Mazmur 9:17

9:17 The wicked are turned back and sent to Sheol; ¹ 

this is the destiny of ²  all the nations that ignore ³  God,

Mazmur 16:10

16:10 You will not abandon me ⁴  to Sheol; ⁵ 

you will not allow your faithful follower ⁶  to see ⁷  the Pit. ⁸ 

Mazmur 49:15

49:15 But ⁹  God will rescue ¹⁰  my life ¹¹  from the power ¹²  of Sheol;

certainly ¹³  he will pull me to safety. ¹⁴  (Selah)

Mazmur 86:13

86:13 For you will extend your great loyal love to me, ¹⁵ 

and will deliver my life ¹⁶  from the depths of Sheol. ¹⁷ 

Amsal 5:5

5:5 Her feet go down to death;

her steps lead straight to the grave. ¹⁸ 

Amsal 7:27

7:27 Her house is the way to the grave, ¹⁹ 

going down ²⁰  to the chambers ²¹  of death.

Amsal 9:18

9:18 But they do not realize ²²  that the dead ²³  are there,

that her guests are in the depths of the grave. ²⁴ 

Amsal 15:24

15:24 The path of life is upward ²⁵  for the wise person, ²⁶ 

to ²⁷  keep him from going downward to Sheol. ²⁸ 

Yesaya 14:9

14:9 Sheol ²⁹  below is stirred up about you,

ready to meet you when you arrive.

It rouses ³⁰  the spirits of the dead for you,

all the former leaders of the earth; ³¹ 

it makes all the former kings of the nations

rise from their thrones. ³² 

Yesaya 14:15

14:15 But you were brought down ³³  to Sheol,

to the remote slopes of the pit. ³⁴ 

Matius 5:22

5:22 But I say to you that anyone who is angry with a brother ³⁵  will be subjected to judgment. And whoever insults ³⁶  a brother will be brought before ³⁷  the council, ³⁸  and whoever says ‘Fool’ ³⁹  will be sent ⁴⁰  to fiery hell. ⁴¹ 

Matius 5:29

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ⁴² 

Matius 18:9

18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ⁴³  two eyes and be thrown into fiery hell. ⁴⁴ 

Matius 23:33

23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ⁴⁵ 

Matius 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Kolose 1:1-2

Salutation

1:1 From Paul, ⁴⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁴⁷  brothers and sisters ⁴⁸  in Christ, at Colossae. Grace and peace to you ⁴⁹  from God our Father! ⁵⁰ 

Pengkhotbah 2:4

Futility of Materialism

2:4 I increased my possessions: ⁵¹ 

I built houses for myself; ⁵² 

I planted vineyards for myself.

Wahyu 20:13-14

20:13 The ⁵³  sea gave up the dead that were in it, and Death ⁵⁴  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁵⁵  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

[9:17]  ¹ tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.

[9:17]  ² tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).

[9:17]  ³ tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.

[16:10]  ⁴ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[16:10]  ⁵ sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

[16:10]  ⁶ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

[16:10]  ⁷ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

[16:10]  sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.

[16:10]  ⁸ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

[49:15]  ⁹ tn Or “certainly.”

[49:15]  ¹⁰ tn Or “redeem.”

[49:15]  ¹¹ tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[49:15]  ¹² tn Heb “hand.”

[49:15]  ¹³ tn Or “for.”

[49:15]  ¹⁴ tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).

[49:15]  sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88.

[86:13]  ¹⁵ tn Heb “for your loyal love [is] great over me.”

[86:13]  ¹⁶ tn Or “for he will have delivered my life.” The verb form indicates a future perfect here.

[86:13]  ¹⁷ tn Or “lower Sheol.”

[5:5]  ¹⁸ tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.

[5:5]  sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery.

[7:27]  ¹⁹ tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it.

[7:27]  sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.

[7:27]  ²⁰ tn The Qal active participle modifies “ways” to Sheol. The “road,” as it were, descends to the place of death.

[7:27]  ²¹ tn “Chambers” is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT “Her bedroom is the den of death.”

[9:18]  ²² tn Heb “he does not know.”

[9:18]  ²³ sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).

[9:18]  ²⁴ tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.”

[9:18]  sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, bÿ’imqe shÿ’ol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.

[15:24]  ²⁵ tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.

[15:24]  ²⁶ tn Heb “to the wise [man],” because the form is masculine.

[15:24]  ²⁷ tn The term לְמַעַן (lema’an, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.

[15:24]  ²⁸ tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”

[14:9]  ²⁹ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ³⁰ tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

[14:9]  ³¹ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ³² tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

[14:15]  ³³ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

[14:15]  ³⁴ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

[5:22]  ³⁵ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ³⁶ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ³⁷ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ³⁸ tn Grk “the Sanhedrin.”

[5:22]  ³⁹ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ⁴⁰ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁴¹ tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:29]  ⁴² sn On this word here and in the following verse, see the note on the word hell in 5:22.

[18:9]  ⁴³ tn Grk “than having.”

[18:9]  ⁴⁴ tn Grk “the Gehenna of fire.”

[18:9]  sn See the note on the word hell in 5:22.

[23:33]  ⁴⁵ tn Grk “the judgment of Gehenna.”

[23:33]  sn See the note on the word hell in 5:22.

[1:1]  ⁴⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁴⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁹ tn Or “Grace to you and peace.”

[1:2]  ⁵⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:4]  ⁵¹ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ⁵² sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[20:13]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁵⁴ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.