin is death, not eternal punishment.  That is why we all die before judgement day.  Some people will gain everlasting life after judgement day, the rest will receive their second death (be destroyed forever, AKA dead).  The lake of fire is not literal.  It is a metaphor (like almost everything mentioned in Revelations) … for destruction.  No hell, no eternal life within some Dante’s Inferno-esque torture chamber.

I make this comment because the very concept of hell is a deep and wounding slanderous insult against God.  God is not an autocrat.  He loathes tyranny. Love does not require menacing threats, no “do this or else”.  There is no danger, only opportunity – if you want it.

Source: https://www.learnreligions.com/what-is-gehenna-2076760

What Is Gehenna?

Jewish Views of the Afterlife

By Ariela Pelaia | Updated on May 20, 2017

In rabbinic Judaism Gehenna (sometimes called Gehinnom) is an afterlife realm where unrighteous souls are punished. Although Gehenna is not mentioned in the Torah, over time it became an important part of Jewish concepts of the afterlife and represented divine justice in the postmortem realm.

As with Olam Ha Ba and Gan Eden, Gehenna is just one possible Jewish response to the question of what happens after we die.

Origins of Gehenna

Gehenna is not mentioned in the Torah and in fact does not appear in Jewish texts before the sixth century B.C.E. Nevertheless, some rabbinic texts maintain that God created Gehenna on the second day of Creation (Genesis Rabbah 4:6, 11:9). Other texts claim that Gehenna was part of God’s original plan for the universe and was actually created before the Earth (Pesahim 54a; Sifre Deuteronomy 37). The concept of Gehenna was likely inspired by the biblical notion of Sheol.

Who Goes to Gehenna?

In rabbinic texts Gehenna played an important role as a place where unrighteous souls were punished. The rabbis believed that anyone who did not live in accordance with the ways of God and Torah would spend time Gehenna. According to the rabbis some of the transgressions that would merit a visit to Gehenna included idolatry (Taanit 5a), incest (Erubin 19a), adultery (Sotah 4b), pride (Avodah Zarah 18b), anger and losing one’s temper (Nedarim 22a). Of course, they also believed that anyone who spoke ill of a rabbinic scholar would merit time in Gehenna (Berakhot 19a).

In order to avoid a visit to Gehenna the rabbis recommended that people occupy themselves “with good deeds” (Midrash on Proverbs 17:1). “He who has Torah, good deeds, humility and fear of heaven will be saved from punishment in Gehenna,” says Pesikta Rabbati 50:1. In this way the concept of Gehenna was used to encourage people to live good, ethical lives and to study Torah. In the case of transgression, the rabbis prescribed teshuvah (repentance) as the remedy. Indeed, the rabbis taught that a person could repent even at the very gates of Gehenna (Erubin 19a).

For the most part the rabbis did not believe souls would be condemned to eternal punishment. “The punishment of the wicked in Gehenna is twelve months,” states Shabbat 33b, while other texts say the time-frame could be anywhere from three to twelve months. Yet there were transgressions that the rabbis felt did merit eternal damnation. These included: heresy, publicly shaming someone, committing adultery with a married woman and rejecting the words of the Torah. However, because the rabbis also believed that one could repent at any time, the belief in eternal damnation was not a predominant one.

Descriptions of Gehenna

As with most teachings about the Jewish afterlife, there is no definitive answer to what, where or when Gehenna exists.

In terms of size, some rabbinic texts say that Gehenna is limitless in size, while others maintain that it has fixed dimensions but can expand depending on how many souls occupy it (Taanit 10a; Pesikta Rabbati 41:3). Gehenna is usually located beneath the earth and a number of texts say that the unrighteous “go down to Gehenna” (Rosh HaShanah 16b; M. Avot 5:22).

Gehenna is often described as a place of fire and brimstone. “[Ordinary] fire is a sixtieth of [the fire of] Gehenna” states Berakhot 57b, while Genesis Rabbah 51:3 asks: “Why does a man’s soul shrink from the odor of brimstone? Because it knows it will be judged therein in the World to Come.” In addition to being intensely hot, Gehenna was also said to exist in the depths of darkness. “The wicked are darkness, Gehenna is darkness, the depths are darkness,” says Genesis Rabbah 33:1. Likewise, Tanhuma, Bo 2 describes Gehenna in these terms: “And Moses stretched forth his hand toward heaven, and there was thick darkness [Exodus 10:22]. Where did the darkness originate? From the darkness of Gehenna.”

Sources: “Jewish Views of the Afterlife” by Simcha Paul Raphael. Jason Aronson, Inc: Northvale, 1996