It is a substantive formed from the Anglo-Saxon helan or behelian , "to hide".
This verb has the same primitive as the Latin occulere and celare and the Greek kalyptein .
But, as the limbo of the Fathers ended at the time of Christ's Ascension, hades ( Vulgate infernus ) in the New Testament always designates the hell of the damned.
Since Christ's Ascension the just no longer go down to the lower world, but they dwell in heaven ( 2 Corinthians 5:1 ).
But the damned are utterly estranged from God ; hence their abode is said to be as remote as possible from his dwelling, far from heaven above and its light, and consequently hidden away in the dark abysses of the earth. Augustine says: "It is my opinion that the nature of hell-fire and the location of hell are known to no man unless the Holy Ghost made it known to him by a special revelation ", (De Civ. As to the fate of those who die free from personal mortal sin, but in original sin, see LIMBO ( limbus parvulorum ). 693): "the souls of those who depart in mortal sin, or only in original sin, go down immediately into hell, to be visited, however, with unequal punishments" ( poenis disparibus ).
As to its locality all kinds of conjectures have been made; it has been suggested that hell is situated on some far island of the sea, or at the two poles of the earth; Swinden, an Englishman of the eighteenth century, fancied it was in the sun; some assigned it to the moon, others to Mars; others placed it beyond the confines of the universe [ Wiest, "Instit. The Bible seems to indicate that hell is within the earth, for it describes hell as an abyss to which the wicked descend.
But the punishment of evil is the natural counterpart of the reward of virtue.
Hence, there will also be punishment for sin in the next life.
The existence of hell is proved first of all from the Bible . Moreover, if all men were fully convinced that the sinner need fear no kind of punishment after death, moral and social order would be seriously menaced. Again, if there were no retribution beyond that which takes place before our eyes here on earth, we should have to consider God extremely indifferent to good and evil, and we could in no way account for His justice and holiness.
Wherever Christ and the Apostles speak of hell they presuppose the knowledge of its existence ( Matthew ; ; ; ; , 46 ; 2 Thessalonians 1:8 ; Revelation 21:8 , etc.). Nor can it be said: the wicked will be punished, but not by any positive infliction: for either death will be the end of their existence, or, forfeiting the rich reward of the good, they will enjoy some lesser degree of happiness.
Hinnom seems to be the name of a person not otherwise known.