Second Death in Jewish Targums (aka Targumim) and Philo

Harry Sysling in Tehiyyat Ha-metim : The Resurrection of the Dead in the Palestinian Targums of the Pentateuch and Parallel Traditions in Classical Rabbinic Literature, has the most comprehensive treatment on the second death in the Targumim -- at least the most comprehensive that I was able to find.

He analyzes:

• Targum Onqelos of Deut 33:6 (p. 211)
• The Palestinian Targumim of Deut 33:6 (p. 214)
• The second death in the Targum of the Prophets (tgYon) (p. 219)
• The second death in the Targum of the Psalms (p. 221)

He also considers Greek sources including the Apocalypse of John (as well as other rabbinical tradition). 

Sysling's summary offers at least the following various usage of "the second death":

• as the death by which the wicked die;
• the retribution in Gehinnom "which burns all day long";
• as exclusion from life in the world to come (and from the resurrection?);
• as identical with the punishment in Gehinnom; and
• as exclusion from the resurrection.

Sysling's comments seem essentially consistent with those of the great Calvinistic Baptist author, John Gill.  John Gill, commenting on Revelation 2:11, states:

shall not be hurt of the second death; by which is meant eternal death, in distinction from a corporeal and temporal one; and lies in a destruction of both body and soul in hell, and in an everlasting separation from God, and a continual sense of divine wrath; but of this the saints shall never be hurt, they are ordained to eternal life; this is secured for them in Christ, and he has it in his hands for them, and will give it to them. The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of God, and which the people of God die as well as others; but the second death is peculiar to wicked men. So the Jerusalem Targum on Deuteronomy 33:6; paraphrases those words, "let Reuben live, and not die," thus; "let Reuben live in this world, and not die anyynt atwmb, "by the second death," with which the wicked die in the world to come." Of which sense of the text and phrase Epiphanius makes mention {q}. See the same phrase in the Targum of Jonathan ben Uzziel, in Isaiah 22:14; and in Jeremiah 51:39; and in Philo the Jew {r}.

{q} Contr. Haeres. Haeres. 9. 

{r} De Praemiis & Poenis, p. 921.

Baker's Evangelical Dictionary of Biblical Theology, includes, within its entry for "Second Death" the following:

This phrase is found only in Revelation 2:11,20:6,20:14 , and 21:8. The Targums use it (Deuteronomy 33:6; Psalm 49:11 ). Philo uses the term to refer to all miseries arising from sin causing physical death followed by hopelessness in the afterlife (Rewards and Punishments 2.419). Revelation 2:10-11 contrasts it with the life given to the faithful. Death is the loss of the only kind of life worthy of the name.

Section XII of Philo's "Rewards and Punishments" has the following account:

XII. (67) Therefore those rewards which were thus long since assigned to the good, both publicly and privately, have now been described though somewhat in outline, but sufficiently to enable anyone to comprehend with tolerable ease what has been omitted. We must now proceed in regular order to consider in turn the punishments appointed for the wicked, speaking of them in a somewhat general way since the time does not allow of my enumerating all the particular instances. (68) Now there was at the very beginning of the world when the race of men had not as yet multiplied, a fratricide: this is the first man who ever was under a curse; the first man who imprinted on the pure earth the unprecedented pollution of human blood; the first man who checked the fertility of the earth which was previously blooming, and producing all kinds of animals, and plants, and flourishing with every kind of productiveness; the first man who introduced destruction as a rival against creation, death against life, sorrow against joy, and evil against good. (69) What then could possibly have been inflicted upon him, which would have been an adequate punishment for him, who thus in one single action left no description of violence and impiety unperformed? Perhaps some one will say he should have been put to death at once; this is a human mode of reasoning, fit for one who does not consider the great tribunal of all for men look upon death as the extreme limit of all punishments, but in the view of the divine tribunal it is scarcely the beginning of them. (70) Since then the action of this man was a novel one, it was necessary that a novel punishment should be devised for him; and what was it? That he should live continually dying, and that he should in a manner endure an undying and never ending death; for there are two kinds of death; the one that of being dead, which is either good or else a matter of indifference; the other that of dying, which is in every respect an evil; and the more protracted the dying the more intolerable the evil. (71) Consider now then how it is that death can be said to be never ending in this man's case; since there are four different affections to which the soul is liable, two of them being conversant with good either present or future, namely, pleasure and desire; and two with evil either present or expected, namely, sorrow and fear; it cuts up the pair of those which are conversant with good by the roots, in order that the man may never receive pleasure from any accident of fortune, nor ever feel a desire even for anything pleasant; and it leaves him only those affections conversant about evil, sorrow without any mixture of cheerfulness, and unmingled fear, (72) for the scripture Says{2}{#ge 4:14.} that God laid a curse upon the fratricide, so that he should be continually groaning and trembling. Moreover he put a mark upon him, that he might never be pitied by any one, so that he might not die once, but might, as I have said before, pass all his time in dying, amid griefs, and pains, and incessant calamities; and what is most grievous of all, might have a feeling of his own miseries, and be afflicted both with the evils which were before him, and also from a foresight of the number of misfortunes which were constantly impending over him, which nevertheless he was unable to guard against, since hope was wholly taken from him, which God has implanted in the race of mankind, in order that thus, having an innate comfort in themselves, they might feel their sorrows relieved, provided they had not committed any inexpiable crimes. (73) Therefore, as a man who is being carried away by a torrent shudders at the nearest waves by which he is being hurried away, and still more at those coming upon him from above, since the one is continually and incessantly propelling him forward with violence, but the other being raised above him threatens to overwhelm him utterly, so in the same manner those evils which are present are grievous, but those which proceed from fear of the future are more grievous still; for fear continually supplies sorrowful feelings as from an everlasting spring.

I would love to agree that Philo "uses the term" or "the same phrase" but I do not see it. That said, he does seem to discuss two senses of "death," one of which fits quite well with Johannine theology. 

The Second Death in (pre-Christian) Greek Literature

The Thesaurus Linguae Graecae does not provide any examples of pre-incarnation Greek writers who use the phrase "the second death."  The only non-Christian Greek author using the phrase that I could find prior to Origen is Plutarch (c. AD 40 - 120).  His "On the Face which appears on the Orb of the Moon" is the one work that I found with the phrase.  I offer the following translation by Arthur Octavius Prickard (1843-1939)(pp. 44-45):

XXVII. When I marvelled at this, and asked for clearer statements, he went on : — " Many tales, Sylla, are told among the Greeks about the gods, but not all are well told. For instance, about Demeter and Cora, they are right in their names, but wrong in supposing that they both belong to the same region ; for the latter is on earth, and has power over earthly things, the former is in the moon and is concerned with things of the moon. The moon has been called both Cora and Persephone, Persephone because she gives light, Cora because we also use the same Greek word for the pupil of the eye, in which the image of the beholder flashes back, as the sunbeam is seen in the moon. In the stories told about their wanderings and the search there is an element of truth. They yearn for one another when parted, and often embrace in shadow. And what is told of Cora, that she is sometimes in heaven and in light, and again in night and darkness, is no untruth, only time has brought error into the numbers ; for it is not during six months, but at intervals of six months, that we see her received by the earth, as by a mother, in the shadow, and more rarely at intervals of five months ; for to leave Hades is impossible to her, who is herself a ' bound of Hades,' as Homer well hints in the words, (Od., ix, 563.) 'Now to Elysian plains, earth's utmost bound.' For where the shadow of the earth rests in its passage, there Homer placed the limit and boundary of earth. To that limit comes no man that is bad or impure, but the good after death are conveyed thither, and pass a most easy life, not, however, one blessed or divine until the second death."

Based on where this quotation ends, at the end of section XXVII, one might think that the idea of "the second death" was one that was well-established in Greek mythology/religion already. The way that Plutarch continues, however, suggests otherwise:

 XXVIII. "But what is that, Sylla?" "Ask me not of these things, for I am going to tell you fully myself. The common view that man is a composite creature is correct, but it is not correct that he is composed of two parts only. For they suppose that mind is in some sense a part of soul, which is as great a mistake as to think that soul is a part of body; mind is as much better a thing and more divine than soul, as soul is than body. Now the union of soul with body makes up the emotional part, the further union with mind produces reason, the former the origin of pleasure and pain, the latter of virtue and vice. When these three principles have been compacted, the earth contributes body to the birth of man, the moon soul, the sun reason, just as he contributes light to the moon. The death which we die is of two kinds; the one makes man two out of three, the other makes him one out of two ; the one takes place in the earth which is the realm of Demeter, and is initiation unto her, so that the Athenians used in ancient times to call the dead 'Demetrians,' the other is in the moon and is of Persephone; Hermes of the lower earth is the associate of the one, the heavenly Hermes of the other. Demeter parts soul from body quickly and with force; Persephone parts mind from soul gently and very slowly, and therefore has been called ' Of the Birth to Unity,' for the best part of man is left in oneness, when separated by her. Each process happens according to nature, as thus (Plato, Timaeus, end.): — It is appointed that every soul, irrational or rational, when it has quitted the body, should wander in the region between earth and moon, but not all for an equal time; unjust and unchaste souls pay penalties for their wrong doings; but the good must for a certain appointed time, sufficient to purge away and blow to the winds, as noxious exhalations, the defilements which come from the body, their vicious cause, be in that mildest part of the air which they call 'The Meadows of Hades'; then they return as from long and distant exile back to their country, they taste such joy as men feel here who are initiated, joy mingled with much amazement and trouble, yet also with a hope which is each man's own. For many who are already grasping at the moon she pushes off and washes away, and some even of those souls which are already there and are turning round to look below are seen to be plunged again into the abyss. But those which have passed above, and have found firm footing, first go round like victors wreathed with crowns of feathers called 'crowns of constancy,' because they kept the irrational part of the soul obedient to the curb of reason, and well ordered in life. Then with countenance like a sunbeam, and soul borne lightly upwards, as here by fire, in the air about the moon, they receive tone and force from it, as iron takes an edge in its bath ; for that which is still volatile and diffuse is strengthened and becomes firm and transparent, so that they are nourished by such vapor as meets them, and well did Heraclitus say that 'Souls feed on smell in Hades.'

It is interesting to see a purgatorial concept in Plutarch (the final highlighted portion above).  However, the main point is to note that the "second death" in Plutarch is a second separation.  Not this time between corporeal and incorporeal, but between two incorporeal aspects of man: mind and soul.

Second Death in John's Writings

The phrase "second death" appears in four verses in Revelation:

Revelation 2:11 [KJV] He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

NA28 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου.

There does not seem to be any significant textual difference between the so-called Textus Receptus and the NA28 at Revelation 2:11.

To be hurt or injured (ἀδικηθῇ) by the second death is already some hint at what the second death constitutes.  However, it is necessarily a bit vague.  In the New Testament, it is not used of annihilation or even conventional death.  It often refers to receiving an injustice, though in this case it seems to relate more to physical harm as in Revelation 9:10 with the scorpions.

Thus, the second death is portrayed has having the ability to injure people (though not those who overcome).

Revelation 20:6 [KJV] Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

NA28 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλ’ ἔσονται ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ καὶ βασιλεύσουσιν μετ’ αὐτοῦ [τὰ] χίλια ἔτη.

The TR has "ὁ θάνατος ὁ δεύτερος" instead of "ὁ δεύτερος θάνατος" and does not include the bracketed [τὰ].  The meaning seems to be the same. 

The word "power" here is part of the coordinated words ἐξουσίαν and ἐπὶ, which together refer to having "power over" something, effectively a question of authority or jurisdiction.  The angel that had "power over" fire is mentioned in Revelation 14:18 and God is said to have "power over" the plagues in Revelation 16:9, for example. 

Thus, the second death is portrayed has having effectively a jurisdiction, or authority, though not over those who are part of the first resurrection.

Revelation 20:14 [KJV] And death and hell were cast into the lake of fire. This is the second death.

NA28 καὶ ὁ θάνατος καὶ ὁ ᾅδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. 

The TR (of the KJV) has "οὗτος ἐστιν ὁ δεύτερός θάνατος" (this is the second death) rather than "this second death is the lake of fire" (my translation of the NA28).  I have not carefully studied the textual evidence for the difference between the readings.

Under either reading, the sentence serves to explain what the "second death" is with reference to the lake of fire, as opposed to the opposite.

Revelation 21:8 [KJV] But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

NA28 τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος.

TR δειλοῖς δὲ καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμακεῦσιν καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ ὅ ἐστιν δεύτερος θάνατος

While there are some minor differences between the NA28 and TR text, it seems that the relevant phrase, "ὅ ἐστιν ὁ θάνατος ὁ δεύτερος," is essentially the same between them (regardless of whether the articles should be present or not, a question I have not yet carefully examined).

In Revelation:

• John uses "ὅ ἐστιν" in Revelation 2:7 to introduce an explanation of the location of the tree of life;
• John uses "ὅ ἐστιν" in Revelation 20:12 to explain which book was opened; and
• John uses "ὅ ἐστιν" in Revelation 21:17 to associate the 144 cubit measurement "of a man" is "of an angel."

Based on such usage, the most we can say is that like TR Revelation 20:14, the point seems to be link the "lake of fire" and the "second death." 

Opening Remarks in Debate on Hell with Chris Date

The second death will be suffered in both body and soul by the reprobate for all eternity. The following is a Scriptural outline of some of the key verses that teach this important doctrine.

In short summary, here is the argument.

Two Resurrections
There will be two resurrections, one of which (the resurrection of the righteous) is better than the other (the resurrection of damnation).

John 5:29

And shall come forth; they that have done good, unto the resurrection of life (ἀνάστασιν ζωῆς); and they that have done evil, unto the resurrection of damnation (ἀνάστασιν κρίσεως).

Hebrews 11:35

Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection (κρείττονος ἀναστάσεως):

Conventional Death will be No More

1 Corinthians 15:26, 42, 52, and 54

The last enemy that shall be destroyed is death.

...

So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

...

In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

...

So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

Isaiah 25:8

He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

Isaiah 65:19-20

And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.

The World will Face Judgment including those already Conventionally Dead

Acts 17:31

Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Revelation 11:18

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged (ὁ καιρὸς τῶν νεκρῶν κριθῆναι), and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

For the Wicked (but not the Righteous) there is a Second Death

Revelation 20:6

Blessed and holy is he that hath part in the first resurrection: on such the second death (ὁ δεύτερος θάνατος) hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Revelation 21:8

But the fearful, and
unbelieving, and
the abominable, and
murderers, and
whoremongers, and
sorcerers, and
idolaters, and
all liars,

shall have their part in the lake which burneth with fire and brimstone: which is the second death (ὁ θάνατος ὁ δεύτερος).

The Punishment of the Second Death is Both Physical and Psychological

Matthew 18:8-9

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire (τὸ πῦρ τὸ αἰώνιον). And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire (τὴν γέενναν τοῦ πυρός).

Daniel 12:2

And many of them that sleep in the dust of the earth shall awake, some to everlasting life (לְחַיֵּי עוֹלָם)(LXX: ζωὴν αἰώνιον), and some to shame and everlasting contempt (לְדִרְאוֹן עוֹלָֽם)(LXX: αἰσχύνην αἰώνιον).

The Duration of the Second Death is Eternal

Hebrews 6:2

Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

Matthew 25:46

And these shall go away into everlasting punishment (κόλασιν αἰώνιον): but the righteous into life eternal (ζωὴν αἰώνιον).

Revelation 19:3

And again they said, Alleluia. And her smoke rose up for ever and ever.

Revelation 14:11

And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Isaiah 34:14

It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.

These are the Scriptures and arguments I intend to set forth when I debate Chris Date (Lord willing, later this month).  I welcome my readers' comments and suggestions.