The words in our title are all used in Scripture, yet they are sometimes misunderstood or the meaning not fully appreciated. In addition, some of them are occasionally erroneously translated in the KJV, and perhaps in other translations as well. It is important to have a clear understanding of these words, in order to understand what God says about what lies beyond death.
The Grave
In the Old Testament, the Hebrew word qeber means a grave and is always connected with a definite locality. The corresponding Greek word in the New Testament is mnemeion, also meaning a grave or sepulcher. Both words are variously translated, such as grave, sepulcher, and burying place, and are connected with the body, never the soul or spirit. Both words often have a particular geographical place connected with them, and in the KJV are correctly translated, in both Old and New Testaments.
Sheol and Hades
In the Old Testament, the Hebrew word sheol occurs many times. Understood properly, it conveys the thought of souls without a body, and it is clearly a condition, not a locality. The New Testament Greek word is hades, also describing the condition of disembodied souls. It is here that a difficulty occurs, however, for in the Old Testament, the word sheol is translated hell thirty-one times, and it is translated grave or pit thirty-four times. Both translations can cause confusion, for hell, as Scripture uses the word, is not a condition, but rather a place. Similarly, a grave is a place for a body, not the condition of a disembodied soul.
Likewise, in the New Testament, the word hades is translated hell ten times, and once it is translated grave. Once again this brings confusion, for neither hell nor the grave properly convey the thought of a soul without a body. The grave refers only to the body, while the word hell is the proper translation of the word gehenna. But more on this later.
Thus, all those who have died, whether believers or unbelievers and whether they died during Old or New Testament times, can properly be said to be in sheol, or in hades, as far as their souls are concerned. In the Old Testament, before the light of the gospel had come, what took place between death and resurrection was not revealed. Even the most godly saint of God in the Old Testament did not know with assurance where he was going after death. He could trust God, but he did not know what would happen. This explains expressions in books like Psalms, Ecclesiastes and Job, which might lead a casual reader to assume that all, whether believers or unbelievers, go to one place. For example, we read in Ecclesiastes 3:2020All go unto one place; all are of the dust, and all turn to dust again. (Ecclesiastes 3:20), “All go unto one place; all are of the dust, and all turn to dust again.” Again, Job could say, “Man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?” (Job 14:1010But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? (Job 14:10)).
In one sense, all who die are in one condition, inasmuch as they all are in a disembodied state, that is, in the condition of souls without bodies. However, we know that God has brought “life and immortality [incorruptibility] to light through the gospel” (2 Tim. 1:10), and now we know what happens between death and resurrection. The unbeliever is simply said to be in hades, but it is revealed as a condition of torment, for we read of the rich man in Luke 16 that “in hades lifting up his eyes, being in torments, he sees” (Luke 16:2323And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. (Luke 16:23) JND). However, the believer is never spoken of in these terms, and this brings us to another word.
Paradise
Although used in Greek, this word is of Persian origin and was used to describe the special walled gardens kept by Persian kings for their pleasure. It was used in the Septuagint translation of the Bible to refer to the Garden of Eden, and it would convey to the Oriental mind everything that was rich and beautiful. Our Lord used this word to the dying thief to describe his destiny and His own after death. Paul identifies the word with the third heaven in 2 Corinthians 12, and it is connected with the tree of life in Revelation 2:77He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. (Revelation 2:7). It is always used in connection with believers and in connection with the place of joy and blessing into which they pass after having left this world. In this sense it can be localized, while the terms sheol and hades cannot; they simply express the condition of souls in the unseen world.
In the New Testament, the believer who dies is never said to be in hades, nor is he generally said to be in paradise, or in heaven, although both are true. Rather, Scripture always speaks of the soul and spirit of the believer as being “with Christ.” Although the words paradise and heaven do, in fact, convey the thought of beauty and rest, yet for the believer the emphasis is on the Person of Christ, not the place. As the hymn writer puts it,
I will not gaze at glory,
But on the King of grace.
Although being with Christ, even in the disembodied state, is a wonderful thing, yet fullness of joy and blessing must wait until the Lord comes. At that time the soul and spirit of the believer will be reunited with his body, and the body will be changed “into conformity to His body of glory” (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21) JND). Then the believer will not only be with Christ, but fully like Him, having not only a nature but also a body suited to that heavenly place. To be fully like Christ and to spend eternity with Him are the proper hope of every believer.
Gehenna
Finally, we must say something about the awful word gehenna. Although used only in the New Testament, this word has its origin in Old Testament times. It is translated hell or hell fire and always has the thought of a definite place, not a condition. In contrast to hades, which is a temporary state, gehenna is an eternal destination. We might say that hades is like the condition of a prisoner awaiting his day in court, while gehenna is like the prison into which he is placed after conviction.
Gehenna was the Valley of Hinnom on the south side of Jerusalem, where garbage was burnt and where vultures hovered. In the times of the ungodly kings of Judah, idolatrous sacrifices were carried out here, including even the sacrifice of children. It was not until the reign of Josiah that such abominable practices were abolished.
The horror of the place gained for it the name “Ge-hinnom” (Valley of Hinnom), which resulted in the Greek word gehenna, used by our Lord to refer to hell. It is not said to be created, but rather “prepared for the devil and his angels” (Matt. 25:4141Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: (Matthew 25:41)). It is into this awful place that the wicked will be cast, body and soul, for all eternity.
At the great white throne, we read that “death and hades gave up the dead which were in them” (Rev. 20:1313And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (Revelation 20:13) JND). Death delivers up the body, while hades delivers up the soul; they are reunited to face the Lord Jesus on the throne of judgment. Then we read that “death and hades were cast into the lake of fire” (Rev. 20:1414And death and hell were cast into the lake of fire. This is the second death. (Revelation 20:14)). What a terrible end for those who refuse God’s grace!
W. J. Prost