And I responded "Hell [the English word] did not mean grave in koine and it does not mean grave in modern English."
HELL Pages 1037-38
HELL. This is the word generally and
unfortunately used by our translators to render the Hebrew Sheol or: "αιδης, and once θανατος, 2 Sam. xxii. 6 : Inferi or Inferna, or sometimes Mors). We say
unfortunately, because — although, as St. Augustine truly asserts, Sheol, with its equivalents Inferi and Hades, are never used in a good sense (De Gen. ad Lit. xii. 33), yet —the English word Hell is mixed up with numberless associations entirely foreign to the minds of the ancient Hebrews.
It would perhaps have been better to retain the Hebrew word Sheol, or else render it always by " the grave " or " the pit."
Ewald accepts Luther's word Holle; even Untewelt, which is suggested by De Wette, involves conceptions too human for the purpose. Passing over the derivations suggested by older writers, it is now generally agreed that the word comes from the root, "to make hollow" (comp. Germ. Holle, "hell," with Hohle, "a hollow "), and therefore means the vast hollow subterranean resting-place which is the common receptacle of the dead
(Ges. Thes. p. 1348; Bottcher, de Inferis, c. iv. p. 137 fF.; Ewald, ad Ps. p. 42). It is deep (Job xi. 8) and dark (Job x. 21, 22), in the centre of the earth (Num. xvi. 30; Deut. xxxii. 22), having within it depths on depths (Prov. ix. 18), and fastened with gates (Is. xxxviii. 10) and bars (Job xvii. 16). Some have fancied (as Jahn, Arch. Bibl. § 203, Eng. ed.) that the Jews, like the Greeks, believed in infernal rivers: thus Clemens Alex, defines Gehenna as " a river of fire " (Fragm. 38), and expressly compares it to the fiery rivers of Tartarus (Strom, v. 14, 92); and TertuUian says that it was supposed to resemble Pyriphlegethon (Apolog. cap. xlvii.).
The notion, however, is not found in Scripture, for Ps. xviii. 5 is a mere metaphor. It is clear that in many passages of the O. T. Sheol can only mean
" the grave," and is so rendered in the A. V. (see, for example, Gen. xxxvii. 35, xlii. 38; 1 Sam. ii. 6; Job xiv. 13).
In other passages, however, it seems to involve a notion of punishment, and is therefore rendered in the A. V. by the word " Hell." But in many cases
this translation misleads the reader. It is obvious, for instance, that Job xi. 8; Ps. cxxxix. 8; Am. ix. 2 (where " hell " is used as the antithesis of "heaven"), merely illustrate the Jewish notion of the locality of Sheol in the bowels of the earth.
Even Ps. ix. 17, Prov. xv. 24, v. 5, ix. 18, seem to refer rather to the danger of terrible and precipitate
death than to a place of infernal anguish.
In the N. T. the word Hades (like Sheol) sometimes means merely "the grave" (Rev. xx. 13; Acts ii. 31; 1 Cor. xv. 55), or in general "the unseen world." It is in this sense that the creeds say of our Lord κατηλθεν εν αδη
orεις αδου, descendit ad inferos, or inferna, meaning " the state of the dead in general, without any restriction of happiness or misery" (Beveridge on Art. iii.), a doctrine certainly, though only virtually, expressed in Scripture (Eph. iv. 9; Acts ii. 25-31).
Similarly Josephus uses Hades as the name of the place whence the soul of Samuel was evoked (Ant. vi. 14,HELL)
§ 2). Elsewhere in the N. T. Hades is used of a place of torment (Luke xvi. 23; 2 Pet. ii. 4; Matt,
xi. 23, Ac). Consequently it has been the prevalent, almost the universal, notion that Hades is an intermediate state between death and resurrection, divided into two parts, one the abode of the blessed and the other of the lost. This was the belief of the Jews after the exile, who gave to the places the names of Paradise and Gehenna (Joseph. Ant. xviii. 1, § 3; cf. Otho, Lex. Rabb. s. vv.),
In holding this view, main reliance is placed on the
parable of Dives and Lazarus; but it is impossible to ground the proof of an important theological doctrine on a passage which confessedly abounds in Jewish metaphors. " Theologia paraabolica non est demonstrativa " is a rule too valuable to be forgotten ; and
if we are to turn rhetoric into logic, and build a dogma on every metaphor, our belief will be of a vague and contradictory character. Dogmatism on this topic appears to be peculiarly misplaced. DR. WILLIAM SMITH'S
DICTIONARY OF THE BIBLE
IWrong, the verse I was addressing in my previous post was Matt 13:39. Note you have inserted the word [the men] where the verse clearly states that "the enemy that sowed them [the tares] is the adversary" Jesus had told a parable about tares and wheat, vss. 24-30. When Jesus and his disciples were alone, vs. 36, they asked Jesus to explain the parable. Vs. 39 is part of that explanation. In the parable, the enemy were evil men who sowed tares. In the explanation the enemy was the adversary. Chaff and tares are not the same thing.
Name: "Hades" "Originally proper noun, god of the nether world, 'Hades,' then the nether world ... as a place of the dead" (BDAG3).
Matt 13:39. But while men slept, a man, his enemy came and sowed tares among the wheat, and went his way—(See on Mt 13:38, 39).[DARBY][Codex Sinaiticus]
Joh 15:6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
[מוץ] H4671
nm. chaff, hayseed, tailing the residue of something, especially ore. grain or flour of inferior quality. Concise Oxford English Dictionary
G2215 ζειζάνια ζιζάνιο lolium, loli, n. darnel/lolium; (grass found as weed in grain); (mistakenly) cockle, tares;
JM Latin-English Dictionary
38 and the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the wicked; 
