v. Hades, Hell, Sepulcher
Num 16:33 they went down alive to the S, and the
Deu 32:22 will burn to the depths of the S
2Sa 22:6; Psa 18:5 ligatures of the S surrounded me
Job 17:13 if I hope, the S is my house; i will do my
Job 24:19 snow; so also the S to the sinners
Job 26:6 the S is uncovered before him, and the
Psa 6:5 because in.. in the S, who will praise you?
Psa 9:17 the wicked will be transferred to the S, all
Psa 16:10 because you will not leave my soul in the S, nor
Psa 49:15 God will redeem my life from the power of the S
Psa 55:15 go down alive to the S .. there are evils
Psa 86:13 you have delivered my soul from the.. of the S
Psa 88:3 my soul is .. and my life close to the S
Pro 5:5 feet .. to death; The footsteps of him lead to the S
Pro 9:18 guests are deep in the S
Pro 15:11 S and Abaddon are before Jehovah
Pro 27:20 the S and the Abaddon are never satisfied; So
Pro 30:16 the S, the barren womb, the land that is not
Isa 5:14 therefore the S enlarged its interior, and without
Isa 14:9 the S below is terrified of you; he woke up
Isa 14:15 knocked down you are to the S, to the sides
Isa 28:15 we made an agreement with the S; When it happens
Isa 38:10 in the midst of my days I will go to the .. of the S
Isa 38:18 the S shall not exalt you, nor praise you
Isa 57:9 and you were cast down to the depths of the S
Eze 32:21 in the middle of the S the strong will speak to him
Hos 13:14 the hand of the S I will redeem them, I will deliver them
Amo 9:2 even if they dug to the S, from there they
Jon 2:2 from the bosom of the S I cried, and my voice you heard
in the OT, a term of unknown origin with which it designates the depths of the earth, Dt 32, 22; it is the place where the dead go, it is their mansion, Gn 37, 35; good and bad, Nm 16, 33; 1 Sa 28, 19; Salt 9, 18; 31 (30), 18; 89 (88), 49; Ez 32, 17-32. It is a gloomy place, Jb 17, 13; silent, where existence is reduced to a minimum, Qo 9, 10; where God is not even praised, Ps 6, 6; 30 (29), 10; 88(87), 4-7 and 11-13; 115(113B), 17-18; If 17, 27; Is 38, 18; Ba 2, 27.
This concept prevailed before the appearance of the doctrine of the reward from beyond the grave, of the different destiny of the righteous from that of the wicked, of the immortality of man, of the resurrection. ® Resurrect. Septuagint, Latin seventy. With this name, as well as the Seventy, the ancient translation of the OT from Hebrew to Greek is designated, and there is a belief that seventy wise men carried out the translation, hence its abbreviation in Roman numerals LXX. If this number of translators is not true, it is true that there were several. This version filled the need to read the Scriptures in Jews who no longer lived in Palestine and did not speak Hebrew, a version that was also the OT used by the early Christians. ® versions.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Heb., she†™ol). In the OT, she refers to the place where all the dead went, immediately upon death. Sometimes RVR-1909 translates it “burial”, sometimes “hell”, depending on whether or not individuals are seen in the respective passage as righteous, but this procedure involves importing distinctions into the OT that were not clarified until now. ministry of Jesus. VM-1893 prefers to translate she†™ol as “burial” (except for eight passages) and placing the name itself in a footnote, a procedure that is neither profitable nor justifiable. It seems best—as in KJV, KJV, and (except for Psa 49:14) JB—not to translate she † ™ ol, because she is a name.
The At presents three main points in relation to she†™ol :
( 1 ) All the dead go there alike (eg, Gen 37:35; Isa 14:9ff.).
(2) Sheol is in some unspecified sense the fate of the wicked. References such as Psa 6:5; Psalm 30:3, Psalm 30:9; Psa 88:3-6 (compare Job 17:13-16; Isa 38:18) are many times quoted as allegedly showing that the OT had no knowledge of any hope after death, that the dead are separated from the Lord and theirs. In all these references, however, the speakers believe themselves to be facing death under the wrath of God, cut off from him, with no indication of divine favor. The OT does not deal with the subject further; there is a certain undefined sense in which Sheol includes those who died under the wrath in separation from God: the God whom their iniquities had offended.
( 3 ) On the other hand, there are those who can confidently regard the future with glory (Psa 73:23-24), and this is seen as redemption from Sheol (Psa 49:14-15). Yet again, we are not helped by further OT revelations on the point. We have to wait for the one who brought life and immortality to light through the gospel (2Ti 1:10).
Source: Hispanic World Bible Dictionary
†¢Hell.
Source: Christian Bible Dictionary
tip, ESCA DOCTOR
see, ETERNAL PUNISHMENT
vet, (HADES) (Heb. “Sh’õl”; Gr. “Hades”: Ps. 16:10; Acts 2:27). The etymology of the two terms is doubtful. “Sh’õl” can mean “insatiable” (Prov. 27:20; 30:15-16). “Hades” could mean “invisible.” The Jews called Sheol the place where all the dead went, blessed or not (Ecc. 9:3, 10). The dying patriarch was “joined to his people” (Gen. 25:8, etc.). Samuel tells Saul and his children that the next day they would be where he was (1 Sam. 28:19). David, weeping for his son, said that he would meet his little one (2 Sam. 12:23); When he died, the king “slept with his fathers” (1 Kings 2:10). There was talk of “going down to Sheol”, as if it were near the tomb or as if the bodies were deposited there (Num. 16:30-33; Ez. 31:17; Am. 9:2; cf. Eph. 4 :9). Sheol was considered in the OT as a place of forgetfulness and rest for the believer (Jb. 3:13-19). In Ecclesiastes, where everything is seen from the perspective of “under the sun”, everything returns to dust, both man and beast (Ecc. 3:19-21); the dead know nothing, possess nothing, do nothing, and have no share in anything that is done under the sun (Eccl. 5:14). However, in other passages of the same book it is clearly admitted that, although the dead no longer have any relation to the activity of this earth, they continue to exist (Ecc. 11:9; 12:7, 14). In many other OT passages there are also allusions to the existence of souls in Sheol; cf. Samuel (1 Sam. 28:15). The wicked maintain their personality in Sheol (Is. 14:9-10; Ex. 32:21-31). Sheol is open and exposed to God’s gaze (Jb. 26: 6; Pr. 15: 1), and his very presence is felt by his own (Ps. 139: 8). OT believers also had the certainty of future glory and the resurrection of the body (Jb. 19:25-27; Ps. 16:8-11; 17:15; 49:14-16; 73:24-26 Dan 12:2-3). The rapture of Enoch and Elijah (Gen. 5:24; 2 Kings 2:11) confirms this idea. In the NT, moreover, the Lord presents some OT incidents that show the faith of the ancients in the hereafter (Mt. 22:31-32; Lk. 20:38). In the period preceding the first coming of Christ, the Jews distinguished between two parts of Sheol: one, reserved for the wicked, tormented from the moment of their departure from this world; the other, reserved for the blessed, and called “paradise” or “Abraham’s bosom”. Jesus himself used these expressions and gave remarkable details about the abode of the dead (Lk. 16:19-31). Since his departure from this world, the believer enjoyed comfort and rest. This was the “paradise” promised to the thief on the cross on the very day of his death (Luke 23:43). Instead, the wicked, in full possession of his faculties and memory, suffers in a place from which he cannot leave. This place of torment is a previous imprisonment: there awaits the resurrection of the wicked, the Last Judgment and the eternal seclusion that will take place in hell. (See ETERNAL PUNISHMENT.) A great change took place in the abode of the blessed dead when Christ descended there. According to prophecy, the Lord was not left there (Ps. 16:8-11) because it was impossible for Him to be held by the bonds of death (Acts 2:24). Emerging from the grave, he “going up on high, led captivity captive, and gave gifts to men” (Eph. 4:8-10). Commentators believe that, in glorifying him, Christ delivered the believing dead from Sheol, and took them with Him into heaven itself. The fact is that since then all those who die in faith, instead of descending to the abode of the dead, go directly to the presence of the Lord. Thus, Paul prefers to leave, and be with Christ, which is much better (Phil. 1:21-24; cf. 2 Cor. 5:6-8). Death becomes for us “gain”; in fact, it ceases to be death as such (Jn. 11:25). Since Sheol, or abode of the dead, is nothing more than a temporary thing, it will cease to exist at the time of the Final Judgment. Then he will be cast “into the lake of fire.” Together with those wicked dead in his bosom, he is, as it were, poured out into eternal hell, which will then have its beginning (Rev. 20: 13-14). (See ETERNAL PUNISHMENT.)
Source: New Illustrated Bible Dictionary
Word of uncertain origin, which indicates in the biblical conception a place of shadows at the bottom of the earth, where all the dead descended without any distinction, from which they cannot rise and in which they led a diminished life; little by little it is considered as the kingdom of death. ->hell.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
common grave of humanity; the domain of the grave; it does not refer to an individual burial (Heb. qe·ver, Judg 16:31; qevu·rahʹ, Ge 35:20) nor to an individual grave (Heb. ga·dhishh, Job 21:32).
Although various theories have been proposed to explain the origin of the Hebrew word sche´óhl, it appears to be derived from the Hebrew verb scha·´ál, which means “to ask; apply for† . Samuel Pike wrote of Sheol in A Compendious Hebrew Lexicon that it is the “common enclosure or region of the dead; derives its name from the insatiability of the grave, as if it were always asking or demanding more† (Cambridge, 1811, p. 148). This seems to indicate that Sheol is the place (not a condition) that requests or claims everyone without distinction, since it welcomes the dead of humanity within it. (Ge 37:35, note; Pr 30:15, 16)
The Hebrew term sche´óhl appears 65 times in the Masoretic text. The Catholic version Torres Amat translates it (sometimes with additions in italics) †œhell(s)† 42 times; “tomb”, 17 times; †œdeath† 2 times, and †œgrave† , †œmortuary† , †œdeep† , †œabout to die† and †œabyss† , 1 time each. In the Valera Version of 1909, sche´óhl is translated †œhell† 11 times; “grave”, 30 times; “burial”, 13 times; “abyss”, 3 times; †œdeep† , 4 times; †œbone† , 2 times; †œpit† , 2 times, and †œhole† , 1 time. Also, in Isaiah 7:11, the Hebrew text originally read sche´óhl, and †œHades† was translated in the ancient Greek versions of Aquila, Symmachus, and Theodotion, e…