In most of the Hebrew Bible everyone goes to Sheol. The righteous and the wicked, the king and the labourer, all go down to the same place, and it is described as silence, dust, darkness and a state in which the dead do not praise God. There is no judgement in it, no division, and no return. Passages that appear to promise more are few and are argued over, and the general picture is remarkably consistent across a long period.
The change belongs to the Second Temple period. Under Persian and then Hellenistic influence, and in the pressure of persecution where the righteous were visibly dying badly, Jewish writing developed resurrection, judgement and a division of the dead. By the first century the Pharisees held resurrection and the Sadducees did not, which is a live dispute recorded in sources on both sides.
The translations then blurred what had happened. The Septuagint rendered Sheol as Hades, importing a Greek geography with rivers and a ruler. Early English Bibles rendered both Sheol and Gehenna as hell, which merged the neutral grave of the older texts with the fiery judgement of the later ones. A reader working only in English translation cannot see the development at all, because two very different ideas arrive under the same word.