We ask, does this commend itself as being a fair way of dealing with a book which contains a record of Divine truth? We pass on to the brief consideration of a few other words that have been dealt with unfairly, in order, if not to found, at all events to buttress, this doctrine of everlasting punishment. (b) The word (krima). The word denotes judgment; the sentence pronounced. As such the translators of the Authorized Version rightly rendered it in many passages of the Gospels, the Acts, and the Epistles (e.g., Matt. vii. 2; John ix. 39; Acts xxiv. 25; and Rom. ii. 2). But here is the inconsistency. In Matt, xxiii. 14; Mark xii. 40; Luke xx. 47; Rom. in. 8; xiii. 2; I Cor. xi. 29; and I Tim. v. 12, they substituted the word "damnation" for it. We will say nothing about this word "damnation," except that it is an evil-sounding word, whose original meaning has been exaggerated and perverted; and a word that more than any other has been employed to support the awful doctrine we are opposing. But why did the translators alter the reading? Why render [Greek: krima] as "judgment" in some places, and as "damnation" in others? The answer is--These last named passages were viewed as pointing to future punishment; the translators' idea of future punishment was that of endless suffering and misery; and the word "damnation" was considered to be better suited to the popular theological error than the proper and milder word, "judgment." Our contention is, if the word "damnation" be right in one passage, it is right in another. Why, for example, did they not translate John ix. 39, so as to represent our Lord as saying--"For damnation ([Greek: krimas]) I came into this world?" They gave the true rendering in this and other passages, because it would have been too absurd not to do so. That these criticisms are not unjustified is seen in the fact that the New Testament revisers have discarded the word "damnation" in the above passages, and in Rom. xiii. 2 and I Cor. xi. 29, have correctly rendered [Greek: krima] as "judgment." We are thankful to them for this service in the interests of truth. We must briefly consider-- (c) The word (krisis). It also denotes judgment, i.e., the process of judging; and in forty-one passages of the New Testament the translators so rendered it. But in Matt, xxiii. 33; Mark in. 29; and John v. 29, they deliberately substituted the word "damnation" for "judgment." With what object? Plainly, to add emphasis to their preconceived idea of an endless hell. But does this commend itself as being a fair and consistent way of dealing with Scripture? Why,--except that it was too utterly foolish,--not have rendered the following passages as they did the three just instanced? "Woe unto you, Scribes and Pharisees, hypocrites! for ye ... pass over damnation ([Greek: krisis]) and the love of God" (Luke xi. 42). "As I hear, I judge, and My damnation ([Greek: krisis]) is just" (John v. 30).