276
IIADID
IIAGAB
We gather, in the Becond place, that in all the NT passages (except Mt 11'^, Lk 10") Hades is associated with dcatli ; thiit it expresses the i;enoral conception of the invisible world or aliodo into which death usliers men ; and tliat it presents this habitation of the future, not as a tinal state, hut as an intermediate scene of existence with relative moral distinctions. It appears, further, that the prevtleut ideas connected witli it, in its association with death, are those of privation, detention, and righteous recompense, the thought of the relative reward of good being suhordinate, if expressed at all, to that of the retribution of evil and to that of the penal character pertaining to lUuhs as tlie minister of death. Otlierwise tlio NT Hades shows little or nothing of the change which had come upon the old concejition of bheol, or the world of the dead, in the course of the history of Jewish thought and belief. In none of the passages in which the word itself occurs liave we any dis- closures or even hints of purgatorial fires, puri- fying processes, or extended operations of grace. In none of them have we anything approacliing the Virgilian picture of the underworld, with its schooling in punishment, its washing outer burning out of guUt, its boon of forgetfuiness {^n. vi. 723-731, Mackail's trans. ; cf. Conington's Virgil, ii. 418, 419). They are silent as regards all such things as the Limbus Patntm, the Limbus In- fantum, etc., of the Roman Catholic theolog}-, the division of Hades into distinct sections for dillerent classes of the dead, the topographical definitions of the underworld in which both poetry and theolog;\' have indulged. Nor is there anything in them like the precise and developed doctrine of later times on the condition of men in the space Lfween death and resurrection, or like those theories of a sleep of the soul, a ministry of Christ in Ilndcs, a continuance of disciplinary processes, an extension of converting and restoring agencies, and other similar ideas, which have been connected with the general idea of a Status Medius in the theologies of various Churches and in the systems of divines of diUerent schools, Roman Catholic, Greek Catholic, and Protestant. In its ideas and in its delinite teaching the NT turns for the most part on the present life, with its moral choices and spiritual responsibilities, and on the state of being that follows the judgment, with its final decisions. It makes little of the mysterious space that comes between the two.
LrrBRATtrRK. — The books given under the article Eschatoloot, epperially Bottcher, De Inferig ; Gudcr, DU Lehrf der Erschfiming Jesu Christi unter den Toiltrn ; Weber, Jiidiscfie Theologie ; Hamburger, KeaZ - Encyclopttdie fiir Bibel mid Talmud ; also (Jreswell, Exposition of the Parables, vol. v. pt. ii. ; Rinck, Zusfand nach dnn 7'ode ; Oertel. Uadi's ; Craven, Kxcureua in Lanpe's Com. on Revelation ; Schenkel, liibeUexiam ; K\ti\iTa, Uandwiirterbuch dei biblischen Altertunis ; Cremer, Bib- liteh-theologitcha WUrterbuch. g. D. F. SaLMOND.
HADID (T-iij).— Named along with Lod and Ono, Ezr2'' = Neh 7", peopled by Beniamites after the Captivity, Neh 11**, probably to be identified also with Adida of 1 Mac 12^ 13". It is the modern Hnditheh in the low hills, about 3^ miles N.E. of Lydda. See SWP vol. ii. sh. xiv. ; Robinson, BRP iii. 143; Gu6rin, Judtc, i. 320; Buhl, GAP 197.
C. R. CONDER.
HADLAI ('^-lo).— An Ephraimite, 2 Ch 28". See Genealogy.
HADORAM (oi\iq).— 1. The fifth son of Joktan (Gn ICF B 'OSoppi, 1 Ch 1" A KfSoupdv), and so pre- sumably the name of a Yemenite district or tribe not otherwise kno\vn. It has been conjectured t hat the 'ASpo/xirai (Ptol. vi. 7. 10) or the Atramita; ll'lin. vi. 32, xii. 30) are here referred to, but the latter are probably to be identified with the people
of flarframaut (see DiUm. ad loc. and art. Hazar-
MAVKTH).
2. The son of Tou king of Hamath, who was sent by his father on an embassy to David after the latter's victory over Hadadezer king of Zobah (I Ch 18'»). In the parallel pas.sage 2 S 8"'- Tou is less correctly given as Toi ("i.i for lya), while Hadoram wrongly appears as Joram (Q-iv) : the LXX, how- ever, gives 'lf55oK/)d>', and in I Ch IS'" 'ISonpad;,..
3. In 2 Ch 10" Hadoram (B-ji.i) is given as the name of the superintendent of the levies in the reign of Rehoboam. The parallel passage 1 K 12" has preserved the more correct form Adoi iiin (n-iiis;), while the LXX (to 1 Ch) has the fuller form Adoniram {'ASui'etpdn). See Adonikam, and cf. Driver, Text of Ham. 267. J. V. STENNINO.
HADRACH (TJIiJ, Assyr. gatnrikka).—The capital of a region in Syria, and a place of import- ance in the times of L'zziah and his successors. The name occurs but once in the Bible, namely, in Zee 9' ; but in that one place it is made emphatic. The 'land of Hadrach' is there men- tioned as h.aving the .same interest with Damascus, and as in relations with ' all the tribes of Israel,' and with Hamath, Tyre, Zidon, the several Philistine peoples, the sons of Javan, Egypt, and especially Assyria.
The Assyr. records for a certain period promi- nently mention Hadrach in connexion with Damascus, Arpad, Hamath, Samaria, Judali, though they give no details. Assur-dan III. made an expedition thither in his first year, B.C. 772, another in his eighth, and another in his eighteenth year. Hadrach is mentioned in inscriptions that bear the name of Tiglathpile.ser (B.C. 745-727), and in others which Assyriologists attribute to Tiglath-