The doctrine is inferred from a particular interpretation of the following verses.Acts 2:27 and 2:31 declare in effect that Hades ("place of the dead") could not hold the crucified Christ. Two passages of 1 Peter principally have been used as a basis for the ancient doctrine. 1 Peter 3:19-20 says that Jesus "went and made a proclamation to the spirits in prison, who in former times did not obey, when God waited patiently in the days of Noah...."1 Peter 4:6 says that the gospel was "proclaimed even to the dead..." (NRSV). A reference in 2 Corinthians 2:14 has been interpreted by some to include the harrowing of Hell: "But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads in every place the fragrance that comes from knowing him"The Harrowing of Hell, depicted in the Petites Heures de Jean de Berry, 14th c. illuminated manuscript The Epistle to the Ephesians 4:8-10 has also been understood by others to suggest a Harrowing of Hell doctrine: This is why it says: "When he ascended on high, he led captives in his train and gave gifts to men." (What does "he ascended" mean except that he also descended to the lower, earthly regions? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe). (NRSV) "When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious—that you, O LORD God, might dwell there." (NIV) The parenthetical verses 9–10 of Ephesians are widely read as an exegetical gloss on the text. The word for "lower parts" is similar to the word used for "hell" in the Greek version of the Apostles Creed. Noted New Testament theologian Frank Stagg identifies three views of this passage from Ephesians:Jesus' burial, or His descent into the underworld or Hell, or His Incarnation as an act of deep humility. (see Philippians 2) Zachariah 9:11 refers to prisoners in a waterless pit. "As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water." The verses' reference to captives has been presented as a reflection of Yahweh's captives of the enemy in Psalm 68:17–18: "God's chariots were myriad, thousands upon thousands; from Sinai the Lord entered the holy place. You went up to its lofty height; you took captives, received slaves as tribute. No rebels can live in the presence of God." Isaiah 24:21-22 also refers to spirits in prison, reminiscent of Peter's account of a visitation to spirits in prison: "And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."(John;18406)
This scripture does not say he went to hell, remember Jesus said to the thief on the cross today you will be with me in paradise
Mathew 27:44 Even the robbers who were crucifed with Him reviled Him with the same thing.Matthew says that Christ did not redemn a rober who was crucified with Him.Mark 15:32 Even those who were crucified with Him reviled Him.Mark says that Christ did not redemn a rober who was crucified with Him.Luke 23:40-43 But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong." Then he said, "Jesus, remember me when you come into your kingdom." Jesus answered him, "I tell you the truth, today you will be with me in paradise."Luke says that Christ did redemn a rober who was crucified with Him.There is no verse in John which states a rober was saved.One book in the bible says that one was while two desagree with it. Matthew and Mark desagree with Luke while John makes no mention. Matthew and Mark therefore must be correct.