passages, not yet
brought forward, from the epistle, each of which proves that we
are not mistaken in attributing to the writer

8 Antiq. lib. iii. cap. 6, sect. 4; ibid. cap. 7, sect. 7.

9 Philo declares, "The whole universe is one temple of God, in
which the holiest of all is heaven." De Monarchia, p. 222, ed.
Mangey.

10 Schoettgen, Dissertatio de Hierosolyma Coelesti, cap. 2, sect.
9.

of it the above stated general theory. In the first verse which we
shall adduce it is certain that the word "death" includes the
entrance of the soul into the subterranean kingdom of ghosts. It
is written of Christ that, "in the days of his flesh, when he had
earnestly prayed to Him that was able to do it, to save him from
death, he was heard," and was advanced to be a high priest in the
heavens, "was made higher than the heavens." Now, obviously, God
did not rescue Christ from dying, but he raised him, [non-ASCII
characters], from the world of the dead.

So Chrysostom declares, referring to this very text, "Not to be
retained in the region of the dead, but to be delivered from it,
is virtually not to die."11 Moreover, the phrase above translated
"to save him from death" may be translated, with equal propriety,
"to bring him back safe from death."

The Greek verb [non-ASCII characters], to save, is often so used
to denote the safe restoration of a warrior from an incursion into
an enemy's domain. The same use made here by our author of the term
"death" we have also found made by Philo Judaus. "The wise," Philo
says, "inherit the Olympic and heavenly region to dwell in, always
studying to go above; the bad inherit the innermost parts of the
under world, always laboring to die."12 The antithesis between
going above and dying, and the mention of the under world in
connection with the latter, prove that to die here means, or at
least includes, going below after death.

The Septuagint version of the Old Testament twice translates Sheol
by the word "death."13 The Hebrew word for death, maveth, is
repeatedly used for the abode of the dead.14 And the nail of the
interpretation we are urging is clenched by this sentence from
Origen: "The under world, in which souls are detained by death,
is called death."15 Bretschneider cites nearly a dozen passages
from the New Testament where, in his judgment, death is used to
denote Hades.

Again: we read that Christ took human nature upon him "in order
that by means of [his own] death he