Heaven, Paradise, Sheol, Hell & Hades
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Two-Compartment Theory)
Grace Church Dr. Jack L. Arnold Roanoke, Virginia Lesson #10 DEATH AND AFTER Old Testament People and Death (Two-Compartment Theory) I. INTRODUCTION A. There has been much confusion, especially in the 19th and 20th centuries about the condition and the location of one’s soul after death. The whole subject stresses the importance of the intermediate state. By the intermediate state is meant “that realm or condition in which souls exist between death and the resurrection” (L. Beottner, Immortality). B. The Bible itself has very little to say about the intermediate state because the Bible stresses not the intermediate state but the ultimate state; that is, the return of Christ in His second advent and the new era that shall then begin. However, there are passages that do say something about the intermediate state for both the saved and the unsaved. The teaching on the intermediate state is clearer in the New Testament than in the Old Testament and a rule of Biblical interpretation is that the New Testament is the final criterion for interpretation of the Old Testament. The New Testament teaches that the intermediate state is a state of conscious existence for both the righteous and the wicked – for the righteous a state of joy; for the wicked a state of suffering (II Cor. 5:8; Phil. 1:23; II Cor. 12:2-4; Luke 23:43; Rev. 14:13; Luke 16:19-31). C. Probably the best definition of the intermediate state is found in the Westminster Confession of Faith which says, “The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. -
The Fifth and Sixth Trumpets (Rev 9)
THE FIFTH AND SIXTH TRUMPETS (REV 9) Read Revelation 9:1-21 (NIV) **What Scholars Say** REV 9:[1] The fifth angel sounded his trumpet, and I (John) saw a star that had fallen from the sky to the earth. The star was given the key to the shaft of the Abyss. THE FIFTH TRUMPET (9:1-11) VERSE 1 - REV 9:[1] The fifth angel sounded his trumpet, and I (John) saw a star that had fallen from the sky to the earth. "A star" sometimes signifies one in a high position or even a supernatural being. “There shall come a star out of Jacob" (Num 24:17); Angels are called "stars" (Job. 38:7); in Isa 14:12 we have Satan referred to as “How art thou fallen from heaven, O Lucifer, son of the morning!" The star that had fallen from the sky to the earth. It seems, therefore, that Satan himself is referred to by this symbol. The words he in verses 2 and king in verse 11, show that this is a person rather than a literal star. The star was given the key to the shaft of the Abyss. Satan or this demonic angel was given a key to the shaft of the Abyss or the bottomless pit. The Abyss or bottomless pit is a place in the depths of the earth where evil spirits were thought to be imprisoned (Luke 8:31). Satan then is pictured as opening the lid or the door (that can be closed or locked) to this Abyss, so that demons can be released to inflict men and women on the earth. -
Premillennialism in the New Testament: Five Biblically Doctrinal Truths
MSJ 29/2 (Fall 2018) 177–205 PREMILLENNIALISM IN THE NEW TESTAMENT: FIVE BIBLICALLY DOCTRINAL TRUTHS Gregory H. Harris Professor of Bible Exposition The Master’s Seminary Many scholars hold that premillennial statements are found only in Revelation 20:1–10. Although these verses are extremely important in supporting the premillen- nial doctrine, many other verses throughout the New Testament also offer support for premillennialism. Our study limits itself to five biblically doctrinal premillennial truths from the New Testament that seamlessly blend throughout the Bible with the person and work—and reign—of Jesus the Messiah on earth after His Second Com- ing. * * * * * Introduction Whenever discussions between premillennialists and amillennialists occur, Revelation 19 and 20 is usually the section of Scripture on which many base their argumentation, especially Revelation 20:1–10. Before we examine these specific pas- sages, we know that God has already made several prophecies elsewhere. And how one interprets these passages has been determined long before by how those other related futuristic biblical texts have already been interpreted, before ever approaching certain crucial biblical passages such as Revelation 20:1–10. So, as we shall see, one should actually end the argumentation for this important component of eschatological theology in Revelation 19–20, not start there. In setting forth the New Testament case for premillennialism we will present the following: (1) a presentation of three of the five premillennial biblical truths -
What the Hell
Squamish United Church September 30, 2018 Rev. Karen Millard Scriptures: James 5:13-20 Mark 9:38-50 What the Hell I had a conversation this week with someone who had recently been told that because of their sinful behaviour they would most certainly be going to hell. They were urged to turn from their evil ways and follow the Jesus way so that they would find their way to righteousness and the kingdom of heaven. Somewhere along the line people/ religious people got fascinated with the concept of hell. The word hell, in the Old Testament, is a translation of the Hebrew word Sheol, meaning hell, grave or pit. Its primary meaning is the place or state of the dead. In the Hebrew Scriptures there is no reference to a place of endless torment after death. Sheol was a place where everyone went - good or bad - after they died. Hades actually came from metaphorical a pagan Egyptian concept of the underworld. The theology of Hell grew probably starting in the 5th century, or perhaps later, in western Europe. The Gospel of Nicodemus, advanced the vision of Hell, in Latin and was likely written in the central or western Empire. Many changes entered Christianity when it expanded westward, such as a greater emphasis on the priesthood and hierarchy. The great eastern Church Fathers, on the other hand, were relatively unconcerned with it. We see mention of Hell in works such as those of Tertullian. When the Hebrew text was translated into Greek, “Sheol” was replaced by “Hades.” Then, when evolving Jewish and Christian beliefs began to emphasize resurrection, Hades became a place where only the nasty folks went. -
NB 377 Transcript
Naked Bible Podcast Episode 377: Revelation 9 Naked Bible Podcast Transcript Episode 377 Revelation 9 May 22, 2021 Teacher: Dr. Michael S. Heiser (MH) Host: Trey Stricklin (TS) Episode Summary Revelation 9 reveals John’s vision of the fifth and six trumpet judgments. Several interpretive issues are immediately apparent. What is the nature of the angel with the key to the bottomless pit (Rev 9:1)? Is this angel the same or different than that in Rev 9:11 or Abbadon/Apollyon? Who or what is being released from the bottomless pit (Rev 9:3-11)? These questions take the reader into the wider question of whether Revelation’s apocalyptic descriptions should be read in terms of modern analogies. In this episode we discern how the release of evil supernatural beings from the bottomless pit has clear connections to how Second Temple Jewish texts and 2 Peter describe the imprisoned Watchers, the sons of God of Genesis 6:1-4 infamy, and how the odd descriptions of those beings in insect and animal form have clear, abundant antecedents in the Old Testament. Transcript TS: Welcome to the Naked Bible Podcast, Episode 377: Revelation 9. I’m the layman, Trey Stricklin, and he’s the scholar, Dr. Michael Heiser. Hey, Mike! What's going on? MH: Well, I have a pug update. The pugs have now been introduced to the pool properly. TS: With life jackets? MH: With life jackets, of course. And their attitude toward the pool has moved from hysteria to mild hysteria. [laughter] They didn’t like it. -
C:\Sermons on Revelation\They Came to Life and Reigned with Christ
“They Came to Life and Reigned With Christ for a Thousand Years” Sermons on the Book of Revelation # 28 Texts: Revelation 20:1-15; Ezekiel 39:1-8 ____________________________________ or many Christians, the mere mention of the millennium (the thousand years of Revelation 20) brings to mind images of lions lying down with lambs, children safely playing with poisonous Fsnakes and Jesus ruling over all the nations of the earth while seated on David’s throne in the city of Jerusalem. It is argued that Jesus’ rule guarantees a one thousand-year period of universal peace upon the earth. But is this really what we find in Revelation chapter 20? No, it is not. The question of the millennial reign of Jesus Christ and the proper interpretation of Revelation 20 has been a divisive one almost from the beginning of the Christian church. In those churches in which I was raised, premillennialism was regarded as a test of orthodoxy and anyone who wasn’t premillennial was probably either a theological liberal or a Roman Catholic, neither of whom took the plain teaching of the Bible very seriously. Premillennialism, which is far and away the dominant view held by American evangelicals, teaches that in Revelation 20, John is describing that period of time after Jesus Christ returns to earth. At first glance, the premillennial argument is iron-clad. If Revelation 19 describes Jesus Christ’s second coming, then what follows in Revelation 20 must describe what happens after Christ’s return. On this view, Christ’s return comes before the thousand years begin, hence his coming is “pre” millennial, or before the millennial age. -
De-Demonising the Old Testament
De-Demonising the Old Testament An Investigation of Azazel , Lilith , Deber , Qeteb and Reshef in the Hebrew Bible Judit M. Blair Doctor of Philosophy University of Edinburgh 2008 Declaration I declare that the present thesis has been composed by me, that it represents my own research, and that it has not been submitted for any other degree or professional qualification. ______________________ Judit M. Blair ii ACKNOWLEDGEMENTS There are many people to thank and acknowledge for their support and help over the past years. Firstly I would like to thank the School of Divinity for the scholarship and the opportunity they provided me in being able to do this PhD. I would like to thank my ‘numerous’ supervisors who have given of their time, energy and knowledge in making this thesis possible: To Professor Hans Barstad for his patience, advice and guiding hand, in particular for his ‘adopting’ me as his own. For his understanding and help with German I am most grateful. To Dr Peter Hayman for giving of his own time to help me in learning Hebrew, then accepting me to study for a PhD, and in particular for his attention to detail. To Professor Nick Wyatt who supervised my Masters and PhD before his retirement for his advice and support. I would also like to thank the staff at New College Library for their assistance at all times, and Dr Jessie Paterson and Bronwen Currie for computer support. My fellow colleagues have provided feedback and helpful criticism and I would especially like to thank all members of HOTS-lite I have known over the years. -
Biblical Cosmology: the Implications for Bible Translation
Journal of Translation, Volume 9, Number 2 (2013) 1 Biblical Cosmology: The Implications for Bible Translation John R. Roberts John Roberts is a Senior Linguistics Consultant with SIL International. He has a Ph.D. in Linguistics from University College London. From 1978 to 1998 John supervised the Amele language project in Papua New Guinea during which time translations of Genesis and the New Testament were completed. John has taught graduate level linguistics courses in the UK, USA, Sweden, S. Korea and W. Asia. He has published many articles in the domains of descriptive linguistics and Bible translation and several linguistics books. His current research interest is to understand Genesis 1–11 in an ancient Near East context. Abstract We show that the creation account in Genesis 1.1–2.3 refers to a worldview of the cosmos as the ancient Mesopotamians and ancient Egyptians understood it to be. These civilisations left behind documents, maps and iconography which describe the cosmological beliefs they had. The differences between the biblical cosmology and ancient Near East cosmologies are observed to be mainly theological in nature rather than cosmological. However, the biblical cosmology is conceptually different to a modern view of the cosmos in significant ways. We examine how a range of terms are translated in English Bible translations, including ḥōšeḵ, təhôm, rāqîᵃʿ, hammayim ʾăšer mēʿal lārāqîᵃʿ, and mayim mittaḥaṯ lā’āreṣ, and show that if the denotation of these terms is in accordance with a modern worldview then this results in a text that has incongruities and is incoherent in the nature of the cosmos it depicts. -
Sheol: the Old Testament Consensus
Sheol: The Old Testament Consensus _______________________________________________ by Jefferson Vann Article from http://www.afterlife.co.nz/ There were 400 silent years – a gap between the closing of the Old Testament prophets and the writing of the New Testament. During this time the doctrine of the intermediate state (that state between death and the resurrection) underwent a sort of evolution. Jews became immersed in pagan communities which held to the doctrine made popular by Greek philosophy: the immortality of the soul. The Judaism that emerged from this period was not consistent on the issue of the intermediate state. Some Jews adapted the Greek concept almost whole cloth. They conceded that all human souls are immortal, and understood "that the souls of the righteous proceeded immediately to heaven at their deaths, there to await the resurrection of their bodies, while the souls of the wicked remained in Sheol."1 For them, Sheol became a place entirely associated with the punishment of the wicked, although their own scriptures insist that Sheol contains the righteous as well.2 Other Jews were not willing to concede that Sheol was exclusively for the wicked. Instead, they imagined "that there was a spatial separation in the underworld between the godly and the ungodly."3 These retained the Old Testament idea that all souls go to Sheol at death, adding only the Greek concept that these souls are immortal, and conscious of being in Sheol – or as the Greeks called it — Hades. By the New Testament era, a third view (or a variation of the second) apparently became popular among the Jewish sect known as the Pharisees. -
6 My Bright Abyss: Thoughts on Modern Belief 34 Why Science
EXPLORING THE INTEGRATION OF FAITH, JUSTICE, AND THE INTELLECTUAL LIFE IN JESUIT, CATHOLIC explore HIGHER EDUCATION P UBLISHED BY THE I GNATIAN C ENTER AT S ANTA C LARA U NIVERSITY SPRING 2014 VOL. 17 6 My Bright Abyss: 18 Why Is God for 34 Why Science 46 The Fragility Thoughts on Christians Good Needs God of Faith Modern Belief for Nothing? Published by the Ignatian Center for Jesuit Education at Santa Clara University SPRING 2014 EXPLORING THE INTEGRATION OF FAITH, JUSTICE, AND THE INTELLECTUAL LIFE IN JESUIT, CATHOLIC HIGHER EDUCATION Michael C. McCarthy, S.J. ’87 Executive Director Theresa Ladrigan-Whelpley Editor Elizabeth Kelley Gillogly ’93 Managing Editor Amy Kremer Gomersall ’88 Design Ignatian Center Advisory Board Margaret Taylor, Chair Katie McCormick Gerri Beasley Charles Barry Dennis McShane, M.D. Patti Boitano Russell Murphy Jim Burns Mary Nally Ternan Simon Chin Saasha Orsi 4 Dialogue and Depth: Nicole Clawson William Rewak, S.J. Michael Engh, S.J. Exploring What Good Is God? Jason Rodriguez Frederick Ferrer Richard Saso Introduction to Spring 2014 explore Javier Gonzalez Robert Scholla, S.J. Michael Hack BY THERESA LADRIGAN-WHELPLEY Gary Serda Catherine Horan-Walker Catherine Wolff Tom Kelly Michael Zampelli, S.J. Michael McCarthy, S.J. 6 My Bright Abyss: Thoughts on Modern Belief explore is published once per year by the Ignatian Center for Jesuit Education at Santa Clara University, BY CHRISTIAN WIMAN 500 El Camino Real, Santa Clara, CA 95053-0454. 408-554-6917 (tel) 408-551-7175 (fax) www.scu.edu/ignatiancenter 10 On Modern Faith: “Out of the The views expressed in explore do not necessarily represent the views of the Ignatian Center. -
1 Revelation 9
Revelation 9 (NASB) The Fifth Trumpet—the Bottomless Pit 9:1 Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him. The word fallen here is past tense. It has already happened. In the previous verses, the use of the word star was literal. (6:12-17 and 8:12). Here we know it is a created being by the use of the word 'him.' This star is Satan. We know that it could be Satan there are different names for Satan. (See Luke 10:18 and Revelation 9:11.) Revelation 8:12 says “They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.” Some of the arguments that this is not Satan include God would not give the key to Satan. Satan is never the master of anything. This bottomless pit is Hell or Hades or Abyss. We know this is not the Lake of fire described in Revelation 20:10 because this is not the final place. The lake of fire in Revelation 20:10 is the final place for Satan. The Greek word for 'bottomless pit' is ‘abyssos’ and it translates as ‘abyss’ and means great depth or underworld. Where is this pit? Romans 10:7. Down Ephesians4:8-11 Descended before ascending Matthew 12:40 Heart of the earth Isaiah 14:9 Sheol beneath – Hell or Hades Proverbs 15:24. The grave is down. -
The 5Th Trumpet Revelation 9:1-12
1 Revelation 020 2020 7/19/2020 The 5th Trumpet Revelation 9:1-12 I. Introduction: A. Tribulation judgments 1. The tribulation judgments are judgments of God against a sinful & wicked world. 2. They include: 7 Seal Judgments, 7 Trumpet Judgments, & 7 Bowl Judgments. 3. These judgments are poured out against those in the tribulation period who refuse to repent of their sin & be saved. Like today, God offers mercy & grace to all who will confess their sin & believe on Jesus by faith with a repentant heart. 4. Same offer’s available during the tribulation but, like today, many will reject God’s offer of grace pursuing sin with all their hearts & will be judged by God for their sin. B. The first four trumpets 1. – First Trumpet a. When 1st angel sounded his trumpet, hail & fire mingled w/ blood was cast to earth. b. 1/3rd of the world’s trees will be burned up along with all green grass & vegetation. c. The fire storm will be horrific while an already strained food supply strains further. 2. – Second Trumpet a. When 2nd angel sounds his trumpet a large celestial object will be thrown into the sea & 1/3rd of the world’s oceans will be turned to blood. b. 1/3rd of all marine life will die. 1/3rd of the world’s ships will be destroyed. 3. – Third Trumpet a. When 3rd angel sounds his trumpet, celestial object falls& pollutes 1/3rd of fresh water b. 1/3rd of world’s fresh water supply will be corrupted. Many will die from drinking it.