What Is Hades, Hell and Heaven? Many People Are Confused About
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What Is Hell Like? What Is Hell Like?
WHAT IS HELL LIKE? WHAT IS HELL LIKE? • What does the Bible tell us about hell? • How should we respond to the doctrine of hell? WHAT IS HELL LIKE? Hell is: • Just (Rom 3:23; 6:23; 2 Thess 1:6-9; Matthew 25:46). WHAT IS HELL LIKE? For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels WHAT IS HELL LIKE? in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, WHAT IS HELL LIKE? away from the presence of the Lord and from the glory of His power. 2 Thessalonians 1:6-9 WHAT IS HELL LIKE? These will go away into eternal punishment, but the righteous into eternal life. Matthew 25:46 WHAT IS HELL LIKE? Hell is: • Just (Rom 3:23; 6:23; 2 Thess 1:6-9; Matthew 25:46). • Eternal (Revelation 20:10-15; Mark 9:42- 49). WHAT IS HELL LIKE? And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever… WHAT IS HELL LIKE? Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. -
Sins and Sinners Numen Book Series
Sins and Sinners Numen Book Series Studies in the History of Religions Series Editors Steven Engler (Mount Royal University, Calgary, Canada) Richard King (University of Glasgow, Scotland) Kocku von Stuckrad (University of Groningen, The Netherlands) Gerard Wiegers (University of Amsterdam, The Netherlands) VOLUME 139 The titles published in this series are listed at brill.nl/nus Sins and Sinners Perspectives from Asian Religions Edited by Phyllis Granoff and Koichi Shinohara LEIDEN • BOSTON 2012 Cover illustration: Participant at the Makar Melā bathing in front of the Kṛṣṇa temple, Panautī, Nepal. Photograph taken in January 2010, by Prasant Shrestha. Reproduced with kind permission from the photographer. Library of Congress Cataloging-in-Publication Data Sins and sinners : perspectives from Asian religions / edited by Phyllis Granoff and Koichi Shinohara. p. cm. — (Numen book series, ISSN 0169-8834 ; v. 139) Proceedings of a conference held in the fall of 2010 at Yale University. Includes index. ISBN 978-90-04-22946-4 (hardback : alk. paper) — ISBN 978-90-04-23200-6 (e-book) 1. Asia—Religions—Congresses. 2. Sin—Congresses. I. Granoff, P. E. (Phyllis Emily), 1947– II. Shinohara, Koichi, 1941– BL1033.S56 2012 202’.2—dc23 2012017165 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.nl/brill-typeface. ISSN 0169-8834 ISBN 978 90 04 22946 4 (hardback) ISBN 978 90 04 23200 6 (e-book) Copyright 2012 by Koninklijke Brill NV, Leiden, The Netherlands. -
Susan Swan: Michael Crummey's Fictional Truth
Susan Swan: Michael Crummey’s fictional truth $6.50 Vol. 27, No. 1 January/February 2019 DAVID M. MALONE A Bridge Too Far Why Canada has been reluctant to engage with China ALSO IN THIS ISSUE CAROL GOAR on solutions to homelessness MURRAY BREWSTER on the photographers of war PLUS Brian Stewart, Suanne Kelman & Judy Fong Bates Publications Mail Agreement #40032362. Return undeliverable Canadian addresses to LRC, Circulation Dept. PO Box 8, Station K, Toronto, ON M4P 2G1 New from University of Toronto Press “Illuminating and interesting, this collection is a much- needed contribution to the study of Canadian women in medicine today.” –Allyn Walsh McMaster University “Provides remarkable insight “Robyn Lee critiques prevailing “Emilia Nielsen impressively draws into how public policy is made, discourses to provide a thought- on, and enters in dialogue with, a contested, and evolves when there provoking and timely discussion wide range of recent scholarship are multiple layers of authority in a surrounding cultural politics.” addressing illness narratives and federation like Canada.” challenging mainstream breast – Rhonda M. Shaw cancer culture.” –Robert Schertzer Victoria University of Wellington University of Toronto Scarborough –Stella Bolaki University of Kent utorontopress.com Literary Review of Canada 340 King Street East, 2nd Floor Toronto, ON M5A 1K8 email: [email protected] Charitable number: 848431490RR0001 To donate, visit reviewcanada.ca/ support Vol. 27, No. 1 • January/February 2019 EDITORS-IN-CHIEF Murray Campbell (interim) Kyle Wyatt (incoming) [email protected] 3 The Tools of Engagement 21 Being on Fire ART DIRECTOR Kyle Wyatt, Incoming Editor-in-Chief A poem Rachel Tennenhouse Nicholas Bradley ASSISTANT EDITOR 4 Invisible Canadians Elaine Anselmi How can you live decades with someone 22 In the Company of War POETRY EDITOR and know nothing about him? Portraits from behind the lens of Moira MacDougall Finding Mr. -
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
The Reality of Hell
THE REALITY OF HELL Bob Ross Is there a place of literal fire where lost sinners will be confined throughout eternity? “HELL” • “SHEOL” • “HADES” • “GEHENNA” • “TARTARUS” The Bible was written in three languages: Hebrew (Old Testament), Chaldee (por- tion of Daniel), and Greek (New Testament). The Bible that we have today is a translation of the Hebrew, Chaldee, and Greek writings into our language. There are many transla- tions of the Bible, the most popular being the King James Version, which you probably own. The Word “Hell” in the King James Version There are four words in the KJV translated “hell.” Of these four words, only one of them is used in the Old Testament. That word is the Hebrew word “Sheol.” In the New Testament, the three words translated “hell” are “hades,” “gehenna,” and “tartarus,” all Greek words. What do these words mean? 1. The Hebrew word “sheol” is translated as follows. “Hell”—31 times, as in Psalm 9:17: “The wicked shall be turned into hell, and all the nations that forget God.” “Grave”—31 times, as in Ecclesiastes 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, whither thou goest.” “Pit”—3 times, as in Job 17:16: “They shall go down to the bars of the pit, when our rest together is in the dust.” But actually, the Hebrew word “sheol” does not mean either “hell,” “grave,” or “pit.” It means “the unseen world” or “the place of departed spirits.” Notice how it is de- fined: Strong’s Hebrew and Chaldee Dictionary says that “sheol” is “the world of the dead.” Young’s Analytical Concordance says that “sheol” is “the unseen state.” Smiths Bible Dictionary says that “sheol” is “always the abode of departed spirits.” Fausset’s Bible Dictionary and Encyclopedia says that “sheol” is “the common re- ceptacle of the dead.” So sheol does not strictly refer to hell, but to the place of departed spirits, irrespec- tive of whether saved or lost. -
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. -
The Myth of Persephone: Greek Goddess of the Underworld Original
The Myth of Persephone: Greek Goddess of the Underworld Original Story and Interpretation by Laura Strong, PhD http://www.mythicarts.com/writing/Persephone.html ©2000-2014 Laura Strong It was a beautiful day like all the others in this land, the sun shone brightly in the sky, the hills were lush and green, and flowers blossomed from the earth. The lovely young maiden, Persephone, frolicked with her friends upon the hillside, as her mother Demeter sat near by, and her father Zeus peered down from the sky above. Laughter could be heard in between the young girls' whispered secrets, as they gathered handfuls of purple crocuses, royal blue irises and sweet-smelling hyacinths. Persephone thought to bring some to her mother, but was soon distracted by a vision of the most enchanting flower she had ever seen. It was a narcissus, the exact flower her father hoped that she would find. As she reached down to pluck it from its resting place, her feet began to tremble and the earth was split in two. Life for Persephone would never be the same again. From this gaping crevice in the ground emerged the awe-inspiring God of the Underworld, Hades, and before Persephone could even think to utter a word, she was whisked off her feet onto the God's golden chariot. As the crack of the whip upon his majestic horses brought her to her senses, she realized she was about to taken into the black depths from which he'd come. The thought of this brought terror to her heart, yet any screams of protest were soon lost within the darkness, as they descended quickly into the Underworld below. -
Jesus Is Coming Back
Jesus is coming back As most of you know we have been studying the book of Revelation in our bible study on Sunday mornings. I have read this book before, more than once and I find it very difficult to understand. Teaching Revelation for me was a big challenge because it is largely symbolic and you must know the Old Testament very well to understand the scriptures. As I was reflecting in the past I realized that pastors and teachers alike tend to shy away from this book. The only recollection I had was more than fifty years ago my uncle, Reverend C. R. Price an old Southern Baptist preacher scared the dickens out of me, shaking his finger in my face and spouting something about “hell fire and brimstone.” The point is people don’t like to hear about the end of times, it’s scary, some people see it as negative and hard to believe because of the symbolism. Some people called preterist believe that the prophetic events were fulfilled in the 1st century because of all the suffering of the Jews and Christians. Then we have those that do not believe our loving God could actually fulfill the events in revelation. While reading the scriptures again and keeping in mind that anything is possible with God, I was doing fine with the aid of my study bible and many resources from the internet. Then I came to chapter 9, verses 1-11. The fifth angel sounded his trumpet, and I saw a star that had fallen from the sky to the earth. -
Athena ΑΘΗΝΑ Zeus ΖΕΥΣ Poseidon ΠΟΣΕΙΔΩΝ Hades ΑΙΔΗΣ
gods ΑΠΟΛΛΩΝ ΑΡΤΕΜΙΣ ΑΘΗΝΑ ΔΙΟΝΥΣΟΣ Athena Greek name Apollo Artemis Minerva Roman name Dionysus Diana Bacchus The god of music, poetry, The goddess of nature The goddess of wisdom, The god of wine and art, and of the sun and the hunt the crafts, and military strategy and of the theater Olympian Son of Zeus by Semele ΕΡΜΗΣ gods Twin children ΗΦΑΙΣΤΟΣ Hermes of Zeus by Zeus swallowed his first Mercury Leto, born wife, Metis, and as a on Delos result Athena was born ΑΡΗΣ Hephaestos The messenger of the gods, full-grown from Vulcan and the god of boundaries Son of Zeus the head of Zeus. Ares by Maia, a Mars The god of the forge who must spend daughter The god and of artisans part of each year in of Atlas of war Persephone the underworld as the consort of Hades ΑΙΔΗΣ ΖΕΥΣ ΕΣΤΙΑ ΔΗΜΗΤΗΡ Zeus ΗΡΑ ΠΟΣΕΙΔΩΝ Hades Jupiter Hera Poseidon Hestia Pluto Demeter The king of the gods, Juno Vesta Ceres Neptune The goddess of The god of the the god of the sky The goddess The god of the sea, the hearth, underworld The goddess of and of thunder of women “The Earth-shaker” household, the harvest and marriage and state ΑΦΡΟΔΙΤΗ Hekate The goddess Aphrodite First-generation Second- generation of magic Venus ΡΕΑ Titans ΚΡΟΝΟΣ Titans The goddess of MagnaRhea Mater Astraeus love and beauty Mnemosyne Kronos Saturn Deucalion Pallas & Perses Pyrrha Kronos cut off the genitals Crius of his father Uranus and threw them into the sea, and Asteria Aphrodite arose from them. -
Underworld Radcliffe .G Edmonds III Bryn Mawr College, [email protected]
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2018 Underworld Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: https://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. 2019. "Underworld." In Oxford Classical Dictionary. New York/Oxford: Oxford University Press. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. https://repository.brynmawr.edu/classics_pubs/123 For more information, please contact [email protected]. Underworld Radcliffe G. Edmonds III In Oxford Classical Dictionary, in Oxford Research Encyclopedia of Classics. (Oxford University Press. April 2019). http://dx.doi.org/10.1093/acrefore/9780199381135.013.8062 Summary Depictions of the underworld, in ancient Greek and Roman textual and visual sources, differ significantly from source to source, but they all draw on a common pool of traditional mythic motifs. These motifs, such as the realm of Hades and its denizens, the rivers of the underworld, the paradise of the blessed dead, and the places of punishment for the wicked, are developed and transformed through all their uses throughout the ages, depending upon the aims of the author or artist depicting the underworld. Some sources explore the relation of the world of the living to that of the dead through descriptions of the location of the underworld and the difficulties of entering it. By contrast, discussions of the regions within the underworld and existence therein often relate to ideas of afterlife as a continuation of or compensation for life in the world above. -
Lecture 9 Good Morning and Welcome to LLT121 Classical Mythology
Lecture 9 Good morning and welcome to LLT121 Classical Mythology. In our last exciting class, we were discussing the various sea gods. You’ll recall that, in the beginning, Gaia produced, all by herself, Uranus, the sky, Pontus, the sea and various mountains and whatnot. Pontus is the Greek word for “ocean.” Oceanus is another one. Oceanus is one of the Titans. Guess what his name means in ancient Greek? You got it. It means “ocean.” What we have here is animism, pure and simple. By and by, as Greek civilization develops, they come to think of the sea as ruled by this bearded god, lusty, zesty kind of god. Holds a trident. He’s seriously malformed. He has an arm growing out of his neck this morning. You get the picture. This is none other than the god Poseidon, otherwise known to the Romans as Neptune. One of the things that I’m going to be mentioning as we meet the individual Olympian gods, aside from their Roman names—Molly, do you have a problem with my drawing? Oh, that was the problem. Okay, aside from their Roman names is also their quote/unquote attributes. Here’s what I mean by attributes: recognizable features of a particular god or goddess. When you’re looking at, let’s say, ancient Greek pottery, all gods and goddesses look pretty much alike. All the gods have beards and dark hair. All the goddesses have long, flowing hair and are wearing dresses. The easiest way to tell them apart is by their attributes. -
<I>Descent Into Hell</I>
Volume 20 Number 2 Article 2 Spring 3-15-1994 The Mythical Method of Descent Into Hell Evans Lansing Smith Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Smith, Evans Lansing (1994) "The Mythical Method of Descent Into Hell," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 20 : No. 2 , Article 2. Available at: https://dc.swosu.edu/mythlore/vol20/iss2/2 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Considers Williams’s Descent Into Hell as an excellent “example of the use of the mythical method [as defined by T.S. Eliot] as a metaphor of poesis, by which the fundamental forms of the imagination are catalyzed.” Geometrical symbolism and the underworld journey link it to many modernist works.