I thought we would summarize what we have gone over so far regarding hell before we move on to the more positive side of things.

We first saw several Biblical translations used the world “hell” for four main terms: Sheol, Hades, Gehenna, and Tartarus. Yet, these were not always translated consistently in this manner. The main drawback to this is that it hides some of the subtlety the original writers were trying to convey with these terms. We then explored these terms in more detail.

Sheol was the place described in the Old Testament as the place where all the dead resided. Yet, it seems there were three areas to Sheol: the place where the righteous went, the place where the wicked went, and the place which contained certain rebellious angels. The word “pit” was sometimes used for where the wicked resided. The term “Abyss” or “Tartarus” was used for where these rebellious angels were kept. From these terms, it seemed as if there were three layers with the highest layer being for the righteous (Sheol), the second layer being for the wicked (pit), and the third and deepest layer being for the rebellious angels (Tartarus).

Hades was synonymous to Sheol and was simply the Greek word used for the same place as the Hebrew word Sheol. We also learned that Sheol/Hades is a temporary place. At some point, everyone in Sheol/Hades will be brought out, judged, and then spend eternity somewhere else. Both the wicked and the rebellious angels will be taken from their intermediate abode, judged, and then be cast into Gehenna – also known as the Lake of Fire – a place of eternal punishment.

But what about the righteous in Sheol? When do they come out? Well, that will be in our next post. They were the first to be taken out of Sheol. For us today, that event occurred in our past. The event in the previous paragraph is still in our future. Understanding when the righteous left Sheol helps us understand the seeming discrepancy between the Old Testament and New Testament. The New Testament teaches to be absent from the body is to be present with the Lord. That can’t happen if souls of the righteous today still go to Sheol. Where do they go? And when did that change? Well, come join us next week and find out. I’ll give you a teaser. Maybe paradise is more than you thought it to be.

____________

Visit Books & Words to Inspire by Randy C. Dockens

Tartarus is a term only used once in scripture: “. . . God did not spare angels when they sinned, but sent them to Tartarus, putting them into gloomy dungeons (chains of darkness) to be held for judgment” (2Pt 2:4).

As we stated in previous posts, many translators used the term “hell” here. While that does covey a since of punishment, it doesn’t distinguish this from the other terms that were also translated as “hell.” Since Peter here uses a term not used elsewhere, it would seem he is conveying a message different from any of the other terms that have been translated as hell (i.e., sheol, hades, gehenna). So, what is he trying to convey?

Before we answer that, perhaps we should try to understand this term better. While this is the only place it is mentioned in scripture, this is not the only place it is used in literature. Actually, for those fond of Greek mythology, it is not an unfamiliar term. I’ll try and be brief. In all honesty, Greek mythology gives me a headache trying to keep everything straight. Apparently, in the beginning, Gaea (goddess of the earth) and Uranus (god of the sky) produced twelve Titans. Two of those, Cronus and Rhea, then produced the Olympian gods. There was war between the Titans and the Olympians. The Olympians originally won and Zeus, the chief Olympian god, banished the Titans to Tartarus. Tartarus was an abyss that was described as being  far below Hades as Heaven was above the earth. It seems all was envisioned as a sphere with Heaven being the highest part of the sphere and Tartarus the lowest part with earth in the middle.

So, what does this have to do with what Peter is talking about? Did he believe in Greek mythology? I don’t think so. However, with every myth comes a grain of truth. The Titans, were, well, titans: giants by comparison to everyone else. Does that start to ring a bell? Where do we have giants in the Bible? If we turn back to Genesis, chapter six, we read of the “Nephilim.” These were believed to be giants and were produced by angels who came to the earth and mated with mortal women. While some believe that to be a tall tale, apparently Peter didn’t think so. These angels stepped outside of their designated place appointed by God, and God punished them and sent them to the Abyss. This is what Peter referred to as Tartarus. See the connection? Zeus sent the Titans to Tartarus, the Abyss, just as God did with these angels who caused the chaos on the early earth. Peter was saying that if God did not spare angels for their transgressions, should not the ungodly be worried?

You may have rolled your eyes there. Yet, it was not only Peter who believed this. Other demons believed as well. Recall when Jesus healed the man near the Galilee Sea region who was possessed by legions of demons? What did these demons plead to Jesus about? “And they [the demons] begged him repeatedly not to order them to go into the Abyss” (Lk 8:31). They had rather go anywhere than to the Abyss. Pigs for them was even better. It seems it was a place no demon wanted to go.

What was Peter’s final conclusion about this? “If this is so, then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the Day of Judgment, while continuing their punishment” (2Pt 2:9). So, unless we feel we are better than angels and have more authority, then Peter is saying we will also be held into account. Hmm, that should give us reason to pause. Thank goodness for a Savior. Wouldn’t you agree?

____________

Visit Books & Words to Inspire by Randy C. Dockens

Although several Biblical translations used the word “hell” for the term “Gehenna,” let’s see if we can understand why this particular term was used. The term is used 12 times in the New Testament. Each occurrence, but one, was used by Jesus himself. The other instance is found in the book of James.

We saw last time that Jesus used the term ‘Hades’ when he described the fate of the rich man and Lazarus (Lk 16:19-31). Because he also used the term ‘Hades’ in one place and ‘Gehenna’ in another, it is likely this was intentional. This gives us a clue that there is a difference between the two even if some translate both as ‘hell.’ So what message was he trying to get across?

First, we need to understand how this term came about. We need to go back to the book of Joshua to find its first occurrence. We find that the border between Judah and Benjamin was the Valley of Ben Hinnom (Js 15:8), just south of Jerusalem. We don’t really know anything about who Hinnom was or his son, but the term became renowned. This valley also became the place where child sacrifice was practiced by Kings Ahaz (2Ch 28:3) and Manasseh (2Ch 33:6). King Josiah desecrated the place to prevent sacrifices from reoccurring there (1Ki 23:10). Over time, this area became used as a refuse dump and a fire was continuously burning. The Hebrew word for ‘valley’ is ‘gei’ and the Hebrew term Ge-Hinnom when stated in Greek is Gehenna.

When Christ used the term Gehenna, he was admonishing people to avoid being cast into it at all costs and do whatever it would take to avoid it (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Lk 12:5). It would seem he used people’s knowledge of the Gehenna of the day as a reference to what God would do at some point in the future.

This is not just a New Testament idea. The prophet Isaiah did present this concept (Is 66:22-14). The context of these verses is when the new heavens and new earth will be created. In Revelation 20, this same context talks about the Great White Throne judgment and those not found written in the Book of Life being cast into the Lake of Fire (Rv 20:11-15). From this, it would seem Gehenna and Lake of Fire are synonymous. Therefore, Christ’s warning about Gehenna is his warning about the final, and eternal, Lake of Fire. These verses also reveal that Hades and Gehenna are not the same as even Hades is cast into Gehenna (Rv 20:14). As stated in a previous post, Hades is an intermediate state. We see here that Gehenna is a final state (Mk 9:48; Is 66:24).

All these scriptures show the Bible has a cohesive message and, therefore, we should pay special attention as it has everlasting relevance for each individual.

In our next post, we will look at another term that many times gets translated as hell, but the term has a very distinct meaning.

____________

Visit Books & Words to Inspire by Randy C. Dockens

In the last two posts we learned that Sheol (Hebrew) and Hades (Greek) were names for the same place where the souls of the dead resided, were an intermediate state, and were where both the righteous and the wicked would go, but likely to different areas.

Now, we want to see if we can understand why this term was not always translated into English in the same way at each and every occurrence. In our first post, we found that hell and grave were the most common translations with a few also translated as pit, death, and depth. Why was this?

When one looks more closely, it would appear in most cases, the word “grave” was used when referring to the righteous and “hell” was used when referring to the wicked. The purpose here may have been to highlight that the righteous and wicked did not have the same fate. However, this now puts two different Hebrew words translated as “grave” in English. Hebrew has a different word for grave and never interchanged the meaning with Sheol. The grave was always a place in the physical world for the body and never implied a place for the soul. Therefore, clarity in one area created confusion in another.

The term “pit” almost always referred to the place of the wicked and typically implied the wicked were below those of the righteous. This denoted a place of inferiority and a separate and distinct place. This is different from the term “Abyss” which we will get to in a future post.

One of the other controversial spots in scripture has been the story Jesus told about the rich man and Lazarus (Lk 16:19-31). Some claim this was a parable, and we shouldn’t take it as a true story, so the idea of torment in hell should not be taken too literally. Others claim this is the only place in the Bible which supports such a tenet, and we should therefore not link doctrine to this one area. There are others who claim it was true and, therefore, we must believe all aspects of the story. Who’s right?

We need to understand that even the parables Jesus gave were based upon fact with only the story itself being fiction. Places and events were literal and/or possible/believable. The same would be true here. Not all true stories Jesus told had named characters (e.g., Mk 10:17; Lk 14:1), so we shouldn’t quibble over whether it was or was not a parable. Both contained truth. We also saw in the last two posts that the Old Testament was not devoid of punishment of the wicked in Sheol, and did support different places within Sheol for the righteous compared to the wicked. Therefore, this story told by Jesus was supportive, and not against, other scripture.

In this story, Jesus used the Greek term ‘Hades’ which was the same as ‘Sheol’ in the Old Testament. Jesus was describing the same Sheol as the Jews of that day believed in at the time. In addition, Jesus was criticized for many things, but nowhere in scripture did the Jewish leaders of the day mention he had stated anything about the afterlife they did also not believe.

There were other terms mentioned in the New Testament translated as ‘hell.’ One, Gehenna, was one that Jesus himself mentioned many times. This term is totally different from the term ‘Hades’ he used in the passage above. Next time, we’ll investigate this term and see what it implies and why Jesus said so much about it.

____________

Visit Books & Words to Inspire by Randy C. Dockens

In the Old Testament, Sheol is noted as the place where all dead go: both the righteous and the wicked. Before we get deeper into the controversy of why translators did not always translate the world Sheol into the same English word, let’s first get an understanding of what the Old Testament stated about Sheol.

We first need to understand that while all the dead went to Sheol, not everyone went to the same place in Sheol. It seems there was a different place for the righteous versus that for the wicked. There are passages within scripture that mention at least three different sections within Sheol (Dt 32:22; Ps 30:3; Is 14:15; 2Pt 2:4) with the righteous occupying the upper part, the wicked the lower part (sometimes called the “pit”), and some angels occupying another, separate, section of Sheol. We will discuss this latter section in a separate post. In addition, the Talmud supports this belief as well (see ref).

What are some of the characteristics of Sheol? Many Old Testament passages tell what Sheol is not rather than what it actually is. Many passages contrast Sheol to life and hence the term “land of the living” in contrast to the land of the dead – the opposite of each other (Ps27:13; 52:5; 116:9; 142:5; Is 38:11; 53:8; and Ezekiel 26:20; 32:23-27; 32:32). Sheol is a place where activities of physical life are no longer possible: they do not marry, procreate, or carry on business transactions; they cannot attend public worship in the temple and give sacrifices or praise; they cannot eat or drink; they do not have any wisdom or knowledge about what is happening in the land of the living; they are cut off from the living; they have entered a new dimension of reality with its own kind of existence (Ps 6:5, 30:9, 88:10-12, 115:17; Ec 9:5, 10; Is 38:18). It is a place hidden to us and of a different dimension. Some scripture calls it a “shadowy place” or “place of darkness” (Jb 10:21-22; Ps 143:3) and a place of disembodied spirits (Jb 26:5; Ps 88:10; Pv 2:18, 9:18, 21:16; Is 14:9, 26:14, 19). Other scripture tells us Sheol is found “down”, “beneath the earth,” or in “the lower parts of the earth” (Jb 11:8; Is 44:23, 57:9; Ek 26:20; Am 9:2). Since the rebellion of Adam, Satan is the ruler of the earth (Mt 4:8-9) and of death (1Co 15:26). During Old Testament times even the righteous were not in God’s presence after death.

Yet, Sheol was also not a place of inactivity. Ps 115:17 states, “It is not the dead who praise the LORD, those who go down to silence.” Yet, this is not a verse that supports the idea of “soul sleep.” To a Jew, praise involved the temple in Jerusalem, especially in David’s case. There is no temple in Sheol and, therefore, no place to adequately praise God. David was making a statement of contrast between the live, physical world and the dead, spiritual world. We have contrast here – silence of praise, not silence in totality.

Princeton scholar Charles Hodge stated: “That the Jews believed in a conscious life after death is beyond dispute.” There are Biblical examples as well. Jacob expected to see his son Joseph in Sheol and interact with him (Gn 37:35). There are numerous other scriptures that support expectations of interacting with loved ones who had passed on before (Gn 15:15, 25:8, 35;29, 37:35, 49:33; Nu 29:24, 28, 31:2; Dt 32:50, 34:5; 2Sa 12:23). Those in Sheol can converse with each other and can make moral judgments on new arrivals (Is 14:9-20, 44:23; Ek 32:21).

Although there are not many Old Testament passages that directly state torment occurs in Sheol, Old Testament scripture is not exactly silent on this issue either. Some scriptures do allude to the fact that Sheol is a place of God’s continuing judgment. The wicked in the lowest part of Sheol experience the fire of God’s anger (Dt 32:22), experience distress (2Sa 22:6; Ps 18:6, 116:3, 118:5), and may writhe in pain (Jb 26:5). Although no other passages in the Old Testament directly speak of torment in the intermediate state, there are other passages that speak of “everlasting humiliation and contempt” which awaits the wicked after the resurrection (Is 66:24; Dn 12:2). Peter was clear in stating the unrighteous are in torment until their resurrection: . . . the Lord knows how to rescue godly men from trials and to hold the unrighteous for the Day of Judgment, while continuing their punishment (2Pt 2:9).

What about the righteous? While they were certainly not in torment, scripture does not paint it as a place of paradise either. They feared death (Ps 6, 18:4, 55:4, 116:3); yet, still had hope (Ps 73:23-25). They knew they were not abandoned (Jb 26:6) and were not out of God’s reach (Ps 139:8). They knew Sheol was not permanent for them (Ps 16:10, 49:14-15, 86:13). The ascension of Enoch (Gn 5:24) and Elijah (2Ki 2:11) to heaven indicated that the righteous would someday be taken into God’s presence.

So, we now know that Sheol was established as an intermediate state for everyone where activity was still occurring. The wicked and righteous were in separate areas and experienced Sheol differently. Likely the wicked were in a state of some type of torment while the righteous were in a state of peace, but not necessarily paradise. In our next post, let’s see how the translators used various English words to translate Sheol into our present Bible and what that implies.

____________

Visit Books & Words to Inspire by Randy C. Dockens