Sheol ( or ; Hebrew ''Šʾôl'') is the "grave", "pit", or "abyss" in Hebrew. She'ol 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. English translations of the Hebrew scriptures have variously rendered the word ''sheol'' as "Hell" or "the grave".

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.

Etymology

The origin of the term ''sheol'' is obscure. One theory is that Sheol is connected to ša'al, the root of which means "to burrow" and is thus related to šu'al "fox" or "burrower".

Biblical scholar William Foxwell Albright suggests that the Hebrew root for ''SHE'OL'' is ''SHA'AL'', which means "to ask, to interrogate, to question." John Tvedtnes, also a Biblical scholar, connects this with the common theme in near-death experiences of the interrogation of the soul after crossing the Tunnel.

As regards the origin not of the term but of the concept, the ''Jewish Encyclopedia'' considers more probable the view that it originated in animistic conceits: "With the body in the grave remains connected the soul (as in dreams): the dead buried in family graves continue to have communion (comp. Jer. xxxi. 15). Sheol is practically a family grave on a large scale. Graves were protected by gates and bolts; therefore Sheol was likewise similarly guarded. The separate compartments are devised for the separate clans, sects, and families, national and blood distinctions continuing in effect after death. That Sheol is described as subterranean is but an application of the custom of hewing out of the rocks passages, leading downward, for burial purposes."

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).

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 intertestamental literature

Deuterocanonical books

In the ''Wisdom of Sirach'' the view of She'ol is much the same as Ecclesiastes: "Who will sing praises to the Most High in Hades, as do those who are alive and give thanks? From the dead, as from one who does not exist, thanksgiving has ceased; he who is alive and well sings the Lord's praises. (Sirach 17:27–28)

Dead Sea Scrolls

There is still debate surrounding the views of the Qumran community on She'ol, and whether their texts reflect any consistent view.

Pseudepigrapha

Visits to Hades are a common feature of several Pseudepigrapha. The ''Book of Enoch'' (ca. 160 BCE) purportedly records Enoch's vision of the cosmos. The author describes She'ol as divided into four sections: one where the faithful saints blissfully await Judgment Day (see Bosom of Abraham), one where the moderately good await their reward, one where the wicked are punished and await their Judgment at the resurrection (see Gehenna), and the last where the wicked who do not even warrant resurrection are tormented.

The ''Apocalypse of Zephaniah'' (ca.100 BCE – 70 CE) represents Sheol/Hades approximately as divided into two sides equivalent to the picture given in the parable of the Bosom of Abraham. A significant difference is the presence of an angelic ferryman, whereas in Luke 16 the chasm cannot be crossed. “Triumph, prevail because thou hast prevailed and hast triumphed over the accuser, and thou hast come up from Hades and the abyss. Thou wilt now cross over the crossing place.” (Apoc. Zeph. 7:9)

Hellenistic Judaism

Josephus largely follows models of the Hebrew Bible. The "Discourse to the Greeks concerning Hades" found in the edition of the Complete Works by William Whiston is actually a 3rd century commentary on Luke 16 by Hippolytus.

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''.

Historical outlook

According to Professors Stephen L. Harris and James Tabor, sheol is a place of "nothingness" that has its roots in the Hebrew Bible.

:"The ancient Hebrews had no idea of an immortal soul living a full and vital life beyond death, nor of any resurrection or return from death. Human beings, like the beasts of the field, are made of "dust of the earth," and at death they return to that dust (Gen. 2:7; 3:19). The Hebrew word nephesh, traditionally translated "living soul" but more properly understood as "living creature," is the same word used for all breathing creatures and refers to nothing immortal...All the dead go down to Sheol, and there they lie in sleep together – whether good or evil, rich or poor, slave or free (Job 3:11–19). It is described as a region "dark and deep," "the Pit," and "the land of forgetfulness," cut off from both God and human life above (Pss. 6:5; 88:3–12). Though in some texts YHWH's power can reach down to Sheol (Ps. 139:8), the dominant idea is that the dead are abandoned forever. This idea of Sheol is negative in contrast to the world of life and light above, but there is no idea of judgment or of reward and punishment. If one faces extreme circumstances of suffering in the realm of the living above, as did Job, it can even be seen as a welcome relief from pain–see the third chapter of Job. But basically it is a kind of "nothingness," an existence that is barely existence at all, in which a "shadow" or "shade" of the former self survives (Ps. 88:10)."

Harris shares similar remarks in his ''Understanding the Bible'': "The concept of eternal punishment does not occur in the Hebrew Bible, which uses the term ''Sheol'' to designate a bleak subterranean region where the dead, good and bad alike, subsist only as impotent shadows. When Hellenistic Jewish scribes rendered the Bible into Greek, they used the word ''Hades'' to translate Sheol, bringing a whole new mythological association to the idea of posthumous existence. In ancient Greek myth, Hades, named after the gloomy deity who ruled over it, was originally similar to the Hebrew Sheol, a dark underground realm in which all the dead, regardless of individual merit, were indiscriminately housed." Many hold that the Bible contains one doctrine of Hell with the adumbrations of the Old Testament becoming clearer in the light of the New; others, such as Harris and historical-critical Bible scholars, see variation and evolution in the doctrine throughout the Bible.

The dead in Sheol were called rephaim and conceptualised as empty shades, or ghosts, who could (according to Isa 29:4) only communicate in hushed squeaks. The only way to contact them was through necromancy, as seen in 1 Sam 28:8–19, where the Witch of Endor summons the ghost of the deceased prophet Samuel at the behest of King Saul.

However, a Spiritual Deliverance from Sheol was contemplated in the Old Testament, and carried forward in the New Testament by Jewish Scholars, although of a divided opinion. Psalm 16:10 says, "For you do not give me up to Sheol, or let your faithful one see the Pit." In the New Testament, this is reflected in the speech of the Apostle Peter to the people of Jerusalem on the day of Pentecost when he says, "Foreseeing this, David spoke of the resurrection of the Messiah, saying, 'He was not abandoned to Hades, nor did his flesh experience corruption.'" The Apostle Paul quotes the same scripture in Acts 13:35, when speaking to the Jews in the synagogue in Pisidian Antioch in modern day Turkey, Paul quoted Psalm 16:10, saying, "you will not allow your Holy One to see decay", as to illustrate how God would raise the Messiah after death, or the resurrection. Later, Paul caused a great rift in the Jewish leaders when he was having to defend his proclamation of the resurrection, by stating, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead". When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all. (See Acts 23: 6-8). Thus, Jewish scholars were divided on the resurrection from Sheol. To the Sadducees, Jesus replied that as God was "the God of Abraham, Isaac and Jacob" as both Sadducees and Pharisees prayed, he was not the God of the dead, but the God of the living, and that with the resurrection people were similar to the angels.

See also

Spirit world (Latter Day Saints)

Tartarus

References

External links

Sheol entry in Jewish Encyclopedia

Category:Christian eschatology Category:Hebrew words and phrases Category:Hebrew Bible places Category:Torah places Category:Christian cosmology Category:Hell Category:Heaven Category:Jewish theology

de:Scheol es:She'ol eo:Sheolo fr:Sheol it:Sheol he:שאול (מיתולוגיה) ja:シェオル pl:Szeol pt:Seol

Coordinates	39°46′5.88″N86°9′29.52″N
name	Julie Fowlis
background	solo_singer
landscape	Yes
origin	North Uist, Outer Hebrides, Scotland
born	1979
occupation	MusicianBroadcaster
instrument	Vocals, whistle, Great Highland bagpipe, Scottish smallpipes, flute, oboe, cor anglais, accordion, melodeon
genre	CelticFolkJazz
years active	2005–present
label	Machair RecordsShoeshine RecordsMacmeanmna
associated acts	Dòchas
website	Official site
notable instruments	}}

Julie Fowlis (born 1979) is a Scottish folk singer and multi-instrumentalist who sings primarily in Scottish Gaelic.

Biography

Musical career

Fowlis grew up in North Uist, an island in the Outer Hebrides, in a Gaelic-speaking community, and has been involved in singing, piping and dancing since she was a child.

She is a member of the Scottish sextet, Dòchas, who were voted winners of ''Best Newcomer'' award at the Scots Trad Music Awards in 2004, where Fowlis herself was nominated for the ''Best Gaelic Singer'' award. In 2005, Fowlis released her first solo album ''Mar a Tha Mo Chridhe'' (''As My Heart Is''). The album was produced by Iain MacDonald and Fowlis and instantly gained her worldwide acclaim. It was the busiest year until then in her career, with the release a new album with Dòchas as well. Fowlis has travelled worldwide with the group and as a solo artist with her own live band.

Her second solo album ''Cuilidh'' was released in March 2007, becoming a worldwide top-seller in the Traditional and World Music charts. Her album is a collection of songs from her native North Uist home. Her husband, Éamon Doorley plays bouzouki on the album and is a member of Irish traditional group Danú.

Fowlis won the ''Horizon'' award at the 2006 BBC Radio 2 Folk Awards, won ''Folk Singer of The Year'' at the 2008 awards and was nominated for the ''Folk Singer of the Year'' award at the 2007 awards. She appeared on ''Later With Jools Holland'' on BBC Two on May 25, 2007, and performed ''Hùg air Bhonaid Mhòir'' on the show. Notable fans of Fowlis include Björk, Ricky Gervais and Radiohead's Phil Selway.

In 2008, Julie recorded an album with long-time friends and collaborators Muireann Nic Amhlaoibh, Ross Martin and husband Éamonn Doorley. The album, entitled 'Dual' was released in October 2008, under Fowlis' 'Machair Records'. Fowlis also toured extensively around Scotland, Ireland, central Europe and America and launched both her solo albums while on tour. Fowlis recorded a version of the Beatles' 'Blackbird' for Mojo Magazine to celebrate the anniversary of The Beatles' 'The White Album'. The song, performed in Scottish Gaelic was released as a download single from Fowlis' own website in October 2008.

On 24 April 2009 through her online mailing list, Fowlis announced that she would begin recording her third studio album in May and that she would preview tracks from the project on her May 2009 tour of England. On 10 August 2009, she announced the album's title,'' Uam' (Scottish Gaelic for 'From Me')''. In Europe the album was subsequently released 26 October the same year.

Broadcasting career

In 2008, following guest spots on the BBC Radio Scotland's flagship traditional music programme Travelling Folk and the world music show Global Gathering, Julie started presenting a regular Thursday night Folk music programme, ''Fowlis and Folk''.

Personal life

Julie currently lives in Scotland with husband Éamon Doorley, a member of Irish traditional group Danú. They have one daughter, Éabha.

Discography

Solo recordings

Albums

''Mar a Tha Mo Chridhe'' (2005)

''Cuilidh'' (2007)

''Uam'' (2009)

''Live at Perthshire Amber'' (2011)

Singles

''Turas san Lochmor'' (2007 - from ''Cuilidh'')

''Hùg Air A' Bhonaid Mhòir'' (2008 - from ''Cuilidh'')

''Lon Dubh / Blackbird'' (2008 - ''Cover of the Beatles' "Blackbird" in Gaelic'')

With others

Dual

''Dual'' (2008 - with Muireann Nic Amhlaoibh)

With Dòchas

''Dòchas'' (2002)

''An Darna Umhail'' (2005)

''TBC'' (2009)

Guest roles & Misc recordings

''Evolving Tradition 3'' - Various artists (2003)

''Best in Show'' - Various artists (2003)

''Ceòlmhor Ostaig'' - Various artists (2004)

''Braighe Loch Iall'' - Rachel Walker (2004)

''When All is Said and Done'' - Danú (2005)

''Orain nan Rosach'' - Fiona Mackenzie (2006)

''Fáinne An Lae : Daybreak'' - Muireann Nic Amhlaoibh (2006)

''Òg-Mhadainn Shamhraidh'' - Kathleen MacInnes (2006)

''Everything You See'' - Runrig (2007)

''An Cailín Rua'' - Kathleen Boyle (2008)

''Transatlantic Sessions 3 Vol. 1 (CD)'' - Various artists (2008)

''Transatlantic Sessions 3 Vol. 2 (CD)'' - Various artists (2008)

''Transatlantic Sessions 3 (DVD)'' - Various artists (2008)

Awards and nominations

Awards won

Scots Trad Music Awards 2010 - Album Of The Year (Uam)

BBC Radio 2 Folk Music Awards 2008 - Folk Singer Of The Year

Scots Trad Music Awards 2008 - Album Of The Year (Cuilidh)

Scots Trad Music Awards 2008 - Gaelic Singer Of The Year

Best Folk Band (Dòchas) Scots Trad Music Awards 2006

BBC Radio 2 Horizon Award 2006

Gaelic Singer of the Year Scots Trad Music Awards 2005

Best Up and Coming Artist (Dòchas) Scots Trad Music Awards 2004

Traditional Singer of the Year Pan Celtic Nations Festival 2003

La Trophe La Bolee de Corrigans – Festival Interceltique de Lorient, 2000

Nominations

BBC Radio 2 Folk Singer of the Year 2007

Gaelic Singer of the Year Scots Trad Music Awards 2004

References

External links

Official site

Official MySpace site

Official Facebook site

Official Bebo site

Interview with Minnesota Public Radio's Euan Kerr

Category:1979 births Category:Living people Category:Scottish folk singers Category:People from the Outer Hebrides Category:Scottish Gaelic-speaking people Category:Scottish Gaelic singers Category:Sabhal Mòr Ostaig Category:Scottish radio presenters

als:Julie Fowlis cy:Julie Fowlis ga:Julie Fowlis gd:Julie Fowlis sv:Julie Fowlis