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A detail from Hieronymus Bosch's depiction of Hell (16th century). In Christian theology, Hell is the place or state into which, by God's definitive judgment, unrepentant sinners pass in the general judgment, or, as some Christians believe, immediately after death (particular judgment).
Other afterlife destinations include heaven, paradise, purgatory, limbo, and the underworld. Other religions, which do not conceive of the afterlife as a place of punishment or reward, merely describe an abode of the dead, the grave, a neutral place that is located under the surface of Earth (for example, see Kur, Hades, and Sheol).
Other afterlife destinations include purgatory and limbo. Traditions that do not conceive of the afterlife as a place of punishment or reward merely describe hell as an abode of the dead, the grave, a neutral place (for example, Sheol or Hades) located under the surface of Earth. [13]
This was the first meaning given in the apostolic preaching to Christ's descent into Hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead." It adds: "But he descended there as Saviour, proclaiming the Good News to the spirits imprisoned there." It does not use the word Limbo. [4]
The International Standard Bible Encyclopaedia: Hades; The afterlife: Bible references & beliefs of Americans; The Truth About Death – Comprehensive site covering death in Christian beliefs. Browse "Heaven and Hell" Category at the Cornell University, PJ Mode Collection of Persuasive Cartography
The 16th century Tyndale and later translators had access to the Greek, but Tyndale translated both Gehenna and Hades as same English word, Hell. The 17th century King James Version of the Bible is the only English translation in modern use to translate Sheol, Hades, and Gehenna by calling them all "Hell."
Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch [10] [20] (d. 108/140), Justin Martyr [21] [22] (d. 165), and Irenaeus [10] [23] (d. 202), among others.
The Old Testament view of the afterlife was that all people when they died, whether righteous or unrighteous, went to Sheol, a dark, still place. [8] Several works from the Second Temple period elaborate the concept of Sheol, dividing it into sections based on the righteousness or unrighteousness of those who have died.