⁷ And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

²⁰ And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.
²⁴ And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.

¹⁹ For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
²⁰ All go unto one place; all are of the dust, and all turn to dust again.
²¹ Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

⁷ Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

¹⁸ For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
¹⁹ By which also he went and preached unto the spirits in prison;
²⁰ Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

⁶ For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

⁸ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

¹¹ But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

²¹ Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

⁴² So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
⁴³ It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
⁴⁴ It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
⁴⁵ And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
⁴⁶ Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
⁴⁷ The first man is of the earth, earthy: the second man is the Lord from heaven.
⁴⁸ As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
⁴⁹ And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
⁵⁰ Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
⁵¹ Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
⁵² 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.
⁵³ For this corruptible must put on incorruption, and this mortal must put on immortality.

—SOURCE / KJV / KJNV
sheol / hell / infernus
sheol / grave / inferi
sheol / pit / infera
hades (NT) / hell / orcus
gehenna / hell / gehenna
tartarus / hell / tartarus
abyssos / deep / abyssus
limnen pyros / lake of fire / stagnum ignis

All are literal translations or established loanwords; except sheol, which is split into 3 forms of the inferi family for the OT (normal for Vulgate) and orcus for the NT (better Greek conformity).

I preserved the KJV's semantic sense separation of sheol without using different words like other editions often do, each word used literally means underworld but with a different focus.

I also preserved Greek's use of Hades and rendered it Orcus: a Latin full semantic equivalent. To be clear it's not a place separate to sheol (half the uses are OT quotes). I felt it was important to preserve Greek Hades instead of rendering as sheol/infernus as the Koine uses the Greek mythological Tartarus which isn't coherent without Hades.

Despite common thought, the KJV is consistent on Hell terminology, exception Gehenna and Tartarus but they understood it to be the same place. Gehenna is a term for the Valley of Himmon where the dead were dumped off cliffs into pits: the abyss. Tartarus is place within Greek mythological Hades, specifically the worst place (as opposed to Elysium and Asphodel, are these referenced with Abraham's Bosom?).

Hell itself is also an accurate Sheol translation if you don't conflate it with imagery of Dante's Inferno.

Reading all these verses freshly/ in isolation of it's full usage, it clearly describes a place where all the dead go generally; a conceptualisation of death and/or repository of the immaterial essence of those passed: the Grave.

Whether it is describing a concept of a literal place, or dying, being deposed of into pits, graves, burials, and being absorbed beneath the earth under soil; it's clear the souls of Adam were held somewhere in wait of the Harrowing of Hell by Jesus. Salvation is being plucked from this and saved.

I'd like to believe fauna and flora have some kind of immaterial aspect (bio-spirit) and be dumped/ preserved in this repository, but I think that's just empathetic wishful thinking, and biblically they are likely simply blackscreened.

Adam received a soul [Gen 2:7] however the wording used (living soul / breath) is the same as what is used for fauna [Gen 1:20,24] but we should be cautious about being overly strict on poetic language, as this described what they associated with life/ lifeforce: breathing, which you first do when born and cease to do in death.

Note: While flora is not mentioned, what is said for fauna would also be apply to flora, as they're both organisms with a common evolutionary origin; and that breathing is not a prerequisite for life, it's merely a poetic association.

While the terminology parallels, they are handled and directed uniquely. Both Adamic and animalia life are reduced to dust [Ecc 3:19-20] a clear euphemism for death and decay; however it further separates their direction: Adamic up, animalia beneath the soil [Ecc 3:21]; which at first glance would appear to support the emphatic bio-spirit repository until later which uniquely make a distinction within Adam: his life reduced to dust beneath the soil, and his spirit raised towards God [Ecc 12:7]. It is clear it discusses a universal biological death, but a unique Adamic Salvation of soul.

Heaven as a place, and death as a part of life; but not until Christ's Harrowing of Hell is it explicit that Hell is a place with souls [1 Pet 3:18-20. 4:6]. Belief in Christ saves us from death and Hell [Eph 2:8] and resurrects our bodies [Resurrection of the Body] to unite with our souls in Heaven to be whole with God.

We could say and cite much more, but character limits.