The Seven Heavens in the Scriptures

[James Trimm]

The Seven Heavens in the Scriptures
By James Trimm
(Drawn from the Talmud b.Hagigah 12b)

Several passages in the Scriptures reveal the truth that there is actually more than one “Heaven” (see Gen. 28:12; Dt. 10:14; 1Kn. 8:27; Ps. 148:4; Eph. 4:10 and Heb. 4:14).


Moreover 1Cor. 12:2-4 refers to “the third heaven” which it identifies with PaRDeS (paradise). In fact the Hebrew word for “heaven” is SHAMAYIM (Strong’s 8064) which is always plural in the Hebrew.

The Talmud lays out the Seven heavens as follows:

(1) The First Heaven – ROK “curtain” (Strong’s 1852)
“It is He that sits above the circle of the earth, and the inhabitants thereof are as
grasshoppers; that stretches out the heavens as a curtain (ROK), and spreads them out as a tent to dwell in;”
(Is. 40:22 HRV)

(2) The Second Heaven – RAKIA “firmament” (Strong’s 7549)
“And Elohim set them in the firmament (RAKIA) of the heaven,
to give light upon the earth,”
(Gen. 1:14 HRV)

(3) The Third Heaven – SHEHAKIM “skies, clouds; dust” (Strong’s 7834)
“And He commanded the skies (SHEHAKIM) above, and opened the doors of heaven,
And He caused manna to rain upon them for food, and gave them of the grain of
heaven.”
(Ps. 78:23-24 HRV)

(4) The Fourth Heaven – ZEBUL “high dwelling; glorious habitation” (Strong’s 2073)
“Look down from heaven, and see, even from Your Set-Apart and glorious habitation (ZEBUL). Where is Your zeal and Your mighty acts; the yearning of Your heart and Your compassions, now restrained toward me?”
(Is. 63:15 HRV)

(5) The Fifth Heaven – MA’ON “retreat; asylum, dwelling, habitation” (Strong’s 4583)
Look forth from Your Set-Apart habitation (MA’ON), from heaven, and bless Your people Yisra’el, and the land which You have given us, as You did swear unto our fathers—a land flowing with milk and honey.”
(Deut. 26:15 HRV)

(6) The Sixth Heaven – MAKON “foundation; dwelling” (Strong’s 4349)
“Then hear You, in heaven Your dwelling place (MAKON), and forgive, and do, and render unto every man, according to all his ways, whose heart You know: for You, even You only, know the hearts of all the children of men.”
(1Kn. 8:39 HRV)

(7) The Seventh Heaven – ARAVOT “sterile or empty place; desert, wilderness” (Strong’s 6160)
Sing unto Elohim; sing praises to His name: extol Him that rides upon the
empty places (ARAVOT); whose Name is Yah, and exult you before Him.
(Psalm 68:5(4) HRV)

“There is none like unto Elohim, O Yeshurun, who rides upon the heaven as your help,
and in His excellency on the skies.”
(Deut. 33:26 HRV)

[James Trimm]

PaRDeS (Paradise) is in the third heaven, but the heavenly alter where the heavenly first fruits offering had to be offered is in the fourth heaven. He ascended to the third heaven prior to his resurrection, and to the fourth heaven after his resurrection. (According to Heb. 4:14 Messiah as heavenly High priest "ascended through the heavens").

Also it might be pointed out that Messiah could not be touched after his resurrection because at that point he was the firstfruits from the dead and the heavenly first fruits offering. No one is permitted to touch the first fruits offering until after it has been offered up at the alter. But until he was resurrected he was not the first fruits from the dead yet. So he could ascend to Paradise immediately upon his death, returned to be resurrected as the firstfruits from the dead, not been touched from that point until he ascended to heaven again to be offered as the firstfruits offering in the heavenly tabernacle.

[James Trimm]

R. Judah said: There are two firmaments, for it is said: Behold, unto the Lord thy God belongeth heaven, and the heaven of heavens.18 Resh Lakish said: [There are] seven, namely, Wilon,19 Rakia’,20 Shehakim,21 Zebul,22 Ma'on,23 Makon,24 ‘Araboth.25 Wilon serves no purpose except that it enters in the morning and goes forth in the evening26 and renews every day the work of creation, for it is said: That stretcheth out the heavens as a curtain,27 and spreadeth them out as a tent to dwell in.28 Rakia’ is that in which sun and moon, stars and constellations are set, for it is said: And God set them29 in the firmament [Rakia’] of the heaven.30 Shehakim is that in which millstones stand and grind31 manna for the righteous for it is said: And He commanded the skies [Shehakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food etc.32 Zebul is that in which [the heavenly] Jerusalem33 and the Temple and the Altar are built, and Michael, the great Prince,34 stands and offers up thereon an offering, for it is said: I have surely built Thee a house of habitation [Zebul], a place for Thee to dwell in for ever.35 And whence do we derive that it is called heaven? For it is written: Look down from heaven, and see, even from Thy holy and glorious habitation.36 Ma'on is that in which there are companies of Ministering Angels, who utter [divine] song by night, and are silent by day for the sake of Israel's glory,37 for it is said: By day the Lord doth command His lovingkindness,38 and in the night His song is with me.39

Resh Lakish said: Whoever occupies himself with [the study of] the Torah by night, the Holy One, blessed be He, draws over him a chord of lovingkindness40 by day, for it is said: ‘By day the Lord doth command His lovingkindness’? Because ‘by night His song41 is with me’. And there are some who say: Resh Lakish said: Whoever occupies himself with the study of the Torah in this world, which is like the night, the Holy One, blessed be He, draws over him a chord of lovingkindness in the world to come, which is like the day,42 for it is said: ‘By day the Lord doth command His lovingkindness, for by night His song is with me’.

R. Levi said: Whoever leaves off the study of the Torah and occupies himself with idle talk, he is made to eat coals of broom,43 for it is said: They pluck salt-wort through idle talk,44 and the roots of the broom are their food.45

And whence do we derive that it46 is called heaven? — For it is said: Look forth from Thy holy habitation [ma'on], from heaven.47 Makon48 is that in which there are the stores of snow49 and stores of hail, and the loft of harmful dews and the loft of raindrops,50 the chamber of the whirlwind and storm,51 and the cave of vapour, and their doors are of fire, for it is said: The Lord will open unto thee His good treasure,52 But are these to be found in the firmament? Surely, they are to be found on the earth, for it is written: Praise the Lord from the earth, ye sea-monsters, and all deeps; fire and hail, snow and vapour, stormy wind, fulfilling his word!53 — Rab Judah said in the name of Rab: David entreated concerning them, and caused them to come down to the earth. He said before Him: Lord of the universe, Thou art not a God that hath pleasure in wickedness; let not evil sojourn with Thee;54 righteous art Thou, O Lord, let not evil sojourn in Thy abode.55 And whence do we derive that it56 is called heaven? For it is written: Then hear Thou in heaven, Thy dwelling place [Makon].57

‘Araboth is that in which there are Right and Judgment and Righteousness,58 the treasures of life and the treasures of peace and the treasures of blessing, the souls of the righteous and the spirits and the souls59 which are yet to be born, and dew wherewith the Holy One, blessed be He, will hereafter revive the dead. Right and Judgment, for it is written: Right60 and judgment are the foundations of Thy throne.61 Righteousness, for it is written: And He put on righteousness as a coat of mail.62 The treasures of life, for it is written: For with Thee is the fountain of life.63 And the treasures of peace, for it is written: And called it, ‘The Lord is peace’.64 And the treasures of blessing, for it is written: he shall receive a blessing from the Lord.65 The souls of the righteous, for it is written: Yet the soul of my lord shall be bound up in the bundle of life with the Lord thy God.66 The spirits and the souls which are yet to be born, for it is written: For the spirit that enwrappeth itself is from Me, and the souls which I have made.67 And the dew wherewith the Holy One, blessed be He, will hereafter revive the dead, for it is written: A bounteous rain didst Thou pour down, O God; when Thine inheritance was weary, Thou didst confirm it.68 There [too] are the Ofanim69 and the Seraphim,70 and the Holy Living Creatures,71 and the Ministering Angels,72 and the Throne of God; and the King, the Living God, high and exalted, dwells over them in ‘Araboth, for it is said: Extol Him that rideth upon Araboth73 whose name is the Lord.74 And whence do we derive that it75 is called heaven? From the word ‘riding’, which occurs in two Biblical passages. Here it is written: ‘Extol Him that rideth upon Araboth’. And elsewhere it is written: Who rideth upon the heaven as thy help.76 And darkness and cloud and thick darkness surround Him, for it is said: He made darkness His hiding-place, His pavilion round about Him, darkness of waters, thick clouds of skies.77 But is there any darkness before Heaven?78 For behold it is written: He revealeth the deep and secret things; He knoweth, what is in the darkness, and the light dwelleth with Him.79 — There is no contradiction: the one [verse]80
refers to the inner chambers,1 the other to the outer chambers. And R. Aha b. Jacob said: There is still another Heaven above the heads of the living creatures, for it is written: And over the heads of the living creatures there was a likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.2 Thus far you have permission to speak, thenceforward you have not permission to speak, for so it is written in the Book of Ben Sira:3 Seek not things that are too hard for thee,4 and search not things that are hidden from thee. The things that have been permitted5 thee, think thereupon; thou hast no business with6 the things that are secret.7
It is taught: R. Johanan b. Zakkai said: What answer did the Bath Kol8 give to that wicked one,9 when he said: I will ascend above the heights of the clouds; I will be like the Most High?10 A Bath Kol went forth and said to him: O wicked man, son of a wicked man, grandson11 of Nimrod, the wicked, who stirred the whole world to rebellion against Me12 by his rule. How many are the years of man? Seventy, for it is said: The days of our years are threescore years and ten, or even by reason of strength fourscore years.13 But the distance from the earth to the firmament is a journey of five hundred years, and the thickness of the firmament is a journey of five hundred years, and likewise [the distance] between one firmament and the other.14 Above them15 are the holy living creatures: the feet16 of the living creatures are equal to all of them [together];17 the ankles of the living creatures are equal to all of them; the legs of the living creatures are equal to all of them; the knees18 of the living creatures are equal to all of them; the thighs of the living creatures are equal to all of them; the bodies of the living creatures are equal to all of them; the necks of the living creatures are equal to all of them; the heads of the living creatures are equal to all of them; the horns of the living creatures are equal to all of them. Above them is the throne of glory; the feet of the throne of glory are equal to all of them; the throne of glory is equal to all of them. The King, the Living and Eternal God, High and Exalted, dwelleth above them. Yet thou didst say, I will ascend above the heights of the clouds, I will be like the Most High! Nay19 , thou shalt be brought down to the nether-world, to the uttermost parts of the pit.20
(b.Hag. 12b-13a)

[Christian]

It says "I say to you this day, you will (in the future) be with me in Paradise" - because later after the resurrection he says "do not touch me, for I have NOT YET ASCENDED to my Father" - because he was sleeping, just as he said that Lazarus was sleeping, and he was going to wake him up.

[James Trimm]

Well the Talmud describes the third heaven like this:

Shehakim is that in which millstones stand and grind manna for the righteous for it is said: And He commanded the skies [Shehakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food etc.
(b.Hag. 12b)

Now when we compare this with something the Zohar says about the manna:

…after God cast Uzza and Azael down from their holy
place, they went astray after the women folk and seduced
the world also. It may seem strange that being angels they
were able to abide upon the earth. The truth is, however,
that when they were cast down the celestial light which
used to sustain them left them and they were changed to
another grade through the influence of the air of this world.
Similarly the manna which came down for the Israelites in
the wilderness originated in the celestial dew from the most
recondite spot, and at first its light would radiate to all worlds
and the “field of apples”, and the heavenly angels drew
sustenance from it, but when it approached the earth it
became materialized through the influence of the air of
this world and lost its brightness, becoming only like
“coriander seed”. Now when God saw that these fallen
angels were seducing the world, He bound them in chains of
iron to a mountain of darkness. Uzza He bound at the bottom
of the mountain and covered his face with darkness because
he struggled and resisted, but Azael, who did not resist, He
set by the side of a mountain where a little light penetrated.
Men who know where they are located seek them out,
and they teach them enchantments and sorceries and
divinations. These mountains of darkness are called the
“mountains of the East”, and therefore Balaam said:
“From Aram has Balak brought me, from the mountains
of the East”. Because they both learnt their sorceries there.
Now Uzza and Azael used to tell those men who came to
them some of the notable things which they knew in former
times when they were on high, and to speak about the holy
world in which they used to be.
(Zohar 3:208a)

It seems that this heaven which was the source of the Manna was also the place from which the fallen angels had descended.

[Connie]

Oh no, not the "soul sleeping theory" ! I never have believed in this. Yahshua told the man on His right side of Him when He was on the stake,This day he'd be with Him in Paradise. So where would this Paradise be ?
Was not the Garden of Eden called Paradise ?

Now on to my next thought.......

Also, Shaul speaks about the third heaven in 2 Corinthians 11 :2-4
I know a man in Mashiyach, fourteen years ago (whether in the body, I know not; or whether out of the body, I know not; Elohim knoweth), such a one caught up even to the third heaven.

3 And I know such a man (whether in the body, or apart from the body, I know not; Elohim knoweth),

4 how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.
This level seems like it would have been more like the fourth level wouldn't it James ? Because the third level according to the different levels wouldn't really match what Shaul was talking about.

[James Trimm]

First we will note the King James Version, and then we will give the "Soul Sleep" doctrine meaning of "death"--

"Blessed are the dead which die in the Lord."--Rev. 14:13

"Blessed are the non-existent which become non-existent in the Lord."

"Precious in the sight of the Lord is the death of his saints."--Psa. 116:15.

"Precious in the sight of the Lord is the annihilation of his saints."

"She that liveth in pleasure is dead while she liveth."--1 Tim. 5:6.

"She that liveth in pleasure has ceased to be while she liveth."

"For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and the living."--Rom. 14:9.

"For to this end Christ both became NON-existent, and rose, and revived that He might be Lord both of the NON-existent and the living."

"For me to live is Christ and to die is gain."--Phil.1:21.

"For me to live is Christ and to be annihilated is gain."

"Let the dead bury their dead."--Luke 9:60.

"Let the non-existent bury their non-existent."

"Now if we be dead with Christ, we believe that we shall also live with him."--Rom. 6:8.

"Now if we be NON-existent with Christ . . . "

The results of thus honestly using the "Soul Sleep" utterly false definitions of "death" is clear, their definitions do not fit.

[James Trimm]

You seem to refer to the theology of "Soul Sleep".

This is a theology that teaches that a man’s soul ceases to exist at death, until his resurrection, at which time the righteous have immortality, while the souls of the wicked are destroyed in Gey Hinnom, and again cease to exist.

Proponents of this theology often cite various verses from Ecclesiastes to support their position. However the pupose of Ecclesiates is not to give Elohim’s revelation on the subjects it treats, but to explain how things appear without the light of Elohim. Thus we read in the early verses of the book:

I Kohelet have been king over Yisra’el in Yerushalayim.
And I applied my heart to seek and to search out by wisdom concerning all things that are done under heaven; it is a sore task that Elohim has given to the sons of men to be exercised therewith.
I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind.
That which is crooked cannot be made straight; and that which is wanting cannot be numbered.
I spoke with my own heart, saying: 'Behold, I have gotten great wisdom, more also than all that were before me over Yerushalayim'; yes, my heart has had great experience of wisdom and knowledge.
And I applied my heart to know wisdom, and to know madness and folly--I perceived that this also was a striving after wind.
For in much wisdom is much vexation; and he that increases knowledge increases sorrow.
(Eccl. 1:12-18 HRV)

For example “all is vanity” (Ecc. 1:14) is not Elohim’s revelation on the subject of life, but a pessimistic statement about what life seems like without Elohim’s revelation. Thhroughout the book of Ecclesiastes Solomon uses the phrases “under heaven” and “under the sun” to emphasize the context of his statements. In this context the book stresses how that, apart from Elohim’s revelation, a man’s life seems no more significant than an animals, that his death seems no different, and that we can see no afterlife. For example:

I said in my heart: 'It is because of the sons of men,
that Elohim may sift them, and that they may see that
they themselves are but as beasts.'
For that which befalls the sons of men befalls beasts;
even one thing befalls them; as the one dies, so dies
the other; yes, they have all one breath; so that man
has no pre-eminence above a beast; for all is vanity.
All go unto one place; all are of the dust,
and all return to dust.
(Eccl. 3:18-20 HRV)

For the living know that they shall die; but the dead
know not any thing, neither have they any more
a reward; for the memory of them is forgotten.
(Eccl. 9:5 HRV)

Note that if we understand Ecc. 3:20 “all return to dust” means that there is no afterlife, then “all are dust” in the same verse, would have to mean we are not alive now! And if the same interpretation is applies to all of Ecc. 9:5 then “neither have they any more a reward” would mean that there is no reward in the afterlife for any man.

[Christian]

Also if you were burning - would you be able to coherently address your forefather, (never even having seen him before mind you, yet knowing who it is) and do anything beside screaming?
Does the soul have a body that is put into the fire? A physical body that can feel physical flames?

The opening chapters of Genesis clearly state all human's destiny as a result of Adam's sin.
“In the sweat of your face shalt you eat bread, till thou return to the ground; for out of it were you taken: for dust you art and unto dust shall you return.”(Genesis 3:19)
The Psalms repeatedly reinforce these principles related to a human's destiny. A few examples are given for consideration.
“In death there is no remembrance of thee: In the grave who shall give thee thanks.”(Psalm 6:5)
“Man being in honour abideth not, he is like the beasts that perish.”(Psalm 49:12)
'The dead praise not Yahweh, neither any that go down into silence.”(Psalm 115:17)
“His breath goes forth, he returns to his earth; in that very day his thoughts perish.” (Psalm 146:4)

The prophet Isaiah also refers to man's mental state in death.
“The grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth.”(Isaiah 38:18)

However, the Rich Man apparently can speak coherently, and yet chooses not to honor Elohim?
But is he not asking for mercy - and seeing he can speak, would it not be good to honor El ?

Jeremiah in referring to the judgement that came on Babylon said, Death is “a perpetual sleep.”(Jeremiah 51:39,57)

In the New Testament, Peter refers to David.
“The patriarch David...he is both dead and buried...David is not ascended into the heavens.”(Acts 2:29-30)

Based on the dualistic notion - is David in Hell, or the "negative afterlife" ?
If he is in the "positive afterlife" how come he does not praise Elohim?

[Christian]

The soul has no life without the spirit - how can it experience Sheol?

http://www.herealittletherealittle.net/index.cfm?page_name=Lazarus

Here is an excellent article giving in-depth analysis of the story.


Here are some quotes from it:

"Those who insist that this is not a parable but a true, literal story Yeshua told to describe the condition of the lost in hell must overlook several facts to arrive at that conclusion. First, Yeshua the Messiah never accuses the rich man of any sin. He is simply portrayed as a wealthy man who lived the good life. Furthermore, Lazarus is never proclaimed to be a righteous man. He is just one who had the misfortune to be poor and unable to care for himself. If this story is literal, then the logical implication is that all the rich are destined to burn in hell, while all the homeless and destitute will be saved. Does anyone believe this to be the case?

If hell is truly as it is pictured in this story, then the saved will be able to view the lost who are burning there. Could anyone enjoy eternal existence if they were able to see lost friends, family, and acquaintances being incinerated in hell, yet never burning up? Additionally, if hell (as it is traditionally taught) is an abyss of fire and brimstone where sinners are tormented forever, does anyone really believe that one drop of water would relieve the pain and anguish of someone suffering in its flames?


LUKE 16:24 "Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.' " (NKJV)

First, notice that the rich man identifies Abraham as his father, just as the Pharisees did (John 8:39). The rich man (Judah) is now shown to be undergoing reproof, testing, and punishment in "this flame" (singular, not "these flames"). It is quite obvious that the flame is not literal, because a wet fingertip on the tongue would do nothing to quench the pain inflicted by real flames."

Remember it is written that ALL ISRAEL will be saved?
How does this fit in with the Rich Man's doom ?

And finally I reiterate my point that you cannot actually see any body of water, from Gehenna, or from Sheol.

[James Trimm]

Where does Yeshua say this story is a "parable"? In Luke he says to the contrary "there WAS a man names Lazurus"

16:19-31 Lazurus and the Rich Man

This account is totally in keeping with the ancient Jewish view of the afterlife.

To begin with the Hebrew word She'ol always appears in the feminine form and NEVER has a definite artical in any of its many appearances in the Tanak. Therefore it is almost certain that SHE'OL is a proper noun, the name of a place.

In the Tanak the word SHE'OL is often contrasted with "Heaven" (Job 11:8; Ps. 139:8; Amos 9:2). According to the Tanak the wicked and godless nations go to SHE'OL (Ps. 9:17) According to Psalm 86:13 the soul goes to SHE'OL. According to Proverbs 15:24 SHE'OL can be avoided. In Prov. 23:14 a soul is delivered from SHE'OL. In Is. 57:9 a soul is lowered to SHE'OL.

So SHE'OL would seem to be the proper name of a place which may be contrasted with Heaven to which souls go and from which they may be delivered.

According to Ezek. 31:16-18 Gan Eden (The Garden of Eden) was cast into SHE'OL (Ezek. 31:16-18).

Now if we put this altogether it would seem that upon our deaths the RUACH (spirit) returns to the Father from which it came and the NEFESH (soul) enters into SHE'OL to await the resurrection when body, soul and spirit will be reunited. The righteous souls await the resurection in Gan Eden (Garden of Eden) within SHE'OL while the unrighteous souls await the resurection in SHE'OL outside of GAN EDEN.

Josephus writes of the first century Pharisses:

They also believe that souls have an immortal
vigour in them, and that under the earth there
will be rewards or punishments, according
as they have lived virtuously or viciously
in this life; and the latter are to be detained
in an everlasting prison, but the former shall
have power to revive and live again;...
(Josephus; Ant. 18:1:3)

Josephus gives a much longer treatment of SHE'OL (or "Hades") which I will send in a separate email). In that material Josephus describes SHE'OL as having two compartments. One for the righteous he calls "The Bosom of Abraham" the other is for the unrighteous. The two are separated by "a chaos deep and large" which he says "is fixed between them". He describes it as a place "wherein the souls of men are confined until a proper season, which God has determined, when he will make a resurrection of all men" (It is only fair to say that liberal scholars challenge whether Josephus was the true author of of the Extract on Hades which is attributed to him, though it certainly seems to tie in with his other mentions of "Hades" and with the reference in Ant. 18:1:3.

At any rate the similarity between the model presented by Josephus and that presented by Yeshua are very similar. Both refer to the Bosom of Abraham and a fixed gulf (Luke 16) and both quote Is. 66:24 (Mk. 10, 44, 46, 48) as referring to the Lake of Fire.

After the resurection there is a judgement and the righteous enter the world to come while the unrighteous are cast into GEY HINNOM also called the "Lake of Fire".

GEY HINNOM was a vally just outside of Jerusalem (Joh. 15:8; 18:16; Neh. 11:30; Jer. 19:2, 6) where pagans had offered up their own children to Ba'al and Molech (2Kn. 23:10; 2Ch. 28:3; 33:6; Jer. 7:31-32; 19:2, 6; 32:35). In the first century all of the refuse of the city was cast into GEY HINNOM and burned there.

In the Mishna GEY HINNOM is contrasted with Gan Eden and with the World to Come as the place where the wicked go (m.Avot 5:19-20; m.Eduy. 2:10) . The Talmud also contrasts GEY HINNOM with Heaven as a place where the wicked go (b.Ber. 28a). According to the Talmud GEY HINNOM is huge (b.Pes. 94a) and has seven compartments (b.Sotah 19b).

From Yeshua's usage we also know that Is. 66:24 refers to GEY HINNOM (Mk. 10:44, 46, 48).

Upon death our spirit returns to the Father but our Soul goes into SHE'OL. The wicked remain in SHE'OL proper but the righteous are kept in GAN EDEN which had been cast into SHE'OL (Ezek. 31:16-18). In between the two is a great fixed gulf (Luke 16:26). The souls of the dead await the resurrection in SHE'OL when they are reunited with their bodies and spirits at the resurrection. At that time GAN EDEN (or PARDES) is moved into the World to Come (the New heavens and the new Earth) (Rev. 2:7; 21:1; 22:2)
while SHE'OL is cast into the lake of Fire (GEY HINNOM (Rev. 20:14).