Did Jesus go to hell - jeff

Jesus foi ao inferno?

O único versículo na Bíblia que faz referência as chaves.

Ap 1.17-18; Quando eu o vi, caí a seus pés como se estivesse morto. Mas ele colocou sua mão direita sobre mim e disse: "Não tenha medo, eu sou o primeiro e o último. 18 Eu sou aquele que vive. Eu morri, mas olha, agora estou vivo para todo o sempre! E eu tenho as chaves da morte e do Hades, o lugar dos mortos.

1 Pe 3.18-20: Cristo sofreu por nossos pecados de uma vez por todas. Ele nunca pecou, mas morreu por pecadores para nos levar a Deus. Ele foi morto no seu corpo, mas feito vivo no espírito, 19 no qual ele foi e fez uma proclamação aos espíritos que estão agora em prisão. 20 Esses são aqueles que desobedeceram a Deus muito tempo atrás, quando ele esperava pacientemente enquanto Noé estava construindo sua arca. Nela, somente algumas pessoas, oito ao todo, foram salvas pela água.

Where did He go? Well it says He went, very clearly here, and made proclamation. He went and made proclamation. He gave a sermon. He went somewhere to preach. He went and gave a triumphant sermon. So even before His resurrection now, even before His resurrection on Sunday morning, He was moving freely in the spiritual realm, okay? And He went to...to preach. Now the verb here "to preach," or to make a proclamation, is not euangelizo, to preach the gospel. He didn't go somewhere to preach salvation. It is the verb kerusso, which means to make a proclamation or to announce a triumph. It is the word to herald. And military generals and kings would have a herald announce their victories. He went somewhere to announce His victory. No, He was not preaching the gospel to some people in the spiritual world, or some beings in the spiritual world. He was announcing proclaiming heralding a triumph. About what? It must be pretty obvious, about His triumph over sin, about His triumph over death, about His triumph over hell, about His triumph over demons, about His triumph over Satan. He went to proclaim His triumph, that's the implication of the verb here...to proclaim victory, that's what the passage is all about. That's what the context is all about. It's all about triumphing in the midst of unjust suffering.

Now to whom did He make this announcement? Verse 19 says, "He made it to the spirits." The spirits? Who are the spirits? Well, think it through. In verse 20 Peter uses the word persons or souls, you see it there in verse 20? Eight persons, it's actually the words souls, probably some of your Bibles say that. Peter calls people souls. It seems to me then that spirits must be different than people in this context. By the way, the New Testament always uses the term spirits to refer to...take a guess...angels, never to men without a qualifying genitive. There is one exception in Hebrews 12 where it says the spirits of just men made perfect. Whenever it is qualified with a genitival phrase like that, the qualifying phrase will tell you to whom it refers. But every other use of spirits in the New Testament refers to angels.

Furthermore, we know that angels are in view here down in verse 22 because it says that He went into heaven after the angels and authorities and powers had been subjected to Him. So at some point in this passage Peter wants us to understand that He had subjected the angels and the authorities and the powers which are just different names for angels to Himself.

I believe He went to declare His victory over demons and that the spirits refer to demons. You say, "Why do you...why do you say demons?" Because these spirits were in...what?...prison. They were in prison. Now this could not be a message of salvation to demons, why? Because demons can't be saved. The demons that fell are forever damned, forever, as it were, locked into their destiny. In Hebrews 2;16 it says, "He does not give help to angels, but He gives help to the descendant of Abraham." He doesn't redeem spirits, He redeems people. So whatever He said to these demons was not a message of salvation, it was a kerusso, it was a heralding of triumph.

2 Pe 2.4-5: Pois Deus não poupou nem os anjos que pecaram, mas lançou-os num lugar temporário de tortura e tormento chamado de Tártaro, acorrentados no mundo de trevas, onde ficarão presos até o dia do julgamento. 5 Também ele não poupou o mundo antigo quando trouxe o dilúvio sobre aquele povo que o desprezava, mas preservou Noé, um pregador da justiça, e mais sete pessoas.

By the way, the word "hell" would you notice that word in verse 4 is the word tartarossos or literally we could call it in an English transliteration Tartarus. Now Tartarus was a name in classical Greek mythology and they used it to describe the subterranean abyss in which rebellious gods were punished. The word was taken over into Judaism and it was used to refer to the prison of fallen angels. It is so used, by the way, in the non- biblical but ancient book called The Book of Enoch. Now we know that the Jews were familiar with the Book of Enoch, Jude in his epistle even makes reference to the Book of Enoch. The Book of Enoch discusses the Genesis account of the angels who overstepped their bounds. So, I believe that Peter in 1 Peter and 2 Peter in referring to this record is referring to something commonly known by the people because they read about it in the Book of Enoch, even though the Book of Enoch was not a biblical book, the people knew its contents. And the Book of Enoch covers the same story in the same way. So, Peter in HYPERLINK "http://biblia.com/bible/nasb95/2%20Peter%202.4" \t "_blank" 2 Peter 2:4 is saying God took these angels who sinned and He put them in the murky abyss of fallen angels, the prison of spirits.

I believe Paul is referring to the same thing, that when Jesus body was dead, His spirit was alive and He went down where they were bound and He announced His triumph over them.

A palavra geralmente traduzida "inferno" em 2 Pe 2:4 é a palavra tartarus ou, literalmente, uma transliteração de Tártaro. Agora Tártaro era um nome na mitologia grega clássica e que a usou para descrever o abismo subterrâneo em que os deuses rebeldes foram punidos. A palavra foi tomada para o judaísmo e foi usado para se referir à prisão dos anjos caídos. Ela é usada no livro não bíblica, mas antigo chamado O Livro de Enoque. Nós sabemos que os judeus estavam familiarizados com o Livro de Enoque, Jude em sua epístola ainda faz referência ao Livro de Enoque.