HADES
11
ideas, were employed to designate the intermediate rest- ing-place of tlie redeemed. It was meet that it sliould be so ; for by the i^ersonal work and mediation of Christ the whole Church of God rose to a liigher condition; old things passed away, all things became new; and it is but reasonable to suppose that the change in some degree extended to the occupants of the intermediate state — the saved becoming more enlarged in the posses- sion of bliss and glory, the lost more sunk in anguish and despair. See Death.
3. Such being the nature of the scriptural representa- tion on the subject, one must not only condemn the fa- bles that sprung up amid the dark ages about the lim- bus or antfichamber of hell, and the purgatorial lires, through which it w:-.s supposed even redeemed souls had to complete their ripening for glory, but also reject the form in which the Church has embodied its beliei re- specting the personal history of Christ, when it said " descended into hell." This, it is well known, was a later addition to what has been called the Apostles' Creed, made ^vlien the Church was far on its way to the gloom and superstition of tlie Dark Ages. Thougli the words are capable of a rational and scriptural explana- tion, yet they do not present the place and character of our Lord's existence in the intermediate state as these are exhibited by himself ; they suggest something pain- ful, rather than, as it should be, blessed and triumphant ; and, if taken in their natural sense, they would rob be- lievers of that sure hope of an immediate transition into mansions of glory, which, as his followers and partici- pants of his risen life, it is their privilege to entertain. — Fairbairn, s. V. See Hell.
4. Tliere are two other terms so often associated in Scripture with hades as to render their signification in some measure synonymous.
(1.) Abi/ss (a.j3i'ffffOQ = di3v9oc,witho)fl bof/oni). The Sept. uses this word to represent three different Hebrew words: 1. n^i;j"3, a depth or deep place (Job xli, 23); or nb^Ii, the deep, the sea (Isa. xliv, 27). 2. 2^", breadth, a broad place (Job xxxvi, 16). 3. DinP, a muss of waters, the sea (den. viii, 2, etc.), the chaotic mass of waters (Gen. i, 2; Psa. civ, 6), the subterraneous waters, '•the deep that lieth under" (Gen. xlix, 25), '"the deep that coucheth beneath" (Deut. xxxiii, 13). In the N. T. it is used always with the article, to designate the abode of the dead, hades, especially that part of it which is also the abode of devils and the place of woe (Rom. X, 7; Luke viii, 31; Rev. ix, 1, 2, 11; xi, 7; xvii, 8; XX, 1, 3). In the Revelation the word is alwaj-s trans- lated in the A. Vers, "bottomless pit," by Luther ''Ab- grund." In ix, 1, mention is made of " the key of the bottomless pit" (*/ kKuq tov (ppiaroi; rj}e a/3., the key of the pit (if the ofiyss), where hades is represented as a boundless depth, which is entered by means of a shaft covered by a door, and secured by a lock (Alford, Stuart, Ewald, De Wette, Diisterdieck). In ver. 11 mention is made of " the angel of the abyss," by whom some suppose is intended Satan or one of his angels. — Kitto, s. v. See Abyss.
(2.) Abaddon (ajSaSSiov, from the Heb. '1'^?^.. *" sf ruction, the place of the dead, .Job xxvi, 6 ; Prov. xv, II), the name given in Rev. ix, 11 to "the angel of the abyss," and explained by the writer as ecpiivalent to the Greek «7ro/\Airwi', destroyer. The term may be un- derstood either as a personification of the idea of de- struction, or as denoting the being supposed to preside over the regions of the dead, the angel of death. The Rabbins frequently use this term to denote the lowest regions of sheol or hades (Erubin, fol. xix, 1 ; Sohar Num. fol. 74; Sohar Chadash, fol. 22; comp. Eisenmen- ger, Entdecktes Jud. ii, 32-1: sq.) ; and the addition, " an- gel of the abyss," seems to favor the sujiposition that the president or king of this place is alluded to here. But it may be doubted whether the angelology of the Rabbins finds any sanction from the N. T., and it ac- cords better with the general character of the passage
IIADORAM
to suppose a personification here of the idea of destruc- tion, so that the symbol may find many realizations in the history of the Church: as there are many Anti- christs, so doubtless are there many ApoUyons. Tiie identification of Abaddon with the AsmoiUeiis of the Apocryidia and the Talmud rests upon no solid basis.— Kitto, s. V. See Abadijon.
o. A full view of the extensive literature of this sub- ject more appropriately belongs to other heads; we here notice only a few treatises specially bearing ujion the opposite states of the dead : Jour. Sac. Lit. Octol)er, 1852, p. 35 sq. , April, 1853, p. 56 scj. -, July, 1853, p. 113 sq. ; Bickerstcth, Ihides ami Ueaceii (Lond. 1865), See I1kavi:x.
Ha'did (Heb. Chadid', T'^'n, pointed, perh. from its situation on some craggy eminence, Gesenius, Thesaur. p. 446 ; Sept. ASiitC in Neh. xi, 31, elsewhere unites with preced. word, Ao5ai,i5 ; Vulgate H(tdid), a place in the trilje of Benjamin, in the vicinity of Lod and Ono, whose inhabitants returned from tlie captivity to their old seat under Zerubbabel (Ezra ii, 33, where some copies reaci T^"!!!, Haiud ; Neh. vii, 37 ; xi, 34). It is probably the same with one of the cities called Adioa (q. v.) by Jo- sephus {War, iv, 9, 1), but not that of the Apocrypha (1 Mace, xii, 38; comp. Josephus, Ant. xiii, 15,2). In the time of Eusebius and Jerome {Onomast. s. v. Adi- thaim), a town called Aditka (ASaBa) existed to the east of Diospolis (Lydila). According to Schwarz (Phtjs. Desoiption of Palestine, ji. 134), it was identical with the jiresent " village el-Chadidu, situated 5 Eng. miles east of Liid, on the summit of a round mountain :" probably the same with that seen by Dr. Robinson, and called by him "el-fladitheh,a. large village just at the mouth of a wady, as it issues from the hills east of Ludd into the plain" (new edit, of Researches, iii, 143, note). This dis- trict, although within the territory of Dan, belonged to Benjamin. The same place is described by the old Jewish traveller ha-Parchi as being " on the summit of a round hill," and identified by him, no doulit correctly, with Hadid (Zunz, in Asher's Benj. of Ttidelu, ii, 43[>).