II. There is in the Hades CA40 of the N. T. an equally ample signification with the Sheol of the O. T., as the abode of both happy and miserable beings. Its characteristics are not dissimilar; it is represented as ` a prison' (comp. I Pet. iii. 19, where inhabitants of hades are called TA, ell 9)11 Narci) irveihcaru) ; with gates and bars (7r6XaL ci'Soo, Matt. xvi. ; comp. with the phrase els 'Mot; of Acts ii. 27, 31, with the ellipsis of SCu.ia or ornov); and locks (the ` keys' of Hades, al /AEI: roi3"Acoou, being in the hands of Christ, Rev. i. 18); its situation is also dawnwards (see the Ews itSou no. rapiii'acr5ljo-zi of Matt. xi. 23, and Luke x. 15). As might be expected, there is more plainly indicated in the N. T. the separate condition of the righteous and the wicked ; to indicate this separation other terms are used ; thus, in Luke xxiii. 43, Paradise (rapdoetcros—no doubt different from that of St. Paul, 2 Cor. xii. 4, which is designated, in Rer. ii. 7, as O 7rapciacco-os ecoii, the supernal + Paradise ; see Robinson, .Lexicon, N. T., pp. 13, 547 ; Wahl, Clavis, N. T., p. 376; Kuinoel [Ed. Lond.] on N. T. vol. ii. 237 ; and, especially, Meyer, Konententar ze. d. Neue Test. [ed. 4] vi. 292, and the authorities there quoted by him) is used to describe that part of Hades which the blessed dead inhabit—a figurative expression, so well adapted for the description of a locality of happiness, that the inspired writers employ it to describe the three happiest places, the Eden of In nocence, the Hades of departed saints, and the heaven of their glorious rest [PARADISE]. Another figurative expression used to designate the happy part of Hades is 'Abraham's bosom,' b tc6Xiros 'AppaciA, Luke xvi. 22. (St. Augustine, who says [Quasi. Evans. ii. 38]; Sinus Abrah requies est beatorum pauper= . . . in quo post hanc vitam recipiuntur,' yet doubts whether hades is used at all in N. T. in a good sense. It is too strong a statement to say that the great father a'enies this use of the word (Smith's Dict. of i. 781); he does not do this, he only expresses his doubt, aris ing from imperfect knowledge. He says [Ep. cixxxvii., Works ii. 6891 Whcther the bosom of Abraham, where the wicked Dives was, when in his torment he beheld the poor man at rest, were either to be deemed the same as Paradise, or to be thought to pertain to hell or hades, I cannot deline," non facile dixerim;' so also he writes on Ps. lxxxv. [Works, iv . 912]). For an explanation of the phrase, see ABRAHAM'S Bosom. III. We need not linger over the I3iblical sense of our last word P4epva.t As IlapciSuaos is not limited to the finite happiness of Hades, but embraces in certain passages the ulti mate blessedness of heaven, so there is no violence in supposing that Fkyva (from the finite significa tion which it possibly bears in Matt. v. 29, 30 ; xxiii. 15, equivalent to the Teipi-apos referred to by St. Peter, 2 Epist. 4, as the place where the fallen angels are reserved unto judgment, or until sentence, comp. Jude v. 6) goes on to mean, in perhaps most of its occurrences in N. T., the final condition of the lost, as in Matt. xxiii. 33, where the expression xpiesis rfis -yavicqs means probably the condemnation [or sentence] to G'ehenna, as the ultimate doom. [GEHENNA.] Synonymous 1Vora's ana' .Phrases.—This article would not be complete without at least a cursory enumeration of some words and phrases, which, if not strictly synonymous with, are yet illustrative of hell.' (Most of them are given by Eisenmenger, Entdeck. yerd., ii. 324, and Galatians, a'e Arcane's, vi. 7, P. 345.) I. ri,•,;ri, in Ps. cxv. 17, where the phrase, '1 all that go down into , silence,' is in LXX. iscivres oi icaragatporems crOov, while the Vulg.'has 'twines qui a'escendunt in infertile! (comp. Ps. xciv. 17). 2. in Job xxvi. 6, is in poetical apposition with 9ittr2,7 (comp. Prov. xxvii. 20 [Kethib], where is in tion with it5, forming an hendiadys for destructive hell ; LXX. "ALS77; Kai cbracta ; Vufg. Afernees et perdilio ; A. V. 'Hell and destruction').t 3. 'INZ nN;, Ps. IV. 24 ; A. V. 'pit ofdestruction ;' LXX. SiczcAopas ; Vulg. Putezes interitus (see also passages in which and nr-iv) occur separately).
4. rnnv, with or without 70h, in Ps. cvii. io, and other passages ; LXX. 9-avcirov ; Vulg.
Umbra mortis ; A. V. 'shadow of death.' 5.
rt.rni,nrin, in Is. xliv. 23 ; A. V. lower parts of the earth' [Sheol or Hades, Gesen.] ; LXX. Tez. S-etaXia rijs ; Vulg. Extrema terne (comp, Ezek. xxvi. 2o, etc., where the phrase is inverted,
nrrinn-rt: ; of similar meaning is niTrin Ps. lxxxviii. 6 (7). 6. rupn, in Is. xxx. 33 [ac cording to Eisenmenger] ; ior another application of this word see Gcsenius, Thes. s.v. ; and Rosen miiller, in loc. 7. The phrase first used of Abra ham, Gen. xxv, 8 (where it occurs, in the solemn description of the holy patriarch's end, midway be tween death and burial), He was gathered to his fathers,' is best interpreted of the departure of the soul to Hades to the company of those who pre ceded him thither (see Cajetan, in loc., and Gesen. Thes., s. v . rip;.; [Niphal], p. 131, col. 1). 8. TO (memos TO iEuircpov, the outer darkness' of Matt. VIII. 12, et passim, refers probably to what phus yezd. iii. 25) calls rocoridzi-Epos, the darker Hades.' Confirmation of these Biblical statentents in Hea then Mail/oz.—St. Chrysostom (Rand/. ix. oz 2 Corinth., Opera, x. 502; and, still more fully, De Fato et Providenlia, orat. iv., Opera, ii. 766) says on this subject :— The Greeks, though fool ish in many points, and barbarians, and poets, and philosophers, and indeed all mankind, do herein agree with us, though not all alike, and say that there are certain seats of judgment in IIades : so manifest and confest a thing is this.' On no sub ject of revelation is witness so closely borne by heat12endom as on this. The great poems of Homer (a vast deposit of primeval and patrrarchal tradition, outside of Scripture revelation, see Glad stone's Homer and the Homeric Age, vol. i. pp. 7-9) are full of the doctrine of a future state (Glad stone, ii. 167-171). Hades (and below it Tar tarus) is subterranean, 11. xx. 63 ; Orl. v. 185 ; a'ark and spacious, with mountains, woods. and waters, //. viii. 16 ; Od. x. 5o9 ; having strong gates, R. viii. 366 ; Od. xi. 622 ; inhabited by the shades of all who quit life. It is a very remark able coincidence that conspicuous among the in habitants of the Homeric Tartarus and Hades are Giants and Titans ; while the Rephaim [same word as Giants] are a considerable part of the population of the Hebrew Sheol (see above, and Gladstone, ii. 163-166, where a comparison is made between Homer and certain passages of the O. T. and the Apocrypha). We cannot but call the reader's attention to the wonderful similarity in detail between the grand passages of Is. xiv. and Ezek. xxxii. on the one hand, and the NE/iv& [or as Dante calls it, the inferno] of Odyssg xi., imitated so fully by Virgil, /En. vi., and repeated in another relation in the beginning of Odyssey xxiv. Details are here impossible ; but who can detect without admiration the similarity of thought between the sensation in Sheol which thrills through its shadowy people when the spirit of Lucifer ' enters r Hell from beneath is moved for thee . . . it stirreth up the dead for thee, even all the chief ones of the earth,' Is. xiv. 9], and the ex citement in Hades of the spirits of the mighty dead when Achilles enters (Od. xxiv. 19-21)— ol A& rept reelirov NriXeop • dyxtr.roXoy og 'HWY ert 1,1,uxi; 'A-yrtoep.towor 'Arpel3ao 'Axvol.teyn • irEpl AXac cPyriepaY. K. -r. X.
(Comp. also Ezek. xxxii.2i r The strong among the mighty shall speak to him,' the king of Egypt, out of the midst of hell,' etc.], and Ocl. xi. and zEn. vi., passim). On the general subject, a couplet preserved by Clement of Alex., Strout. v., ascribed to either Diphilus or Philemon, distinctly mentions the twofold division of Hades (the Elysium and the Tartarus), for the blest and the misemble Kat -yap Arrt9, "AST, rpfpovs poptibp.ep Maw Stratum, xar4pav iro6v.
(Comp. Luke xvi. ver. 22 with 23.) yewish Opinions. —For these the reader is re ferred to the Apocryphal books-2 Esdr. 29; iv. 8 ; viii. 53 ; Tobit xiii. 2 ; Wisdom xvii. ; Eccles. xxi. to ; li. 5, 6 ; Song of Childr. ver. 66 : the doctrines here do not essentially differ from what occur in the O. T. (comp. Joseph. Antiq. xviii. 1. 3; and see Prideaux, Connection [ed. Ox.], ii. 367). Later Rabbinical opinions are copiously stated by Eisenmenger, .Entdeck. yzfilen., vol. ii. pp. 322-369 [according to these there are two Hells (as there are two Paradises), and a sevenfold divi sion of abodes therein] ; and by Bartolocci, Bib Rabbin., 128, syy. ; a shorter statement, containing both Rabbinical and classical passages, occurs in Wetstein, New Test. i. 768, 769. For Cabalistic doctrines on the subject, see Rettchfini, Caba/ce. lib. ii. pp. 675, 676.