Johann
Member
- Joined
- Oct 26, 2022
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Sheol. Without entering into the discussion as to the derivation or root meaning of this
term in the OT, it may be sufficient to say that it occurs several times in Scripture. The
general idea is “the place of the dead”; and by this is meant, not the grave, but the place of
those who have departed from this life. The term is thus used with reference to both the
righteous and the wicked: of the righteous (Pss. 16:10; 30:3; Isa. 38:10; etc.), of the wicked
(Num. 16:33; Job 24:19; Ps. 9:17; etc.). This is in accordance with the general character of
the OT revelation, which presents much less clearly and strongly than the NT the doctrine of
the future life with its distinct allotments of doom. But there are many hints, and more than
hints, of the difference in the conditions of the departed. The psalmist prays: “Do not drag me
away with the wicked and with those who work iniquity” (28:3; see also Isa. 33:14; 66:24;
Dan. 12:2).
Hades.
One of the NT terms rendered “hell.” Like the OT “sheol,” it is comprehensive
and has a quite similar significance. It refers to the underworld, or region of the departed, the
intermediate state between death and the resurrection. It occurs several times in the NT,
namely: Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev. 1:18; 6:8; 20:13–14. The
KJV renders this word “hell” in every case, with the exception of 1 Cor. 15:55 in the KJV
only, where it gives “grave” (the NASB and NIV at this point read “death,” from thanatos,
not hadēs). The NIV usually renders “depths,” or “grave,” for hades. The distinction thus
recognized between “hades” and “hell” as a place of misery is a valid one. Nevertheless it is
equally plain that our Lord, certain of His words, associated judgment and suffering with the
condition of some of the inhabitants of “hades” (e.g., Matt. 11:23–24; Luke 16:23–27). See
Hades.
Gehenna.
The valley of Hinnom. A place where the Jewish apostasy, the rites of Molech,
were celebrated (1 Kings 11:7). It was converted by King Josiah into a place of abomination,
where dead bodies were thrown and burned (2 Kings 23:13–14). Hence the place served as a
symbol, and the name was appropriated to designate the abode of lost spirits. In this way the
term was used by our Lord.
The word occurs in the NT, and in every case it is properly translated “hell,” denoting the
eternal state of the lost after resurrection. That is, the meaning of the English word is
particularly the meaning of Gehenna (Matt. 5:22, 29–30; 10:28; 18:9; 23:15, 33; Mark 9:43,
45, 47; Luke 12:5; James 3:6).
The distinction between hades (the intermediate state) and Gehenna (eternal hell) is of
importance, not only because it is necessary to the understanding of quite a large number of
passages in the NT, but it may also prevent misconstruction and remove uncertainty as to
Christ’s teaching with regard to the future state of the wicked. It also has important bearing
upon the doctrine of “Christ’s descent into hell” (hades) and that of the intermediate state.
Scripture Synonyms. The Bible doctrine of hell is by no means confined to the terms
above mentioned and to the passages in which they appear. There are many phrases in which
the overshadowing idea is presented with great distinctness, such as “unquenchable fire,”
“black darkness,” “furnace of fire,” “fire and brimstone,” “the smoke of their torment,” “the
lake of fire which burns with brimstone,” “where their worm does not die,” “the eternal fire
which has been prepared for the devil and his angels.” Van Oosterzee does well to remark:
“There is no doubt that Holy Scripture requires us to believe in a properly so-called place of
punishment, in whatever part of God’s boundless creation it is to be sought. That the different
images under which it is represented cannot possibly be taken literally will certainly need no
demonstration; but it is perhaps not unnecessary to warn against the opinion that we have to
do here with mere imagery. Who shall say that the reality will not infinitely surpass in
awfulness the boldest pictures of it?”
For theological treatment of the doctrine, see Punishment; Gehenna.
BIBLIOGRAPHY: H. Buis, The Doctrine of Eternal Punishment (1957); J. N. D. Kelly, Early
Christian Doctrines (1978), pp. 473, 483f.; W. G. T. Shedd, The Doctrine of Eternal
Punishment (1980).
Unger.
term in the OT, it may be sufficient to say that it occurs several times in Scripture. The
general idea is “the place of the dead”; and by this is meant, not the grave, but the place of
those who have departed from this life. The term is thus used with reference to both the
righteous and the wicked: of the righteous (Pss. 16:10; 30:3; Isa. 38:10; etc.), of the wicked
(Num. 16:33; Job 24:19; Ps. 9:17; etc.). This is in accordance with the general character of
the OT revelation, which presents much less clearly and strongly than the NT the doctrine of
the future life with its distinct allotments of doom. But there are many hints, and more than
hints, of the difference in the conditions of the departed. The psalmist prays: “Do not drag me
away with the wicked and with those who work iniquity” (28:3; see also Isa. 33:14; 66:24;
Dan. 12:2).
Hades.
One of the NT terms rendered “hell.” Like the OT “sheol,” it is comprehensive
and has a quite similar significance. It refers to the underworld, or region of the departed, the
intermediate state between death and the resurrection. It occurs several times in the NT,
namely: Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev. 1:18; 6:8; 20:13–14. The
KJV renders this word “hell” in every case, with the exception of 1 Cor. 15:55 in the KJV
only, where it gives “grave” (the NASB and NIV at this point read “death,” from thanatos,
not hadēs). The NIV usually renders “depths,” or “grave,” for hades. The distinction thus
recognized between “hades” and “hell” as a place of misery is a valid one. Nevertheless it is
equally plain that our Lord, certain of His words, associated judgment and suffering with the
condition of some of the inhabitants of “hades” (e.g., Matt. 11:23–24; Luke 16:23–27). See
Hades.
Gehenna.
The valley of Hinnom. A place where the Jewish apostasy, the rites of Molech,
were celebrated (1 Kings 11:7). It was converted by King Josiah into a place of abomination,
where dead bodies were thrown and burned (2 Kings 23:13–14). Hence the place served as a
symbol, and the name was appropriated to designate the abode of lost spirits. In this way the
term was used by our Lord.
The word occurs in the NT, and in every case it is properly translated “hell,” denoting the
eternal state of the lost after resurrection. That is, the meaning of the English word is
particularly the meaning of Gehenna (Matt. 5:22, 29–30; 10:28; 18:9; 23:15, 33; Mark 9:43,
45, 47; Luke 12:5; James 3:6).
The distinction between hades (the intermediate state) and Gehenna (eternal hell) is of
importance, not only because it is necessary to the understanding of quite a large number of
passages in the NT, but it may also prevent misconstruction and remove uncertainty as to
Christ’s teaching with regard to the future state of the wicked. It also has important bearing
upon the doctrine of “Christ’s descent into hell” (hades) and that of the intermediate state.
Scripture Synonyms. The Bible doctrine of hell is by no means confined to the terms
above mentioned and to the passages in which they appear. There are many phrases in which
the overshadowing idea is presented with great distinctness, such as “unquenchable fire,”
“black darkness,” “furnace of fire,” “fire and brimstone,” “the smoke of their torment,” “the
lake of fire which burns with brimstone,” “where their worm does not die,” “the eternal fire
which has been prepared for the devil and his angels.” Van Oosterzee does well to remark:
“There is no doubt that Holy Scripture requires us to believe in a properly so-called place of
punishment, in whatever part of God’s boundless creation it is to be sought. That the different
images under which it is represented cannot possibly be taken literally will certainly need no
demonstration; but it is perhaps not unnecessary to warn against the opinion that we have to
do here with mere imagery. Who shall say that the reality will not infinitely surpass in
awfulness the boldest pictures of it?”
For theological treatment of the doctrine, see Punishment; Gehenna.
BIBLIOGRAPHY: H. Buis, The Doctrine of Eternal Punishment (1957); J. N. D. Kelly, Early
Christian Doctrines (1978), pp. 473, 483f.; W. G. T. Shedd, The Doctrine of Eternal
Punishment (1980).
Unger.
