116 Sentences With "Sheol" | Random Sentence Generator

Her career is put into jeopardy after a friendly fire incident shortly after they're deployed to the planet Sheol.

The closest concept the Jews have to limbo is Sheol, a place existing in a purgatorial realm between the poles of paradise and hell — much like, as some might say, the state of Israel itself.

Horror Tour, also known as Zeddas: Servant of Sheol in the West, was playable on Sega Saturn and PC. In the game, you are trapped in the confines of a castle where you must solve puzzles in order to proceed and inevitably kill an evil demon named Zeddas.

Biblical tradition categorically mentions Sheol sixty-five times. It is described as an underworld containing the gathering of the dead with their families. Numbers 16:30 states that Korah went into Sheol alive, to describe his death in divine retribution. The deceased who reside in Sheol have a "nebulous" existence and there is no reward or punishment in Sheol, which is represented as a dark and gloomy place.

Still other passages state God's power over Sheol as over the rest of his creation: "Tho they (the wicked) dig into Sheol, from there shall my hand take them..." (Amos 9:2).

Sheol ( , ; Hebrew: Šəʾōl Aramaic: ܫܝܘܠ), in the Hebrew Bible, is a place of darkness to which the dead go. Under some circumstances they are thought to be able to be contacted by the living. Sheol is also called Hades. While the Hebrew Bible describes Sheol as the permanent place of the dead, in the Second Temple period (roughly 500 BC – 70 AD) Sheol is considered to be the home of the dead wicked, while paradise is the home of the dead righteous until the Last Judgement (e.g.

Jonah spent three days in the belly of the fish; Jesus will spend three days in the grave. Here, Jesus plays on the imagery of Sheol found in Jonah's prayer. While Jonah metaphorically declared, "Out of the belly of Sheol I cried," Jesus will literally be in the belly of Sheol. Finally, Jesus compares his generation to the people of Nineveh.

In ancient Jewish belief, the dead were consigned to Sheol, a place to which all were sent indiscriminately (cf. ; ; ; ). Sheol was thought of as a place situated below the ground (cf. ), a place of darkness, silence and forgetfulness (cf.

P.S. Johnston, Shades of Sheol. Death and Afterlife in the Old Testament, Illinois 2002, p. 78. See also: L.B. Paton, The Hebrew Idea of the Future Life. III. Babylonian Influence in the Doctrine of Sheol, “The Biblical World”, Vol.

38:18, Ezek. 31:15, Hosea 13:14, Hosea 13:14, Psalm 141:7 Sheol is also translated as "the pit" three times.Num. 16:30, Num. 16:33, Job 17:16 : Modern Bible translations typically render Sheol as "the grave", "the pit", or "death".

Johnston, Philip. Shades of Sheol: Death and Afterlife in the Old Testament. InterVarsity Press, 2002, 102.

The Old Testament view of the afterlife was that all people, whether righteous or unrighteous, went to Sheol when they died. No Hebrew figure ever descended into Sheol and returned, although an apparition of the recently deceased Samuel briefly appeared to Saul when summoned by the Witch of Endor. Several works from the Second Temple period elaborate the concept of Sheol, dividing it into sections based on the righteousness or unrighteousness of those who have died. The New Testament maintains a distinction between Sheol, the common "place of the dead", and the eternal destiny of those condemned at the Final Judgment, variously described as Gehenna, "the outer darkness," or a lake of eternal fire.

Job 10:21)."What the Bible says about Death, Afterlife, and the Future" James Tabor By the third to second century BC, the idea had grown to encompass separate divisions in sheol for the righteous and wicked (cf. the Book of Enoch),New Bible Dictionary 3rd edition, IVP Leicester 1996. "Sheol". and by the time of Jesus, some Jews had come to believe that those in Sheol awaited the resurrection of the dead either in comfort (in the bosom of Abraham) or in torment.

Laura Taylor of Exclaim! said that Sheol is "as melodic as it is brutal", and called it "an unrelenting attack on the senses". She noted that the album "starts to lose effectiveness towards the...end". In 2005, Sheol was ranked number 407 in Rock Hard magazine's book of The 500 Greatest Rock & Metal Albums of All Time.

In First Temple Judaism, Sheol in the Hebrew Old Testament, or Hades in the Septuagint, is primarily a place of "silence" to which all humans go. However, during, or before, the exile in Babylon ideas of activity of the dead in Sheol began to enter Judaism.Gen. 37:36, Ps. 88:13, Ps. 154:17; Eccl. 9:10 etc.

But a distinction is made for kings who are said to be greeted by other kings when entering Sheol. Biblical poetry suggests that resurrection from Sheol is possible. Prophetic narratives of resurrection in the Bible have been labelled as an external cultural influence by some scholars. The Talmudic discourse expanded on the details of the World to Come.

Do you > show your wonders to the dead? Do their spirits rise up and praise you? Others passages mentioning Sheol include ; ; ; ; ; ; ; , and others.

35, No. 3, Chicago 1910, p. 160. What is more, some scholars argue that Sheol understood anthropomorphically fits the semantic complex of the other ancient Near Eastern death deities such as Nergal, Ereshkigal or Mot.H. M. Barstad, Sheol, in: K. van der Toom, B. Becking, P.W. van der Horst (eds.), Dictionary of Deities and Demons in the Bible, 2nd ed., Leiden, Boston, Köln, 1999, pp. 768–70.

Theologians refer to this subject as the intermediate state. The Old Testament speaks of a place called sheol where the spirits of the dead reside. In the New Testament, hades, the classical Greek realm of the dead, takes the place of sheol. In particular, Jesus teaches in Luke 16:19–31 (Lazarus and Dives) that hades consists of two separate "sections", one for the righteous and one for the unrighteous.

Tehom is also mentioned as the first of seven "Infernal Habitations" that correspond to the ten Qliphoth (literally "peels") of Jewish Kabbalistic tradition, often in place of Sheol.

Shamayim (שָׁמַיִם), the Hebrew word for "heaven" (literally heavens, plural), denotes one component of the three-part biblical cosmology, the other elements being erets (the earth) and sheol (the underworld). Shamayim is the dwelling place of God and other heavenly beings, erets is the home of the living, and sheol is the realm of the dead, including, in post-Hebrew Bible literature (including the New Testament), the abode of the righteous dead.

10), at the longest possible distance from heaven, (Job xi. 8; Amos ix. 2; Ps. cxxxix. 8). The inhabitants of Sheol are the "shades" (rephaim), entities without personality or strength.

The themes of unity and Sheol which largely shaped the ancient tradition of Judaism had been undermined when only the most pious of Jews were being massacred during the Maccabean revolt.

Under some circumstances they are thought to be able to be contacted by the living, as the Witch of Endor contacts the shade of Samuel for Saul, but such practices are forbidden (Deuteronomy 18:10). While the Hebrew Bible appears to describe Sheol as the permanent place of the dead, in the Second Temple period (roughly 500 BC – 70 AD) a more diverse set of ideas developed. In some texts, Sheol is considered to be the home of both the righteous and the wicked, separated into respective compartments; in others, it was considered a place of punishment, meant for the wicked dead alone. When the Hebrew scriptures were translated into Greek in ancient Alexandria around 200 BC, the word "Hades" (the Greek underworld) was substituted for Sheol.

According to Brichto, the early Israelites apparently believed that the graves of family, or tribe, united into one and that this, unified collectively, is to what the Biblical Hebrew term Sheol refers: the common grave of humans. Although not well defined in the Tanakh, Sheol in this view was a subterranean underworld where the souls of the dead went after the body died. The Babylonians had a similar underworld called Aralu and the Greeks had one known as Hades. According to Brichto, other biblical names for Sheol were: Abaddon (ruin), found in Psalm 88:11, Job 28:22 and Proverbs 15:11; Bor (the pit), found in Isaiah 14:15 and Isaiah 24:22, Ezekiel 26:20; and Shakhat (corruption), found in Isaiah 38.17, and Ezekiel 28:8.

Plato, Gorgias, 523a-527e. As a place of punishment, it can be considered a hell. The classic Hades, on the other hand, is more similar to Old Testament Sheol. The Romans later adopted these views.

After thousands of years wandering Sheol, Memnoch discovers an especially powerful group of souls who have forgiven God for his indifference and absence and appreciate the grandness of all creation. God accepts these souls into Heaven, permanently changing it forever. God is highly pleased with the new composition of Heaven, but Memnoch continues to accuse God of not showing concern for the other souls of Sheol. Memnoch finally loses trust in God and demands that He should take human form to understand passion and, in fury, God banishes Memnoch from Heaven.

Sheol is the third studio album by Swedish black metal band Naglfar. It was released on 24 March 2003 through Century Media Records and New Hawen Records. It was their first full-length album in five years, after Diabolical (1998).

Sheol, in the Hebrew Bible, is a place of darkness (Job x. 21, 22) to which all the dead go, both the righteous and the unrighteous, regardless of the moral choices made in life, (Gen. xxxvii. 36; Ezek. xxxii.; Isa. xiv.

Jehovah's Witnesses hold that the soul ceases to exist when the person dies"What Does the Bible Really Teach?", 2005, Published by Jehovah's Witnesses and therefore that Hell (Sheol or Hades) is a state of non-existence. In their theology, Gehenna differs from Sheol or Hades in that it holds no hope of a resurrection. Tartarus is held to be the metaphorical state of debasement of the fallen angels between the time of their moral fall (Genesis chapter 6) until their post-millennial destruction along with Satan (Revelation chapter 20)."Insight on the scriptures, Volume 2", 1988, Published by Jehovah's Witnesses.

Beneath the earth is Sheol, the abode of the rephaim (shades), although it is not entirely clear whether all who died became shades, or only the "mighty dead" (compare Psalm 88:10 with Isaiah 14:9 and 26:14). Some biblical passages state that God has no presence in the underworld: "In death there is no remembrance of Thee, in Sheol who shall give Thee thanks?" (Psalm 6). Others imply that the dead themselves are in some sense semi-divine, like the shade of the prophet Samuel, who is called an elohim, the same word used for God and gods.

While the Quran describes Jahannam as having seven levels, each for different sins, the Bible (as regards the issue of levels), speaks of the "lowest Hell (Sheol)". It also refers to a "bottomless pit", comparable to the lowest layer of Jahannam in most Sunni traditions.

Other afterlife destinations include purgatory and limbo. Traditions that do not conceive of the afterlife as a place of punishment or reward merely describe hell as an abode of the dead, the grave, a neutral place (for example, sheol or Hades) located under the surface of earth.

The Hebrew Bible depicted a three-part world, with the heavens (shamayim) above, Earth (eres) in the middle, and the underworld (sheol) below. After the 4th century BCE this was gradually replaced by a Greek scientific cosmology of a spherical earth surrounded by multiple concentric heavens.

The Cambridge Dictionary of Christianity. Cambridge University Press, 2010, 490. This is reflected in the New Testament where Hades is both the underworld of the dead and the personification of it. Rapid Transit to Sheol – Where We Are All Going According to the Reverend Dr. Morgan Dix, by Joseph Keppler, 1888.

"The Only Remedy!", The Watchtower March 15, 2006, p. 6. Watch Tower publications teach that hell (hades or sheol) is not a place of fiery torment, but rather the "common grave of mankind", a place of unconscious non-existence."Hell--Eternal Torture or Common Grave?" The Watchtower, April 15, 1993, p. 6.

Then your journey takes you south (book 3), to Crescentium - the main port of the Outremer. There you will find several allies - among whom the assassin leader Hasan-i- Sabbah - who will help you find the blade. But your old enemy Aiken - a Yamatese warrior, known in the lands of the West by the name of Icon the Ungodly - will eventually find you, and after you defeat him for the second time Icon falls down to Sheol, the realm of the dead, taking the Blood Sword with him. So you will have to enter Sheol (book 4), a patchwork of hells from different mythologies, where a mysterious man who goes by the name of the Traveller takes you through a long journey which ends before archangel Azrael.

18:9, Jas. 3:6 Young's Literal Translation and the New World Translation are two notable exceptions, both of which simply use the word "Gehenna". ; Hades: Hades is the Greek word which is traditionally used in place of the Hebrew word Sheol in works such as the Septuagint, the Greek translation of the Hebrew Bible.

Hell (a.k.a. Gehenna, Hades, Hel, Jahannam, Sheol and Tartarus) is a fictional location, an infernal Underworld utilized in various American comic book stories published by DC Comics. It is the locational antithesis of the Silver City in Heaven. The DC Comics location known as Hell is based heavily on its depiction in Abrahamic mythology.

It is described as > a region "dark and deep," "the Pit," and "the land of forgetfulness," cut > off from both God and human life above (Pss. 6:5; 88:3-12). Though in some > texts Yahweh's power can reach down to Sheol (Ps. 139:8), the dominant idea > is that the dead are abandoned forever.

1 Enoch 22; Luke 16:). In some texts, Sheol was considered a place of punishment, meant for the wicked dead, and is equated with Gehenna in the Talmud.Eruvin 19a:16 When the Hebrew scriptures were translated into Greek in ancient Alexandria around 200 BC, the word "Hades" (the Greek underworld) was substituted for Sheol.Patte, Daniel (ed).

He instead emphasizes that life is always preferable to death. While the living may know that they are going to die, the dead know nothing at all. Therefore, Qoheleth exhorts his audience to live fully while they still can, finding joy in every moment. Such pleasures will no longer be possible in the realm of Sheol.

These groups may claim that the doctrine of conditional immortality reconciles two seemingly conflicting traditions in the Bible: the ancient Hebrew concept that the human being is mortal with no meaningful existence after death (see שאול, Sheol and the Book of Ecclesiastes), and the later Jewish and Christian belief in the resurrection of the dead and personal immortality after Judgment Day.

She learned how to write from Shugo when they both lived at the Yukishiro brothel, so she gets mad whenever people say bad things about him. ; : :Also known by his pen name, Shin Katsuragi (葛城シン, Katsuragi Shin) or Katsuragi- sensei for short is a famous well-known novelist and author of Shell of Sheol, one of his most popular published books.

Wakefield's ghost stories were published in several collections during the course of his lengthy writing career: They Return at Evening (1928), Old Man's Beard: Fifteen Disturbing Tales (1929), Imagine a Man in a Box (1931), Ghost Stories (1932), A Ghostly Company (1935), The Clock Strikes Twelve: Tales of the Supernatural (1940), and Strayers from Sheol (1961). In 1946, August Derleth's Arkham House issued an expanded version of The Clock Strikes Twelve for the U.S. market; they were also the publishers of Strayers from Sheol. In 1978, John Murray published The Best Ghost Stories of H. Russell Wakefield, edited by Richard Dalby, which spanned Wakefield's career and featured some previously uncollected tales. A series of collections comprising his complete output of published ghost stories was produced in the 1990s by Ash-Tree Press in limited editions that quickly went out of print.

It was ruled by Amael, then by Aziel, and later became the headquarters of Gabriel and the new rebels. Tsafon, Mount of the Congregation: the highest region of the Seventh Heaven where God was asleep. Sheol: the dimension where the remains of Tehom and the gods of darkness were buried. It later served as home to Lucifer and his fallen angels, becoming known as Hell.

Strayers from Sheol is a collection of stories by author H. Russell Wakefield. It was released in 1961 and was the second collection of the author's stories to be published by Arkham House. It was published in an edition of 2,070 copies. Some of the stories had appeared originally in Weird Tales, The Arkham Sampler, The Magazine of Fantasy & Science Fiction and Fantastic Universe.

The text of the Thanksgiving Hymns—which was found in the Dead Sea Scrolls—tells of "the Sheol of Abaddon" and of the "torrents of Belial [that] burst into Abaddon". The Biblical Antiquities (misattributed to Philo) mentions Abaddon as a place (destruction) rather than an individual. Abaddon is also one of the compartments of Gehenna. By extension, it can mean an underworld abode of lost souls, or Gehenna.

These souls collect in confusion around the world in an airy realm that the angels describe as "Sheol" or the Gloom, attempting to come to terms with their existence. Some dissipate into nothing, some do not realize or do not accept they are dead. Some take comfort and strength from their living descendants, becoming patron ancestors. Such interventions cause the tales of spirits, reincarnation and the first vampires.

Wojciech Kosior has argued that "Sheol" in the Hebrew Bible refers to an underworld deity. Some additional support for this hypothesis comes from the ancient Near Eastern literary materials. For example, the Akkadian plates mention the name shuwalu or suwala in reference to a deity responsible for ruling the abode of the dead. As such it might have been borrowed by the Hebrews and incorporated into their early belief system.

This doctrine of resurrection is mentioned explicitly only in although it may be implied in several other texts. New theories arose concerning Sheol during the intertestamental period. The views about immortality in Judaism is perhaps best exemplified by the various references to this in Second Temple period. The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through recreation of the flesh.2 Maccabees 7.11, 7.28.

The angel, or demon Abaddon has appeared many times in works of literature, films, television and popular culture. In Hebrew term Abaddon (Hebrew: אֲבַדּוֹן‎ Avaddon), means "doom"); the Greek equivalent is Apollyon. In the Christian Bible it is both a place of destruction and an angel of the abyss. In the Hebrew Bible (Tanakh), abaddon is a bottomless pit, and often appears alongside the place שְׁאוֹל (Sheol), meaning the realm of the dead.

The mainstream Jewish view is that God will reward those who observe His commandments and punish those who intentionally transgress them. Examples of rewards and punishments are described throughout the Bible, and throughout classical rabbinic literature. The common understanding of this principle is accepted by most Orthodox and Conservative and many Reform Jews; it is generally rejected by the Reconstructionists. See also Free will In Jewish thought The Bible contains references to Sheol, lit.

1–3) and then launches into a description of the psalmist's anguish and his desire for peace. Verses 9–15 are a strident denunciation of the author's enemies, especially an individual described as "my equal" and "my familiar friend" who has turned against the psalmist (vss. 12–14). This second section closes with a wish that the speaker's enemies be swallowed alive in Sheol, a possible allusion to the fate of Korah. The final section (vss.

Romanesque capital from the former Priory of Alspach, Alsace. (Unterlinden Museum, Colmar) "Bosom of Abraham" refers to the place of comfort in the Biblical Sheol (or Hades in the Greek Septuagint version of the Hebrew scriptures from around 200 BC, and therefore so described in the New Testament) where the righteous dead await Judgment Day. The phrase and concept are found in both Judaism and Christian religions and religious art, but is not found in Islam.

He almost succeeds but Orion manages to break free of his control and he allows himself to be used by the creators to destroy Sheol the sun of Set's home planet Shaydan. This sets of a cataclysm wherein the debris of Shaydan then pelts the earth with meteors which wipe out the dinosaurs leaving only mammals. However, Set survives and is hiding on earth in the Neolithic. Orion also awakes back in the Neolithic and is intent upon revenge.

Hell as depicted in Hieronymus Bosch's triptych The Garden of Earthly Delights (c. 1504). Hell in Christian beliefs, is a place or a state in which the souls of the unsaved will suffer the consequences of sin. The Christian doctrine of Hell derives from the teaching of the New Testament, where Hell is typically described using the Greek words Gehenna or Tartarus. Unlike Hades, Sheol, or Purgatory it is eternal, and those damned to Hell are without hope.

God continuously argues that Man is a creature of Nature and ruled by its laws; only through suffering and death can man evolve and eventually be worthy of Heaven. Memnoch continuously argues that suffering and death has no value, and Man needlessly suffers in Life and in Sheol while already worthy of God's light yet deprived of knowing Him. Memnoch is awed and shocked by God's sacrifice. Nevertheless, he argues that God did not put himself through enough.

Mitchell's position remains largely unchanged, although he now sees the issue as identifying when the historical beginning of the Psalms turns to eschatology.He has expanded his views on some subjects; see '"God Will Redeem My Soul From Sheol": The Psalms of the Sons of Korah', JSOT 30 (2006) 365–84; 'Lord, Remember David: G.H. Wilson and the Message of the Psalter', Vetus Testamentum 56 (2006) 526–48; The Songs of Ascents (Campbell: Newton Mearns, 2015) 211–16; 36–44.

Thus, when the rider summons his Ranyhyn, it appears shortly thereafter, regardless of the distance between them. Ravers are bodiless evil spirits with the ability to possess and control some lesser creatures, and most humans as well. Giants and Bloodguard are typically immune to this power, and there are no known instances of a Raver possessing a Ranyhyn. There are only three Ravers, ancient brothers who each have many names but are commonly called turiya Herem, samādhi Sheol, and moksha Jehannum.

In the Greek Septuagint, the Hebrew word Sheol was translated as Hades, the name for the underworld and abode of the dead in Greek mythology. The realm of eternal punishment in Hellenistic mythology was Tartarus, Hades was a form of limbo for the unjudged dead. By at least the late or saboraic rabbinical period (500-640 CE), Gehinnom was viewed as the place of ultimate punishment, exemplified by the rabbinical statement "the best of medicians are destined to Gehinnom." (M.

Modern theologians generally describe Hell as the logical consequence of the soul using its free will to reject the will of God. It is considered compatible with God's justice and mercy because God will not interfere with the soul's free choice. Only in the King James Version of the bible is the word "Hell" used to translate certain words, such as sheol (Hebrew) and both hades and Gehenna(Greek). All other translations reserve Hell only for use when Gehenna is mentioned.

The surface plot of H. P. Lovecraft's 1919 short story "The White Ship" is modeled on "Idle Days on the Yann". Unlike Dunsany, Lovecraft made his tale allegorical and included philosophical themes. Lovecraft's "The Cats of Ulthar" (1920) also features a tribe called the Wanderers, with similarities to the one in "Idle Days on the Yann". Further, Robert M. Price has argued that the name of Lovecraft's fictional deity Shub- Niggurath is likely to have been inspired by Sheol Nugganoth in Dunsany's story.

The Greek wording in the Apostles' Creed is , ("katelthonta eis ta katôtata"), and in Latin descendit ad inferos. The Greek (ta katôtata,"the lowest") and the Latin inferos ("those below") may also be translated as "underworld", "netherworld", or "abode of the dead." The realm into which Jesus descended is called Hell, in long-established English usage, but Sheol or Limbo by some Christian theologians to distinguish it from the Hell of the damned.Most, William G. "Christ's Descent into Hell and His Resurrection".

He was set over Sheol (the underworld) in Abrahamic tradition, in particular the "Bosom of Abraham", a region of the underworld almost identical in concept to the Greek idea of Elysium. Here Jeremiel was responsible for placating the righteous souls awaiting the Lord who resided there. In the post-Christian world Jeremiel's duty evolved and is paired with St. Simon Peter as gatekeeper of Heaven. In both cases Jeremiel watches over and guides the holy deceased in their afterlife journey.

She explains to Shiina late in the story that they possess the same shadow dragon, Sheol (シェオル Sheoru), and it is the earth itself. They must judge this world and make the choice of what kind of world it will become. It is also noted that she has no family, and seems to have been created by the earth to serve as Shiina's dark side. Several gang members, who kill Norio in Volume 10 and Tsurumaru in Volume 12, rape and impregnate Mamiko in volume 11.

Other religions, which do not conceive of the afterlife as a place of punishment or reward, merely describe an abode of the dead, the grave, a neutral place that is located under the surface of Earth (for example, see Kur, Hades, and Sheol). Such places are sometimes equated with the English word hell, though a more correct translation would be "underworld" or "world of the dead". The ancient Mesopotamian, Greek, Roman, and Finnic religions include entrances to the underworld from the land of the living.

The phrase bosom of Abraham occurs only once in the New Testament, in the parable of the rich man and Lazarus in the gospel of Luke (). Leprous Lazarus is carried by the angels to that destination after death. Abraham's bosom contrasts with the destination of a rich man who ends up in Hades (see ). The account corresponds closely with documented 1st century AD Jewish beliefs (see above), that the dead were gathered into a general tarrying-place, made equivalent with the Sheol of the Old Testament.

Jehovah's Witnesses believe death is a state of non- existence with no consciousness. There is no Hell of fiery torment; Hades and Sheol are understood to refer to the condition of death, termed the common grave. Jehovah's Witnesses consider the soul to be a life or a living body that can die. Jehovah's Witnesses believe that humanity is in a sinful state, from which release is only possible by means of Jesus' shed blood as a ransom, or atonement, for the sins of humankind.

Yomotsu Hirasaka in Higashiizumo, Shimane Prefecture is the Japanese word for the land of the dead (World of Darkness).Basic Terms of Shinto, Kokugakuin University, Institute for Japanese Culture and Classics, Tokyo 1985 According to Shinto mythology as related in Kojiki, this is where the dead go in the afterlife. Once one has eaten at the hearth of Yomi it is (mostly) impossible to return to the land of the living. Yomi in Japanese mythology is comparable to Hades or Sheol and is most commonly known for Izanami's retreat to that place after her death.

The Building of Noah's Ark (painting by a French master of 1675). The myth of the flood closely parallels the story of the creation: a cycle of creation, un-creation, and re-creation, in which the Ark plays a pivotal role. The universe as conceived by the ancient Hebrews comprised a flat disk-shaped earth with the heavens above and Sheol, the underworld of the dead, below. These three were surrounded by a watery "ocean" of chaos, protected by the firmament, a transparent but solid dome resting on the mountains which ringed the earth.

The Judeo-Arabic legend in question explains that the dead is set free from the painful perogatory after twenty-four years. In a final quote alluding to Isaiah 58.8, the narrative states that "nothing will help Man on the last day except good and loving actions, deeds of giving charity to widows, orphans, the poor and the unfortunate." Some Jewish sources such as Jerahmeel provide descriptive detail of hell-like places, divided into multiple levels; usually Sheol, which is translated as a grave or pit, is the place where humans descend upon death.

Jehovah's Witnesses do not believe in an immortal soul that survives after physical death. They believe the Bible presents "hell", as translated from "Sheol" and "Hades", to be the common grave for both the good and the bad. They reject the idea of a place of literal eternal pain or torment as being inconsistent with God's love and justice. They define "Gehenna" as eternal destruction or the "second death", which is reserved for those with no opportunity of a resurrection such as those who will be destroyed at Armageddon.

In Christ's account, the righteous occupied an abode of their own, which was distinctly separated by a chasm from the abode to which the wicked were consigned. The chasm is equivalent to the river in the Jewish version, but in Christ's version there is no angelic ferryman, and it is impossible to pass from one side to the other. The fiery part of Hades (Hebrew Sheol) is distinguished from the separate Old Testament, New Testament and Mishnah concept of Gehenna (Hebrew Hinnom), which is generally connected with the Last Judgment. ; ff, .

According to Reimarus, the Old Testament says little of the worship of God, and that little is worthless, while its writers are unacquainted with the second fundamental truth of religion, the immortality of the soul (see sheol). The design of the writers of the New Testament, as well as that of Jesus, was not to teach true rational religion, but to serve their own selfish ambitions, thereby exhibiting an amazing combination of conscious fraud and enthusiasm. However, it is important to remember that Reimarus attacked atheism with equal effect and sincerity.

In the Hebrew Old Testament some pictures of the end of the age were images of the judgment of the wicked and the glorification of those who were given righteousness before God. In the Book of Job and in some Psalms the dead are described in these Hebrew texts as being in Sheol, awaiting the final judgment. The wicked will then be consigned to eternal suffering in the fires of Gehinnom, or the lake of fire mentioned in the Christian Book of Revelation. Vision of John on Patmos by Julius Schnorr von Carolsfeld 1860.

This image of The Garden of Earthly Delights illustrates the Hebrew Weltanschauung which is reflected in the book of Genesis. The Earth is a disc surrounded by two water masses: the upper waters, which occasionally fall to earth in form of rain when YHVH opens the floodgates of Heaven, and the lower waters, formed by the seas, the lakes and the Ocean. In the depths of the Cosmic Sphere lay the sheol, dwelling of the dead until the Judgement Day.In this mappa mundi, the world is represented as a circular disc surrounded by the Ocean.

Modern English translations of the Bible maintain this distinction (e.g. by translating Sheol as "the Pit" and Gehenna as "Hell"), but the influential King James Version used the word "hell" to translate both concepts. The Hellenistic views of heroic descent into the Underworld and successful return follow traditions that are far older than the mystery religions popular at the time of Christ. The Epic of Gilgamesh includes such a scene, and it appears also in Odyssey XI. Writing shortly before the birth of Jesus, Vergil included it in the Aeneid.

3 I call upon the LORD, who is worthy to be praised, and I am saved from my enemies. 4 The cords of death encompassed me; the torrents of destruction assailed me; 5 the cords of Sheol entangled me; the snares of death confronted me. 6 In my distress I called upon the LORD; to my God I cried for help. From his temple he heard my voice, and my cry to him reached his ears. 7 Then the earth reeled and rocked; the foundations also of the mountains trembled and quaked, because he was angry.

Some stories recorded in the older parts of the Hebrew Bible bear strong similarities to the stories in Sumerian mythology. For example, the biblical account of Noah and the Great Flood bears a striking resemblance to the Sumerian deluge myth, recorded in a Sumerian tablet discovered at Nippur. The Judaic underworld Sheol is very similar in description with the Sumerian Kur, ruled by the goddess Ereshkigal, as well as the Babylonian underworld Irkalla. Sumerian scholar Samuel Noah Kramer has also noted similarities between many Sumerian and Akkadian "proverbs" and the later Hebrew proverbs, many of which are featured in the Book of Proverbs.

In truth, Hakumen is Jin's future self, whose soul was bound to the Susano'o unit after falling into the Gates of Sheol and saved by Rachel. ; : ; : Tsubaki Yayoi is Jin Kisaragi's childhood friend, Noel Vermillion, Carl Clover and Makoto Nanaya's former roommate from the Military Academy, and a major of the non-official Novus Orbis Librarium's Zero Squadron. ; : ;/ : Hazama is a captain of Novus Orbis Librarium's Intelligence Department. In reality, his real name is Yuki Terumi, a former member of the Six Heroes who betrayed them, and the one whom responsible for kidnapping Saya and had Jin being mind controlled by Yukianesa.

Of special significance is Ezekiel 32:27, which contains a phrase of disputed meaning. With the traditional vowels added to the text in the medieval period, the phrase is read gibborim nophlim ("fallen warriors" or "fallen Gibborim"), although some scholars read the phrase as gibborim nephilim ("Nephilim warriors" or "warriors, Nephilim"). According to Ronald S. Hendel, the phrase should be interpreted as "warriors, the Nephilim" in a reference to Genesis 6:4. The verse as understood by Hendel reads > They lie with the warriors, the Nephilim of old, who descended to Sheol with > their weapons of war.

Contemporary writers in Scottish Gaelic include Aonghas MacNeacail, and Angus Peter Campbell who, besides two Scottish Gaelic poetry collections, has produced two Gaelic novels: An Oidhche Mus Do Sheol Sinn (2003) and Là a' Deanamh Sgeil Do Là (2004). A collection of short stories P'tites Lures Guernésiaises (in Guernésiais with parallel English translation) by various writers was published in 2006.P'tites Lures Guernésiaises, edited Hazel Tomlinson, Jersey 2006, In March 2006 Brian Stowell's Dunveryssyn yn Tooder-Folley (The vampire murders) was published—the first full-length novel in Manx. There is some production of modern literature in Irish in Northern Ireland.

While the noblemen were holding a wake for him, there could be heard celestial canticles sung by angels. They recited the following text of the Book of Isaiah (which happens to be the same that was read by the Mozarabic priests during the Vigil of the Holy Saturday): This canticle was recited by Hezekiah, king of Judah, after his recovery from a serious illness. In these verses, the king regretted with distress his departure to sheol, the Jewish underworld, a shady place where he would not see God nor men any more. Church of Santa María del Naranco.

At the River Yann, the nameless protagonist embarks on the ship Bird of the River to travel to Bar-Wul-Yann: the Gate of Yann. He says he is from Ireland, and the sailors mock him because no such place exists in the land of dreams. When everybody on board pray to their gods, the protagonist chooses the obscure and abandoned god Sheol Nugganoth. The ship makes stops at the cities Mandaroon, where the citizens sleep to prevent the gods from dying and dreaming to end, and Astahahn, where citizens use ancient rituals to prevent Time from slaying the gods.

Although Sheol has often been mistakenly equated with the hell of later Judaism and Christianity, it is more accurately described as a "place of non-being where all consciousness and all passions have ceased." Enjoyment passages like 9:7-10 are strategically placed throughout Ecclesiastes. Though some have claimed that these exhortations of joy are hedonistic or naïve, they are better understood as recognitions of life’s possibilities even in the midst of its uncertainties and inexplicable contradictions. To experience joy is not to deny the pain and confusion of life but to appreciate the small pleasures within it.

Donaldson has commented on his website that moksha, samadhi, and turiya are ways the Ravers describe themselves, while their other names are given by others. Donaldson repeats this application of Sanskrit terms to seemingly unrelated aspects of the Land to other terms, including: dukkha, dharmakshetra, ahamkara, and yajna. The Chronicles also contain names of Semitic origin. For instance, samadhi/Satansfist is also called "Sheol", (Hebrew for the grave, the abode of the dead), moksha/Fleshharrower is also known as "Jehannum" (similar to the Hebrew "Gehinnom" and the Arabic "Jahannum", for Hell or Purgatory), and turiya/Kinslaughterer is also "Herem" (Hebrew for banned, excluded, excommunicated and Arabic for sinful or forbidden [Haram]).

The Israelites refuse to go to Canaan, so Yahweh manifests himself and declares that the generation that left Egypt will have to pass away before the Israelites can enter Canaan. The Israelites will have to remain in the wilderness for forty years, and Yahweh kills the spies through a plague except for the righteous Joshua and Caleb, who will be allowed to enter the promised land. A group of Israelites led by Korah, son of Izhar, rebels against Moses, but Yahweh opens the earth and sends them living to Sheol. The Israelites come to the oasis of Kadesh Barnea, where Miriam dies and the Israelites remain for forty years.

He survived Auschwitz, the death march, Mauthausen, Melk, and Ebensee. He is the author of a memoir, מיצרי שאול (Meizarey Sheol), originally written in Hebrew and translated into English as The Straits of Hell: The chronicle of a Salonikan Jew in the Nazi extermination camps Auschwitz, Mauthausen, Melk, Ebensee. He wrote three poems in Ladino based on his experience in the concentration camps and the death march: "La djovenika al lager", "Komo komian el pan", and "En marcha de la muerte", published in Ladino and Hebrew under the title En los Kampos de la Muerte. Moshe Ha-Elion has translated Homer's Odyssey into Ladino.

Unlike a regular human, when God died on the cross he knew that he would survive and thus could never have known the true suffering of Man: the fear of death. Man does not know his immortal soul will survive for all eternity, and thus suffers from fear of the unknown. God knew he would survive death and could not truly know what it was to be a human. For God, this complaint is the last straw: He declares Memnoch to be his adversary, and commands him to rule Sheol and Earth in a devilish form, preparing souls for Heaven in his own fashion.

Vocalist Pest clarified that he would probably not have liked to work with King when mentioning in a 2010 studio report by Sheol Magazine that he sometimes did wonder how it might feel to join the band again after having left in 1997.Twilightheart: Gorgoroth studio report. Fenriz of Darkthrone has openly expressed disdain for King many times, having held regard for him as one of the “ÜBERPOSERS […] constantly trying to destroy REAL metal”, and stated that he would not consider Darkthrone as black metal anymore “if what King ov Hell is doing is something anyone would call black metal. Let’s just say that we ditched the boat before all the dead meat sank it. Again.

As human history progresses, God's religion only exacerbates the suffering of Man instead of alleviating it. Acts of hate—war, persecution, genocide—are carried out in His name. Working in Sheol, Memnoch creates a form of Hell, a place where people who have been bad in life, will be punished until their souls are able to forgive all (themselves, each other, and God) for the suffering and ignorance they endured in order to understand the joy of creation and the light of God enough to be ready for Heaven. Memnoch doesn't like this work and is constantly asking God to appoint someone else to the job (as David Talbot witnesses in The Tale of the Body Thief).

It believes that after the Fall of Man every person is given a conscience; and that after dying every person goes to a state of being called death (in Hebrew Sheol and Greek Hades) regardless of faith. Upon the second coming, believers will be brought back for the thousand years to reign with "Yahshua" before the last judgment. At the end of this millennium, all of the nonbelievers will be judged according to their deeds and put into one of two groups: the righteous and the filthy/unjust. The filthy and the unjust will be sent to the Lake of Fire while the righteous will go on into eternity and fill the universe.

In ancient times, the concept of a subterranean land inside the Earth appeared in mythology, folklore and legends. The idea of subterranean realms seemed arguable, and became intertwined with the concept of "places" of origin or afterlife, such as the Greek underworld, the Nordic Svartálfaheimr, the Christian Hell, and the Jewish Sheol (with details describing inner Earth in Kabalistic literature, such as the Zohar and Hesed L'Avraham). The idea of a subterranean realm is also mentioned in Tibetan Buddhist belief.Hollow Earth in the Puranas OnlineThe Way to Shambhala, Edwin Bernbaum, Anchor Books; 1st edition, 1980 According to one story from Tibetan Buddhist tradition, there is an ancient city called Shamballa which is located inside the Earth.

Christadelphians tend to hold that the Roman Catholic Church deviated from the original Christian teaching, spreading pagan traditions among Christianity which exist to this day, bringing in the Trinity, Purgatory and belief of the immortality of the soul, and baptism of infants, believing these to be corruptions brought in. They believe Hell (Hebrew: Sheol; Greek: Hades, Gehenna) to refer exclusively to death and the grave, rather than being a place of everlasting torment (see also annihilationism). Christadelphians believe that no one goes to Heaven upon death or to purgatory. Instead, they believe that only Christ Jesus went to Heaven, and when he comes back to the earth only then will there be a resurrection of the saints, and God's kingdom will be established.

Thomas Covenant, who must struggle with his memories, takes the krill from its place in Andelain. However, his former wife Joan is able to attack Covenant with wild magic through the krill; also, without the krill's protection the skurj and the Sandgorgons (now controlled by the Raver samadhi Sheol) will lay waste to Andelain and the surrounding Salva Gildenbourne. Ultimately, with assurances that the Ardent - and, through him, the entire race of the Insequent - that the Harrow will not deal falsely, Linden agrees to the bargain, and surrenders the Staff and the ring. The Ardent is charged by his kindred to both constrain and assist the Harrow - which means that, by the innate law of the Insequent, his life is forfeit to failure as well.

The Raver has already begun his attack on the lurker, but because the lurker is so large, he cannot possess it easily or quickly. With the help of the Feroce and the lurker's consent, Covenant uses the krill to chop off the possessed tentacle and jumps into the swamp after it, attempting to kill the Raver inside. Before he can reach the sinking tentacle, Branl pulls him out of the water and Clyme allows turiya Herem to possess him, and in turn Clyme holds the Raver within him (similarly to Grimmand Honninscrave's actions in Revelstone). Remembering that samadhi Sheol was only "rent", Branl uses the krill to disembowl Clyme and brutally chops him into pieces, killing both him and the Raver.

Above it was the firmament, a transparent but solid dome resting on the mountains, allowing men to see the blue of the waters above, with "windows" to allow the rain to enter, and containing the Sun, Moon and stars. The waters extended below the Earth, which rested on pillars sunk in the waters, and in the underworld was Sheol, the abode of the dead. The opening of Genesis 1 continues: "And the earth was formless and void..." The phrase "formless and void" is a translation of the Hebrew ', (), chaos, the condition that bara, ordering, remedies. Tohu by itself means "emptiness, futility"; it is used to describe the desert wilderness; bohu has no known meaning and was apparently coined to rhyme with and reinforce tohu.

There is no concept of a human soul, or of eternal life, in the oldest parts of the Old Testament. Death is the going-out of the breath which God once breathed into the dust (Genesis 2:7), all men face the same fate in Sheol, a shadowy existence without knowledge or feeling (Job 14:13; Qoheloth 9:5), and there is no way that mortals can enter heaven. In the centuries after the Babylonian exile, a belief in afterlife and post-death retribution appeared in Jewish apocalyptic literature. At much the same time the Bible was translated into Greek, and the translators used the Greek word paradaisos (Paradise) for the garden of God and Paradise came to be located in heaven.

The Old Testament Sheol was simply the home of all the dead, good and bad alike. In the Hellenistic period the Greek-speaking Jews of Egypt, perhaps under the influence of Greek thought, came to believe that the good would not die but would go directly to God, while the wicked would really die and go to the realm of Hades, god of the underworld, where they would perhaps suffer torment. The Book of Enoch, dating from the period between the Old and New Testaments, separates the dead into a well-lit cavern for the righteous and dark caverns for the wicked, and provides the former with a spring, perhaps signifying that these are the "living" (i.e. a spring) waters of life.

The Harrowing of Hell has been a unique and important doctrine among members of The Church of Jesus Christ of Latter-day Saints since its founding in 1830 by Joseph Smith, although members of the church ("Mormons") usually call it by other terms, such as "Christ's visit to the spirit world." Like Christian exegetes distinguishing between Sheol and Gehenna, Latter-day Saints distinguish between the realm of departed spirits (the "spirit world") and the portion (or state) of the wicked ("spirit prison"). The portion or state of the righteous is often referred to as "paradise". Perhaps the most notable aspect of Latter-day Saint beliefs regarding the Harrowing of Hell is their view on the purpose of it, both for the just and the wicked.

In line with the typical view of most Near Eastern cultures, the Hebrew Bible depicts Heaven as a place that is inaccessible to humans. Although some prophets are occasionally granted temporary visionary access to heaven, such as in , and , and , they hear only God's deliberations concerning the Earth and learn nothing of what Heaven is like. There is almost no mention in the Hebrew Bible of Heaven as a possible afterlife destination for human beings, who are instead described as "resting" in Sheol (, , ). The only two possible exceptions to this are Enoch, who is described in as having been "taken" by God, and the prophet Elijah, who is described in as having ascended to Heaven in a chariot of fire.

Jewish Encyclopedia "Sheol" During the Second Temple period (roughly 500 BCE–70 CE) the concept of a Bosom of Abraham first occurs in Jewish papyri that refer to the "Bosom of Abraham, Isaac and Jacob".F. Preisigke, Sammelbuch Griechischer Urkunden aus Aegypten (Scrapbook Greek documents from Egypt) 2034:11 This reflects the belief of Jewish martyrs who died expecting that: "after our death in this fashion Abraham, Isaac, and Jacob will receive us and all our forefathers will praise us" (4 Maccabees 13:17). Other early Jewish works adapt the Greek mythical picture of Hades to identify the righteous dead as being separated from unrighteous in the fires by a river or chasm. In the pseudepigraphical Apocalypse of Zephaniah the river has a ferryman equivalent to Charon in Greek myth, but replaced by an angel.

On the other side in the Bosom of Abraham : "You have escaped from the Abyss and Hades, now you will cross over the crossing place... to all the righteous ones, namely Abraham, Isaac, Jacob, Enoch, Elijah and David." In this story Abraham was not idle in the Bosom of Abraham, he acted as intercessor for those in the fiery part of Hades.Apoc. Zeph. 11:1–2 The pseudepigraphic Book of Enoch describes travels through the cosmos and divides Sheol into four sections: for the truly righteous, the good, the wicked who are punished till they are released at the resurrection, and the wicked that are complete in their transgressions and who will not even be granted mercy at the resurrection. However, since the book is pseudepigraphic to the hand of Enoch, who predates Abraham, naturally the character of Abraham does not feature.

The climax comes with the prophecy of the resurrection of the dead. Prior to the Babylonian exile, all the dead went to Sheol, irrespective of their good or bad deeds, but the idea that the righteous would be rewarded and the wicked punished began to appear in the 3rd century, and is clearly expressed in Daniel 12:2–3: "Many of those who sleep in the dust of the earth shall awake..." (although the "many" implies that not all will be resurrected).The vision of the Valley of Dry Bones in Ezekiel 37:1–14 does not refer to individual resurrection but to the restoration of the nation of Israel – see Towner, p.166. Chapter 7 spoke of the coming "kingdom of heaven", but Daniel 10–12 does not say that history will end with the coming of the Jewish kingdom.

Moses, Aaron, and all the great scholars came to hear the song of the sons of Korah, and from this they learned to sing songs before God.Midrash Tehillim (Shocher Tov) 45:2, quoted in Yishai Chasidah, Encyclopedia of Biblical Personalities: Anthologized from the Talmud, Midrash, and Rabbinic Writings, page 473. The Pirke De-Rabbi Eliezer taught that the prophet Jonah saved the fish that swallowed Jonah from being devoured by Leviathan, and in exchange, the fish showed Jonah the sea and the depths. The fish showed Jonah the great river of the waters of the Ocean, the paths of the Reed Sea through which Israel passed in the Exodus, the place from where the waves of the sea and its billows flow, the pillars of the earth in its foundations, the lowest Sheol, Gehinnom, and what was beneath the Temple in Jerusalem.

Christadelphians reject a number of doctrines held by many other Christians, notably the immortality of the soul (see also mortalism; conditionalism), trinitarianism, the personal pre-existence of Christ, the baptism of infants, the personhood of the Holy Spirit, the divinity of Jesus and the present-day possession of the Holy Spirit ((both "gift of" and "gifts of")) (see cessationism). They believe that the word devil is a reference in the scriptures to sin and human nature in opposition to God, while the word satan is merely a reference to an adversary (be it good or bad). According to Christadelphians, these terms are used in reference to specific political systems or individuals in opposition or conflict. Hell (Hebrew: Sheol; Greek: Hades, Gehenna, Tartarus) is understood to refer exclusively to death and the grave, rather than being a place of everlasting torment (see also annihilationism).

Apollyon (top) battling Christian in thumb The Hebrew term "Abaddon" ( Avaddon, meaning "doom"), and its Greek equivalent "Apollyon" (, Apollýōn) appear in the Bible as both a place of destruction and an angel of the abyss. In the Hebrew Bible, abaddon is used with reference to a bottomless pit, often appearing alongside the place שְׁאוֹל (Sheol), meaning the realm of the dead. In the New Testament Book of Revelation, an angel called Abaddon is described as the king of an army of locusts; his name is first transcribed in Greek (Revelation 9:11—"whose name in Hebrew is Abaddon," a name that means "destruction") as , and then translated ("which in Greek means the Destroyer", , Apollyon). The Latin Vulgate and the Douay Rheims Bible have additional notes (not present in the Greek text), "in Latin Exterminans", exterminans being the Latin word for "destroyer".

Scripture makes clear that the dead are awaiting resurrection at the last judgment, when Christ comes and also when each person will receive his reward or are part of those lost with the wicked. The Greek words used for those Bibles written in Greek, came loaded with ideas not in line with the original Hebrew, but since at the time, Greek was used as basically English is used today to communicate between people across the world, it was translated into these Greek words, and giving an incorrect understanding of the penalty of sin. In the Hebrew text when people died they went to Sheol, the grave and the wicked ultimately went to Gehenna which is the consuming by fire. So when the grave or the eternal oblivion of the wicked was translated into Greek, the word Hades was sometimes used, which is a Greek term for the realm of the dead.

Merlin (1988), the second novel in Stephen R. Lawhead's Pendragon Cycle, introduces the character of Ganieda in one episode as the title-character's lover rather than his sister. In the 1995 novelette Namer of Beasts, Maker of Souls, by Jessica Amanda Salmonson, Merlin has a twin-sister called Ganicenda, described as "Divine Wisdom, with her head in heaven and her feet in Sheol". The American academic Jerry Hunter's Welsh-language novel Gwenddydd [cy] (2010) takes the story of Gwenddydd and Myrddin from the earliest Welsh poems and the Vita Merlini, and transposes it to the Second World War, Myrddin becoming a soldier suffering from PTSD who escapes from a military hospital and reunites with his sister Gwen in the family's home village. It won the at the 2010 National Eisteddfod of Wales, and has been called "an important contribution to war literature in Wales".

William Blake's The Day of Judgment printed in 1808 to illustrate the Robert Blair's poem "The Grave" Particularly among those Protestant groups who adhere to a millennialist eschatology, the Last Judgment is said to be carried out before the Great White Throne by Jesus Christ to either eternal life or eternal consciousness in the lake of fire at the end of time. Salvation is granted by grace based on the individual's surrender and commitment to Jesus Christ. A second particular judgment they refer to as the Bema Seat judgement occurs after (or as) salvation is discerned when awards are granted based on works toward heavenly treasures. What happens after death and before the final judgment is hotly contested; some believe all people sleep in Sheol until the resurrection, others believe Christians dwell in heaven and pagans wander the earth, and others consider the time to pass instantaneously.

In a later extended sense in intertestamental Jewish literature, the abyss was the underworld, either the abode of the dead (sheol) or eventually the realm of the rebellious spirits (Hell). In the latter sense, specifically, the abyss was often seen as a prison for demons. This usage was picked up in the New Testament. Jesus sent the Gadarene swine into the abyss () and the beast from the sea (Revelation 13:1) will rise out of the abyss (). The locusts—human-animal hybrids—ascend out of the abyss to torment those who do not have the seal of God on their foreheads (Revelation 9:1-11).James L. Resseguie, The Revelation of John: A Narrative Commentary (Grand Rapids, MI: Baker Academic, 2009), 146-47; see also Resseguie, "A Glossary of New Testament Narrative Criticism with Illustrations," in Religions, 10 (3: 217), 5-6. Paul uses the term in when quoting , referring to the abode of the dead.

Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled by MacGregor Mathers) equates these forces with the Kings of Edom and also offers the suggestion they are the result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and have since been destroyed. In subsequent Hermetic teachings, the Qliphoth have tended, much like the sephirot, to be interpreted as mystical worlds or entities, and merged with ideas derived from demonology. In most descriptions, there are seven divisions of Hell (Sheol or Tehom; Abaddon or Tzoah Rotachat; Be'er Shachat (בְּאֵר שַׁחַת, Be'er Shachath — "pit of corruption") or Mashchit; Bor Shaon (בּוֹר שָׁאוֹן — "cistern of sound") or Tit ha-Yaven (טִיט הַיָוֵן — "clinging mud"); Dumah or Sha'are Mavet (שַׁעֲרֵי מָוֶת, Sha'arei Maveth — "gates of death"); Neshiyyah (נְשִׁיָּה — "oblivion", "Limbo") or Tzalmavet; and Eretz Tachtit (אֶרֶץ תַּחְתִּית, Erets Tachtith — "lowest earth") or Gehenna),(edit.) Boustan, Ra'anan S. Reed, Annette Yoshiko. Heavenly Realms and Earthly Realities in Late Antique Religions.

Witch of Endor by Nikolai Ge, depicting King Saul encountering the ghost of Samuel (1857) The Hebrew Bible contains several references to owb (), which are in a few places akin to shades of classical mythology but mostly describing mediums in connection with necromancy and spirit-consulting, which are grouped with witchcraft and other forms of divination under the category of forbidden occult activities.Deuteronomy 18:11 The most notable reference to a shade is in the First Book of Samuel,1 Samuel 28:3–19 in which a disguised King Saul has the Witch of Endor conduct a seance to summon the dead prophet Samuel. A similar term appearing throughout the scriptures is repha'(im) (), which while describing the race of "giants" formerly inhabiting Canaan in many verses, also refer to (the spirits of) dead ancestors of Sheol (like shades) in many others such as in the Book of Isaiah.Isaiah 14:9, 26:14-19 In the New Testament, Jesus has to persuade the Disciples that he is not a ghost following the resurrection, Luke 24:37–39 (some versions of the Bible, such as the KJV and NKJV, use the term "spirit").

Mainstream Christianity professes belief in the Nicene Creed, and English versions of the Nicene Creed in current use include the phrase: "We look for the resurrection of the dead, and the life of the world to come." When questioned by the Sadducees about the resurrection of the dead (in a context relating to who one's spouse would be if one had been married several times in life), Jesus said that marriage will be irrelevant after the resurrection as the resurrected will be like the angels in heaven. Jesus also maintained that the time would come when the dead would hear the voice of the Son of God, and all who were in the tombs would come out, who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation. The Book of Enoch describes Sheol as divided into four compartments for four types of the dead: the faithful saints who await resurrection in Paradise, the merely virtuous who await their reward, the wicked who await punishment, and the wicked who have already been punished and will not be resurrected on Judgment Day.

The bat kol revealed the Divine will in perfectly intelligible words, usually in the form of a passage from the Bible. According to rabbinical tradition, the bat kol coexisted with prophecy; that is, at a time when the Holy Spirit rested upon Israel, as well as at other times. Thus the bat kol spoke to Abraham,Leviticus Rabbah 20:2 Esau,Genesis Rabbah 67:8 the Israelites at the Sea of Reeds,Targum to Song of Songs 2:14 Moses and Aaron,Sifra Leviticus 10:5, etc. Saul,Yoma 22b David,Shabbat 56b; see also Moed Kattan 16b Solomon,Rosh Hashana 21b; see also Moed Kattan 9a; Genesis Rabbah 35:3, Targum to Shir Hashirim 4:1; Shabbat 14b King Manasseh,Sanhedrin 99b Nebuchadnezzar,Shir HaShirim Rabbah 2:13; Pesachim 94a; Sanhedrin 96b the inhabitants of Sheol,Shabbat 149b the Rechabites,Mekhilta, Yitro, 2 Haman,Targum on Esther 5:14; Esther Rabbah 5:3 and those feasting with Ahasuerus.Megillah 12a The bat kol is frequently connected with Moses' death.Targum Yerushalmi on Deuteronomy 34:5; Sifre, Deuteronomy 357; Sotah 13b; Numbers Rabbah 14:10; Midrash Yelamdenu, in "Likkutim," v.