Sheol

Old Testament. The Hebrew word seol [l/a.v], "Sheol, " refers to the grave or the abode of the dead ( Psalms 88:3 Psalms 88:5 ). Through much of the Old Testament period, it was believed that all went one place, whether human or animal ( Psalms 49:12 Psalms 49:14 Psalms 49:20 ), whether righteous or wicked ( Eccl 9:2-3 ). No one could avoid Sheol ( Psalm 49:9 ; 89:48 ), which was thought to be down in the lowest parts of the earth ( Deut 32:22 ; 1 Sam 28:11-15 ; Job 26:5 ; Psalm 86:13 ; Isa 7:11 ; Ezekiel 31:14-16 Ezekiel 31:18 ).

Unlike this world, Sheol is devoid of love, hate, envy, work, thought, knowledge, and wisdom ( Ecclesiastes 9:6 Ecclesiastes 9:10 ). Descriptions are bleak: There is no light ( Job 10:21-22 ; 17:13 ; Psalms 88:6 Psalms 88:12 ; 143:3 ), no remembrance ( Psalm 6:5 ; 88:12 ; Eccl 9:5 ), no praise of God ( Psalm 6:5 ; 30:9 ; 88:10-12 ; 115:17 ; Isa 38:18 ) — in fact, no sound at all ( Psalm 94:17 ; 115:17 ). Its inhabitants are weak, trembling shades ( Job 26:5 ; Psalm 88:10-12 ; Isa 14:9-10 ) who can never hope to escape from its gates ( Job 10:21 ; 17:13-16 ; Isa 38:10 ). Sheol is like a ravenous beast that swallows the living without being sated ( Prov 1:12 ; 27:20 ; Isa 5:14 ). Some thought the dead were cut off from God ( Psalm 88:3-5 ; Isa 38:11 ); while others believed that God's presence reached even to Sheol ( Psalm 139:8 ).

Toward the end of the Old Testament, God revealed that there will be a resurrection of the dead ( Isa 26:19 ). Sheol will devour no longer; instead God will swallow up Death ( Isa 25:8 ). The faithful will be rewarded with everlasting life while the rest will experience eternal contempt ( Dan 12:2 ). This theology developed further in the intertestamental period.

The New Testament. By the time of Jesus, it was common for Jews to believe that the righteous dead go to a place of comfort while the wicked go to Hades ("Hades" normally translates "Sheol" in the LXX), a place of torment ( Luke 16:22-23 ). Similarly, in Christianity, believers who die go immediately to be with the Lord ( 2 Cor 5:8 ; Php 1:23 ). Hades is a hostile place whose gates cannot prevail against the church ( Matt 16:18 ). In fact, Jesus himself holds the keys of Death and Hades ( Rev 1:18 ). Death and Hades will ultimately relinquish their dead and be cast into the lake of fire ( Rev 20:13-14 ).

The fact that theology develops within the Old Testament and between the Old Testament and the New Testament does not mean that the Bible is contradictory or contains errors. It only indicates progressive revelation, that God revealed more of himself and his plan of salvation as time went on. That some Old Testament saints believed in Sheol, while the New Testament teaches clearly about heaven and hell, is nor more of a problem than that the Old Testament contains a system of atonement by animal sacrifice now made obsolete in Christ ( Heb 10:4-10 ) or that the Old Testament teaches God is one ( Deut 6:4 ) while the New Testament reveals a Trinity.

William B. Nelson, Jr.

See also Death; Hades; Hell; Intermediate State; Pit

(Heb., "the all-demanding world" = Gr. Hades, "the unknown region"), the invisible world of departed souls. (See HELL .)

SHEOL

she'-ol (she'ol):

1. The Name

2. The Abode of the Dead

(1) Not a State of Unconsciousness

(2) Not Removed from God's Jurisdiction

(3) Relation to Immortality

3. Post-canonical Period

1. The Name:

This word is often translated in the King James Version "grave" (e.g. Genesis 37:35; 1 Samuel 2:6; Job 7:9; 14:13; Psalms 6:5; 49:14; Isaiah 14:11, etc.) or "hell" (e.g. Deuteronomy 32:22; Psalms 9:17; 18:5; Isaiah 14:9; Amos 9:2, etc.); in 3 places by "pit" (Numbers 16:30,33; Job 17:16). It means really the unseen world, the state or abode of the dead, and is the equivalent of the Greek Haides, by which word it is translated in Septuagint. The English Revisers have acted somewhat inconsistently in leaving "grave" or "pit" in the historical books and putting "Sheol" in the margin, while substituting "Sheol" in the poetical writings, and putting "grave" in the margin ("hell" is retained in Isaiah 14). Compare their "Preface." The American Revisers more properly use "Sheol" throughout. The etymology of the word is uncertain. A favorite derivation is from sha'al, "to ask" (compare Proverbs 1:12; 27:20; 30:15,16; Isaiah 5:14; Habakkuk 2:5); others prefer the sha'al, "to be hollow." The Babylonians are said to have a similar word Sualu, though this is questioned by some.

2. The Abode of the Dead:

Into Sheol, when life is ended, the dead are gathered in their tribes and families. Hence, the expression frequently occurring in the Pentateuch, "to be gathered to one's people," "to go to one's fathers," etc. (Genesis 15:15; 25:8,17; 49:33; Numbers 20:24,28; 31:2; Deuteronomy 32:50; 34:5). It is figured as an under-world (Isaiah 44:23; Ezekiel 26:20, etc.), and is described by other terms, as "the pit" (Job 33:24; Psalms 28:1; 30:3; Proverbs 1:12; Isaiah 38:18, etc.), ABADDON (which see) or Destruction (Job 26:6; 28:22; Proverbs 15:11), the place of "silence" (Psalms 94:17; 115:17), "the land of darkness and the shadow of death" (Job 10:21). It is, as the antithesis of the living condition, the synonym for everything that is gloomy, inert, insubstantial (the abode of Rephaim, "shades," Job 26:5;; Proverbs 2:18; 21:16; Isaiah 14:9; 26:14). It is a "land of forgetfulness," where God's "wonders" are unknown (Psalms 88:10-12). There is no remembrance or praise of God (Psalms 6:5; 88:12; 115:17, etc.). In its darkness, stillness, powerlessness, lack of knowledge and inactivity, it is a true abode of death (see DEATH); hence, is regarded by the living with shrinking, horror and dismay (Psalms 39:13; Isaiah 38:17-19), though to the weary and troubled it may present the aspect of a welcome rest or sleep (Job 3:17-22; 14:12). The Greek idea of Hades was not dissimilar.

(1) Not a State of Unconsciousness.

Yet it would be a mistake to infer, because of these strong and sometimes poetically heightened contrasts to the world of the living, that Sheol was conceived of as absolutely a place without consciousness, or some dim remembrance of the world above. This is not the case. Necromancy rested on the idea that there was some communication between the world above and the world below (Deuteronomy 18:11); a Samuel could be summoned from the dead (1 Samuel 28:11-15); Sheol from beneath was stirred at the descent of the king of Babylon (Isaiah 14:9). The state is rather that of slumbrous semi-consciousness and enfeebled existence from which in a partial way the spirit might temporarily be aroused. Such conceptions, it need hardly be said, did not rest on revelation, but were rather the natural ideas formed of the future state, in contrast with life in the body, in the absence of revelation.

(2) Not Removed from God's Jurisdiction.

It would be yet more erroneous to speak with Dr. Charles (Eschatology, 35) of Sheol as a region "quite independent of Yahwe, and outside the sphere of His rule." "Sheol is naked before God," says Job, "and Abaddon hath no covering" (Job 26:6). "If I make my bed in Sheol," says the Psalmist, "behold thou art there" (Psalms 139:8). The wrath of Yahweh burns unto the lowest Sheol (Deuteronomy 32:22). As a rule there is little sense of moral distinctions in the Old Testament representations of Sheol, yet possibly these are not altogether wanting (on the above and others points in theology of Sheol).

See ESCHATOLOGY OF THE OLD TESTAMENT.

(3) Relation to Immortality.

To apprehend fully the Old Testament conception of Sheol one must view it in its relation to the idea of death as something unnatural and abnormal for man; a result of sin. The believer's hope for the future, so far as this had place, was not prolonged existence in Sheol, but deliverance from it and restoration to new life in God's presence (Job 14:13-15; 19:25-27; Psalms 16:10,11; 17:15; 49:15; 73:24-26; see IMMORTALITY; ESCHATOLOGY OF THE OLD TESTAMENT; RESURRECTION). Dr. Charles probably goes too far in thinking of Sheol in Psalms 49 and 73 as "the future abode of the wicked only; heaven as that of the righteous" (op. cit., 74); but different destinies are clearly indicated.

3. Post-canonical Period:

There is no doubt, at all events, that in the postcanonical Jewish literature (the Apocrypha and apocalyptic writings) a very considerable development is manifest in the idea of Sheol. Distinction between good and bad in Israel is emphasized; Sheol becomes for certain classes an intermediate state between death and resurrection; for the wicked and for Gentiles it is nearly a synonym for Gehenna (hell). For the various views, with relevant literature on the whole subject, see ESCHATOLOGY OF THE NEW TESTAMENT; also DEATH; HADES; HELL, etc.

James Orr