v. Abaddon, Hell, Seol
Mat 11:23 Capernaum .. until the H you will be cast down
Mat 16:18 gates of H shall not prevail against
Luk 16:23 in the H lifted up his eyes .. in storms
Act 2:27, 31 because you will not leave my soul in the H
Rev 1:18 I have the keys of death and H
Rev 6:8 by name Death, and the H followed him
Rev 20:14 the H were thrown into the lake of fire
in Greek mythology, god of the dead. He is the son of the Titan Cronus and the Titaness Rhea and brother of Zeus and Poseidon. When the universe was divided among the three brothers, after overthrowing his father Chronos, Hades was given the underground world. H. kidnapped the goddess Persephone and made her queen of the underworld. This world was divided into two regions, Erebos, where people go as soon as they die, and Tartarus, the deepest region, below the H., where the Titans were confined. The H. was a place with many doors, dark, full of ghosts, in the middle of fields of a terrifying landscape. Over time, legend says that the H. is the place where the good are rewarded and the bad are punished.
In the Scriptures H. is a transcription made in the Septuagint version of the Hebrew word ® sheol, which designates the depths of the earth, abode of the dead, good and bad, Mt 11, 23; Lk 10, 14. The H. also meant the place of torment for the impious and wicked, Lk 16, 23, as opposed to Abraham’s bosom, the place of the good.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(gr., hades, haides, the hidden). The place or state of the dead, in contrast to the final punishment of the wicked. In Greek mythology Hades was the god of the nether regions. Although the word was borrowed from pagan myths, the concept is derived from the Heb word. Sheol. Sheol occurs 65 times in the Hebrew OT, and although in some versions it is translated as hell, grave, or pit, in the KJV it is used uniformly as a transliteration of sheol, just as hades is a transliteration rather than an attempt to translate the Greek term. . The word hell almost always has an unpleasant connotation and is properly considered as the final destination of the wicked when translated Gehenna, which occurs 12 times and always has the meaning of hell.
In general, the NT does not shed enough light on the meaning of Hades. It is a place of torment (Luk 16:19-31). Capernaum will sink to Hades (Mat 11:23; see Luk 10:15). The expression you will be drowned points to the OT teaching that Sheol is under the earth (Psa 139:8; Amo 9:2); the day of judgment for Sodom and Capernaum will be more tolerable than the stay in Hades (Mat 11:24). Our Lord rose from the dead and did not remain in Hades (Psa 16:8-11; Act 2:25-31). In Revelation, death and Hades are associated four times (Rev 1:18; Rev 6:8; Rev 20:13-14), being translated almost as synonyms. See GEHENNA.
Source: Hispanic World Bible Dictionary
(the unseen).
See “Hell.”
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
†¢Hell.
Source: Christian Bible Dictionary
See SEOL.
Source: New Illustrated Bible Dictionary
In Greek mythology he was the god of hell, son of Cronus and Rhea, brother of Zeus and Poseidon. By extension, the term was applied to the place of the dead. That is why in the biblical translation of the LXX the Hebrew term “sheol” is translated in this way, which indicated the abode of the dead. The concept of Hades is then identified with the Christian of hell (infernus, the subterranean).
It was considered to be located at the bottom of the earth, towards which the souls of the dead “descended” or descended: (Lk. 6.23; Acts 2.27; Apoc. 1.18; Mt 16.18).
Patristic theology continued to cultivate the Judaic idea of ”place”, site, with various dwellings or departments. But after the abstractive and speculative constructions of medieval times, the topographical idea was replaced by the metaphysical state, situation or extralocal and spiritual experience.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(-> hell). For the Greeks, it is the abode/state of the dead and is usually identified with Pluto, king of the underworld, sometimes receiving a positive meaning of life after (in) death, as shown in the myth of Osiris, elaborated by Plutarch. For the Ap, Hades corresponds to Sheol in the biblical tradition and appears linked to the destruction caused by the four horsemen of 6,1-8: logically it accompanies and follows death (Ap 6,8). Well, Christ has power over Hades (1,18) and therefore, according to the Easter tradition of his descent into hell (20,13), he opens his doors, freeing his captives. . That means that Hades (ancient hell) loses its power and the dead can be inscribed in the Lamb’s Book of Life. Only then, Hades and Death, with those who do not appear in the Book of the Lamb, will be thrown into the pool of fire (which is the second death, an everlasting hell).
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
Common English transliteration of the Greek word hái des, possibly meaning “the unseen place.” This word appears a total of ten times in the oldest manuscripts of the Christian Greek Scriptures. (Mt 11:23; 16:18; Lu 10:15; 16:23; Ac 2:27, 31; Rev 1:18; 6:8; 20:13, 14.)
In the texts mentioned, some versions translate hai·des by “hell(s)” always (Val, 1909), or with the exception of Acts 2:27, 31, where they use “grave” (Scío, TA) and “hades † (NC). However, other translations use “Hades” always (BAS, BJ, Val, NM), or with the exception of Matthew 16:18, where “the powers of death” appear with a note that reads “the gates of Hades” (HAR).
The Greek Septuagint Version of the Hebrew Scriptures used the word “Hades” seventy-three times, sixty of which were to translate the Hebrew word sche´óhl, which is commonly transliterated “Sheol”. Luke, the divinely inspired writer of the book of Acts, made it clear that Hades was the Greek equivalent of Sheol when he translated Peter’s quote from Psalm 16:10. (Ac 2:27) For their part, nine modern Hebrew translations of the Christian Greek Scriptures use the word “Sheol” to translate the term Hades at Revelation 20:13, 14, while the Syriac version uses a related word, schiul .
Except for two cases that are mentioned in the following paragraph, in all the texts in which the word Hades appears in the Christian Greek Scriptures it is related to death, either in the same verse or in the immediate context. The term Hades does not refer to a single sepulcher (Gr. ta·fos) nor to a single tomb (Gr. mne·ma), nor to a single memorial tomb (Gr. mne·mei·on), but to the common grave of all mankind, where the dead are buried and out of sight. Therefore, it has the same meaning as its corresponding word “Sheol,” a conclusion reached after examining the usage of this term each of the ten occurrences. (See SEOL; TOMB.)
In the first of these passages, Matthew 11:23, Jesus uses the word Hades when he rebukes Capernaum for its unbelief, to signify the depth of degradation to which this city would descend, in contrast to the height of heaven, into which she bragged about being. A parallel passage is found in Luke 10:15. Furthermore, a similar use of the term Sheol can be seen at Job 11:7, 8.
Jesus and his congregation released from Hades. At Matthew 16:18, Jesus said of the Christian congregation: “The gates of Hades will not subdue it.” Similarly, when he was on the brink of death, King Hezekiah said: “In the midst of my days I will surely enter the gates of Sheol.” (Isa 38:10) Thus, it is clear that Jesus’ promise to overcome Hades means that its “gates” will be opened to let out those who are there through a resurrection, as was the case with Hades himself. Jesus Christ.
Since Hades refers to the common burial of all mankind—that is, a place rather than a condition—Jesus passed through the “gates of Hades” when he was buried by Joseph of Arimathea. On Pentecost 33 CE, Peter said of Jesus Christ: “Neither was he abandoned in Hades nor did his flesh see corruption. This Jesus was resurrected by God, of which fact we are all witnesses† . (Ac 2:25-27, 29-32; Ps 16:10) Although in Peter’s day the “gates of Hades” (Mt 16:18) still held David within their domain (Ac 2:29) , had been opened wide for Christ Jesus when his Father raised him from Hades. From then on, as Jesus received power to raise the dead (Jn 5: 21-30), he possesses † œthe keys of death and of Hades †. (Rev 1:17, 18)
Therefore, the biblical Hades is not the imaginary place that the ancient non-Christian Greeks described in their mythologies, “a dark region, without sun, inside the Earth”, since there was no resurrection of that mythological subterranean world.
figurative use. In Revelation 6:8 it is symbolically said that Hades closely followed the rider of the pale horse—who personifies death—in order to receive the victims of war, famine, plagues, and wild beasts.
In addition to Hades, the common terrestrial grave, mention is made of the sea, which sometimes also serves as a grave. This emphasizes that the passage in Revelation 20:13, 14—where the sea, death, and Hades are said to give up the dead in them—includes all the dead. Afterward, death and Hades (but not the sea) are cast into “the lake of fire,” “the second death.” Therefore, in a symbolic way, both disappear from existence, which means the end of Hades (Sheol) —the common grave of humanity— and of the death inherited from Adam.
Lastly, the word Hades appears in Luke 16:22-26, in the account of the “rich man” and “Lazarus”. It is clear that the language throughout the story is symbolic and, in view of the preceding passages, cannot be taken literally. Note, however, that the “rich man” in the parable was “buried” in Hades, which underscores the fact that Hades is the common grave of mankind. (See GEHENA; TI RTARO.)
Source: Dictionary of the Bible
jades (adh”, 86), region of the spirits of the lost dead; but including those of the blessed dead in the times before the ascension of Christ. Some have claimed that this term etymologically meant the invisible (from a, privative, and eido, to see), but this derivation is doubtful. A…