by Kyle Pope
Synopsis: The Bible uses the terms Sheol and Hades to describe the place of the dead before the resurrection and final judgment. What does it reveal about this realm? How should this impact our lives?
This summer, the 2020 Truth Lectures will focus on the biblical teaching on Eschatology (the study of end times). To whet our appetites for these studies, for the next three articles in this column I would like to dig into a subject that runs throughout the Old and New Testaments, but is seldom examined in depth—the subject of Hades (or Sheol).
The Greek word hadēs occurs eleven times in the New Testament. When quoting Old Testament passages, this word is consistently used to translate the Hebrew word sheōl (cf. Acts 2:27, 31; Ps. 16:10; 1 Cor. 15:55; Hos. 13:14). Sheōl occurs sixty-five times in the Old Testament. In the Septuagint (LXX), the Greek Old Testament translated before the time of Christ, sixty of these instances are rendered with the word hadēs.
The King James Version (KJV) in many cases translated both words "hell," in keeping with the Old English meaning of the word helle as the "nether world, abode of the dead, infernal regions" in addition to being the "place of torment for the wicked after death" (Online Etymology Dictionary). Since modern English now uses both the word "hell" and the word "hades" almost exclusively in reference to the place of final punishment for the wicked, this has led many to apply Scriptures referring to sheōl or hadēs to the place of final punishment. What does the Bible teach about this place referred to in Scripture as sheōl or hadēs? In this study, we will seek an answer by surveying the use of both words.
The KJV translated sheōl in the following ways: "grave" (31x); "hell" (31x); "pit" (3x). In spite of this, unlike some of the synonyms for sheōl, we will consider later, it does not seem that sheōl is ever used simply of a physical pit or grave. We will test this assertion by considering what is said about Sheol in general.
First, it is clear that the living are said to go to the dead in Sheol (Gen. 37:35). A man's death is described as being "gathered to his people" (Gen. 25:8, 17; 35:29; 49:33; Num. 20:24; Deut. 32:50). This is reflected in David's words at the death of his son: "I shall go to him, but he shall not return to me" (2 Sam. 12:23). Sheol is where one is said to go when he dies (Gen. 42:38; 44:29, 31). Sheol is the place of the dead. One does not generally go "alive" into Sheol (Num. 16:28-33 [30, 33 "pit"= sheōl]; cf. Ps. 55:15), because it is the house of the dead (Job 17:13). All the dead go there (Ps. 89:48; 141:7). This includes the wicked (Ps. 9:17), the wealthy (Job 21:13), the mighty (Isa. 14:9-15), and even the righteous (Ps. 16:10).
Some hyperbolic language is used in connection with Sheol. For example, those spared from death and delivered from danger are said to be "brought up" from Sheol (Ps. 30:3; 86:13; Jonah 2:2). In trials, one is said to be near Sheol (Ps. 88:3). Discipline delivers one from Sheol (Prov. 23:14), but adultery is the path to Sheol (Prov. 5:5; 7:27). One should not conclude from this that Sheol is not a real place. This use of hyperbole describes the actual result that can come from sin and certain dangers.
Although this is a spiritual condition, there are spatial descriptions given to it. For example, it is said to be deep (Job 11:7-8). It has "lowest" parts (Deut. 32:22; Ps. 86:13; Prov. 9:18). In this vein, it is the Lord who brings people down to (or up from) Sheol (1 Sam. 2:1-10 [6 "grave" = sheōl]). It is said to be "beneath" (Prov. 15:24; Isa. 14:9). We should note that this is a spiritual condition and should not be confused with pagan concepts of a physical place located somewhere underground. Just as the abode of God is said to be "above," the abode of the dead is said to be "below."
Some of these spatial descriptions may be given to explain some facts about its nature that are personified. For example, it is never satisfied (Prov. 27:20; 30:16; Hab. 2:5). It is never full (Isa. 5:14). It is cruel (Song of Sol. 8:6). Sorrows are associated with it—either sorrow in going there or sorrow in being there (Gen. 43:38; 44:29, 31; 2 Sam. 22:6; Ps. 18:5; 116:3).
A key theme to which references to Sheol often relate is the fact that it is a place hidden from the things of life (Job 7:9; 14:13; Ps. 6:5), even though God sees all those who are there (Job 26:6; Ps. 139:8; Prov. 15:11). One cannot hide from God in Sheol (Amos 9:2), and the wicked are silenced in that realm (Ps. 31:17). Those "under the sun" cannot see activity in Sheol (Eccl. 9:10). While this text has led some to argue that the state of the soul in Sheol is one of unconsciousness, we should note that the focus of Ecclesiastes is on things as they appear "under the sun" (Eccl. 1:3, 9, 14; 2:11, 17, 18, 19, 20, 22; 3:16; 4:1, 3, 7, 15; 5:13, 18; 6:1, 12; 8:9, 15, 17; 9:3, 6, 9, 11, 13; 10:5). Solomon addresses things as they appear, not as they necessarily are. "Under the sun," one can see nothing that the dead do. Because of this, the dead cannot praise God in the company of the living (Ps. 30:9).
Sheol is said to "swallow" people up (Prov. 1:12). It has a "mouth" or entrance (Ps. 141:7; Isa. 5:14) that consumes the sinful (Job 24:19; Prov. 9:18). Bars enclose it (Job 17:16), and gates guard access to it (Isa. 38:10). These descriptions will be important when we see New Testament references to this place and its nature. In general, those who have gone there do "not come up" (Job 7:9). Yet, a promise is made of the time when God will "ransom" or "redeem" souls from Sheol (Hos. 13:14; Ps. 49:15).
At least two Old Testament words are used prominently in synonymous parallelism with sheōl: (1) shachath and (2) bowr. Considering the use of these words further demonstrates biblical teaching on the realm of the dead.
1. Shachath is used twenty-three times in the Old Testament and translated in the KJV in the following ways: "corruption" (4x); "pit" (14x); "destruction" (2x); "ditch" (2x); "grave" (1x). Unlike sheōl, there are many cases in which it is clear that only a literal physical pit is being described (Job 9:31; Ps. 7:15; 9:15; 35:7; 94:13; Prov. 26:27; Isa. 51:14; Ezek. 19:4, 8). However, in several cases, its association with sheōl makes it clear that a spiritual sense is being described. For example, one of the most important Messianic texts declares, "For You will not leave my soul in Sheol (sheōl), nor will You allow Your Holy One to see corruption (shachath)" (Ps. 16:10, NKJV). Jonah uses hyperbole in speaking of his deliverance, saying, "I went down to the moorings of the mountains; the earth with its bars closed behind me forever; yet You have brought up my life from the pit (shachath), O LORD, my God" (Jonah 2:6; cf. 2:2 "Out of the belly of Sheol (sheōl) I cried"). Job says in sorrow, "If I say to corruption (shachath), 'You are my father,' And to the worm, 'You are my mother and my sister,' Where then is my hope? As for my hope, who can see it? Will they go down to the gates of Sheol (sheōl)? Shall we have rest together in the dust?" (Job 17:14-16).
As we saw with the word sheōl, one who is delivered from danger is kept from shachath (Job 33:18, 22, 24, 28; Isa. 38:17). Redemption from shachath to the "light of the living" is similarly foreshadowed (Job 33:30; Ps. 103:4). The wicked shall be brought down to shachath (Ps. 55:23; Ezek. 28:8). In all of these texts, it is clear that shachath is being used to describe the place of the dead, generally called Sheol.
In our next study, we will consider another word also used in synonymous parallelism with sheōl and look closely at two important Old Testament passages on the subject.
"Hell." Online Etymology Dictionary. https://www.etymonline.com/search?q=hell.
Author-Bio: Kyle preaches for the Olsen Park church of Christ in Amarillo, TX. He has written several books published by Truth Publications including How We Got the Bible. The church website is olsenpark.com. He can be reached at kmpope@att.net.
