Tartarus (Τάρταρος), inancient Greek mythology, is the deep abyss that is used as a dungeon of torment and suffering for the wicked and as the prison for the Titans. As far below Hades as the earth is below the heavens, Tartarus is the place where, according to Plato in Gorgias (c. 400 BC), souls were judged after death and where the wicked received divine punishment. Like other primal entities (such as the Earth, Night and Time), Tartarus was also considered to be a primordial force or deity. In Greek mythology, Tartarus is both a deity and a place in the underworld. In ancient Orphic sources and in the mystery schools, Tartarus is also the unbounded first-existing entity from which the Light and the cosmos are born. In the Greek poet Hesiod's Theogony, c. 700 BC, Tartarus was the third of the primordial deities, following after Chaos and Gaia (Earth), and preceding Eros, and was the father, by Gaia, of the monster Typhon. As for the place, Hesiod asserts that a bronze anvil falling from heaven would fall nine days before it reached the earth. The anvil would take nine more days to fall from earth to Tartarus.In The Iliad (c. 700 BC), Zeus asserts that Tartarus is "as far beneath Hades as heaven is high above the earth." While, according to Greek mythology, the realm of Hades is the place of the dead, Tartarus also has a number of inhabitants. When Cronus came to power as the King of the Titans, he imprisoned the one-eyed Cyclopes and the hundred-armed Hecatonchires in Tartarus and set the monster Campe as its guard. Zeus killed Campe and released the imprisoned giants to aid in his conflict with the Titans. The gods of Olympus eventually triumphed. Cronus and many of the other Titans were banished to Tartarus, though Prometheus, Epimetheus, Metis and most of the female Titans were spared (according to Pindar, Cronus somehow later earned Zeus' forgiveness and was released from Tartarus to become ruler of Elysium). Another Titan, Atlas, was sentenced to hold the sky on his shoulders to prevent it from resuming its primordial embrace with the Earth. Other gods could be sentenced to Tartarus as well. Apollo is a prime example, although Zeus freed him. The Hecatonchires became guards of Tartarus' prisoners. Later, when Zeus overcame the monster Typhon, he threw him into "wide Tartarus". Originally, Tartarus was used only to confine dangers to the gods of Olympus. In later mythologies, Tartarus became the place where the punishment fits the crime. In Roman mythology, Tartarus is the place where sinners are sent. Virgil describes it in the Aeneid as a gigantic place, surrounded by the flaming river Phlegethon and triple walls to prevent sinners from escaping from it. It is guarded by a hydra with fifty black gaping jaws, which sits at a screeching gate protected by columns of solid adamantine, a substance akin to diamond – so hard that nothing will cut through it. Inside, there is a castle with wide walls, and a tall iron turret.Tisiphone, one of the Erinyes who represents revenge, stands guard sleepless at the top of this turret lashing a whip. There is a pit inside which is said to extend down into the earth twice as far as the distance from the lands of the living to Olympus. At the bottom of this pit lie the Titans, the twin sons of Aloeus, and many other sinners. Still more sinners are contained inside Tartarus, with punishments similar to those of Greek myth. Tartarus is only known in Hellenistic Jewish literature from the Greek text of 1 Enoch, dated to 400–200 BC. This states that God placed the archangel Uriel "in charge of the world and of Tartarus" (20:2). Tartarus is generally understood to be the place where 200 fallen Watchers(angels) are imprisoned. The Book of Enoch (Ενώχ) is an ancient Jewish religious work, ascribed by tradition to Enoch, the great-grandfather of Noah, although modern scholars estimate the older sections (mainly in the Book of the Watchers) to date from about 300 BC, and the latest part (Book of Parables) probably to the first century BC. It is not part of the biblical canon as used by Jews, apart from Beta Israel. Most Christian denominations and traditions may accept the Books of Enoch as having some historical or theological interest or significance, but they generally regard the Books of Enoch as non-canonical or non-inspired. It is regarded as canonical by the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church. It is wholly extant only in the Ge'ez language, with Aramaic fragments from the Dead Sea Scrolls and a few Greek and Latin fragments. For this and other reasons, the traditional Ethiopian belief is that the original language of the work was Ge'ez, whereas non-Ethiopian scholars tend to assert that it was first written in either Aramaic or Hebrew; Ephraim Isaac suggests that the Book of Enoch, like the Book of Daniel, was composed partially in Aramaic and partially in Hebrew. No Hebrew version is known to have survived. It is asserted in the book itself that its author was Enoch, before the Biblical Flood. The authors of the New Testament were familiar with the content of the story and influenced by it: a short section of 1 Enoch (1 En 1:9 or 1 En 2:1 depending on the translation) is quoted in the New Testament (Epistle of Jude 1:14–15), and is attributed there to "Enoch the Seventh from Adam" (1 En 60:8). The text was also utilised by the community that originally collected the Dead Sea Scrolls. The introduction to the Book of Enoch tells us that Enoch is "a just man, whose eyes were opened by God so that he saw a vision of the Holy One in the heavens, which the sons of Godshowed to me, and from them I heard everything, and I knew what I saw, but [these things that I saw will] not [come to pass] for this generation, but for a generation that has yet to come." It discusses God coming to Earth on Mount Sinai with His hosts to pass judgement on mankind. It also tells us about the luminaries rising and setting in the order and in their own time and never change. How all things are ordained by God and take place in his own time. The sinners shall perish and the great and the good shall live on in light, joy and peace. The first section of the book depicts the interaction of the fallen angels with mankind; Sêmîazâz compels the other 199 fallen angels to take human wives to "beget us children". The names of the leaders are given as "Samyaza (Shemyazaz), their leader, Araqiel, Râmêêl,Kokabiel, Tamiel, Ramiel, Dânêl, Chazaqiel, Baraqiel, Asael, Armaros, Batariel, Bezaliel, Ananiel,Zaqiel, Shamsiel, Satariel, Turiel, Yomiel, Sariel." This results in the creation of the Nephilim (Genesis) or Anakim/Anak (Giants) as they are described in the book: And they became pregnant, and they bare great giants, whose height was three hundred ells: Who consumed all the acquisitions of men. And when men could no longer sustain them, the giants turned against them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. Michael, Uriel, Raphael, and Gabriel appeal to God to judge the inhabitants of the world and the fallen angels. Uriel is then sent by God to tell Noah of the coming cataclysm and what he needs to do. God commands Raphael to imprison Azâzêl. God gave Gabriel instructions concerning the Nephilim and the imprisonment of the fallen angels. And the Lord said unto Michael: "Go, bind Semjâzâ and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. 12. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. 13. In those days they shall be led off to the abyss of fire: (and) to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. ..." Tartarus also appears in sections of the Jewish Sibylline Oracles. E.g. Sib. Or. 4:186. An apocalypse (Ancient Greek: αποκάλυψις apokálypsis, fromἀαπό and καλύπτω meaning "uncovering"), translated literally from Greek, is a disclosure of knowledge, i.e., a lifting of the veil or revelation. In religious contexts it is usually a disclosure of something hidden. In the Book of Revelation (Greek: Αποκάλυψις Ιωάννου, literally, John's Revelation), the last book of the New Testament, the revelation which John receives is that of the ultimate victory of good over evil and the end of the present age, and that is the primary meaning of the term, one that dates to 1175. Today, it is commonly used in reference to any prophetic revelation or so-called end time scenario, or to the end of the world in general.
Πηγή: https://en.m.wikipedia.org/wiki/Book_of_Enoch#Content_2
https://en.m.wikipedia.org/wiki/Tartarus
https://en.m.wikipedia.org/wiki/Apocalypse
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