Dunia Orang Mati 2 - Alam Barzakh - Sheol - Hades - 阴间也 - 陰間也
Sheol
Sheol (
/ˈʃiːoʊl/ shee-ohl or /ˈʃiːəl/ shee-əl; Hebrew שְׁאוֹל Šʾôl) is the "grave", "pit", or "abyss" in Hebrew.[1][2] She'ol[3] is the earliest conception of the afterlife in the Jewish scriptures. It is a place of darkness to which all dead go, regardless of the moral choices made in life, and where they are "removed from the light of God" (see the Book of Job). In the Tanakh sheol is the common destination of both the righteous and the unrighteous flesh, as recounted in Ecclesiastes and Job.
/ˈʃiːoʊl/ shee-ohl or /ˈʃiːəl/ shee-əl; Hebrew שְׁאוֹל Šʾôl) is the "grave", "pit", or "abyss" in Hebrew.[1][2] She'ol[3] is the earliest conception of the afterlife in the Jewish scriptures. It is a place of darkness to which all dead go, regardless of the moral choices made in life, and where they are "removed from the light of God" (see the Book of Job). In the Tanakh sheol is the common destination of both the righteous and the unrighteous flesh, as recounted in Ecclesiastes and Job.When the Hebrew scriptures were translated into Greek in ancient Alexandria around 200 BCE the word "hades" (underworld) was substituted for "sheol". (see Hellenistic Judaism).
The New Testament (written in Greek) also uses "hades" to refer to the abode of the dead. (Revelation 20:13) The belief that those in sheol awaited the resurrection either in comfort (in the bosom of Abraham) or in torment may be reflected in the story of the New Testament of Lazarus and Dives.[4] English translations of the Hebrew scriptures have variously rendered the word sheol as "Hell"[5] or "the grave".[6]
She'ol is a concept that predates the Christian and Muslim ideas of judgement after death and also predates, and is different from, Heaven and Hell. It is unclear whether sheol was to be considered a real place or a way of describing the unknown status of a person's conscious being.
Sheol in the Hebrew Bible
In the Hebrew Bible, the Tanach (The Tanach includes all 3 "books" of Judaism, the Torah / תּוֹרָה, the Kotvim / Ketuvim (writings), and the Nevi'im / Neviim (Prophets)), the word "sheol" occurs more than 60 times. It is used most frequently in the Psalms, wisdom literature and prophetic books. Jacob, distraught at the reported death of Joseph, exclaims: "I shall go down to my son a mourner unto Sheol" (Genesis 37:35).[9]
Other examples of its usage:
- Job 7:9 "Just as a cloud dissipates and vanishes, those who go down to Sheol will not come back."
- Psalm 6:4–5 "Turn, O LORD, deliver my life; save me for the sake of your steadfast love. For in death there is no remembrance of you; in Sheol who will give you praise?"
- Psalm 18:5–7 "The breakers of death surged round about me; the menacing floods terrified me. The cords of Sheol tightened; the snares of death lay in wait for me. In my distress I called out: LORD! I cried out to my God. From his temple he heard my voice; my cry to him reached his ears.
- Psalm 86:13: "Your love for me is great; you have rescued me from the depths of Sheol."
- Psalm 139:8: "If I ascend to heaven, You are there; If I make my bed in Sheol, behold, You are there."
- Jonah 2:2: "...Out of the belly of Sheol I cried, And You heard my voice."
- Proverbs 30:16:"Sheol is never satiated..."
It is also important to note that people escaped death and were taken to be with God in Old Testament writings. Examples include the following:
(Genesis 5:24) – "And Enoch walked with God; and he was not, for God took him." (2 Kings 2:11) – "Then it came about as they were going along and talking, that behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven."
Sheol in the New Testament
The New Testament follows the Septuagint in translating sheol as hades (compare Acts 2:27, 31 and Psalm 16:10). The New Testament thus seems to draw a distinction between Sheol and "Gehinnom" or Gehenna (Jahannam in Islam). The former is regarded as a place where the dead go temporarily to await the Resurrection of the dead, while the latter is the place of eternal punishment for the damned (i.e. perdition). Accordingly, in the book of Saint John's Revelation, hades is associated with death (Revelation 1:18, 6:8), and in the final judgment the dead are brought out of hades and the wicked are cast into the lake of fire, which represents the fire of Gehenna; hades itself is also finally thrown into the lake of fire (Revelation 20:11–15).
The English word "hell" comes from Germanic mythology, and is now used in the Judeo-Christian sense to translate the Hebrew word Gehenna – a term which originally referred to a valley outside Jerusalem used for burning refuse, but came to designate the place of punishment for sinners. Although older translations (such as the King James Version) also translated Hades as "hell", modern English translations tend to preserve the distinction between the two concepts by transliterating the word hades and reserving "hell fire" for gehenna fire.
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