Short answer. Not in the sense most readers mean. The Hebrew Bible has Sheol, a shadowy underworld where the dead go regardless of how they lived: Jacob expects to go down to it mourning, and Ecclesiastes says there is no work or knowledge there. It is not a place of punishment and it is not reserved for the wicked. The English word “hell” appears in older translations because translators put it there, and the King James Version renders the same Hebrew word “grave” thirty-one times and “hell” thirty-one times, sorting largely by whether the person in question seemed to deserve it.
Tier note: bedrock on the philology and the translation counts, which anyone can check in a concordance. There is one genuine counter-text, Daniel 12:2, and it is given its own section rather than buried, because a page that hid it would deserve the objection it was hiding from.
What Sheol actually is
Sheol appears around sixty-five times in the Hebrew Bible. It is the grave-world, the place under the earth where the dead go, and its most striking feature is that everyone goes there.
Jacob, told his son is dead, says he will go down to Sheol to his son mourning (Genesis 37:35). This is the patriarch, expecting to end up there. Ecclesiastes 9:10 says there is no work, no planning, no knowledge and no wisdom in Sheol. Psalm 6:5 says that in death there is no remembrance of God, and asks who will praise him from Sheol. Isaiah 38:18 has Hezekiah saying much the same.
That is not a torture chamber. It is closer to the Greek Hades or the Mesopotamian underworld: a dim, quiet, undifferentiated place where the dead are simply weak and silent. There is no fire in it, no devil running it, and no sorting at the door.
The translation did the work
Here is the sharpest single fact on this page, and it is arithmetic rather than interpretation. The King James Version translates Sheol as “grave” thirty-one times, as “hell” thirty-one times, and as “pit” three times.
One Hebrew word. Three English words. And the split is not random: broadly, when the person going there was righteous, the translators chose “grave,” and when the person was wicked, they chose “hell.” Jacob goes to the grave. The wicked go to hell. Same word underneath.
That is a doctrine being introduced by a translator's hand, not read out of the source. A reader with only an English Bible would reasonably conclude the Hebrew distinguishes two destinations, because their translation does. It does not. Modern translations largely correct this and simply transliterate Sheol, which is why the “hells” quietly disappear from newer editions.
See Gehenna vs Sheol vs Hades for the four separate words that English flattens into one.
The one real counter-text
Daniel 12:2 is the genuine exception and it deserves to be stated at full strength: many who sleep in the dust of the earth will awake, some to everlasting life, and some to shame and everlasting contempt. That is resurrection, and it is sorted, and one of the outcomes is bad and described as lasting.
So the flat claim “there is no judgment after death anywhere in the Hebrew Bible” is false, and anyone making it can be refuted with one verse.
Two things are worth noticing about it, neither of which dissolves it. It is almost certainly the latest text in the Hebrew Bible, generally dated to the Maccabean crisis of the 160s BCE, which makes it evidence of where Jewish thought arrived rather than where it began. And what it describes is contempt and shame rather than torment: the Hebrew is closer to abhorrence, and the scene is people looking at the condemned, not the condemned being burned. It is a real judgment text and it is not the later hell.
See Where did the resurrection idea come from?.
What about the fire?
The fire people remember from the Hebrew Bible is mostly in two places, and neither is an afterlife.
Isaiah 66:24, the closing verse of the book, describes going out to look at the corpses of those who rebelled, whose worm does not die and whose fire is not quenched. It is a battlefield or a valley of the slain, viewed by the living, and the undying worm is doing what worms do to bodies. This verse matters enormously because Jesus quotes it, which is how its imagery reaches Christian hell.
The Valley of Hinnom, ge hinnom, is a real ravine outside Jerusalem associated in Jeremiah with child sacrifice and cursed by him as the Valley of Slaughter. It later supplies the word Gehenna. In the Hebrew Bible it is a place on a map with a terrible history, not a compartment of the afterlife. See What did Jesus say about hell?.
What this does and does not establish
It establishes that the Hebrew Bible has no doctrine of eternal conscious punishment, that its default picture of death is a shared and undifferentiated underworld, that the English word “hell” in older translations is a translator's choice rather than a Hebrew word, and that judgment after death arrives late, in Daniel, and in a milder form than what came after.
It does not establish that the later doctrine is therefore false. Showing that an idea developed is a claim about history, not a verdict about God, and this site keeps that line deliberately. Plenty of doctrines a believer holds are not stated in the Hebrew Bible; that is what having a second testament and a tradition means. What a reader is owed is knowing which is which, and when each arrived.
Common questions
Does the Old Testament teach hell?
Not as eternal conscious punishment. Its word is Sheol, a shadowy underworld where all the dead go regardless of how they lived. Jacob expects to go there (Genesis 37:35), and Ecclesiastes 9:10 says there is no work, knowledge or wisdom there. There is no fire, no devil presiding, and no sorting at the entrance. The one text that describes a sorted afterlife outcome is Daniel 12:2, which is also the latest text in the Hebrew Bible.
Why does my Bible say hell in the Old Testament then?
Because a translator put it there. The King James Version renders the single Hebrew word Sheol as “grave” thirty-one times, “hell” thirty-one times and “pit” three times, and the choice tracks whether the person seemed to deserve it: the righteous go to the grave, the wicked go to hell. The Hebrew makes no such distinction. Most modern translations transliterate Sheol instead, which is why those verses read differently in newer editions.
What is Sheol?
The Hebrew underworld: a dim, quiet place beneath the earth where the dead go, described as a land of silence and forgetfulness. It appears around sixty-five times. Everyone goes there, righteous and wicked alike, and the dead in it are weak and inactive rather than tormented. It is broadly comparable to the Greek Hades, which is the word the Septuagint used to translate it.
Is Daniel 12:2 about hell?
It is the closest the Hebrew Bible comes, and it is not the later hell. It describes many who sleep in the dust awaking, some to everlasting life and some to shame and everlasting contempt. That is a genuine sorted resurrection and it should not be explained away. But the fate described is contempt and abhorrence, with observers looking at the condemned, rather than ongoing torment, and Daniel is generally dated to the Maccabean crisis of the 160s BCE, making it the latest text in the collection rather than a baseline.
Is the Valley of Hinnom hell in the Old Testament?
No, it is a place. The Valley of Hinnom, ge hinnom, is a real ravine outside Jerusalem, associated in the Hebrew Bible with child sacrifice and cursed by Jeremiah, who renames it the Valley of Slaughter. It becomes the word Gehenna in Greek and is the term Jesus uses, but in the Hebrew Bible itself it is a location with a terrible history rather than a region of the afterlife.
Does this mean hell is not real?
The page makes no claim of that kind. Showing when an idea appears in the record is a historical statement and not a theological verdict, and this site keeps that distinction on purpose. What the evidence supports is narrower: eternal conscious punishment is not taught in the Hebrew Bible, the English word in older translations reflects translators' decisions, and judgment after death enters late and in a milder form than the doctrine that eventually developed.
Sources
Genesis 37:35; Ecclesiastes 9:10; Psalm 6:5, 88:3-12; Isaiah 38:18, 66:24; Numbers 16:30-33; Daniel 12:2; Jeremiah 7:31-32, 19:1-6. Translation counts from the King James Version's renderings of she'ol (31 “grave,” 31 “hell,” 3 “pit”). Bart D. Ehrman, Heaven and Hell: A History of the Afterlife (2020); Alan E. Bernstein, The Formation of Hell; Jon D. Levenson, Resurrection and the Restoration of Israel.