Abyss
Abyss
This is the Revised Version rendering of the word which occurs in Luk 8:31, Rom 10:7, Rev 9:1-2; Rev 9:11; Rev 11:7; Rev 17:8; Rev 20:1; Rev 20:3. In Lk. and Rom. Authorized Version translates deep; in Rev., bottomless pit-no distinction, however, being made between in Rev 9:1-2 (Revised Version the pit of the abyss) and simply in the remaining passages (Revised Version the abyss). (from intens. and , Ion. , the depth) occurs in classical Greek as an adj. moaning bottomless, but in biblical and ecclesiastical Greek almost invariably as a substantive denoting the bottomless place, the abyss. The word is found frequently in the Septuagint , usually as a rendering of the Heb. tehm, and primarily denotes the water-deeps which at first covered the earth (Gen 1:2, Psa 103:6) and were conceived of as shut up afterwards in subterranean storehouses (Psa 32:7). In Job 38:16 f. the abyss in the sense of the depths of the sea is used as a parallel to Hades; and in Job 41:23 (Septuagint ) the sea-monster regards the Tartarus of the abyss as his captive. In Psa 71:20 the abyss is applied to the depths of the earth, and is here evidently a figurative equivalent for Sheol, though it is nowhere used in the Septuagint to render the Heb, word. In the later Jewish eschatology, where Sheol has passed from its OT meaning of a shadowy under world in which there are no recognized distinctions between the good and the bad, the wicked and the weary (cf. Job 3:17, Ecc 9:5), and has become a sphere of definite moral retribution, the conception of the abyss has also undergone a moral transformation. The Ethiopian Book of Enoch is especially suggestive for the development of the eschatological conceptions that appear in pre-Christian Judaism; und in the earliest part of that book the fallen angels and demons are represented as cast after the final judgment into a gulf () of fire (10:13, 14), while in 21:7 the chasm () filled with fire (cf. in Rev 9:1-2) is described as bordered by the abyss. Apparently the abyss was conceived of as the proper home of the devil and his angels, in the centre of which was a lake of fire reserved as the place of their final punishment.
The previous history of the word explains its use in the NT. In Rom 10:7, where he is referring to Deu 30:13, St. Paul uses it simply as the abode of the dead, Sheol or Hades-a sense equivalent to that of Psa 71:20. In Luk 8:31 the penal aspect of the abyss comes clearly into view: it is a place of confinement for demons. In Rev. we are in the midst of the visions and images of apocalyptic eschatology. In Rev 9:1-2 the pit of the abyss sends forth a smoke like the smoke of a great furnace. The abyss has an angel of its own whose name is Abaddon (q.v. [Note: quod vide, which see.] ) or Apollyon (Rev 9:11). From it the beast issues (Rev 11:7; Rev 17:8), and into it the old serpent which is the Devil and Satan is cast for a thousand years (Rev 20:1-3).
Literature.-The Commentaries and Bible Dictionaries; article Abyss in Encyclopaedia of Religion and Ethics .
J. C. Lambert.
Fuente: Dictionary of the Apostolic Church
ABYSS
In a general sense, denotes something profound; in its literal sense it signifies without a bottom; in a more particular sense it denotes a deep mass or fund of waters. In this last sense the word is used in the Septuagint for the water which God created at the beginning with the earth, which our translators render by deep. Thus it is that darkness is said to have been on the face of the abyss, Gen 1:2. Abyss is also used for an immense cavern in the earth wherein God is supposed to have collected all those waters on the third day, which in our version is rendered the seas, and elsewhere the great deep. Abyss is likewise used to denote the grave or common receptacle of the dead, Rom 10:7 : also hell, or the bottomless pit, Luk 8:31. Rev 9:1. Rev 11:7.
See DELUGE.
Fuente: Theological Dictionary
abyss
(Greek: abyssos, bottomless)
Primarily an adjective signifying very deep (Wisdom 10); as a substantive it means a great cavity, primeval waters, or primal chaos, and as used in the New Testament the abode of the dead, or limbo, and the abode of evil spirits, or hell.
Fuente: New Catholic Dictionary
Abyss
(Greek abyssos).
Abyss is primarily and classically an adjective, meaning deep, very deep (Wisdom 10:19; Job 38:16). Elsewhere in the Bible, and once in Diog. Laert., it is a substantive. Some thirty times in the Septuagint it is the equivalent of the Hebrew tehom, Assyrian tihamtu, and once each of the Hebrew meculah, “sea-deep”, culah, “deep flood”, and rachabh, “spacious place”. Hence the meanings: (1) primeval waters; (2) the waters beneath the earth; (3) the upper seas and rivers; (4) the abode of the dead, limbo; (5) the abode of the evil spirits, hell. The last two meanings are the only ones found in the New Testament.
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A.J. MAAS Transcribed by Stephen Patrick Wilson Dedicated to Paul James Wilson
The Catholic Encyclopedia, Volume ICopyright © 1907 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, March 1, 1907. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Abyss
(). The Greek word means literally without bottom, but actually deep, profound. It is used in the Sept. for the Heb. tehom’ (), which we find applied either to the ocean (Gen 1:2; Gen 7:11) or to the under world (Psa 71:21; Psa 107:26). In the New Testament it is used as a noun to describe Hades, or the place of the dead generally (Rom 10:7); but more especially Tartarus, or that part of Hades in which the souls of the wicked were supposed to be confined
(Luk 8:31; Rev 9:1-2; Rev 9:11; Rev 20:1; Rev 20:3; comp. 2Pe 2:4). In the Revelation the authorized version invariably renders it bottomless pit; elsewhere deep. SEE PIT.
Most of these uses of the word are explained by reference to some of the cosmological notions which the Hebrews entertained in common with other Eastern nations. It was believed that the abyss, or sea of fathomless waters, encompassed the whole earth. The earth floated on the abyss, of which it covered only a small part. According to the same notion, the earth was founded upon the waters, or, at least, had its foundations in the abyss beneath (Psa 24:2; Psa 136:6). Under these waters, and at the bottom of the abyss, the wicked were represented as groaning and undergoing the punishment of their sins. There were confined the Rephaim those old giants who, while living, caused surrounding nations to tremble (Pro 9:18; Pro 29:16). In those dark regions the sovereigns of Tyre, Babylon, and Egypt are described by the prophets as undergoing the punishment of their cruelty and pride (Jer 26:14; Eze 28:10, etc.). This was the deep into which the evil spirits, in Luk 8:31, besought that they might not be cast, and which was evidently dreaded by them. SEE CREATION; SEE HADES. The notion of such an abyss was by no means confined to the East. It was equally entertained by the Celtic Druids, who held that Annwn (the deep, the low part), the abyss from which the earth arose, was the abode of the evil principle (Gwarthawn), and the place of departed spirits, comprehending both the Elysium and the Tartarus of antiquity. With them also wandering spirits were called Plant annwn, the children of the deep (Davis’s Celtic Researches, p. 175; Myth. and Rites of the B. Druids, p. 49). SEE DEEP.
We notice a few special applications of the word deep, or abyss, in the Scriptures (see Wemyss, Symb. Dict. s.v.). Isaiah (Isa 44:27) refers to the method by which Cyrus took Babylon, viz., by laying the bed of the Euphrates dry, as mentioned by Xenophon and others. The same event is noticed in similar terms in Jeremiah 1:38 and Jer 2:36. A parallel passage in relation to Egypt occurs in Isa 19:5, where the exhaustion of the country and its resources by foreign conquerors seems to be pointed out. Rom 10:7 : Who shall descend into the abyss [Deu 30:13, beyond the sea] to bring up Christ again from the dead? i.e. faith does not require, for our satisfaction, things impracticable, either to scale the heavens or to explore the profound recesses of the earth and sea. The abyss sometimes signifies metaphorically grievous afflictions or calamities, in which, as in a sea, men seem ready to be overwhelmed (Psa 42:7; Psa 71:20).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Abyss
ABYSS ( ).The word abyss, which we find in several places in the Revised Version NT 1881, OT 1885 of the NT, is not found in the Authorized Version . There we find instead, in St. Luke (Luk 8:31) and in Romans (Rom 10:7) the deep, and in the Apocalypse the bottomless pit. In Rev 9:1-2 we find ( Revised Version NT 1881, OT 1885 ) the pit of the abyss ( ), a somewhat peculiar expression, but not having, it would seem, a different signification from the simple word abyss.
It is not easy to see that the word abyss has the same signification in Romans as it has in St. Luke and the Apocalypse. In a general way, of course, the word may be taken as meaning the underworld, the world of departed spirits and of things dim and mysterious,a world conceived of as deeply hidden away from that of things seen and known, even as the interior of the earth and the depths of the ocean are hidden. The abyss is certainly the realm of the departed in Rom 10:7, where St. Paul himself interprets the word for us: Who shall descend into the abyss (that is, to bring up Christ from the dead)? But a more specific meaning than that of simply the underworld must be given to the word in Luk 8:31 and in the various passages in the Apocalypse where it occurs. The abyss is not even in Luk 8:31, perhaps, the ultimate place of punishment, but it is there assuredly a place of restraint and of terror, as it is also so far in the Apocalypse. The abyss in the latter is the Satanic underworld, the dark and mysterious region out of which evil comes, but also the prison in which during the millennial period Satan is confined. Of course much that is given in the Apocalypse is given under poetic imagery. The abyss is rather a condition of spiritual beings than a region of space. But under the imagery there is fact, the fact that there are spiritual beings setting themselves in opposition to the Kingdom of God, and yet in their very opposition conscious of His restraining power. Satan is bound for a season in the abyss. He has no absolute power, but must submit to such restraint as is put upon him. Evil comes from the abyss, but the very Spirit of evil has to submit to being bound there.
Literature.The Commentaries on the passages above cited; the art. Abyss in Hasting’s Dictionary of the Bible and in the Encyc. Biblica.
George C. Watt.
Fuente: A Dictionary Of Christ And The Gospels
Abyss
ABYSS.The Jewish eschatology of the time of Christ conceived of the abode of departed spirits as a great abyss, in the midst of which was a lake of fire, intended primarily as a place of punishment for the angels and giants, and accordingly for sinners. The abyss existed before the creation, and was the home of the various enemies of God, such as the dragon and the beast. In the NT it is used only in Apocalypse (AV [Note: Authorized Version.] bottomless pit) and in Rom 10:7 and Luk 8:31 (AV [Note: Authorized Version.] deep).
Shailer Mathews.
Fuente: Hastings’ Dictionary of the Bible
Abyss
The Greek word means literally without bottom, but actually deep, profound. In the New Testament it is used as a noun to describe Hades, or the place of the dead generally (Rom 10:7); but more especially that part of Hades in which the souls of the wicked were supposed to be confined (Luk 8:31; Rev 9:1-2; Rev 9:11; Rev 20:1; Rev 20:3; comp. 2Pe 2:4). In the Revelation the Authorized Version invariably renders it ‘bottomless pit,’ elsewhere ‘deep’.
Most of these uses of the word are explained by reference to some of the cosmological notions which the Hebrews entertained in common with other Eastern nations. It was believed that the abyss, or sea of fathomless waters, encompassed the whole earth. The earth floated on the abyss, of which it covered only a small part. According to the same notion, the earth was founded upon the waters, or, at least, had its foundations in the abyss beneath (Psa 24:2; Psa 136:6). Under these waters, and at the bottom of the abyss, the wicked were represented as groaning, and undergoing the punishment of their sins. There were confined the Rephaimthose old giants who, while living, caused surrounding nations to tremble (Pro 9:18; Pro 30:16). In those dark regions the sovereigns of Tyre, Babylon, and Egypt are described by the prophets as undergoing the punishment of their cruelty and pride (Jer 25:14; Eze 28:10, etc.). This was ‘the deep’ into which the evil spirits in Luk 8:31, besought that they might not be cast, and which was evidently dreaded by them [HADES].
Fuente: Popular Cyclopedia Biblical Literature
Abyss
See BOTTOMLESS PIT.
Fuente: Concise Bible Dictionary
ABYSS
See WATER.
Fuente: A Symbolical Dictionary
Abyss
* For ABYSS see BOTTOM
Fuente: Vine’s Dictionary of New Testament Words
Abyss
or DEEP , without bottom. The chaos; the deepest parts of the sea; and in the New Testament, the place of the dead, Rom 10:7; a deep place of punishment. The devils besought Jesus that he would not send them into the abyss, a place they evidently dreaded, Luk 8:31; where it seems to mean that part of Hades in which wicked spirits are in torment. See HELL.
In the opinion of the ancient Hebrews, and of the generality of eastern people at this day, the abyss, the sea, or waters, encompassed the whole earth. This was supposed to float upon the abyss, of which it covered a small part. According to the same notion, the earth was founded on the waters, or at least its foundations were on the abyss beneath, Psa 24:2; Psa 136:6. Under these waters, and at the bottom of this abyss, they represented the wicked as groaning, and suffering the punishment of their sin. The Rephaim were confined there, those old giants, who whilst living, caused surrounding nations to tremble, Pro 9:18; Pro 21:16, &c. Lastly, in these dark dungeons the kings of Tyro, Babylon, and Egypt are described by the Prophets as suffering the punishment of their pride and cruelty, Isa 26:14; Eze 28:10, &c.
These depths are figuratively represented as the abodes of evil spirits, and powers opposed to God: I saw, says St. John, a star fall from heaven unto the earth, and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of it, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth. And they had a king over them, which is the angel of the bottomless pit,
Rev 9:1-2; Rev 9:11. In another place the beast is represented as ascending out of the bottomless pit, and waging war against the two witnesses of God, Rev 11:7. Lastly, St. John says, I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more till the thousand years should be fulfilled: and after that he must be loosed a little season, Rev 20:1-3.