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WHAT DOES THE BIBLE ACTUALLY SAY ABOUT HELL IN The scriptures below contain all the references in Genesis we have located that have been used by some related to sheol, or the condition of the dead. Not all scriptures contain the word "sheol", but are included because of references by some to the verses relative to the condition of those in sheol. The word "sheol" itself only appears in the following scriptures: Genesis 37:35; 42:38; 44:29; 44:31. (Many scriptures have yet to be commented on. Some of these scriptures may be removed at a later date if no good reason is found to keep them in the discussion.) Genesis 1:26,27 - God said, "Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the sky, and over the cattle, and over all the earth, and over every creeping thing that creeps on the earth." God created man in his own image. In God's image he created him; male and female he created them. Many read into this verse that since man is in God's image, then man is immortal. However, they reason that since the body dies, that it is not the body that is immortal, but rather the "soul" in man that is immortal. John Wesley wrote: "God's image upon man, consists, in his nature, not that of his body, for God has not a body, but that of his soul. The soul is a spirit, an intelligent, immortal spirit, an active spirit, herein resembling God, the Father of spirits, and the soul of the world. In his place and authority." This kind of theology is called "dualism", the belief that man is thus a spiritual and material being at the same time, different from the animals and other material objects, and that in man is an immortal soul that cannot be destroyed, and which can exist as a conscious being aside from the human body. Having assumed from this scripture that the soul is immortal, and thus cannot be destroyed, the idea is that this immortal soul must spend eternity somewhere, and from this it assumed further that the soul of righteous go to paradise, a compartment of sheol, at death, and the soul of the wicked, being immortal, indestructible, must go to some "compartment" of sheol, either in limbo, purgatory, or the inferno, etc. In actuality, there is nothing in these verses that even hints of such a dualistic theory. The idea of dualism comes from Hellenistic philosophy, and has to be read into this scripture. In what way, then, was man created in the image of God? We know that man is separate from other animals due to his ability to reason, speak languages, etc. We can also reason that man was created in God's image in that he was endowed with moral qualities like that of his Creator, but with the ability to choose to do what is right, or to do what is wrong. In this sense man was "crowned with the glory of God", but after disobeying, he became short of the glory of God. (Psalm 8:5; Romans 3:23) However, the scripture itself points to the fact that to man was given a dominion. That is, that just as God rules over all the universe, so he appointed to man a dominion, to have all things on earth put under his feet. (Psalm 8:6-8) At present, due to man's fallen condition, all things are not now under man's feet. (Hebrews 2:8) But in the age to come this dominion will again be restored to mankind. Genesis 1:31 - God saw everything that he had made, and, behold, it was very good. There was evening and there was morning, the sixth day. It is important to consider this scripture, because from it we learn that God's original creation of man, the earth, and everything upon it, was "good", not bad. There are many who adhere to the what is often called the "classical dualistic" view of human nature who contend that man, in his flesh, was created evil, usually basing this on some of the things the apostle Paul wrote concerning "flesh." From this comes another theory that Adam the man would have died anyway, regardless of whether he ate the fruit or not. The problem is that Paul wrote of mankind from the standpoint of human flesh as condemned, not as God originally created it. -- Romans 5:12-19. See also Genesis 2:7. Genesis 2:6 - but a mist went up from the earth, and watered the whole surface of the ground. The thought has been expressed concerning this verse that the mist that comes up out of the ground, refers to an underworld of spirits, that is, the realm of the dead. (Shades of Sheol: Death and Afterlife in the Old Testament, page 101) According to Philip S. Johnston, this belief is held by F.M Cross and D.N. Freeman (Song of Miriam, page 247) as well as Victor P. Hamilton (The Book of Genesis, Cahpters 1-17). We do not have these authors' works, so we do not know what their actual reasons were for stating this. We can say that at the time being spoken of in Genesis 2:6, no human had died, thus there could not have been any human souls in sheol at that time. The idea that this mist comes from the spirits of the dead in sheol has to be totally read into what is said here. Regardless, very few scholars give any credence to the idea that there is some reference here to the realm of the dead. Genesis 2:7 - Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. This scripture should be plain enough, and directly shows what the human soul is. We find that Yahweh formed man's body from the elements of earth, and then blew into his nostrils the breath or spark of life, and when these two components -- the body and the spark of life from God -- were combined, then the first man became a living soul. From this we can see that a living soul -- the animated sentiency -- is combined of these two components: the body formed from the dust and the spark of life as given by God. Nevertheless, the introduction of the dualistic view of man's makeup has taken away the simplicity of the scripture, and it is through great imagination that many have tried to blend this view into the Bible. It is a mistake to assume that Adam was born with sinful flesh, but this is conclusion many have come to, simply because they add to the scriptures the idea that man has two separate "natures": one human, which is supposedly mortal, and another, either spirit or soul, which is supposedly immortal and cannot die. Believing that Adam as a man was destined to die anyway, they refer to the death sentence upon Adam as a "spiritual death", not a physical death. Although various shades of this idea have been around probably before the time of ancient Egypt and Babylon, the Jews and early Christians adopted these ideas from the Greek philosophies and mythology. These philosophies place a great emphasis on the distinction between the physical and spiritual components of human nature. Plato, for instance, taught that human nature consists of both a material and spiritual nature. According to him, the body is material and therefore temporary, and essential evil. He believed that the soul of man, however, is spiritual and immortal -- permanent. According to this philosophy, when man dies physically, the spiritual part of man -- his soul -- is still alive and sentient, because it cannot die. Let us study this verse a little, for herein lies the definition of the human soul. We should not read the Bible without thinking over what God has to tell us. "Yahweh God formed the man of dust from the ground." Adam's body was formed of the elements of the earth. He had eyes, ears, and a mouth, but so far no ability to see, hear or speak. Then God breathed into his nostrils the breath of life. Notice, the Bible does not say that God breathed into his nostrils a soul. What the Word says is that God "breathed into his nostrils the breath (Hebrew, neshâmâh, Strong's No. 5397, wind, vital breath) of life," the spirit or power of life. And what was the result? Do we find the insinuation that Adam had now a soul in him -- a soul that cannot be destroyed? No, we find that the result of the breath of life having been breathed into Adam was that he "became a living soul." In other words, the soul is not the body, nor is it the spirit of life, but in order to be a living soul it must possess both a body and the spirit of life. Adam was now able to see, hear and speak; to think, walk and work. He was now a living being able to sense and respond to his environment. Therefore the best scriptural definition of a living soul that one could give is that it is a being capable of knowing of its existence and environment -- a sentient being. It may be objected that such a definition would include the lower animals. Some claim the Scriptures do not teach that the lower animals are souls. But the Word of God DOES speak of lower animals in this way, although in the King James Version and many other translations it is somewhat obscured. When the Hebrew words nephesh hhayyah (living soul) are used with reference to the lower animals, the KJV never (except for one exception, namely, Numbers 31:28) gives the translation "soul" but always "life" or "living creature" or some other such expression. Yet in the Hebrew the expression nephesh hhayyah is also applied to humans. When this expression does occur in relation to human beings the KJV invariably translates it "soul" or "living soul." This does reflect the dualistic influence upon their translation. An illustration of this may be seen in the first chapter of Genesis, 21. In the 21st verse we read from the KJV: "And God created great whales, and every living creature that moveth." If you have a Strong's Concordance you can see that the expression "living creature" are Strong's words 2416 & 5315, or the Hebrew expression, nephesh hhayyah. This expression is likewise translated as "living creature" in Genesis 1:24. In both instances, animals other than man is being spoken of. Then in the 30th verse of the same chapter we read (KJV): "To every beast of the earth and to every fowl of the air and to every thing that creepeth upon the earth wherein there is life [Hebrew, nephesh hhayyah]." Thus these scriptures and many others not examined show that animals are living souls. The next part of our discussion is a very important one. It is the answer to the question: Is the soul immortal? A great deal depends upon the correct answer to this question. Since the Bible tells us that some will be saved, it follows that if the soul is immortal then those not worthy of being with God would have to spend eternity somewhere. We would have to conclude that either all will ultimately attain eternal bliss with God, or some are doomed to an eternal existence of anguish, whatever may be the form of that suffering. On the other hand, if our loving heavenly Father is able to destroy the soul, he will not be restricted to the above alternatives. He will not be required to ignore the freedom of man's will as the doctrine of "universalism" would demand, nor will he be compelled to condemn the willfully wicked to some eternal misery. To understand the Bible's true teaching on this subject will require some genuine thinking on
God's Word, and accepting what it teaches regardless of your personal upbringing or traditional
beliefs. Many are completed surprised when they try to find a scripture that teaches that the soul
never dies. They might be further suprised at the number of scriptures that speak of the soul as dying, being destroyed, or "dead souls." Yet they will not find one scripture that speaks of souls as inherently immortal or How can this be proved? It is easily proved. All you have to do is get a complete
Concordance (such as Strong's Exhaustive Concordance), look up first the word "soul", and
every word that means "soul", and then the word "immortal", and every word that means
"immortal", and you will find that there is not a single verse from Genesis to Revelation which
states that the soul is immortal. Even better yet, take a Hebrew concordance, (such as The
Englishman's Hebrew and Chaldee Concordance of the Old Testament) and a Greek
concordance, (such ( as The Englishman's Greek Concordance of the New Testament), and look
up Strong's Hebrew No. #5315 nephesh (Hebrew word from which the word "soul" is translated)
and Strong's Greek No. 5590 psukee (Greek word from which the word "soul" is translated) and
see how the Bible speaks of dead souls and that the soul dies (Numbers 6:6; 9:13; Mark 14:34;
etc.); the soul can be cut off (Exodus 31:14; Leviticus 7:21; 19:8; 22:3; Acts 3:23; etc.); the soul
can be destroyed (Leviticus 23:30; Matthew 10:28); but not once does it say the soul is immortal
or that it continues to have sentient life after death.
It has been claimed by some that the Hebrew word neshamah, translated "breath" in most translations of Genesis 2:7, corresponds with pneuma of the New Testament Scriptures, that it is the immortal soul common to all human beings, that it is immortal and does not apply to lower animals. It is further claimed that nephesh, translated "soul" in most translations of Genesis 2:7, corresponds with psuche (or psyche) of the New Testament scriptures, that it applies to all living creatures, animal and human. It is claimed that the neshamah is immortal and cannot die while the nephesh is not immortal. What do the scriptures themselves indicate? Is neshamah only used of humans? Is it immortal? Is it an entity that continues to live after the death of the body? The first of occurrence of this word in the Bible is at Genesis 2:7, and in this scripture we can see its meaning: "And Jehovah Elohim formed Man, dust of the ground, and breathed into his nostrils the breath [neshamah]of life ; and Man became a living soul [nephesh]." (Genesis 2:7, Darby) We learn here that the neshamah -- breath or force of life -- is not the nephesh [soul], but that it is part of the nephesh. Two elements make up the nephesh as described in our text. The body (from the dust) + neshamah (force of life from God) = living nephesh. God was not placing an immortal entity in the dust from the earth, but he was supplying the energy or force that causes sentiency -- a living soul. Its next occurrence is in Genesis 7:21,22: "And all flesh that moved on the earth expired, fowl as well as cattle, and beasts, and all crawling things which crawl on the earth, and all mankind: everything which had in its nostrils the breath of life [neshamah], of all that was on the dry [land], died." Here we find that neshamah is applied to lower animals, so that if it is an immortal entity that continues to live after death, we would have to believe that the lower animals also possess such immortality. That the Hebrew word neshamah is used in the sense of force or power, especially as the force from God, can be seen from its usuage in the following scriptures: 2 Samuel 22:14-16; Job 4:9; 37:10; Isaiah 30:33. This word (neshamah - Strong's #5397) is often used in connection with and interchangeably with the Hebrew word ruach (spirit - Strong's 7307): Genesis 6:3,17; 7:15;22; Job 27:3-5; 34:14,15; Isaiah 42:5. It is this life-force, represented in the Hebrew words neshamah and ruach, that returns to God who gave it, when the nephesh no longer lives, both for animals and humans. The fact that the scriptures says it "returns" to God shows that it is not a living entity, else we would have to say it was a living entity when God gave it, thus that it was a alive before becoming human. -- Genesis 7:22; Deuteronomy 20:16; Joshua 10:40; 11:11,14; 1 Kings 15:29; 17:17; Job 34:14,15; Psalm 104:29; 146:3,4; Ecclesiastes 3:18-22; 12:7. -- See our paper on "The Spirit - Is It Conscious After Death?" Never is the neshamah spoken of in the Bible as a living entity that continues to live after the body dies, or that it possesses immortality -- a sentiency that cannot die. The idea has to be read into the scriptures. For a complete listing of how these words are used in the Bible and how they are translated in the KJV, see Englishman's Hebrew/Greek Concordances. or see online at: Neshamah= Ruach= Nephesh= Pneuma= See also: The Occurrences of Neshamah (Breath) The Use of Nephesh in the Old Testament Genesis 2:8 - Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed. According to some, the Hebrew word gan, translated by most translations as "garden", means "heaven". The Hebrew word "gan" is one of the words that can also be translated as "paradise". The Septuagint renders the Hebrew word "gan" as Greek "paradeisos", from which the English word "paradise" is derived. Some have assumed that Adam and Eve, when cast out of the Garden, or Paradise, of Eden, were actually cast out from heaven. Needless to say, there is nothing in the Bible about this Garden as being in heaven, but the record does definitely refer to Adam's body as created from the dust of the ground (Genesis 2:7), and therefore here on the earth, not in heaven. The apostle Paul tells us that "the first man is of the earth, made of dust." -- 1 Corinthians 15:47. Genesis 2:9 - ****Comments yet to be added. Genesis 2:17 - But of the tree of the knowledge of good and evil, you shall not eat of it: for in the day that you eat of it you will surely die." It is claimed by many of those who have adopted the Hellenistic philosophy of dualism that this scripture is saying that the penalty of sin is "spiritual" death, as opposed to "physical" death. It is claimed that the penalty for sin - death - is spiritual separation from God. Adam began to perish when he sinned, bringing estrangement from his God -- he began to die -- began to perish in the day he ate: "for in the day of thine eating of it -- dying thou dost die" (Genesis 2:17, Young's Literal Translation; see also KJV margin) His dying condition, his perishing condition, finally brought the penalty of sin -- death, total and complete absence of all sentiency; thus Adam perished in death and went into the condition of sheol, the condition of being dead, in which condition he had no knowledge of anything, the condition in which "there is no work, and device, and knowledge, and wisdom." (Ecclesiastes 9:5,10) This is the same condition in which the righteous are not able to praise Yahweh, or give thanks to him. (Psalm 6:5; Isaiah 38:18) It is the condition to which all go when they die, both good and bad. http://reslight.net/biblehell.html This same perishing condition has been upon the race in Adam ever since, and the resultant perishment of sentiency would have been eternal had it not been for Jesus' sacrifice for the church and the world, so that all will be brought back from the perished condition, some to life, and some to judgment. -- John 5:28,29; Romans 5:8-12; 1 Corinthians 15:21,22; 1 Timothy 2:5,.6; Hebrews 2:9; Revelation 20. We know Adam did not die in the very day that he ate of the fruit. He lived for a long time after that, for he had many sons and daughters. Of course, there are those that argue that "muth temuth" (to die, you will die) is a Hebrew idiom of emphasis, and that it is why many translations render it "You will *surely* die", rather than "Dying, you will die." The idiom argument is put forth in order to promote the idea that Adam's fleshly body would have died anyway even if he had not sinned, and that thus the death received through Adam's sin is "spiritual" death rather than "physical" death. However, such an idea runs counter the whole idea of Jesus' death for our sins. (Jesus did not die a "spiritual" death as opposed to "physical" death for our sins.) Again, this goes back to reading Hellenistic "dualism" into the scriptures and adding more and more and more to the scriptures to get the scriptures to seemingly support such doctrines. There are others that admit to the literal rendering of "dying, you will die", but still try to force the dualistic teaching into this. It is claimed that "dying, you will die" refers to spiritual death, not physical death. However, as we have seen, Jesus' death indicates to us what kind of death is the penalty for sin. Why did Adam have to die? Was his death a so-called spiritual death (as is claimed for the death in Adam -- 1 Corinthians 15:21,22), or a was he totally dead -- soul and body? We can find out the kind of death that is the penalty of sin by the kind of death that Jesus died. Did Jesus give to God a sacrfice of "spiritual death"? (1 Corinthians 15:3) "Christ died for the ungodly." (Romans 5:6) Whatever death Jesus "died", as shown in Romans 5:6, has to be same death that is the penalty of sin as shown in Romans 6:23. Why? Because of the equivalent price needed to pay the debt for mankind. (Romans 5:12-19; 1 Corinthians 15:21,22) So what was the death that Jesus died? Is he now suffering eternal separation from God for the sins of mankind? Jesus certainly didn't suffer eternal torture for our sins. Dualists end up with all kinds of self-contradictions and extra-Biblical explanations by trying to add and blend the heathen dualistic philosophies into the Bible. Adam was created a living soul (Genesis 2:7), but his living soul came under the death sentence because he disobeyed God. (Genesis 2:17; 3:19) It is man's soul that needed to be delivered from death, not simply his body. Thus the Psalmist says: "God will redeem my soul from the power of Sheol." -- Psalm 49:15, New American Standard. To accomplish this redemption, we read that Christ Jesus "poured out his soul to death"; He made His soul (which includes his human flesh -- Genesis 2:7), represented in his blood, "an offering for sin." (Hebrews 10:10; 13:11; Leviticus 17:11) Moreover, we are particularly told that it was the "soul" of Jesus that was raised from the dead: "you will not leave my soul in Sheol -- the oblivious realm of death. (Psalm 16:10; Ecclesiastes 9:5,10) The apostle Peter quotes this statement as prophetical of the resurrection of Jesus, that His soul was not left in hades; God raised Jesus from the dead. (Acts 2:31,33) Thus Jesus gave his human soul -- a soul for soul -- in death as an offsetting price to correspond to what Adam lost. (Romans 5:12-19; 1 Corinthians 15:21,22; 2 Timothy 2:5,6; Hebrews 2:9) Jesus gave his human soul as represented in his blood once for all in sacrifice. When raised back to life, Jesus' soul was no longer human (Jesus offered and gave his humanity in sacrifice, he is therefore no longer human), but he was raised in a spiritual body. -- 1 Peter 3:18; Acts 26:13; 1 Corinthians 15:45. Our trinitarian neighbors, however, would have us to believe that Jesus only died physically for sins, and that spiritually he continued to live and never died at all. If then the penalty of sin is spiritual death, the ransom price has never been paid! Thus the dualistic philosophy actually ends up denying the ransom! Although we do not necessarily agree with all statements given by the following authors, we give a related online link below:
http://www.heavendwellers.com/hd_biblical_view_human_nature_1.htm
Genesis 3:19 - ****Comments yet to be added. Genesis 3:22 - ****Comments yet to be added. Genesis 5:24 - See our study on: - Is Enoch Still Alive?. Genesis 6:3 - ****Comments yet to be added. Genesis 6:4 - ****Comments yet to be added. Genesis 7:11 - ****Comments yet to be added. Genesis 8:2 - ****Comments yet to be added. Genesis 9:6 - ****Comments yet to be added. Genesis 10:26 - ****Comments yet to be added. Genesis 13:7 - ****Comments yet to be added. Genesis 14:5 - ****Comments yet to be added. Genesis 14:10 - ****Comments yet to be added. Genesis 14:14 - ****Comments yet to be added. Genesis 15:11 - ****Comments yet to be added. Genesis 15:15 - ****Comments yet to be added. Genesis 15:16 - ****Comments yet to be added. Genesis 15:20 - ****Comments yet to be added. Genesis 18:6 - ****Comments yet to be added. Genesis 19:15 - ****Comments yet to be added. Genesis 21:33 - ****Comments yet to be added. Genesis 22:18 - ****Comments yet to be added. Genesis 22:18 - ****Comments yet to be added. Genesis 23:2-4 - ****Comments yet to be added. Genesis 23:19 - ****Comments yet to be added. Genesis 24:67 - ****Comments yet to be added. Genesis 25:17 - ****Comments yet to be added. Genesis 23:19 - ****Comments yet to be added. Genesis 23:19,30-35 - ****Comments yet to be added. Genesis 31:52 - ****Comments yet to be added. Genesis 34:30 - ****Comments yet to be added. Genesis 35:2-4 - ****Comments yet to be added. Genesis 35:8 - ****Comments yet to be added. Genesis 35:14 - ****Comments yet to be added. Genesis 35:19 - ****Comments yet to be added. Genesis 35:29 - ****Comments yet to be added. ^Genesis 37:35^ -- All his sons and all his daughters rose up to comfort him; but he refused to be comforted. He said, "For I will go down to Sheol [KJV: the grave; BBE: the underworld; Wycliffe: helle; DRC: hell] to my son mourning." His father wept for him. Certainly the faithful prophet Jacob did not expect to go to a place of torture. He shows us that it was sorrow suffered in this life that was leading him toward the death state and would finally bring him there; therefore those sorrows would not have led him to a paradise portion of hell, for he would have been joyous at the prospect of joining Joseph in bliss! Thus our conclusion is that he expected to go to the unconscious, oblivious realm of death. Some offer this verse as proof of some kind of inherent immortality, because Jacob says that he will go to his son in sheol. The claim is that if he was to be with his son in sheol, and therefore this means that he would have consciousness in sheol. Actually, all this means is that Jacob expected to join his son in the unconscious realm of death. There is no mention of any kind of immortality, or of consciousness in sheol. Thus one has to read into the scripture the hellenistic concept of inherent immortality, or of consciousness while in sheol. There are those who claim that this scripture says that Jacob would be mourning while in sheol, and thus this proves that he was conscious in sheol. At the same time, those who advocate this viewpoint usually claim that Jacob went to their idea of "paradise" when he died. This would mean that they think that paradise will be a place of mourning; however, the Bible paradise is described as a time when there will be no more mouring or crying, "and the Lord Yahweh will wipe away tears from off all faces." (Revelation 7:17; 21:1-4; Isaiah 25:8) Thus if Jacob was reunited with his son in a conscious compartment of sheol called paradise, why would he need to be mourning there? Actually the scripture says nothing about Jacob mourning in sheol, but rather that he would be mourning while he was alive and that this mourning would be so painful that it would finally kill him, causing him to enter into the oblivious realm of death. -- The same general comments of this verse also apply to Genesis 42:38; 44:29 and 44:31. Genesis 38:11 - ****Comments yet to be added. Genesis 38:24 - ****Comments yet to be added. Genesis 40:15 - ****Comments yet to be added. ^Genesis 42:38^ -- He said, "My son shall not go down with you; for his brother is dead, and he only is left. If harm befall him by the way in which you go, then you will bring down my gray hairs with sorrow to Sheol." Jacob is here speaking of his son Benjamin. He says that Joseph is already dead in sheol, and that if anything happened to Benjamin, it would cause his gray hairs to be brought down in sorrow into sheol. Again this cannot mean that Jacob was expecting that his soul was going to be eternally tortured, nor can he be speaking of going to a place of bliss; the same general reasoning applies here as shown under Genesis 37:35. ^Genesis 44:29^ -- If you take this one also from me, and harm befalls him, you will bring down my gray hairs with sorrow to Sheol.' -- See: Genesis 37:35 ^Genesis 44:31^ -- It will happen, when he sees that the boy is no more, that he will die. Your servants will bring down the gray hairs of your servant, our father, with sorrow to Sheol. -- See: Genesis 37:35 Genesis 46:4 - ****Comments yet to be added. Genesis 47:29 - ****Comments yet to be added. Genesis 47:30 - ****Comments yet to be added. Genesis 48:21 - ****Comments yet to be added. Genesis 49:29 - ****Comments yet to be added. Genesis 49:33 - ****Comments yet to be added. Genesis 50:5 - ****Comments yet to be added. Genesis 50:10 - ****Comments yet to be added. Genesis 50:13 - ****Comments yet to be added. Genesis 50:16 - ****Comments yet to be added. Genesis 50:23 - ****Comments yet to be added. Genesis 50:24-26 - ****Comments yet to be added.
***We are working to finish this little by little as Yahweh permits. Eventually we hope to discuss every scripture pertaining to sheol, hades, Gehenna, tartaroo, lake of fire, torment, etc. Please check back later. In the meantime, see: Last Update: February 12, 2005 ========
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