In later years, near and after the Exile, modij fieations began to be introduced into these early conceptions of the Hebrews, due in part, perhaps, to fuller acquaintance with Babylonian ideas. Hence we find the questionings and faint hopes of Job and some of the Psalms. These later con ceptions were more definite than the earlier ones. We now read of the bars of Sheol (Job xvii. 16). of its 'uttermost parts' (Is. xiv. 15-19; cf. Ezek. xxxii. 23), assigned, apparently, to special classes of the dead; of the nations with their kings on thrones, etc. (Ezek. xxxii.). Its gloom is more keenly felt now. In it there is no remembrance of Jehovah, no praise, no work, no desire, only a negative existence (Ps. vi. 5; lxxxviii. 5-12; Ecel. ix. 5-10). It is under Jehovah's power, but not where ITis presence is felt and enjoyed. Hence the tendency arose either (1) to conceive of the existence in Sheol as of two varieties—one most unhappy, the fate of the especially wicked, the other more like non-existence; or (2) to think that the good did not need to go to Sheol, or might at last be released from it. See as to (1) : Ps. lxxxviii. 4-7; ix. 17; Prov. v. 5; Ezek. xxxi. 17; xxxii. 21; and as to (2) Gen. v. 24; Ps. xlix. 15; Job xiv. 14; xix. 25, 26; Is. xxvi. 19; Dan. xii. 2.
These tendencies were further developed in the last three pre-Christian centuries, and find full expression in the great body of Apocalyptic litera ture belonging to this period. Hades came to be thought of as definitely divided into two main parts, each capable of subdivision, one the place of the righteous dead, the other that of the wicked. From the abode of the righteous a resur rection to a new blessed life was thought possible or probable; the wicked were doomed to stay in their already unhappy abode, or to meet with a further punishment in Gehenna—i.e. the place
of fiery torment. In close connection with Ge henna was the great Abyss, in which the evil angelic spirits met their due reward. In such developments the influence of Greek mythology is perceptible.
The New Testament writings reflect these popu lar conceptions, and use them to illustrate their teachings. Hence we find Jesus, in the parable in Luke xvi. 19-31, speaking of Hades, where the rich man was tormented, and in its neighborhood, if not in Hades itself, 'Abraham's bosom,' where Lazarus is comforted. He refers to the 'everlast ing fire' prepared for the Devil and his angels and for wicked men (Matt. xxv. 41), and to `Paradise,' where the repentant thief would be with Him after death (Luke xxiii. 43). But such statements do not contain definite doctrine. The same may be said of other New Testament references to the post-mortem condition of the soul; such, e.g. as are found in Rev. i. 18; vi. 8, etc. The bulk of the positive teaching of the New Testament has reference to the resurrection and its implication—the positive and blessed fel lowship of repentant souls with their Heavenly Father. In view of this truth, thought and teach ing in regard to Hades were relegated to a sec ondary place, and lost their importance. Consult: Salmond, Christian, Doctrine of Immortality (3d ed., Edinburgh, 1897) ; Alger, A Critical History of the Doctrine of a Future Life (New York, 1871) ; Charles, Critical History of the Doctrine of Future Life (London, 1897) ; Jastrow, Reli gion of Babylonia and Assyria (Boston, 1898). See ABADDON ; ABYSS; ESCHATOLOGY; GEHENNA; HELL; IMMORTALITY.