v :to). To this it is scarcely necessary to add the various passages in the Apocalyptic vision, in which St. John beheld, as inhabitants of the high est heaven, around the throne of God myriads of redeemed souls even before the resurrection (Rev.
v :9, vi :9, vii :9, xiv :I, 3). Now the 'heaven' of these passages cannot be the place to which the term Hades is ever applied, for that word is never associated with any circumstances or images of enjoyment or happiness. (See HEAVEN.) (9) Tartarus. As these arguments seem calcu lated to disprove the existence of the more fa vored region of the alleged intermediate place, a similar course of evidence militates with equal force against the existence of the more penal re gion of the same place. It is admitted by the stanchest advocates for the doctrine of an interme diate place that the souls of the wicked, when they leave the body, go immediately into punishment. Now the Scripture knows no place of punishment after death but that which was prepared for the. devil and his angels. This place they /I OW in habit ; and this is the place to which, after judg ment, the souls of the condemned will be con signed (comp, 2 Pet. ii :4 ; Matt. xxv :41). This verse of Peter is the only one in Scripture in which any reference to the word Tartarus occurs. But from the other text we can be quite certain that the Tartarus of Peter is no other than the hell which is to be the final, as it is, in degree, the present doom of the wicked. That this hell is Hades is readily admitted, for the course of the argument has been to show that }lades is hell, whenever it is not the grave. 'Whether the right eous and the wicked, after the judgment, will go literally to the same places in which they were be fore situated, it is not material to inquire. But,
both before and after the judgment, the righteous will be in the same place with their glorified Sa vior and his holy angels, and this will be heaven; and before and after the judgment the wicked will be in the same place with the devil and his angels; and this will be hell.' (Dr. Enoch Pond, On the Intermediate Place, in American Biblical Repository for April, 1841 ; comp. Knapp's Chris tian Theology, sec. to4; Meyer, De Notwne Orci up. Hcbrcyros, Lub. i793; Bahrens, Freimuthz:v Unterss. fiber d. Orkus d. Hebraer, Halle, 1786; Bickersteth, Hadcs and Heaven, 1865; Jour. Sac. Lit.. i852-1853.) The notion repelled in this article was enter tained by Justin Martyr, Irenxus, Tertullian and many other of the early Christian fathers This, however, proves nothing in its favor, as the same notion was common among the Jews themselves, in and before the time of Christ. It may even have been entertained by the Seventy when they trans lated the Hebrew sheol by the Greek hacks. The question connected with Hades has indirectly brought under view two of the three notions re specting the state of the soul after death. The third notion is that of those who hold that the soul is in a perfectly quiescent condition until the resur rection. This requires notice under another head. (See Sow.; see also HEAVEN HELL.) Ti A DID (hi'did), or CHADID (Heb. "Inc% khaw-deed, pointed), a city of Benjamin (Ezra ii:33; Nell. vii:37; xi:34).
Eusebius and Jerome speak of two cities called Aditha, or Adi, one near Gaza, the other near Diospolis, or I,ydda, which latter was probably Hadid. Van de Velde has pretty positively iden tified it with thc present El-liaditheh,three miles east of Ludd, or Lvdda.