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throne after which death and hell will be cast into the lake of fire (Rev. 20:13,14). We have seen that in the Biblical sense, hell speaks of the temporary abode of the wicked dead. However, it must be recognized that in popular terminology, hell is considered the antithesis of heaven. In this sense, hell is a place of final destiny, even the equivalent of the lake of fire. This double usage has been a fur­ ther source of confusion for the doc­ trine. Tartarus. Little is said concerning this place of punishment. It is men­ tioned but once in the New Testa­ ment in 2 Peter 2:4 and there the distinction is lost to the Authorized Version by the translation “hell.” Tartarus is the temporary place of restriction and punishment for cer­ tain of the angels who followed Luci­ fer in his revolt against God. Fallen angels are not with the wicked dead. Those who are free are called “ de­ mons.” All other fallen angels are in tartarus awaiting final judgment. Jude 1:6 is the scriptural comment on those who are thus restricted in darkness and e v e r la s tin g chains. Abyss is mentioned a number of times in the New Testament, the word meaning “ bottomless” or “ boundless.” It signifies a very deep pit, a depth without bottom. Evidently the abyss and tartarus are the same. In Luke 8:31 the demons entreat Christ that they should not be sent into the abyss, thus indicating that it is their rightful place of punishment. In Revelation 9:1,2 there is a similar term, the bottomless pit. More liter­ ally, this is “ the shaft of the abyss.” From this shaft, there issues forth the loathsome creatures who shall torment men in the tribulation pe­ riod. From this place antichrist shall come forth (Rev. 11:7), and into this pit Satan shall be cast for the dura­ tion of the Messianic kingdom (Rev. 20:3). Scripture is silent as to the lo­ cation of the abyss but indicates that it is a temporary abode and not a place of final punishment. END.

braham’s Bosom. This term is found only in Luke 16:22,23 and is evi­ dently synonymous with the tempo­ rary dwelling-place of righteous souls in Hades. For Christ to say that Laz­ arus went to Abraham’s bosom meant that he went to that part of Hades called paradise, to be with the right­ eous and the faithful. To the ancient Jew, to be “ in Abraham’s bosom” meant to enter eternal repose and happiness with him. Paradise. The word is of Persian origin and means a “ royal garden,” or “ an orchard of pleasure and fruits.” Scripture uses the word in three ways: 1) The Septuagint Ver­ sion calls the Garden of Eden “ para­ dise” in Genesis 2:8. 2) The Jews thought of the blessings of the origi­ nal earthly paradise to be regained by the righteous dead in the future life. Jewish teaching spoke of para­ dise as that portion of Hades reserved for those who knew God (Luke 23: 43), This abode and those who dwelt there were evidently removed to heaven at the time of the resurrec­ tion of Christ (Eph. 4:8-10). 3) Para­ dise is also used to describe heaven itself, as a comparison of Revelation 2:7 with 22:2 will indicate. Hell. The word is of Teutonic ori­ gin and means “ hidden” or “ covered.” For two reasons, the doctrine of hell has given rise to a great deal of con­ fusion. This is partly due to the fact that it is the translation of several Greek terms. In Luke 16:22,23 the Greek Hades is translated “hell.” In Matthew 23:33, gehenna is translated by “hell,” as is the word tartarus in 2 Peter 2:4. At death, the unsaved are cast immediately into the unspeakable misery of hell (Matt. 3:12; 8:12; Mark 9:44). Although we know not its location, we do know that hell is at the end of every Christless life. Since hell is one of the English translations of the Greek Hades, it must be viewed as a place of tempo­ rary abode. It is in this sense that hell some day shall deliver up its dead to stand before the great white

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