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The Greek verb ταρταρῶ (tartarō, derived from Tartarus), which occurs once in the New Testament (in 2 Peter 2:4), is almost always translated by a phrase such as "thrown down to hell". A few translations render it as "Tartarus"; of this term, the Holman Christian Standard Bible states: " Tartarus is a Greek name for a subterranean ...
Thou shalt go down even to hell." [2] Jerome: " In other copies we find, And thou, Capharnaum, that art exalted to heaven, shalt be brought down to hell; and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching; or, thou that hast been exalted to heaven by entertaining me ...
The King James Version is the only English translation in modern use to translate Sheol, Hades, Tartarus (Greek ταρταρώσας; lemma: ταρταρόω tartaroō), and Gehenna as Hell. In the New Testament, the New International Version, New Living Translation, New American Standard Bible (among others) all reserve the term "hell" for the ...
The Christian doctrine of Hell derives from the teaching of the New Testament, where Hell is typically described using the Greek words Gehenna or Tartarus. Unlike Hades , Sheol , or Purgatory it is eternal, and those damned to Hell are without hope.
In the New Testament Jesus' conquest of the stormy sea shows the conquering deity overwhelming the forces of chaos: a mere word of command from the Son of God stills the foe (Mark 4:35–41), who then tramples over his enemy, (Jesus walking on water - Mark 6:45, 47–51). [32]
Ulrich Luz notes that the idea of the gates of heaven was in existence at the time of Jesus, and this verse may be a reference to that notion. [3] The metaphor of God providing two ways, one good and one evil, was a common one in the Jewish literature of the period. It appears in the Old Testament in Deuteronomy 30:19 and Jeremiah 21:8.
The mortalist view of the intermediate state requires an alternative view of the Acts 2:27 and Acts 2:31, taking a view of the New Testament use of Hell as equivalent to use of Hades in the Septuagint and therefore to Sheol in the Old Testament. [33] William Tyndale and Martin Bucer of Strassburg argued that Hades in Acts 2 was merely a ...
It appears in the Septuagint, which is the earliest Greek translation of the Hebrew Bible, and in the New Testament. It translates the Hebrew words tehóm (Hebrew: תְּהוֹם, lit. 'deep, void'), ṣulā (צוּלָה "sea-deep, deep flood") and the name of the sea monster rahab (רחב "spacious place; rage, fierceness, insolence, pride.") [2]