What hell is like.

[MagusAlbertus]

The rich man who found himself in Hell (Luke 16:19-31) was conscious. He was able to feel pain, to thirst, and to experience remorse. He wasn’t asleep in the grave; he was in a place of “torment.” If Hell is a place of knowing nothing or a reference to the grave into which we go at death, Jesus’ statements about Hell make no sense. He said that if your hand, foot, or eye causes you to sin, it would be better to remove it than to “go into Hell, into the fire that never shall be quenched: where their worm dies not, and the fire is not quenched” (Mark 9:43-48).

other scripture:
Shame and everlasting contempt” (Daniel 12:2)
Everlasting punishment” (Matthew 25:46)
Weeping and gnashing of teeth” (Matthew 24:51)
Fire unquenchable” (Luke 3:17)
Indignation and wrath, tribulation and anguish” (Romans 2:8,9)
Everlasting destruction from the presence of the Lord” (2 Thessalonians 1:9)
Eternal fire...the blackness of darkness for ever” (Jude 7,13)

Revelation 14:10,11 tells us the final, eternal destiny of the sinner: “He shall be tormented with fire and brimstone...the smoke of their torment ascended up for ever and ever: and they have no rest day or night."

for the Mormons that seem to have a slightly different view:

what do you believe hell is like?

can you be baptized, thus accepting your version of 'salvation', post-death?

will you end up in the places of hell that Jesus spoke of if you don't have faith in him?

what, exactly, is your definition of salvation?

can someone avoid hell if he doesn't have salvation?

 

[josyau]

I'm no Mormon but I do disagree with your version of "hell".

 

[MagusAlbertus]

... but all i did was quote scriptuer

 

[josyau]

I believe the overall witness of Scriptures dealing with Sheol/Hades, Gehenna, and Tartarus proves that when Messiah spoke of Hades (unfortunately translated "hell" causing mass confusion) he was speaking a parable of that which were wrong with the very Jews he was speaking to.

In the parable Messiah mentions that the rich man requests from Abraham the ability to warn his brothers. Abraham told him that if they could not obey the word that even dead men from the grave would not convince them. Later on we see that even after Lazarus was raised from the dead (interesting that his name was used in that passage concerning the rich man) that the immediate response from the unbelieving Jews were to kill both Messiah and a man who had just been resurrected from the dead. Not even that miracle swayed their vehement hatred for Messiah.

Some of those scriptures you listed dealt with "Gehenna" while the other/s dealt with "Hades" these are two entirely different places but confusion comes from the translation of both into "hell". They should not have done such, if they would have left the original proper name for the places it would have been very easy to see that Sheol/Hades only deals with the grave.

 

[Der Alte]

I believe the overall witness of Scriptures dealing with Sheol/Hades, Gehenna, and Tartarus proves that when Messiah spoke of Hades (unfortunately translated "hell" causing mass confusion) he was speaking a parable of that which were wrong with the very Jews he was speaking to.

In the parable Messiah mentions that the rich man requests from Abraham the ability to warn his brothers. Abraham told him that if they could not obey the word that even dead men from the grave would not convince them. Later on we see that even after Lazarus was raised from the dead (interesting that his name was used in that passage concerning the rich man) that the immediate response from the unbelieving Jews were to kill both Messiah and a man who had just been resurrected from the dead. Not even that miracle swayed their vehement hatred for Messiah.

Some of those scriptures you listed dealt with "Gehenna" while the other/s dealt with "Hades" these are two entirely different places but confusion comes from the translation of both into "hell". They should not have done such, if they would have left the original proper name for the places it would have been very easy to see that Sheol/Hades only deals with the grave.

There are always those spreading false teachings, by selectively quoting scripture and ignoring passages which do not support their unscriptural views.

If the story of the rich man and Lazarus is a parable, it is the only one that names specific persons. All the genuine parables say, “a certain man, a certain rich man, a certain kings,” etc. Jesus explains all of the genuine parables. Jesus never explains the message of the rich man and Lazarus.

And the final proof, all of the parables use an example from real life to illustrate a spiritual truth, e.g. sowing, shepherds, lost coins, wandering sons, etc. What is the real life example expressed in this story? What is the spiritual truth? It is abundantly clear that the real life example in this story is that people die and after death they will either be in a place of comfort or torment.

Here are two verses from the O.T. which clearly show that “sheol” meant something other than the grave.

When the king of Babylon dies hell “sheol” is moved to meet him, all the dead rise up and speak to him. I have posted these verses before in response to the false conclusions stated above. This passage is not talking about satan but about, “the man that made the earth to tremble, that did shake kingdoms;,” vs. 16

Isa 14:9 Hell from beneath is moved for thee [king of Babylon vs. 4] to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?​

Here is another verse which clearly shows “sheol” to mean something other than the grave. How can beating a child with a rod keep that child from dying and being buried? It is abundantly clear that the O.T. uses the word “sheol” to mean hell, a place of eternal punishment.

Pro 23:13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
14 Thou shalt beat him with the rod, and shalt deliver his soul from hell, "sheol”​

 

[Serapha]

There are always those spreading false teachings, by selectively quoting scripture and ignoring passages which do not support their unscriptural views.

If the story of the rich man and Lazarus is a parable, it is the only one that names specific persons. All the genuine parables say, “a certain man, a certain rich man, a certain kings,” etc. Jesus explains all of the genuine parables. Jesus never explains the message of the rich man and Lazarus.

And the final proof, all of the parables use an example from real life to illustrate a spiritual truth, e.g. sowing, shepherds, lost coins, wandering sons, etc. What is the real life example expressed in this story? What is the spiritual truth? It is abundantly clear that the real life example in this story is that people die and after death they will either be in a place of comfort or torment.

Here are two verses from the O.T. which clearly show that “sheol” meant something other than the grave.



When the king of Babylon dies hell “sheol” is moved to meet him, all the dead rise up and speak to him. I have posted these verses before in response to the false conclusions stated above. This passage is not talking about satan but about, “the man that made the earth to tremble, that did shake kingdoms;,” vs. 16

Isa 14:9 Hell from beneath is moved for thee [king of Babylon vs. 4] to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
​

Here is another verse which clearly shows “sheol” to mean something other than the grave. How can beating a child with a rod keep that child from dying and being buried? It is abundantly clear that the O.T. uses the word “sheol” to mean hell, a place of eternal punishment.

Pro 23:13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.

14 Thou shalt beat him with the rod, and shalt deliver his soul from hell, "sheol”
​

Hi there!




It should be added that the terminology of parables differs from the Luke 16 passage... "like" "like unto"



~serapha~

 

[Michael Mc]

Christ spoke ONLY in parables when talking with the masses, "ALL these things spake Jesus unto the multitude in PARABLES; and without a parable speak He NOT unto them" (Matt. 13:34).

Joh 6:63It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.

What is a parable?​

(1)Parable: [Greek, para bole’= BESIDE CAST]--A statement ‘cast beside’ or parallel to its real spiritual significance, a figure of likeness in action." GREEK-ENGLISH KEYWORD CONCORDANCE p. 216. ​

(2) "A short and simple tale based on familiar things meant to convey a much deeper and profound moral or spiritual truth," WEBSTER’S DICTIONARY. ​

We can most asurably insist that when Jesus was speaking of Lazarus and the rich man that it was in fact a parable. And should thus be understood in spiritual sense, as we should with all of the words of our Lord. For His words are spirit: ​

Joh 14:10 Believest thou not thatI am in the Father, and the Father in me? thewordsthatIspeakunto you Ispeak not of myself: but the Father that dwelleth in me, he doeth the works. ​

Our Father dwell in the eternal spiritual realm, this is the reality that our Father is communicating to His children through His Son. ​

An excellent paper written on Lazarus and the Rich Man can be found at http://bible-truths.com/lazarus.html. Just awsome!​

​

 

[MagusAlbertus]

actually the quote, literally, says mat 13:

34 All these things spake Jesus in similes to the multitudes, and without a simile he was not speaking to them,

that's a SIMILE, and the scripture is referring to the set of words PRIOR to mat 13.

Lazarus and the Rich Man is NOT a simile. The words "like" and "as" are not used in it's reference.

*****
If the bible is tainted by the enemy(ie incomplete), then what keeps it from being tainted to allow for Lucifer's own book?

 

[Michael Mc]

Why is it that each man deserves thier fate? There is nothing revealed as to why the rich man goes to hell, and Lazarus is in heaven. There has got to be a reason for each mans fate, and it should be revealed in the literal story if it is to reveal something of the nature of heaven and hell.

So what is the reason for each man's fate, was Lazarus a Godly man? The rich man evil in character?

Or perhaps it is indeed a parable, which leads to deeper understandings of the things of God.

 

[MagusAlbertus]

i'm sorry if the spiritual truth of the factual account aludes you.

 

[josyau]

My question is (note here: I have ignored Der Alter's post so if someone else wants to bring up something please let me know. This will be continous so if someone wants me to reply to something they feel was a good point made by him beyond the silly waste of time accusations, demeaning, statements (i.e they ignore scripture, they are false teachers, they reject the bible, etc. waste of statements that can be thrown right back at the person) please post it.). if this was literal:


1. How could someone possibly be carrying on an intellegent conversation with someone else while burning?

2. Why would someone ask Abraham if they could be resurrected seeing how they would know only G-d had such ability?

3. Why would a literal person ask for a finger dipped in water to cool their tongue? First, a dipped finger would not last long enough to quench anything in fire. Second, why would a person be concerned with their tongue instead of their whole body? Third, why would a person not ask for tons of water verses something as silly as a dipped finger?

4. Are there any other scriptures that proves a concept of Abraham's bosom being a place where saints went after death?

There's no support out of the OT of people being conscious in a place called "hell" after death. Both saints/sinners are spoken as going to "Sheol". There's no support for the idea of a two compartment type "Sheol" accept in the supposed story of the rich man. The term Gehenna had a separate meaning than Hades.

 

[josyau]

actually the quote, literally, says mat 13:

that's a SIMILE, and the scripture is referring to the set of words PRIOR to mat 13.

Lazarus and the Rich Man is NOT a simile. The words "like" and "as" are not used in it's reference.

*****

I would have to disagree with such an assetment as it is based on a man-made theory and not necessarily on scripture harmony. The above rule does not at all negate that this was a parable to what was taking place physical.

The Messiah, Apostles, Believers did not step outside the foundational understandings already laid out in the Tanach. In the Tanach you cannot find a reference dealing with the idea of people being alive after death in a place called "hell" or "Abraham's bosom".

I suggest that one should (if not already done) take everytime the orginal word "Sheol" was used in the Tanach and pay attention to how it is described by the saints themselves instead of modern doctrines. If one unbiasedly read each statement they would have to conclude that Sheol was a physical place where all the dead went.

 

[josyau]

Here's a preview of some of the passages dealing with "Sheol". One must remember that at that time the audience was reading the people speaking of a place called "Sheol" this is what they would have read being spoken about it:

Gen. 37:35 Jacob sorrows were going to bring him there.

Num. 16:30 Earth is opened up to bring people down to it

Dt. 32:22 The only reference of burning being spoken about in connection to Sheol. And this does nothing to prove a burning "hell" of conscious people.

2 Sam. 22:6 David was surrounded by the sorrows of it.

Job 14:13 Job desired to be hidden in it til G-d's wrath past

Job 17:13 Job said it was his house, place of darkness

Job 17:16 We rest there together

Ps. 6:5 No one can praise G-d in it (How not if it's full of conscious people in two compartments?)

Ps. 31:17 David asking that people be silent in a place of burning?

Ps. 88:3 David's soul drew near to it

Ps.141:7 Our bones are scattered there (can't be talking about "hell" here)

Ecc. 9:10 There's no knowledge, wisdom, work, or device.

Is. 38:10 Isaiah spoke of entering the gates of it as his days were cut off

Is. 38:18 There's no praise of G-d, no celebration of G-d, and no truth

Hos. 13:14 People are redeemed from it

Jon. 2:2 Jonah cried in the belly of it (when he was in the fish)


Again the audience would have only read this as "Sheol" confusion is added when translators took it upon themselves to determine when it spoke of the grave, pit, and hell. This may have not confused them at that time because even the dictionary speaks of "hell" being the grave. However our modern thinking has "hell" and the grave as two separate places. Leaving it at "Sheol" in no way would have led anyone to think that this place was full of conscious people awaiting a judgment.

 

[Der Alte]

Why is it that each man deserves thier fate? There is nothing revealed as to why the rich man goes to hell, and Lazarus is in heaven. There has got to be a reason for each mans fate, and it should be revealed in the literal story if it is to reveal something of the nature of heaven and hell.

So what is the reason for each man's fate, was Lazarus a Godly man? The rich man evil in character?

Or perhaps it is indeed a parable, which leads to deeper understandings of the things of God.

First the link you posted previously was garbage. As with all hereretical cult sites it selectively quotes verses which appear to support the writers presuppositions and ignores other passages which contradict him.

This post is an argument from silence. Silence does not prove or disprove any interpretation of scripture. All silence proves is silence. Where is it written that the scriptures are supposed to give us a complete history and chronology of very person mentioned. There is virtually certainly a reason for the rich man and Lazarus' fate. If it was important to this story it would have been included.

The very definition you posted states parables used familiar incidents to illsutrate spiritual truths what was the familar incident Jesus was using? Two men dying and their fate after their death.

 

[Der Alte]

My question is (note here: I have ignored Der Alter's post so if someone else wants to bring up something please let me know. This will be continous so if someone wants me to reply to something they feel was a good point made by him beyond the silly waste of time accusations, demeaning, statements (i.e they ignore scripture, they are false teachers, they reject the bible, etc. waste of statements that can be thrown right back at the person) please post it.). if this was literal:

If the shoe fits Josyau, wear it. I simply made a general statement you applied it to yourself. “There are always those spreading false teachings, by selectively quoting scripture and ignoring passages which do not support their unscriptural views.”

If you are going to ignore someone then do that, and quit making asinine comments about what they post.

1. How could someone possibly be carrying on an intellegent conversation with someone else while burning?

Are you serious? Have you ever been in a fire, do people scream for help in fires and other calamities? Did Jesus have conversations while suffering on the cross?

2. Why would someone ask Abraham if they could be resurrected seeing how they would know only G-d had such ability?

Would a person in agony always be coherent and thinking clearly?

3. Why would a literal person ask for a finger dipped in water to cool their tongue? First, a dipped finger would not last long enough to quench anything in fire. Second, why would a person be concerned with their tongue instead of their whole body? Third, why would a person not ask for tons of water verses something as silly as a dipped finger?

See the previous answer. The silliness here is for someone to deny in one sentence that a person could have an intelligent conversation, and in the next sentence expect the conversation to be coherent and intelligent. Why would someone burning in agony ask for water for their tongue? Maybe because that is where people drink water, with their mouths.

Totally ignoring the fact that all Jesus’ parables were about common things, know to his audience; lost sheep, shepherds, lost coins, straying sons, kings and kingdoms. etc. Someone saying “It’s a parable.” over and over again does not explain anything. What was the common thing known to Jesus, audience that he was using here to illustrate, which spiritual truth?

4. Are there any other scriptures that proves a concept of Abraham's bosom being a place where saints went after death?

If someone is pretending to be a Messianic then they should know something about the Jewish faith. “Abraham’s bosom” is not a place. It is a position, the position of honor at the heavenly banquet. All of the people at the banquet are lying on their left side, with their feet extended out, away from the table. This is how the woman was able to wash Jesus feet with her tears. The position of honor, where OBTW John sat at the last supper, is in front of, or in “Abraham’s bosom”.

There's no support out of the OT of people being conscious in a place called "hell" after death. Both saints/sinners are spoken as going to "Sheol". There's no support for the idea of a two compartment type "Sheol" accept in the supposed story of the rich man. The term Gehenna had a separate meaning than Hades.

There is no support if people ignore the passages which contradict their presuppositions and assumptions as you are doing. Here are two verses, I posted before, which contradict all the assertions you have been making

Here are two verses from the O.T. which clearly show that “sheol” meant something other than the grave.

When the king of Babylon dies hell “sheol” is moved to meet him, all the dead rise up and speak to him. I have posted these verses before in response to the false conclusions stated above. This passage is not talking about Satan, but about, “the man that made the earth to tremble, that did shake kingdoms;,” vs. 16

Isa 14:9 Hell from beneath is moved for thee [king of Babylon vs. 4] to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?​

Here is another verse which clearly shows “sheol” to mean something other than the grave. How can beating a child with a rod keep that child from dying and being buried? It is abundantly clear that the O.T. uses the word “sheol” to mean hell, a place of eternal punishment.

Pro 23:13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
14 Thou shalt beat him with the rod, and shalt deliver his soul from hell, "sheol”​

 

[josyau]

Magnus are there any scriptures you feel does show Sheol as a place where people burn in the Tanach?

 

[Der Alte]

I would have to disagree with such an assetment as it is based on a man-made theory and not necessarily on scripture harmony. The above rule does not at all negate that this was a parable to what was taking place physical.

Isn't this by the same person who keeps posting about others just making accusations such as, "man-made theory."

The Messiah, Apostles, Believers did not step outside the foundational understandings already laid out in the Tanach. In the Tanach you cannot find a reference dealing with the idea of people being alive after death in a place called "hell" or "Abraham's bosom".

This is as a matter of fact, wrong. I have posted two verses which clearly prove this wrong, Isa 14:8-9, Prov 23:13.

I suggest that one should (if not already done) take everytime the orginal word "Sheol" was used in the Tanach and pay attention to how it is described by the saints themselves instead of modern doctrines. If one unbiasedly read each statement they would have to conclude that Sheol was a physical place where all the dead went.

And while you are taking down these verses do not forget Isaiah 14:8-9, as this person has.

When the king of Babylon died all of hell “sheol” is moved to meet him, all the dead rise up and speak to him. I have posted these verses before in response to the false conclusions stated above. This passage is not talking about Satan, but about, “the man that made the earth to tremble, that did shake kingdoms;,” vs. 16

Isa 14:9 Hell from beneath is moved for thee [king of Babylon vs. 4] to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they [in hell, vs. 9] shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?​

 

[Der Alte]

Here's a preview of some of the passages dealing with "Sheol". One must remember that at that time the audience was reading the people speaking of a place called "Sheol" this is what they would have read being spoken about it:

Why is Isaiah 14:8-9 and Proverbs 23:13, missing from this list? Would the Jews of Jesus day not have read these verses also and understood "sheol" as being a place of punishment after death? How can a father not spanking a child keep a child from dying and being buried in the grave, Prov 23:13?

Again the audience would have only read this as "Sheol" confusion is added when translators took it upon themselves to determine when it spoke of the grave, pit, and hell. This may have not confused them at that time because even the dictionary speaks of "hell" being the grave. However our modern thinking has "hell" and the grave as two separate places. Leaving it at "Sheol" in no way would have led anyone to think that this place was full of conscious people awaiting a judgment.

There was no confusion to those who wrote the scriptures, or the Jews who read them, including Jesus and His disciples. "Sheol" means both, the grave and a place of torment after death. The context makes it clear. Isaiah 14:8-9 and Prov 23:13, "sheol" is clearly a place of torment after death. Ignoring verses which do not support one's presuppositions does not change the scripture.

 

[Der Alte]

שאל שאול n.f. (appar. m.) She’ôl, underworld — 1. the underworld, מתחת שי תחתית, under mts. and sea; and bars; personif. as insatiable monster; as said (fig.) to have snares (v. supra); dark, gloomy, without return; all being alike; without work or knowledge or wisdom. 2. condition of righteous and wicked disting. In שאלׁ: a. wicked; death is their shepherd, without power and honour they waste away; שאל consumes them as drought water; righteous dread it because no praise or presence of God there (as in temple); deliverance from it a blessing. b. righteous shall not be abandoned. 3. later distinction of places in שאלׁ: a. depths of שאל for sensualist. 4. שאל fig. of extreme degradation in sin; as place of exile for Israel

Whitaker, R., Brown, F., Driver, S. (. R., & Briggs, C. A. (. A. 1997, c1906. The Abridged Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament : From A Hebrew and English Lexicon of the Old Testament by Francis Brown, S.R. Driver and Charles Briggs, based on the lexicon of Wilhelm Gesenius, 1833. Edited by Richard Whitaker (Princeton Theological Seminary). Text provided by Princeton Theological Seminary. (electronic ed.) . Logos Research Systems, Inc.: Oak Harbor WA

 

[Der Alte]

Here is what the Jews, who actually read Hebrew, understood about "sheol." A Messianic should know something about the Jewish faith.

Jewish Encyclopedia-Sheol

Hebrew word of uncertain etymology (see Sheol, Critical View), synonym of "bor" (pit), "abaddon" and "shapat" (pit or destruction), and perhaps also of "tehom" (abyss).

—Biblical Data:

It connotes the place where those that had died were believed to be congregated. Jacob, refusing to be comforted at the supposed death of Joseph, exclaims: "I shall go down to my son a mourner unto Sheol" (Gen. xxxvii. 36, Hebr.; comp. ib. xlii. 38; xliv. 29, 31). Sheol is underneath the earth (Isa. vii. 11, lvii. 9; Ezek. xxxi. 14; Ps. lxxxvi. 13; Ecclus. [Sirach] li. 6; comp. Enoch, xvii. 6, "toward the setting of the sun"); hence it is designated as (Deut. xxxii. 22; Ps. lxxxvi. 13) or (Ps. lxxxviii. 7; Lam. iii. 55; Ezek. xxvi. 20, xxxii. 24). It is very deep (Prov. ix. 18; Isa. lvii. 9); and it marks the point at the greatest possible distance from heaven (Job xi. 8; Amos ix. 2; Ps. cxxxix. 8). The dead descend or are made to go down into it; the revived ascend or are brought and lifted up from it (I Sam. ii. 6; Job vii. 9; Ps. xxx. 4; Isa. xiv. 11, 15). Sometimes the living are hurled into Sheol before they would naturally have been claimed by it (Prov. i. 12; Num. xvi. 33; Ps. lv. 16, lxiii. 10), in which cases the earth is described as "opening her mouth" (Num. xvi. 30). Sheol is spoken of as a land (Job x. 21, 22); but ordinarily it is a place with gates (ib. xvii. 16, xxxviii. 17; Isa. xxxviii. 10; Ps. ix. 14), and seems to have been viewed as divided into compartments (Prov. vii. 27), with "farthest corners" (Isa. xiv. 15; Ezek. xxxii. 23, Hebr.; R. V. "uttermost parts of the pit"), one beneath the other (see Jew. Encyc. v. 217, s. v. Eschatology). Here the dead meet (Ezek. xxxii.; Isa. xiv.; Job xxx. 23) without distinction of rank or condition—the rich and the poor, the pious and the wicked, the old and the young, the master and the slave—if the description in Job iii. refers, as most likely it does, to Sheol. The dead continue after a fashion their earthly life. Jacob would mourn there (Gen. xxxvii. 35, xlii. 38); David abides there in peace (I Kings ii. 6); the warriors have their weapons with them (Ezek. xxxii. 27), yet they are mere shadows ("rephaim"; Isa. xiv. 9, xxvi. 14; Ps. lxxxviii. 5, A. V. "a man that hath no strength"). The dead merely exist without knowledge or feeling (Job xiv. 13; Eccl. ix. 5). Silence reigns supreme; and oblivion is the lot of them that enter therein (Ps. lxxxviii. 13, xciv. 17; Eccl. ix. 10). Hence it is known also as "Dumah," the abode of silence (Ps. vi. 6, xxx. 10, xciv. 17, cxv. 17); and there God is not praised (ib. cxv. 17; Isa. xxxviii. 15). Still, on certain extraordinary occasions the dwellers in Sheol are credited with the gift of making known their feelings of rejoicing at the downfall of the enemy (Isa. xiv. 9, 10). Sleep is their usual lot (Jer. li. 39; Isa. xxvi. 14; Job xiv. 12). Sheol is a horrible, dreary, dark, disorderly land (Job x. 21, 22); yet it is the appointed house for all the living (ib. xxx. 23). Return from Sheol is not expected (II Sam. xii. 23; Job vii. 9, 10; x. 21; xiv. 7 et seq.; xvi. 22; Ecclus. [Sirach] xxxviii. 21); it is described as man's eternal house (Eccl. xii. 5). It is "dust" (Ps. xxx. 10; hence in the Shemoneh 'Esreh, in benediction No. ii., the dead are described as "sleepers in the dust").

God Its Ruler.

God's rulership over it is recognized (Amos ix. 2; Hos. xiii. 14; Deut. xxxii. 22; I Sam. ii. 6 [Isa. vii. 11?]; Prov. xv. 11). Hence He has the power to save the pious therefrom (Ps. xvi. 10, xlix. 16, the text of which latter passage, however, is recognized as corrupt). Yet Sheol is never satiated (Prov. xxx. 20); she "makes wide her soul," i.e., increases her desire (Isa. v. 14) and capacity. In these passages Sheol is personified; it is described also as a pasture for sheep with death as the shepherd (Ps. xlix. 15). From Sheol Samuel is cited by the witch of En-dor (I Sam. xxviii. 3 et seq.). As a rule Sheol will not give up its own. They are held captive with ropes. This seems to be the original idea underlying the phrase (II Sam. xxii. 6; Ps. xviii. 6; R. V., verse 5, "the cords of Sheol") and of the other expression, (Ps. cxvi. 3; R. V. "and the pains of Sheol"); for they certainly imply restraint or capture. Sheol is used as a simile for "jealousy" (Cant. viii. 7). For the post-Biblical development of the ideas involved see Eschatology.

Etymology. —Critical View:

The word "Sheol" was for some time regarded as an Assyro-Babylonian loan-word, "Shu'alu," having the assumed meaning "the place whither the dead are cited or bidden," or "the place where the dead are ingathered." Delitzsch, who in his earlier works advanced this view, has now abandoned it; at least in his dictionary the word is not given. The non-existence of "Shu'alu" has been all along maintained by Jensen ("Kosmologie," p. 223), and recently again by Zimmern (in Schrader," K. A. T." 3d ed., p. 636, note 4) even against Jastrow's explanation (in "Am. Jour. Semit. Lang." xiv. 165-170) that "sha'al" = "to consult an oracle," or "to cite the dead" for this purpose, whence the name of the place where the dead are. The connection between the Hebrew "Sheol" and the Assyro - Babylonian "shillan" (west), which Jensen proposed instead (in "Zeitschrift für Assyriologie," v. 131, xv. 243), does not appear to be acceptable. Zimmern (l.c.) suggests "shilu" (= "a sort of chamber") as the proper Assyrian source of the Hebrew word. On the other hand, it is certain that most of the ideas covered by the Hebrew "Sheol" are expressed also in the Assyro-Babylonian descriptions of the state of the dead, found in the myths concerning Ishtar's descent into Hades, concerning Nergal and Ereshkigal (see Jensen in Schrader, "K. B." vi., part 1, pp. 74-79) and in the Gilgamesh epic (tablets ii. and xii.; comp. also Craig, "Religious Texts," i. 79; King, Magic," No. 53).

This realm of the dead is in the earth ("eritu" = ; comp. Job, x. 21, 22), the gateway being in the west. It is the "land without return." It is a dark place filled with dust (see Sheol, Biblical Data); but it contains a palace for the divine ruler of this shadow-realm (comp. Job xviii. 13, 14). Seven gates guard successively the approach to this land, at the first of which is a watchman. A stream of water flows through Sheol (comp. Enoch, xvii. 6, xxii. 9; Luke xvi. 24; Ps. xviii. 5; II Sam. xxii. 5).

Origin of Biblical Concept.

The question arises whether the Biblical concept is borrowed from the Assyrians or is an independent development from elements common to both and found in many primitive religions. Though most of the passages in which mention is made of Sheol or its synonyms are of exilic or post-exilic times, the latter view, according to which the Biblical concept of Sheol represents an independent evolution, is the more probable. It reverts to primitive animistic conceits. With the body in the grave remains connected the soul (as in dreams): the dead buried in family graves continue to have communion (comp. Jer. xxxi. 15). Sheol is practically a family grave on a large scale. Graves were protected by gates and bolts; therefore Sheol was likewise similarly guarded. The separate compartments are devised for the separate clans, septs, and families, national and blood distinctions continuing in effect after death. That Sheol is described as subterranean is but an application of the custom of hewing out of the rocks passages, leading downward, for burial purposes.

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