SHEOL: Death. Afterlife. Underworld.

 

One of the common mistakes in studying the Bible is to always assume that the way we understand a certain term or idea today is the same way people understood it back then. For example, our beliefs about the afterlife—like heaven or hell, eternal rewards and punishment, etc. Many of us believe that these concepts were described consistently throughout the Old and New Testaments, and that the ancient people had the same sets of beliefs about them. But in reality, the Israelites did not have such concepts. For them, there was only Sheol.

Sheol, Defined

In the Hebrew Bible (OT), the word Sheol was often used to describe the place where the dead go. In other words, Sheol was the ancient Israelites’ term for the realm of the dead, the underworld, or the afterlife. They believed it was a deep, shadowy place, located beneath the deep waters (Job 26:5; Ps 139:8), and at the root of the mountains (Deut 32:22; Jonah 2:2–6). Into this deep place went the spirits of both the righteous (Gen 37:35; Ps 16:10) and the wicked (Num 16:30; Ps 9:17). This already shows us that they had no concept of heaven and hell, or of eternal reward and punishment, because in their understanding, everyone ended up in Sheol. Since it was not described as a place of judgment, this also means Sheol is not the same as hell, contrary to what many today believe because of mistranslations in some Bible versions (e.g., KJV, ERV, etc.).

Sheol, Dust and Darkness

In the Bible, Sheol was not like the Egyptian concept of the afterlife, which was complex (with stages) and had detailed geography. Their belief was more similar to Mesopotamian myths, which portrayed the afterlife as the “House of Dust” or “House of Darkness.” A person, after death, became a spirit (Hebrew: rephaim meaning “shades,” Isa 14:9; 26:14; etc.) and descended into the depths, never able to return (Job 7:9–10; 10:21–22; 2 Sam 12:23; etc.). In another myth, the underworld was a dark place where only dust and clay could be eaten. The dust and darkness of the underworld reflect the condition of the human body, buried and left in the tomb. Like the biblical descriptions of Sheol, the myths of the ancient Near East highlight the horror of death and the afterlife.

Sheol, Death

For the Israelites, going down to Sheol meant being separated from God (Ps 6:5; 88:3–5, 10–12; Isa 38:18; etc.). Though they still believed that God had access to that place (Deut 32:22; Job 26:6; Ps 139:8). They believed there was no other destination for the soul, since this was the final fate of all. The idea of eternal life and rewards was still unknown to them. For them, God’s blessing was found in long, satisfying life here on earth (Ex 20:12; Deut 5:33; Ps 91:16; Prov 9:10–11; etc.). To die a natural death meant to go down to Sheol in peace (1 Kings 2:6; Job 21:13). They did not see Sheol as a joyful place, but neither was it a place of torment. Sheol was considered judgment only when a person died prematurely (Deut 28:58–60; 30:17–18; Ps 55:23; etc.). Because it was directly connected with dying, Sheol was often synonymous with “death,” “grave,” and “pit” in many passages (Ps 30:3; 88:3–5; etc.). Sometimes the biblical writers referred to the underworld itself when they used the word Sheol, but more often they simply meant death. Thus, in the OT, to be “saved/redeemed from Sheol” (Ps 16:10; 30:2–3; 49:15; etc.) means to be saved from physical danger.

Sheol, Described

Biblical authors often personified Sheol in their writings. When God promised to deliver Israel in Hosea 13, He spoke directly to Sheol: “Where, O death, are your plagues? Where, O grave (Sheol), is your destruction?” (v. 14). In Hab 2:5, Sheol/death was described as greedy and never satisfied. It was also portrayed as a monster opening its mouth wide to devour (Isa 5:14; Ps 141:7). It was like a shepherd leading all people, since everyone was destined to die (Ps 49:14).

The Israelites viewed those in Sheol as being in a state of inactivity—doing nothing. Because Sheol was the opposite of “the land of the living” (Ps 27:13; 116:9), the things present here were absent there. Those in Sheol could not praise God (Isa 38:18). In Sheol, “there is neither working nor planning nor knowledge nor wisdom” (Ecc 9:10). Everything a person had while alive could not be brought there, as seen in the vision against the king of Babylon (Isa 14:9–11). Even more troubling, those in Sheol could not experience God’s miracles (Ps 88:10–12).

Sheol, Defeated

If we look at the afterlife only through the lens of the OT, Sheol was the final destination for all. Everything seems pointless, for no matter what we do, we all end up there—miserable and hopeless. But thankfully, Christ came. He gave us a better, greater, and complete picture of the afterlife. The resurrected Christ holds “the keys of death” (Rev 1:18), meaning death itself is under His authority. Not only that—He gave us eternal life! He offered us paradise! He promised us a new heaven and a new earth!

And when the time comes for us to be resurrected with glorious bodies, death itself will die. Sheol, the one that opens its mouth to devour (Isa 5:14; Ps 141:7), will be swallowed up in victory! “When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: ‘Death has been swallowed up in victory.’ ‘Where, O death, is your victory? Where, O death, is your sting?’” (1 Cor 15:54–55). Stay Curious.

𝗦𝗼𝘂𝗿𝗰𝗲𝘀 𝗮𝗻𝗱 𝗦𝘁𝘂𝗱𝗶𝗲𝘀:

Walton J. and, Craig K. (2016). Death and Sheol. 𝘕𝘐𝘝 𝘊𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘚𝘵𝘶𝘥𝘺 𝘉𝘪𝘣𝘭𝘦. Zondervan Publishing.
Walton J. and, Craig K. (2016). Death and the Underworld. 𝘕𝘐𝘝 𝘊𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘚𝘵𝘶𝘥𝘺 𝘉𝘪𝘣𝘭𝘦. Zondervan Publishing.
Matthew, V. (2015). “Burial Practices.” 𝘛𝘩𝘦 𝘊𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘞𝘰𝘳𝘭𝘥 𝘰𝘧 𝘵𝘩𝘦 𝘉𝘪𝘣𝘭𝘦 4𝘵𝘩 𝘌𝘥𝘪𝘵𝘪𝘰𝘯. Baker Academic.
Walton, J. and Hill, A. (2013). “Afterlife Belief in the Old Testament.” 𝘛𝘩𝘦 𝘖𝘭𝘥 𝘛𝘦𝘴𝘵𝘢𝘮𝘦𝘯𝘵 𝘛𝘰𝘥𝘢𝘺 2𝘯𝘥 𝘌𝘥𝘪𝘵𝘪𝘰𝘯. Zondervan Publishing.
McKenzie, J.L (1965). “Sheol”. 𝘋𝘪𝘤𝘵𝘪𝘰𝘯𝘢𝘳𝘺 𝘰𝘧 𝘵𝘩𝘦 𝘉𝘪𝘣𝘭𝘦. McMillian Publishing.