Abyss

Hastings' Dictionary of the New Testament

This is the Revised Versionrendering of the word ἄβυσσος which occurs in  Luke 8:31,  Romans 10:7,  Revelation 9:1-2;  Revelation 9:11;  Revelation 11:7;  Revelation 17:8;  Revelation 20:1;  Revelation 20:3. In Lk. and Rom. Authorized Versiontranslates ‘deep’; in Rev., ‘bottomless pit’-no distinction, however, being made between τὸ φρέαρ τῆς ἀβύσσου in  Revelation 9:1-2 (Revised Version‘the pit of the abyss’) and ἡ ἄβυσσος simply in the remaining passages (Revised Version‘the abyss’). ἄβυσσος (from α intens. and βυσσός, Ion. βυθός, ‘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. t e hôm , and primarily denotes the water-deeps which at first covered the earth ( Genesis 1:2,  Psalms 103:6) and were conceived of as shut up afterwards in subterranean storehouses ( Psalms 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  Psalms 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 Septuagintto 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,  Ecclesiastes 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 (χάος) of fire (10:13, 14), while in 21:7 the chasm (διακοπή) filled with fire (cf. τὸ φρέαρ in  Revelation 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  Romans 10:7, where he is referring to  Deuteronomy 30:13, St. Paul uses it simply as the abode of the dead, Sheol or Hades-a sense equivalent to that of  Psalms 71:20. In  Luke 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  Revelation 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 ( Revelation 9:11). From it ‘the beast’ issues ( Revelation 11:7;  Revelation 17:8), and into it ‘the old serpent which is the Devil and Satan’ is cast for a thousand years ( Revelation 20:1-3).

Literature.-The Commentaries and Bible Dictionaries; article‘Abyss’ in Encyclopaedia of Religion and Ethics .

J. C. Lambert.

Baker's Evangelical Dictionary of Biblical Theology

In our English Bibles, the Greek word abyssos [   Isaiah 44:27 ), MeshuLam ( Job 41:22 ), and Racha (  Job 36:16 ).

In the Old Testament abyssos [   Psalm 77:16;  78:15;  106:9;  Isaiah 51:10;  Amos 7:4 ), although in  Psalm 71:20 , "the depths of the earth" are spoken of in a manner almost signifying death (however, it probably means no more than the depths of one's troubles on earth). Abyssos [Ἄβυσσος] never translates Sheol , so in the Old Testament it never carries the idea of the realm of the dead or the afterlife. In  Genesis 1:2 the total inchoate earth is called "the deep, " over which the Spirit of God hovered.

During the intertestamental period the situation began to change and the meaning of abyssos [Ἄβυσσος] broadened to include the idea of death as well as the realm of demonic spirits (e.g., Jub 5:6; 1Enoch 10:4,11).

In the New Testament the changeover is complete. Abyssos [   Revelation 9:1-2;  11:7;  17:8;  20:1,3 ) describe the abyss specifically as the dwelling place of demons and the beast and as a place of confinement unto judgment that is under God's control. In  Luke 8:31 the demons beg Jesus not to send them into the abyss, knowing that they will no longer be free to wreak havoc on the earth. Here, abyssos [   Revelation 9:1-11 ), the shaft leading to the abyss is opened, releasing the demonic hoard of locusts. Their ruler is "the angel of the abyss, " whose name is Destruction (Heb. Abaddon; Gk. Appolyon). The beast who ascends from the abyss ( Revelation 11:7;  17:8 ) presents a complex picture. Combined, it represents the antichrist, demonic power, Rome (i.e., political power as supportive of the harlot), and ultimate evil. This beast is to be thrown alive into the "fiery lake of burning sulphur" ( Revelation 19:20 ). Satan is chained in the abyss for a thousand years ( Revelation 20:1,3 ), until he, too, is thrown into the lake of fire ( Revelation 20:10 ).

Walter A. Elwell

See also Abaddon; Theology Of Revelation

Watson's Biblical & Theological Dictionary

or DEEP αβυσσος , without bottom. The chaos; the deepest parts of the sea; and in the New Testament, the place of the dead,  Romans 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,  Luke 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,  Psalms 24:2;  Psalms 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,  Proverbs 9:18;  Proverbs 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,  Isaiah 26:14;  Ezekiel 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,"

 Revelation 9:1-2;  Revelation 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,  Revelation 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,"  Revelation 20:1-3 .

Charles Buck Theological Dictionary

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,  Genesis 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,  Romans 10:7 : also hell, or the bottomless pit,   Luke 8:31 .  Revelation 9:1 .  Revelation 11:7 .

See Deluge

Hastings' Dictionary of the Bible

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   Romans 10:7 and   Luke 8:31 (AV [Note: Authorized Version.] ‘deep’ ).

Shailer Mathews.

Holman Bible Dictionary

abussos   Romans 10:7 Revelation 9:11 Revelation 11:7 Revelation 17:8 Revelation 20:1-3HadesHellSheol

Webster's Dictionary

(1): (n.) The center of an escutcheon.

(2): (n.) A bottomless or unfathomed depth, gulf, or chasm; hence, any deep, immeasurable, and, specifically, hell, or the bottomless pit.

(3): (n.) Infinite time; a vast intellectual or moral depth.

Morrish Bible Dictionary

See Bottomless Pit

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( ῎Αβυσσος ). The Greek word means literally " Without Bottom," but actually Deep, Profound. It is used in the Sept. for the Heb. Tehom' ( תְּהוֹם ), which we find applied either to the ocean ( Genesis 1:2;  Genesis 7:11) or to the under world ( Psalms 71:21;  Psalms 107:26). In the New Testament it is used as a noun to describe Hades, or the place of the dead generally ( Romans 10:7); but more especially Tartarus, or that part of Hades in which the souls of the wicked were supposed to be confined

( Luke 8:31;  Revelation 9:1-2;  Revelation 9:11;  Revelation 20:1;  Revelation 20:3; comp.  2 Peter 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 ( Psalms 24:2;  Psalms 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 ( Proverbs 9:18;  Proverbs 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 ( Jeremiah 26:14;  Ezekiel 28:10, etc.). This was "the deep" into which the evil spirits, in  Luke 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 ( Isaiah 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  Jeremiah 2:36. A parallel passage in relation to Egypt occurs in  Isaiah 19:5, where the exhaustion of the country and its resources by foreign conquerors seems to be pointed out.  Romans 10:7 : "Who shall descend into the Abyss [ Deuteronomy 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 ( Psalms 42:7;  Psalms 71:20).

Kitto's Popular Cyclopedia of Biblial Literature

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 ( Romans 10:7); but more especially that part of Hades in which the souls of the wicked were supposed to be confined ( Luke 8:31;  Revelation 9:1-2;  Revelation 9:11;  Revelation 20:1;  Revelation 20:3; comp.  2 Peter 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 ( Psalms 24:2;  Psalms 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 ( Proverbs 9:18;  Proverbs 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 ( Jeremiah 25:14;  Ezekiel 28:10, etc.). This was 'the deep' into which the evil spirits in  Luke 8:31, besought that they might not be cast, and which was evidently dreaded by them [HADES].