"So opened He not His mouth; in His humiliation His damnation ([Greek: krisis])_ was taken away" (Acts viii. 32, 33). Seeing that the Greek word is the same in every one of these passages, is it not very wrong to give it an improper and grossly exaggerated significance in three texts, while translating it correctly in forty-one other instances? Again, it is suggestive that the revisers of the New Testament, in Matt, xxiii. 33 and John v. 29, have flung away the word "damnation," and in its place put "judgment" as the proper rendering of [Greek: krisis]. If the translators of the Authorized Version had done this, one of the supports of an ancient error would have been knocked down. (d) The word (krinein). The word denotes--to _judge_; and eighty-one times in the New Testament the translators so rendered it. And yet in regard to the same Greek word which occurs in 2 Thess. ii. 12, they made the translation run:--"That they all might be _damned_ who believed not the truth." But why not have been consistent? Why not have rendered 1 Cor. vi. 2, in this way; since in both passages the verb [Greek: krinein] is the same,--"Do ye not know that the saints shall damn the world? And if the world shall be damned by you, are ye unworthy to damn the smallest matters?" I will trouble the reader with only one other word. (e) The word (katakrinein). Its meaning is--to condemn. It is a stronger word than [Greek: krinein] to judge, but there is nothing in it that corresponds to that awful meaning supposed to reside in the word "damn." And yet the translators did not hesitate to give it that meaning. How did they treat this verb, [Greek: katakrinein]? Just as they treated other verbs and nouns, when they wished to bolster their theological idea. In seventeen instances in the New Testament they translated it rightly as "condemn," but in Mark xvi. 16 and Rom. xiv. 23, doctrinal preconceptions prevailed, and so these two passages were rendered--"He that believeth not shall be damned." "He that doubteth is damned if he eat." And for centuries, an everlasting hell-fire has been read unto the mistranslated word. * * * * * I might continue in this strain at great length. The quotations I have given may be taken as samples of many more. It is surely time that the sad and sombre clouds of so-called orthodoxy should be dispelled by the rising beams of the Sun of Righteousness. The word "for ever," taken in its rigid literal sense, is a stumbling block to many. I lately asked a very eminent man in England, the president of a theological college, how he would get over that difficulty. He replied that he believed that the word "aion" would more fully meet the case, and that that word would more exactly accord with the capacity of our finite mind, the word "forever" expressing an idea entirely beyond our comprehension. That seems to be good sense, and more in harmony with the whole trend of Revelation.