v. Abaddon, Hades, Seol
Mat 5:22 foolish, will be exposed to the i of fire
Mat 5:29 not that your whole body be thrown into the i
Mat 10:28 destroy both soul and body in the i
Mat 18:9 having two eyes be cast into the i of
Mat 23:15 ye make him twice as much a son of i as
Mat 23:33 how will ye escape the condemnation of the i
Luk 12:5 fear .. he has power to cast into the i
Jam 3:6 and she herself is inflamed by the i
2Pe 2:4 throwing them into the i delivered them to prisons
See sheol.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
The actual existence of hell is irrefutably taught in the Scriptures both as a place for the wicked already dead and as a condition of retribution for the unredeemed (eg, Eze 3:18; Dan 12:2).
Sheol, which is in one sense indifferently the place for all the dead (compare Job 3:13-22), in another is the fate of the wicked (Psa 9:17; Psa 49:14). It is important to note the KJV notes on such references, because some versions erroneously translate Sheol as hell or formalize all cases as the grave.
The nature of hell is indicated by the repeated reference to eternal punishment (Mat 25:46), eternal fire (Mat 18:8; Jude 1:7), eternal chains (Jude 1:6), the bottomless pit (Rev 9:2, Rev 9:11), the outer darkness (Mat 8:12), the wrath of God (Rom 2:5), the second death (Rev 21:8); eternal perdition, excluded from the presence of God (2Th 1:9) and eternal sin (Mar 3:29).
The duration is explicitly indicated in the NT. The word eternal (aionios) is derived from the verb aion, which refers to an age or duration. The Scriptures speak of two aeons, or ages: the present age and the age to come (Mat 12:32; Mar 10:30; Luk 18:30; Eph 1:21). The present age—this world—is always presented as temporary in contrast to the age to come, which will be endless. Just as the believer’s eternal life will be endless, so will the retributive aspect of hell in the infinite age. In each of the references where aionios is applied to the future punishment of the wicked, it indisputably implies an endless duration (Mat 18:8; Mat 25:41, Mat 25:46; Mar 3:29; 2Th 1:9; Heb 6 :2; Jude 1:7).
There are three basic ideas associated with the concept of hell: absence of righteousness (Mar 3:29), separation from God (John 3:36), and judgment (Mat 8:12; Mat 25:31-46).
Source: Hispanic World Bible Dictionary
(the lower parts).
It is the place where the wicked go who die in mortal sin. Some bibles translate “gehenna”, instead of “hell”, which is the same: (Mat 5:22, Mat 5:29 Mar 9:43-49). It appears 12 times in the New Testament. See “Gehenna.”
– Jesus refers to him in the most solemn and terrible terms, Mat 5:22, Mat 5:29-30, Mat 10:28, Mat 18:9, Mat 23:15, Mat 23:33, Mat 25:41 , Matt 25:46, , Luke 12:5.
– Like horrible suffering, during the day and at night, without resting from suffering. He describes it as “eternal fire”, “lake of fire and brimstone”: (Mat 18:8, Mat 25:41, Rev 14:10, Rev 19:20, Rev 20:10).
– It is “everlasting”, forever, Mat 18:8-9, Mat 25:41, Mat 25:46, Luc 16:19-31.
– The degree of punishment will be measured according to the degree of guilt, Mat 10:15, Mat 23:14, Luc 12:47-48.
– How many go to hell?: Jesus speaks about this 4 times, and all 4 times he says that there are “many” who go to hell, Mat 7:13, Mat 7:22, Mat 22:14, Luc 13:23- 30.
Hades, Sheol and Abadon are three terms used in the Bible where the dead go, in addition to Heaven and Hell. Sometimes they are not eternal, you get out of them; sometimes they are bad places, other times they are not. They appear more than 70 times in the Bible, and deserve an in-depth study, because they can correspond, in certain places, to the terms “Limbo of the Just”, “of the Children”, or “Purgatory”.
(Ps 16:10, Acts 2: Acts 27:31, Rev 1:18, Rev 8:11, Rev 20:13-14, Job 20:6). See “Limbo”, “Purgatory”.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
The place of eternal punishment for those who reject God’s love. To examine the doctrine of i. we must comment on the words Sheol, Hades and Abaddon and Gehenna.
Sheol. For the Hebrews, Sheol was the world of the dead. Thus, Jacob said: “I will go down to my son in mourning until Sheol” (Gen 37:35). Many other words are used to refer to the fate of the dead: “the earth” (1Sa 28:13; Jon 2:6); “the land of oblivion” (Ps 88:12); “the dust” (Gen 3:19; Isa 26:5); “the deep” (Isa 14:15); “the grave” (Pro 28:17); “the silence” (Ps 94:17; Ps 115:17); “the depths of the earth” (Eze 31:14); “land of darkness and the shadow of death” (Job 10:21-22).
“To go down into Sheol” is to die (Gen 42:38; Num 16:30). God speaks of a fire that he has kindled there (Deu 32:22). Job said that “he that goes down to Sheol shall not come up” (Job 7:9), but Hannah expressed that God “brings down to Sheol, and raises up” (1Sa 2:6). Sheol is a place below, deep (Job 11:8); dark place (Job 17:13). Sheol snatches sinners away (Job 24:19); he is uncovered before God (Job 26:6); there go the wicked (Ps 9:17); but the Messiah would not be left there (Ps 16:10); no one can avoid the power of Sheol (Ps 89:48); but even Sheol is not beyond the reach of God (Ps 139:8). It should be noted that Sheol, presented as the abode of the dead, is one way in which the OT refers to some kind of existence after death. †¢Soul. †¢Intermediate state. †¢Eternity. †¢Immortality.
Abaddon. (†œPlace of destruction or perdition† ). It is synonymous with Seol. The term comes from a root meaning “to corrupt.” Point to the dark place of the dead. Job mentions it along with death (Job 28:22) and Sheol (Job 26:6), saying that Abaddon “has no cover” before God. Also Proverbs does the same (Pro 15:11; Pro 27:20). In Abaddon adulterers are punished (Job 31:12). It is a place that is not satisfied with receiving dead, in the same way that the eyes of the lascivious are not satisfied (Pro 27:20). There the truth of God is not proclaimed nor is his mercy recounted (Ps 88:11), but even so the knowledge of God reaches up to there (Pro 15:11). In the NT there is only one mention of Abaddon, in Rev 9:11, where we are presented with the “angel of the abyss”, king of some beings who come out of the “bottomless pit”. His name is Abaddon, and in Greek, † ¢ Apollyon.
Hades. In translating the OT into Greek (†¢Septuagint) it was necessary to look for a word that would be equivalent to the Hebrew sheol. Hades was chosen because in Greek culture that name was applied first to the god of the land of the dead and then to the place itself. For the Greeks, the abode of the dead was underground, a dark, sad and gloomy place, where Pluto reigned. Consequently, where the OT puts the term sheol the translators put “Hades.” NT authors inherit that usage. Thus, it is said that †¢Capernaum would be brought down †even to Hades† (Mat 11:23). The church battles against “the gates of Hades”, which will not be able to withstand it (Mat 16:18); the rich man who did not want to give crumbs to the beggar † ¢ Lazarus died and † œin Hades he lifted up his eyes † (Luke 16:23); but the risen Christ has “the keys of death and of Hades” (Rev 1:18); and a day will come when “death and Hades” will give up the dead that are in them before they are both thrown “into the lake of fire” (Rev 20:13-14).
Gehenna. This term, so used by the Lord Jesus (eleven times) and by James, translated into Spanish as †œi.† (Mat 5:22, Mat 5:29-30; Mat 10:28; Mat 18:9; Mat 23 :15, Mat 23:33; Mar 9:43, Mar 9:45, Mar 9:47; Luc 12:5; Jas 3:6) is a transliteration of the Hebrew name of the “valley of the son of Hinnom”, where the rubbish of Jerusalem was deposited, dead animals and other waste were burned, so that smoke came out of it day and night. This meant that over time it was used in figurative language as equivalent to i.
Yo. it is described in language that uses the word “fire” extensively, and would be said to be “eternal” (Mat 18:8), horrible (Heb 10:27), and a “furnace” (Mat 13:42). He is called “outer darkness” (Mat 8:12); place where there will be “weeping and gnashing of teeth” (Mat 22:13). There the hypocrites will be punished (Mat 24:51). It is a place † œprepared for the devil and his angels † but men who have not shown mercy will go to it (Mat 25:41).
Sheol was presented in the OT as one and the same place, abode of the dead. The subsequent revelation shows a division. In sheol there is a paradise, or †¢Abraham’s Bosom, where the righteous go and an i., where the wicked go. But after the final judgment, we are only told of heaven, on one side, and on the other, the “lake of fire burning with brimstone” where the beast, the false prophet (Rev 19:20), the devil ( Rev 20:10), death and Hades. “This is the second death” (Rev 20:14).
Source: Christian Bible Dictionary
See ETERNAL PUNISHMENT, DESCENT (from Christ to hell), SEOL.
Source: New Illustrated Bible Dictionary
The Christian belief about Hell is expressed in the affirmation that the souls that die in mortal sin, that is, in an attitude of opposition to God, go to hell. And he understands by hell the state or situation of divine remoteness (harm penalty), accompanied by enormous suffering for having lost the happiness that God had offered. That state of misery and pain will be immutable, permanent and conscious.
After the time of life, nothing can change for all eternity. John’s words: “The root of the tree is already safe. …and every tree that does not bear fruit will be cut down and thrown into the fire…and into a fire that does not go out.” (Mt. 2. 8-12), are the symbol of that definitive situation of those who, free in life, do not act as God wants and expects.
The obstinacy of the condemned who excludes himself from the Kingdom of God and refuses to adhere to the good during his state of viator is the door of the mystery of damnation.
It is not the word “hell” that impresses: it is the mystery of eternal perdition that is hidden in it. Hell does not mean anything other than “underground”, subsoil, abyss, hell, lower place. The Greek Bible of the LXX, which quotes the original texts of the New Testament, puts the term “Hades” or “a-bbysos” (abyss) to translate the Hebrew term “sheol” or place of the dead.
The ancient, oriental and Greek mentality, the harmful divinities, were placed in that place, in the same way that the good ones were located on high, the Greeks on Olympus and the Babylonians and Persians in the firmament.
But the idea of hell is specified in late Jewish and early Christian thought, as the place of punishment where the wicked in this world become reprobate for all eternity. It is a lower place on earth; but obviously it is a way of speaking, since it cannot be located in a specific space nor does it respond to a precise delimitation, not even for souls…