ITS RELATION TO THE CHART OF THE AGES. TWO HELLS MENTIONED IN THE SCRIPTURES. DERIVATION OF THE WORD. THREE DEFINITIONS STATED AND APPLIED. TEN POSTULATES ON THE FIRST HELL. THE SCRIPTURES EXAMINED.

HAVING given many details on the perfect and sinless Adam, symbolized by the perfect pyramid a on plane N, in E Vol. 2, Creation, pp. 477-538, and elsewhere, we will not discuss him further here. Also, many details have been given, both in the Studies in the Scriptures and the Epiphany Studies, on Abraham and the other patriarchs (perfect pyramid c on plane N). Furthermore, we have treated in detail on fallen Adam and his imperfect race before the flood (pyramid b on plane R); the World on the Depraved Plane-Unjustified (pyramid d on plane R—E Vol. 12, The Bible, pp. 112-118, 228-269) and in the death state (Life-Death-Hereafter, both in the text and in the Appendix, etc.). However, since the condition of man under the curse, in the death state, etc., is such an important one, we are giving additional details on it in this and the following two chapters. In this chapter we give such details on pyramids b and d, especially as these apply also to all who go into the condition of Adamic death. In the next chapter we will give a few details relating to the Jewish nation, Fleshly Israel, in their condition of favor, typical justification (pyramid a on plane P), the Gentiles unjustified (pyramid d on plane R), the Jewish nation being cast off in their time of trouble (f on plane P), their loss of the Lord's special favor during the Gospel Age and their return to His special favor and their land, preparatory to their being converted and exalted to be the chief nation on earth during the Millennium, (imperfect pyramid z). In Chapter 6 we will discuss the condition illustrated by

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the shadow marked "Second Death," the destruction of the incorrigibly wicked. 

The long and much debated subject, "The Hell of the Bible," is worthy of careful study. Some who have denied that there is a hell may be somewhat surprised to learn that two hells are mentioned in the Scriptures. This is very evident from Rev. 20:13, 14, where we read that "death and hell were cast into the lake of fire." Almost all Bible scholars agree that the lake of fire means hell. How then could one hell be cast into another (the lake of fire), if there were only one hell? The passage plainly refers to two separate hells. The thought of one hell being cast into another and there still being only one hell would be as illogical as the story of the snake that began to swallow itself, beginning at its tail and continuing to swallow itself until it finally disappeared down its own throat! 

The Hebrew and Greek words from which our English word hell is translated also demonstrate that there are two Bible hells. The word hell occurs 31 times in the Old Testament and in every case it is translated from the Hebrew word sheol. Sheol is also translated by the English word grave 31 times and by the English word pit 3 times in the Common, or Authorized Version. That sheol conveys the idea of two hells is evident from many Old Testament Scriptures. We will quote two that clearly show this: "For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption" (Ps. 16:10). Sheol is used here to denote the first hell—a condition from which recovery is possible. However, job 7:9 shows that sheol is used also to denote the second hell—a condition from which recovery is impossible: "As the cloud is consumed and vanisheth away; so he that goeth down to the grave shall come up no more." As we progress, we will find this thought brought more clearly to our attention. 

The Greek word hades occurs 11 times in the New Testament; 10 times it is translated by the English

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word hell and once it is translated by the English word grave. From the connections and circumstances in which these 11 uses occur, we can readily see that the Greek word hades designate a condition from which recovery is possible. It corresponds to the Hebrew word sheol in respect to the first hell. This is manifest from the fact that the Apostles used the Greek word hades to correspond to the Hebrew word sheol when they quoted from the Old Testament, e.g., Acts 2:27; 1 Cor. 15:54, 55, being quoted from Ps. 16:10; Is. 25:8 and Hos. 13:14. That a recovery from the hades condition is possible is manifest from an examination of a few of the Scriptures in which it occurs: Acts 2:27; Rev. 1:18; 20:13. Hence the Greek word hades denotes the first hell of the Bible. 

The Greek word gehenna occurs 12 times in the New Testament and is likewise translated hell. Gehenna is the Greek form for the Hebrew "Valley of Hinnom," which lay just outside Jerusalem and served the purpose of a sewage and garbage burner to that city. How appropriate that it should be used to illustrate final and complete destruction (for a more complete explanation of hades, sheol and gehenna, please see Life—Death—Hereafter, Chap. 5). The word hell occurs once in the New Testament translated from the Greek word tartaroo, but there refers to the restrained condition of the evil angels, hence we will not discuss it here (for a detailed explanation, see our book, Life—Death—Hereafter, Chap. 6). 

There are three commonly held views on hell: (1) Hell is a great abyss of fire and terrors, where the wicked are tortured eternally. (2) Hell is a place of two compartments, one of which is the same as that mentioned above for the wicked, the second, called paradise, being a place of bliss for the righteous, where Jesus, the thief on the cross and others allegedly went at death. (3) The first and second hells are conditions of unconsciousness, oblivion, or destruction, and not places at all. According to this view the term

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first hell is used to denote a condition of oblivion, unconsciousness, which all of Adam's posterity enter at death as a result of his fall into sin and from which there is hope of recovery through a resurrection; and the term second hell is used to denote the utter annihilation of those who commit totally wilful sins against the full light of Truth, a condition from which no hope of recovery is indicated. 

The best method we know of by which to determine the correct view is to examine the Scriptures which relate to hell and see which of the three above definitions fits best in all cases. If any of the definitions fits in one case but contradicts in other cases, or fits in a number of cases but contradicts in still others, it cannot be the correct view. But if one of these definitions fits in every case, then we can rest assured that we have the true definition. This is the plan we desire to pursue in this study. 

In examining the following occurrences of the words sheol and hades the reader is also urged to note what would be the sense of each passage, if the word sheol or hades were translated in each case, hell fire, place of torment or place of bliss, and then also to note whether the translation would be thoroughly smooth and consistent with the context if it were rendered oblivion. We will group the Scriptures pertaining to the first hell under separate headings, to help us more clearly to present and understand the subject, and make the pertinent applications with the three definitions as we go along. In the Scripture quotations we have left the words sheol and hades untranslated, as they are in the Rev. Ver., or have indicated where they appear, so that all may clearly see which words were used in the Hebrew and Greek texts. 

Let us note, first of all, Ps. 55:15 (Rev. Ver.), which indicates that the evil go into the first hell. Righteous David, a man after God's own heart, prays: "Let death come suddenly upon them, let them go down alive into sheol; for wickedness is in their dwelling." 

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If hell is a place of torture, no righteous man would pray such a prayer, for it would show that he did not have the proper love for his enemies (Matt. 5:44). Nor would his prayer be proper if we take the second view of hell mentioned above, for it also would place the wicked in the torture part of hell. Only if we view it from the third standpoint mentioned above, i.e., that hell is a condition of unconsciousness, oblivion, could such a prayer be proper, and then only in certain especially wicked cases, like that of Nero, who murdered his mother and one of his wives, and burned Christians as torches in his garden, while mocking their groans. The sooner such wicked ones die, the better it is for them and everyone else concerned. The same remark would apply to Hitler, who gassed seven million Poles and five million Jews, as well as killed numerous other people in his heroic (?) conquests. The sooner he would have died, the better it would have been for the whole world, as well as for himself when he comes back in the resurrection. 

In 1 Kings 2:6, 9 David gives command to Solomon with respect to the wicked general Joab, who not only treacherously murdered two righteous generals, but also tried to deprive Solomon of the succession to the throne of Israel. He says: "Do therefore according to thy wisdom, and let not his hoar head go down to the grave [sheol] in peace. Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave [sheol] with blood." Thus David indicates that this wicked man would go to sheol when he died. We could not think that God would take such a man to a place of bliss. Only the first and third definitions could be used here, and the third fits by far the best, for David, a man after God's own heart, gave this command. 

Next let us note some Scriptures that indicate that the good, as well as the evil, go to the first hell. In Gen. 37:35, we read, "All his [Jacob's] sons and all

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his daughters rose up to comfort him; but he refused to be comforted; for he said, I will go down into sheol unto my son mourning. Thus his father wept for him." Of course, the righteous Jacob would not have expected 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 could not have led him to a paradise portion of hell, for he would have been joyous at the prospect of joining Joseph in bliss! Only the third definition fits here, for if Jacob expected to go to a condition of unconsciousness, he would be sad indeed at the prospect of going there and being with his son Joseph. Hence his father wept for him. Again, Jacob said, speaking of Benjamin, "My son shall not go down with you [the brothers who wanted to take him down to Egypt]; for his brother is dead … then shall ye bring down my gray hairs with sorrow to sheol" (Gen. 42:38 see also the same expression in 44:29, 31). Here again the first definition does not fit, for righteous Jacob would not have gone to eternal torture; nor is a place of bliss meant, for then he would not have spoken of the sorrows of approaching sheol as awaiting him. Only the third definition fits here, viz., that sheol is a condition of unconsciousness, into which Jacob expected to go when he died. 

The good man job (Job 14:13), prays, "O that thou wouldest hide me in sheol, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!" Certainly he did not pray to go to a place of torture. Nor did he pray to go to a condition of bliss, where he would have many companions, for he expected to be kept secret, and we know that he loved companionship too much to be happy if he were alone. He evidently wanted to be hidden in the isolation of the death state (sheol), a condition of unconsciousness, until the wrath of God resting upon the human 

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family was past, and then he expected to be awakened and brought back to life. So only the third definition fits in this verse. Next we consider job 17:13, "If I wait, the grave [sheol] is mine house: I have made my bed in the darkness." Job, of course, did not expect to go to torment; and if he had expected to go to bliss, he would not have called it darkness. Accordingly, oblivion, unconsciousness, is the only definition that fits here. Here Job shows that he must wait until the resurrection day, and that until then he would be in sheol, the death state, as his house, and it would be in darkness, in an unconscious condition. Accordingly, there would be no torment there, nor would there be any bliss. 

Our next passage is Ps. 16:10, "For thou wilt not leave my soul in hell [sheol]; neither wilt thou suffer thine Holy One to see corruption." See also Acts 2:27, 31. David is speaking here of our Lord Jesus in the spirit of prophecy. Jesus' soul was in hell for parts of three days. God had given Him not only the promise of an awakening from the dead, out of hell (hades, sheol), but He also promised Him that He would not allow His flesh to corrupt, which was a comfort to Him amid His condition of suffering. It is unthinkable that Jesus would be in a place of torture, hence the first definition is ruled out immediately. Nor was he in an alleged part of hell, a condition of bliss known as paradise, for as is pointed out in the book, Life—Death—Hereafter (p. 194), there are only three paradises revealed in the Scriptures: (1) the Garden of Eden (Gen. 2:8); (2) the whole earth during the Millennium (Ezek. 36:35, 36); and (3) God's abode (Rev. 2:7); the first two were not in existence when Jesus died on the cross, and He did not go to the third until 40 days later (Acts 1:3, 9; Heb. 9:24). Hence the third definition of hell is the only one that fits here, for Jesus was in oblivion, in unconsciousness (1 Thes. 4:14), during parts of three days. 

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Some advance as proof that Jesus was in paradise between His death and resurrection the passage in Luke 23:42, 43: "And he [the dying thief] said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise." Let us notice, in seeking the proper understanding of this passage, what the thief asked for, viz., that when Jesus would come into His kingdom, Jesus would remember him. And as Jesus did not in that day come into His kingdom, and is not yet come into His kingdom, He did not promise that the thief would be with Him in paradise on that day. On the contrary, Jesus made him on that day a promise, a promise that was not fulfilled that day, but which will be fulfilled when Jesus turns the whole earth into a paradise. Then the dying thief will be with Jesus in paradise, and undoubtedly he will prove an overcomer of that time. As is pointed out in detail in Life—Death—Hereafter, pages 192-196, Luke 23:43 is improperly punctuated in the Authorized Version and hence gives a wrong thought. The sentence should be punctuated as follows: "Verily I say unto thee today, Thou shaft be with me in paradise [when paradise is restored]." 

Ps. 86:13: "Great is thy mercy toward me: thou hast delivered my soul from the lowest hell [sheol]." No mention is made here of David's being in torture, nor would any likely think such was the case. The second definition cannot apply here, for David would not be praising the Lord for delivering him from a place of bliss in sheol. The third definition fits best here. We may not improperly consider that David here is personating our Lord Jesus, as he does in many of his Psalms. The world of mankind goes into a temporary sleep at death, from which there will be an awakening; but because Jesus was a substitute for the sinner (Adam), His death must have meant the extreme penalty of sin, from which the Father in His grace and power raised Him. Thus the 

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words, "lowest hell," would have a peculiar applicability in His case. 

Is. 38:10: "I said in the cutting off of my days, I shall go to the gates of the grave [sheol]: I am deprived of the residue of my years." The good king Hezekiah is speaking here. He was apparently being cut off from life before his full days were completed, and therefore he says of this premature cutting off, "I shall go to the gates of the grave," i.e., I shall go through the sufferings that will bring me to sheol. "I am deprived of the residue of my years," i.e., I am dying prematurely. Being a good king, Hezekiah was not indicating that he expected to go to a hell of torment, hence the first definition does not fit here. Nor does the second fit very well. But the third fits best of all. Hezekiah in his illness realized that he was about to go down into the condition of oblivion or unconsciousness, and our Lord very graciously delivered him. Our third definition seems definitely to fit best with all of the Scriptures we have examined in this second set. All of these Scriptures show us that the good also go to hell. 

Next let us consider a set of passages which mention things which put people into the first hell. 1 Cor. 15:55, 56, indicates that sin does so: "O death, where is thy sting? O hades, where is thy victory? The sting of death is sin." Since this passage is a quotation from Hos. 13:14, it will be commented on later in another connection. 

Death also puts people into hell. On this we quote 2 Sam. 22:6 and Ps. 18:5, which read alike, "The cords of sheol were round about me; the snares of death came upon me" (Rev. Ver.). We have here what is known as a comparative parallelism. In Hebrew poetry, rhyme of thought is used (instead of rhyme of words, as in English), the same thought being repeated, but in different words. Hence the last clause of this text has the same meaning as the first. The first above-mentioned definition of hell does not fit 

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here, for David did not expect to go to a place of torture when he died; nor would he have been in sorrow, if he expected to go to the paradise part of a hell of two compartments. The third definition, unconsciousness, oblivion, is the only one that fits here, and that in harmony with the parallel thought, "the snares of death." The sorrows leading to it were experienced by David. 

Again, trouble puts one into the first hell. We quote first Ps. 88:3: "For my soul is full of troubles: and my life draweth nigh unto the grave [sheol]." Here again the first and second definitions of hell do not fit, for the same reasons given under the preceding text. The expression, "my life draweth nigh unto the grave [sheol]," is the parallel of the expression, "for my soul is full of troubles"; hence they both mean the same thing, according to the parallelism of the Hebrew poetry. Jonah 2:2: "I [Jonah] cried by reason of mine affliction unto the Lord, and He heard me; out of the belly of hell [sheol] cried I, and thou heardest my voice." Certainly, Jonah was not in a place of eternal torture. Certainly he was not in a place of bliss, for he would not have been afflicted there. He was in the belly of the great fish; and he would have been in oblivion, destruction, death, had he not been delivered from it. In it he indeed suffered a great deal, but he was delivered in due time, without having entered the death state; and he tells us God heard his voice. The third definition fits best in this passage. 

Again, in Ps. 116:3 we are told that pain brings one to the first hell: "The sorrows of death compassed me, and the pains of hell [sheol] gat hold upon me; I found trouble and sorrow." Here again, by "the sorrows of death" and the parallel expression "the pains of hell [sheol]," David, the man after God's own heart, would not have meant that he expected to go to a place of torture in hell, nor that he expected to go to a place of bliss, for there would have been

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no pain there; but understanding the parallelism, the same thought repeated in different words, the third definition fits this passage. He spoke of such pains as bring one to the death state of unconsciousness; and they parallel the thought of the sorrows of death which compassed him about. Surely he found trouble and sorrow, as the passage adds. 

Our fourth set of Scriptures indicates that hell is entered at death and left at the awakening of the dead. 1 Sam. 2:6: "The Lord killeth, and maketh alive: he bringeth down to sheol, and bringeth up." Here we have a double parallelism. The Lord killeth is paralleled with bringing down to the grave (sheol); and he maketh alive is paralleled with his bringing up. This double parallelism shows that hell is the opposite of life: that therefore there is no consciousness, torment or bliss in sheol; that those who are there are dead, and that they will remain there until they are brought back from the tomb, in the resurrection day. This verse shows that hell is entered at death and left at the awakening of the dead. The next four passages show only how it is entered. Job 17:16: "They shall go down to the bars of the pit [sheol], when our rest together is in the dust." Job is speaking of those that go into sheol, here translated pit. They will go down to sheol and be confined there, and will be there at the same time Job is resting together with them in the dust; not, therefore, in a place of torment; not, therefore, in a place of bliss; but simply in an unconscious state. Hence only the third definition fits here. 

Prov. 7:27: "Her house is the way to hell' [sheol], going down to the chambers of death." Here also we have a parallelism. The harlot's house is a way by which some bring themselves down to sheol more quickly, by which they go down to the chambers of death. Therefore, there is no bliss in sheol; there is no torment there. The only definition that fits in this case is unconsciousness. Prov. 5:5 contains a very similar thought. Speaking of the harlot, Solomon says, 

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"Her feet go down to death; her steps take hold on hell [sheol]." Since the thought here is very similar to Prov. 7:27, we will make no applications. Prov. 9:18: "But he knoweth not that the dead are there; and that her guests are in the depths of sheol." Here again, the simple, who frequent the harlot's place for unchaste purposes, are said not to realize that in God's sight the others who are there are as though they were already dead, that her guests are as in the depths of hell. No torment or bliss is indicated in this passage. It simply shows us that these are already as though they were in the depths of sheol, in the deep condition of the unconscious state of the dead. 

Jesus' experience in this connection is given in Acts 2:25-32: "For David speaketh concerning him, I foresaw the LORD [Jehovah] always before my face, for he is on my right hand [Jesus always put God before others; He always gave God the chief place in His heart, mind, soul and strength], that I should not be moved [Jesus would not be moved from His steadfastness to God and His cause, nor would He permit anything to take Him out of God's favor or His own calling]: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope [safety is a better translation; betach, which means safety, is the corresponding Hebrew word in Ps. 16:9 (see Rev. Ver.), from which St. Peter is quoting here]: Because thou wilt not leave my soul in hell [hades—Jesus overcame by carrying out His consecrated course even unto death and the Father gave Him the great joy of raising Him up from the dead. He is now set down with the Father on His throne, even as was promised], neither wilt thou suffer thine Holy One to see corruption [God gave Him this additional comforting assurance in respect to His humanity]. Thou hast made known to me the ways of life [by God teaching Him from His Word of Truth He was enabled while in the flesh to know the ways of life, e.g., the High Calling was 

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opened to His understanding as one way to life]; thou shalt make me full of joy with thy countenance [God's favor filled Him with joy, not only while He was in the flesh, but after He was raised from the dead, for God's countenance represents God's favor]." 

"Men and brethren," St. Peter adds (Acts 2:29-32), "Let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He, seeing this beforehand, spake of the resurrection of Christ, that his soul was not left in hell [hades], neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses." The twelve Apostles witnessed to this fact continually in their ministry and thus demonstrated that God fulfilled His promise to Jesus while He was in the flesh, and in His resurrection experience, and in His experience in glory forever and ever. For this let us praise and thank our God, forever and ever! The part of this passage which mentions hades is quoted from Ps. 16:10, which we have already considered above, hence we will not repeat the application of the three definitions here. This passage very clearly shows that hell is entered at death and left at the awakening of the dead. Job 14:13, already examined in our second set of Scriptures, likewise shows the same thing. All of the Scriptures in this fourth set clearly indicate that, of the three views on hell, the view that hell is an unconscious condition fits them by far the best. 

Our fifth series of texts indicates that hell is the opposite of life. Many of the foregoing passages also show this. Additionally, we now submit the following: Job 21:13: "They spend their days in wealth, and in a moment go down to the grave [sheol]." The prosperous course of some who are not the Lord's 

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people is described here, and the days in which they live are contrasted with sheol, here translated grave. Thus sheol is shown to be the opposite of life. Therefore only the third definition fits here. Ps. 30:3: "O Lord, thou hast brought up [delivered] my soul from sheol: thou hast kept me alive, that I should not go down to the pit." This text shows that to be kept out of sheol means to be kept alive. Therefore, sheol must be a condition in which there is no life, if to be kept from it is to be kept alive. Since this is the case, the first and second definitions cannot fit; there could be no torture or bliss there. Again, Ps. 89:48 gives a similar thought: "What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave [sheol]?" Here the Psalmist shows that all who are living will experience death, and that death is the opposite of life. His question, "Shall he deliver his soul from the hand [power] of sheol?" shows that to be alive is not to experience death; and that to be in sheol is to be in death. And if one is dead, utterly unconscious, he cannot be in torture or bliss. Therefore, the third definition is the only one that fits in this verse. Again, in Rev. 6:8 (Diaglott), we read: "And I saw, and behold a pale horse, and one was sitting on him whose name was Death, and Hades followed after him; and there was given to him authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth." The language here, as in the rest of the book of Revelation, is highly symbolic. The one on the pale horse is death, and hell immediately follows; so when one dies he immediately passes into hades. Since death introduces one to hades or sheol, there can be neither torture nor bliss there, hence the third definition is the only one that fits here. The three texts in this set show that there is no life in sheol, or hades, that it is an unconscious condition and that therefore there 

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can be no bliss, nor torture there. Hell is the opposite of life.

We come now to a sixth set of passages, which describe conditions existing in hell. We have already examined Job 14:13 and Job 17:13 in our second set of Scriptures, showing that the good, as well as the evil, go to the first hell. These texts also indicate conditions existing in hell: the first, a condition of being hidden, kept in secret; and the second, a condition of being in darkness. Hence the first two definitions could not fit here: for secrecy in a hidden condition and darkness could not fit a place of torture or of bliss. Only the third definition-a condition of oblivion-fits here. In Ps. 6:5 we read the following: "For in death there is no remembrance of thee: in the grave [sheol] who will give thee thanks?" David, a righteous man, of course would not go to a torture place; and if there were a place of bliss in sheol and he were in it, he would be thanking God; but being in death (Acts 2:29) unable to remember God, the highest Being in existence, and in sheol unable to give Him thanks, David must be in the condition of unconsciousness, where he will remain until he is awakened in the resurrection. Only the third definition fits here. 

In Ps. 31:17 we read: "Let me not be ashamed, O Lord, for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave [sheol]." Here David, a righteous man, prays that the wicked be silent in sheol. If any of the wicked were in torture there, they would not be very silent, but would be crying terribly. And, being wicked, they, of course, would not be fit for a place of bliss in sheol. Therefore, only the third definition fits this passage, for there can be no hope for truth or anything else of knowledge, hence no recovery from a condition of shame, while one is in the death state. Eccl. 9:10: "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave [sheol], whither thou 

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goest." This text refers to the soul, for it is the real person. In sheol it can do nothing, for it goes where no work is done, no plan is made, no knowledge is had, and no wisdom (tactful and hopeful use of true knowledge in bringing about good results) exists. Surely such a condition could not be descriptive of a conscious state! It must represent unconsciousness, oblivion, and that being the case, there could be no torture there. Thus the soul goes where it cannot hope for the truth or anything else. It is in a condition of oblivion, from which it will be brought back when Christ establishes His glorious Kingdom. 

Similarly, in Is. 38:18, 19 the good king Hezekiah says: "For the grave [sheol] cannot praise thee, death can not celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day." He believed he was going to die, hence prayed earnestly for prolonged life, giving as his reason that those in sheol, the death state, cannot celebrate Jehovah, nor can they hope for His truth. This clearly indicates that sheol is a condition of utter unconsciousness, hence there could not be any bliss or torment there. 

Let us examine another set of Scriptures, our seventh, which shows that sheol and hades are paralleled with destruction, but never with preservation in bliss or torment. Job 26:6: "Hell [sheol] is naked before him, and destruction hath no covering." Here again we have a Hebrew parallelism. It parallels hell (sheol) with destruction; therefore there can be no torment there, nor can there be any bliss. Since sheol is paralleled with destruction, the third definition is the one that fits here. Some who would like to have us forget the true meaning of the simple word destruction claim that destruction means preservation; but the Scriptures do not so indicate. Again, Prov. 15:11: "Hell [sheol] and destruction are before the Lord: how much more then the hearts of the children of men?" Here again hell is associated with destruction;

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therefore, there is neither torment nor bliss there. The only definition that will fit this passage is the third one, i.e., oblivion. In Prov. 27:20, we read: "Hell [sheol] and destruction are never full; so the eyes of man are never satisfied." Just as the covetous are never satisfied with what they succeed in getting, so hell, which is here paralleled with destruction, is never satisfied, can never be filled. It continues to have room for more to come. Since hell and destruction are here shown to parallel each other, hell cannot be a condition of torment, or a condition of bliss. Hence from all these passages the conclusion is very obvious, viz., that hell must be a condition of destruction, of oblivion, because it is coupled, not with preservation in torment or in bliss, but with destruction. 

Our eighth set of passages indicates that sheol destroys those who enter it. We first quote Deut. 32:22: "For a fire is kindled in mine anger, and shall burn unto the lowest hell [sheol], and shall consume the earth with her increase, and set on fire the foundations of the mountains." Here certainly is a mention of fire, but not of literal fire. The entire context shows that it is the fire of God's jealousy, the destruction of His wrath, and the statement follows, "They shall be burnt with hunger, and devoured with burning heat and with bitter destruction … The sword without, and terror within, shall destroy." That fire is used to represent God's anger is also shown in Jer. 15:14; 17:4; Lam. 4:11; Ezek. 21:31; Zeph. 3:8; Heb. 12:29. We are not left to conjecture respecting how this prophecy was fulfilled; for St. Paul, speaking under the inspiration of the Holy Spirit (Rom. 10:19; 11), refers to Deut. 32 and applies it to fleshly Israel, and to the trouble which came upon them as a nation, when they rejected Jesus, and in turn were themselves rejected of the Lord (Matt. 23:38). St. Paul declares that wrath came upon them to the uttermost (1 Thes. 2:16). Divine anger burned against them and continued to burn against them, until, as a people, they 

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had suffered to the uttermost for their national sins. However, this time of wrath will be followed by Divine blessing (Deut. 32:36—43; Rom. 11:26, 27). Thus after this passage is properly explained, we can readily see that it does not teach that sheol is a place of torture or bliss, but is in harmony with the thought that sheol is a condition of oblivion. 

Job 24:19: "Drought and heat consume the snow waters: so does the grave [sheol] those which have sinned." Just as drought and heat cause the snow waters to evaporate, so sheol destroys those who have sinned—all mankind, especially evil-doers, who hasten their own death; and if they are destroyed (not preserved), they cannot be tortured, they cannot be in bliss; the only definition that fits here is unconsciousness. Ps. 49:14: "Like sheep they are laid in sheol; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in sheol from their dwelling." Here again, we find a similar description given. We are told that just as sheep are laid away in sheol (here translated the grave), so when death feeds on men, they cease to be conscious. They will not be in bliss nor in torture, any more than sheep will be in bliss or in torture. The third definition, oblivion, unconsciousness, is the only one of the three that fits in this passage. The upright are Christ and the Church; and, in the Millennial morning, they will take charge of the kingdom over the world, including those who are in sheol, when as kings and priests they will be put into places of authority and bless the children of men. The beauty of such as go into sheol from their earthly dwelling place is consumed, i.e., exists no more. They, therefore, are neither in torment nor in bliss, for according to this passage they are destroyed, consumed. Ps. 141:7: "Our bones are scattered at the grave's [sheol's] mouth, as when one cutteth and cleaveth wood upon the earth." Thus the various conditions that bring some into the death state are here

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spoken of as scattering their bones at the grave's mouth, whereby they are broken to pieces, brought down to destruction, just like a tree is cut down and split up and destroyed. There is nothing here favorable to the thought of sheol being a condition of torment or bliss. Only our third definition fits here. 

Prov. 1:10-12: "My son, if sinners entice thee, consent thou not. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause, let us swallow them up alive as the grave [sheol], and whole, as those that go down into the pit." This purports to be the language of murderers, who would destroy their victims quickly, and have them lost from sight, just as the death state swallows up and destroys those who go into it. Neither torment nor bliss in sheol is indicated by anything in this connection. The figure used clearly indicates the third definition—unconsciousness, oblivion. Prov. 30:15, 16: "There are three things that are never satisfied, yea, four things say not, It is enough: The grave [sheol], the barren womb, the earth that is not filled with water, and the fire that saith not, It is enough." Sheol, as the condition of unconsciousness, oblivion, is never satisfied, because it is never full; it cannot be overcrowded; it destroys all who enter it. 

In Cant. 8:6 we read: "Jealousy is cruel as the grave [sheol]: the coals thereof are coals of fire, which hath a most vehement flame." Jealousy in its cruelty destroys the happiness of those against whom it exercises itself and frequently also destroys their lives, just as sheol does to those who go into it. And, keeping up the figure, jealousy's coals are like the evils of the curse that bring one down to sheol. They are coals of fire, i.e., destructive things, for fire destroys, it does not preserve. This seems clearly to indicate that sheol, according to this passage, is a relentless destroyer. Consequently there is no torment there, and there is no bliss there, only the condition of unconsciousness from which the dead will be raised. 

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Is. 5:14: "Therefore hell [sheol] hath enlarged herself, and opened her mouth without measure; and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it." The loss of prestige, and the ignominy and dishonor upon Israel, are described here. This prophecy has been largely fulfilled. However, during this great time of trouble (Matt. 24:21) additional millions have perished from the earth. Israel, together with her glory and pomp, has obviously not gone into a place of bliss or torment, but into a condition of unconsciousness or oblivion. 

Is. 57:9: "Thou didst debase thyself even unto sheol," i.e., Israel destroyed itself as a nation, even as sheol destroys those who go into it. Consequently there is no torment there, there is no bliss there. All who go there are in an unconscious state. Hence our third definition is the only one that fits this passage. Hab. 2:5 reads: "Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell [sheol], and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people." Here Antichrist is described. He continues to enlarge his desire, which is never satisfied, even as sheol is never satisfied. He is as death to those who come under his dominion. He gathers to him all nations and heapeth unto him all people for their destruction. His covetousness is like death in that it never has enough. Here again is a passage that does not fit the idea of sheol as a place of torment or bliss, for sheol here is paralleled with death, the condition of unconsciousness. 

We now present our ninth set of texts, which shows that material things (houses, weapons, cities, etc.) go to sheol before the Judgment Day. We first quote Num. 16:30-33: "But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit [sheol]; then ye shall understand that these men have provoked the LORD. And it came to pass, as

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he had made an end of speaking all these words, that the ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit [sheol], and the earth closed upon them: and they perished from among the congregation." Here we find that material things (houses, goods, etc.), as well as people, are said to have gone down into sheol (the pit); but this could not mean that such material things went into a place of bliss or torment; it simply means that they were destroyed. Korah and his band, with their houses and belongings, all going to sheol, clearly demonstrates that there is no torment there, nor any bliss, but that it is a condition of oblivion. Only the third definition fits here. 

Next we consider Is. 14:9, 11, where we have a statement made primarily with respect to Satan and his coming destruction at the end of the Millennium, and secondarily with respect to Antichrist, his chief representative on earth, or, from a still broader viewpoint (which we will consider here), with respect to Great Babylon, the symbolic "golden city" (v. 4), mother and daughters (Rev. 17:4, 5), representing a great corrupt religious system which has been illicitly united with the governments of earth (Rev. 17:2; 18:3). "Hell [sheol] from beneath is moved for thee to meet thee at thy coming." Symbolic Babylon thus awaits her final fate; she is to be swallowed up; as a stone cast into the sea, utterly lost sight of and forgotten (Rev. 18:21), she will go into sheol, oblivion, at the end of the Gospel Age, before the Judgment Day. This great system has had great pomp, but this shall be "brought down to the grave [sheol]; and the noise of thy viols [her theories will also be brought to naught]; the worm is spread under thee, and the worms cover thee [surely Babylon, a great system—a material thing—with her pomp and the noise of her viols is not here described as coming to a place of eternal torment or 

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bliss, but rather into oblivion, non-existence, the worm being a symbol of destruction]." Thus only the third definition fits here. 

In Ezek. 31:15-17, in figurative language, we again have a description of the utter overthrow of Great Babylon (see Berean Comment), including also some attendant circumstances. "In the day when he [Great Babylon, the Assyrian (v. 3)—the symbolic tree whose height was exalted above all the trees of the field (all the other organizations of the world, v. 5); under whose shadow—protection—dwelt all great nations—v. 6] went down to the grave [sheol] I caused a mourning [for the great city as it goes down (Rev. 18:11-19), not into eternal torment or bliss, but into oblivion, for God has appointed it unto destruction]: I covered the deep for him [for destroying Great Babylon God will give her destroyers protection], and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him [here those who are counterfeitedly the righteous (Lebanon means white) are indicated as mourning at Babylon's destruction], and all the trees of the field [the great ones of this world] fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to hell [sheol] with them that descend into the pit … They also went down into hell [sheol] with him unto them that be slain with the sword." Thus again we have a description of a system, a material thing, going into sheol before the Judgment Day. Obviously, for the same reasons given in the preceding paragraph, only the third definition fits here. 

In Ezek. 32:21, 27 we read, "The strong among the mighty [the mighty nations which perished previously] shall speak to him [Egypt] out of the midst of hell [sheol] with them that help him: they are gone down, they lie uncircumcised, slain by the sword. And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell [sheol] with their weapons of war: and they have laid their swords under 

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their heads, but their iniquities shall be upon their bones." Here the passing of the nation of Egypt (symbolic of the Satan system of this present evil world) into oblivion, with all the material things that belonged to it, is forecast; and other strong nations which went down into oblivion prior to the fall of Egypt are represented as speaking to Egypt in respect to its fall. Thus we say that history tells us certain things—that history repeats her lessons. Some of these are said to have gone down to sheol with their weapons of war. Surely we would not think that weapons would go down to a place of torment or to a place of bliss; but weapons (material things) can indeed go down into oblivion. We thank the Lord that no provision has been made for their restoration, in the glorious Age to come, when Immanuel shall have established His Kingdom, for the positive promise is, "He maketh wars to cease unto the ends of the earth" (Ps. 46:9). 

In Matt. 11:23 we read: "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell [hades]: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day." The first and second definitions of hell cannot apply to the material things which constituted the city of Capernaum; hence let us examine this text in the light of the third definition. 

The city Capernaum, and all that it contained, though exalted by Jesus' presence, preaching and bestowment of blessings, was utterly brought down to oblivion, and even the place where it stood is now a matter of dispute. If Sodom had had all the blessings that Capernaum had it would not have been brought down to oblivion; it would have remained until Christ's day. Thus Jesus indicated that the material things which constituted Capernaum were allotted to go into oblivion. Luke 10:15 is a parallel passage to Matt. 11:23, hence the same explanation applies. 

We now proceed to our, tenth set of texts, which indicates that the first hell will be destroyed by the awakening 

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of the dead. Ps. 49:15: "But God will redeem my soul from the power of the grave [sheol]; for he shall receive me." David here indicates that he expected some day to go into the power of the grave, into the death state, but he had the assurance that God would take him out of sheol and give him another life in the glorious kingdom that Jesus will, with His Church, His Bride, establish for the bringing of the human family out of the tomb. Thus sheol will be destroyed so far as David is concerned when he is awakened from the dead. The good man David did not expect to go to a place of torment, hence the first definition does not fit here; nor is there any indication that the second applies, for nothing is stated to indicate that he expected to go to a place of bliss when he died. The third fits in with the connection, for he is speaking of his soul being redeemed from the grave, which is an unconscious condition (Eccl. 9:5, 6, 10). 

In Hos. 13:14 we read: "I will ransom them from the power of the grave [sheol]; I will redeem them from death: O death, I will be thy plagues; O grave [sheol], I will be thy destruction: repentance [a change of procedure on God's part] shall be hid from mine eyes." On account of the Adamic sin, as well as their own sins, the whole human family has been going down into sheol; but in this wonderful passage God clearly promises that He will annihilate the first hell by the awakening of the dead. Evidently no place of torment or bliss is indicated here, for the power of sheol is neither such as will torment people, nor give them bliss; rather, it is the power which brings them into the condition of oblivion (Eccl. 9:5, 6, 10). If sheol were a place of bliss, why should God promise to ransom any from it? If sheol were a place of torment, all of us would have to admit that it will not endure forever, for this text says God is going to destroy it. He has made provision for its destruction by giving His only begotten and well-beloved Son, our Lord Jesus Christ, to be the ransom-price to offset the death penalty that is

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against the whole human family through Adam's sin. So God by the merit of Jesus' sacrifice ransoms mankind from the power of sheol (the death state) and redeems them from death (the dying process). During the Millennial Age, He will, by resuscitating all who are dead in Adam, destroy sheol (the Adamic death state); and, by the operation of the restitution process through the ministry of the Christ, He will plague death (the Adamic dying process) into non-existence, overthrowing every power that it has had over the children of men. Repentance shall be hid from God's eyes, i.e., He will not change His purpose in this matter, but will surely fulfill it according to His Word. It is apparent that only the third definition fits the connection here. 

The following two texts indicate that the first hell is destroyed as respects the Church by their being awakened from the dead. In Matt. 16:18 we read: "I say also unto thee, That thou art Peter, and upon this rock [the confession that Peter had made, that Jesus was the Christ, the Son of the living God] I will build my church; and the gates of hell [hades] shall not prevail against it." Because the Church is built upon this foundation, the gates of hades (the death state) shall not prevail against it. Jesus will not allow the Church's entering the death state to prevail in victory over it, but gives it the glorious victory that comes when He raises it as His Body from the dead in the dawning of the Millennial day. Jesus also will not let their entering the death state prevail over the Great Company, the Ancient Worthies and the Youthful Worthies, who are likewise built upon this foundation, but will destroy it so far as they are concerned when He raises them from the dead. Surely this text could not refer to a blissful place. If we were to take this text disconnectedly, the definition of hell as a place of torture might fit; but if we take it in harmony with the other Scriptures which mention the words sheol and hades, and the plan of God as a whole as explained above, how much more fitting is the third definition!

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1 Cor. 15:54-57 also indicates that the Church escapes the hold of death and hades and that it is thus destroyed so far as they are concerned, by their awakening from the dead. Additionally, it shows that after the Church has attained to its reward, then death (the dying process) and hades (the death state) will be destroyed insofar as the world of mankind in general is concerned, by their being raised from the dead. We will quote this text with some bracketed comments: "So when this corruptible [person—of the Church class, as the preceding verses show] shall have put on incorruption [a decay-proof condition], and this mortal [person] shall have put on immortality [a death-proof condition—a condition existing only in the Divine nature], then [hence after the Church's glorification] shall be brought to pass the saying that is written [it is alluded to in Hos. 13:14, as mentioned above, and also in Is. 25:8], Death is swallowed up in victory. O death [the dying process], where is thy sting? O grave [hades, the death state], where is thy victory [death and hell seem to have triumphed over the Church during the Gospel Age, but this is only seemingly so, for God in the dawning of the Millennial Age raises up the Church to live forever in glory, immortality and incorruptibility, never again to come under the conditions of the curse, never again to experience dying or the death state, never again to cease being immortal and incorruptible, resplendent in the glories of the Divine nature (2 Pet. 1:4) in heaven]? The sting of death is sin [sin is a serpent that bites all mankind with its poisonous fangs and thus stings them to death; it has been doing so to the Church, as faithfully they have been giving up their human all in sacrificial death on behalf of the human race. Thus they have been following in Jesus' footsteps—not that there is any merit in their sacrifice—no, it is all in Jesus' sacrifice, through which alone they are able to offer up sacrifices acceptable unto God. The Church is not considered by God as dying on behalf of their own sins, but rather as 

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dying with Jesus and sharing in His sufferings on behalf of humanity]; and the strength of sin [thus to sting to death] is the law [God's law, written in man's perfect nature by creation. The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Rom. 6:23). The death penalty for sin will continue to hold mankind in its power until the merit of Jesus, applied for mankind's purging, puts it away. After sacrificing with Jesus on behalf of God's plan, the Church, joined with Him in the Divine nature, will ultimately, as part of the Seed of Abraham, assist in blessing through the merit of the Sin-offering all the families of the earth. Thus gradually the Adamic dying process and the Adamic death state will no longer have the victory over the human family (Rev. 20:14). As I Cor. 15:26 puts it, Adamic death will be destroyed as the last enemy]. But thanks be to God, which giveth us the victory [over sin, death, hell and every other evil thing] through our Lord Jesus Christ." All will agree that the first definition does not fit here, for surely the Church does not go to a place of torment; nor can it refer to a place of bliss in hades, for why then should any thank God for the victory over it? Our third definition is the only one that fits. 

Rev. 1:18: "I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of hell [hades] and of death." This text shows that so far as Jesus was concerned, when He was resurrected from the death condition, hell was destroyed—He was alive forevermore and death had no more dominion over him (Rom. 6:9). As we read in Acts 2:27, His soul was not left in hades; God raised Him from the dead on the third day. Crowned with glory, honor and immortality, Jesus is now beyond the power of hell and death, having become the primary Seed of Abraham (Gal. 3:16); the Church is a secondary part of that Seed (Gal. 3:29). By sacrificially laying down His life unto death as man's Redeemer, Jesus gained the power (the keys) of opening the death state 

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(hades) and of undoing the dying process (death). He will eventually release the prisoners from the prison-house of death (Is. 42:7; 61:1; comp. Luke 4:18). This is to be accomplished for mankind in the Millennial Age, when Jesus applies the merit of His glorious ransom sacrifice on behalf of the children of men. He first unlocks the death state as far as the Church is concerned, so that they as His Bride, sharers with Him of the Divine nature, may, as a part of the Seed of Abraham, assist in the blessing work. Surely hades here cannot refer to a place of eternal torment, for these words are given as an encouragement ("Fear not"—v. 17) to God's people; nor would hades as a paradise of bliss be in harmony with this setting; obviously the third definition is the correct one. 

Rev. 20:13, 14 likewise indicates clearly the destruction of the first hell by the awakening of the dead: "And the sea gave up the dead which were in it; and death and hell [hades] delivered up the dead which were in them; and they were judged every man according to their works. And death and hell [hades] were cast into the lake of fire. This [lake of fire] is the second death." The sea here represents the restless condition of fallen mankind in rebellion against God. It will give up its dead in the sense that those in it, dead in trespasses and sins (Eph. 2:1), will be surrendered from the condition of rebellion against God into the controllership of the Christ (Head and Body) in the Millennial Age. When the time comes that Jesus will have applied the merit of His sacrifice at Calvary on behalf of the whole human family, they will by the awakening of the dead be delivered from hades, the Adamic death state—hell (the first hell) will be emptied of its occupants and thus destroyed, cast into the lake of fire (the second hell), which is the second death—utter and complete annihilation. And, through the Millennial work of the Christ, by means of the restitution process (Acts 3:21), mankind will be given the opportunity of being delivered from death, the Adamic dying 

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process. Thus it also will be cast into the lake of fire—utter and eternal annihilation. As the race of mankind obey or disobey the Lord's will for them as expressed in the righteous and benevolent laws of the Kingdom, they will be judged accordingly. Those who will not obey even outwardly will die at the end of 100 years (Is. 65:20); those who outwardly conform, but who selfishly use the blessings of the New Covenant instead of filling their days with good, will be destroyed at the end of the 1000 years (Matt. 25:41-46); those, however, who heartily obey will by their works be fitted for life eternal (Matt. 25:34-40). It is unreasonable to think that a place of bliss in hades would be annihilated by God; and if hades were a place of torment, this text by mentioning its utter destruction shows that it would not exist eternally. Hence the third definition is shown to be the only one that fits the connection. 

The following three texts indicate God's omniscience, omnipresence and omnipotence. Because God has these qualities, He can and will bring the dead back from the tomb, thus completely destroying the first hell. Job 11:8: "It is as high as heaven; what canst thou do? deeper than hell [sheol]; what canst thou know?" God's wisdom is here brought to our attention; it is inscrutable to humanity in general. As a supposed illustration of man's utter lack of knowledge of God, Zophar, Job's mistaken comforter, refers to sheol, and compares the two: as there is no knowledge in sheol (Eccl. 9:10), so equally he claims there can be no knowledge of the Divine wisdom and plan. The contrast with heaven indicates that sheol does not here refer to a place of bliss; nor is there anything to indicate a place of torment. Hence the third definition fits very well. 

Ps. 139:8: "If I ascend up into heaven, thou art there: if I make my bed in hell [sheol], behold, thou art there." Here God's omnipresence and the activity of His power, omnipotence, are set forth. The Psalmist has the assurance that if he would go to heaven, to God's abode, he would find God there in His great 

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power and glory; if he should make his bed in sheol, the condition of the grave, God would be there in His great power and bring him back in the resurrection. God will accomplish this through His exalted Son, who is great David's greater Son, our Lord Jesus, and through His exalted Bride with Him, when He will bring back the dead. The first and second definitions do not fit here; only the third fits. 

Amos 9:2: "Though they dig into hell [sheol], thence shall mine hand take them; though they climb up to heaven, thence will I bring them down." In this strongly figurative language, the Lord declares the completeness of His power and control over mankind, referring in particular to Israel. Neither as a nation, nor as individuals, could they escape God's judgments. Though they exalt themselves unto the heavens, they shall be humbled (vs. 9, 10); and though they go down into death nationally or individually, still all of God's promises, and threats as well, shall be fulfilled. He will bring them up; He will restore them to their promised land, as indicated in the succeeding verses, e.g., vs. 11, 14, 15. God's hand, our Lord Jesus, together with His Bride, will be the power whereby He will bring back Israel, as well as mankind in general, from sheol. Glorious indeed will be the result, when sheol will be emptied of all that are in it, and when the dying process will be no more, when the glorious Christ, Bridegroom and Bride, will reign in blessing over the children of men! Certainly the first definition of hell cannot fit here, for who would think of digging his way into eternal torment? Nor would it very well refer to sheol as a place of bliss, for why would God's hand take them from there in order to re-establish them upon their land (v. 15)? Only the third definition fits here. 

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