Its clear from the 162 passages in the New Testament that refer to hell as a place of punishment that Hell is not the other side of the world...where Helios turns his chariot around.
From the Catholic Encylopedia:
"I. NAME AND PLACE OF HELL
The term hell is cognate to "hole" (cavern) and "hollow". 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. Thus by derivation hell denotes a dark and hidden place. In ancient Norse mythology Hel is the ill-favoured goddess of the underworld. Only those who fall in battle can enter Valhalla; the rest go down to Hel in the underworld, not all, however, to the place of punishment of criminals.
Hell (infernus) in theological usage is a place of punishment after death. Theologians distinguish four meanings of the term hell:
1. Hell in the strict sense, or the place of punishment for the damned, be they demons or men;
2. The limbo of infants (limbus parvulorum), where those who die in original sin alone, and without personal mortal sin, are confined and undergo some kind of punishment;
3. The limbo of the Fathers (limbus patrum), in which the souls of the just who died before Christ awaited their admission to heaven; for in the meantime heaven was closed against them in punishment for the sin of Adam;
4. Purgatory, where the just, who die in venial sin or who still owe a debt of temporal punishment for sin, are cleansed by suffering before their admission to heaven.
The present article treats only of hell in the strict sense of the term.
The Latin infernus (inferum, inferi), the Greek Hades, and the Hebrew Sheol correspond to the word hell. Infernus is derived from the root in; hence it designates hell as a place within and below the earth.
Haides, formed from the root fid, to see, and a privative, denotes an invisible, hidden, and dark place; thus it is similar to the term hell.
The derivation of sheol is doubtful. It is generally supposed to come from the Hebrew root meaning, "to be sunk in, to be hollow"; accordingly it denotes a cave or a place under the earth.
In the Old Testament (Septuagint hades; Vulgate infernus) sheol is used quite in general to designate the kingdom of the dead, of the good (Genesis 37:35) as well as of the bad (Numbers 16:30); it means hell in the strict sense of the term, as well as the limbo of the Fathers.
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).
However, in the New Testament the term Gehenna is used more frequently in preference to hades, as a name for the place of punishment of the damned. Gehenna is the Hebrew gê-hinnom (Nehemiah 11:30), or the longer form gê-ben-hinnom (Joshua 15:8), and gê-benê-hinnom (2 Kings 23:10) "valley of the sons of Hinnom".
Hinnom seems to be the name of a person not otherwise known. The Valley of Hinnom is south of Jerusalem and is now called Wadi er-rababi. It was notorious as the scene, in earlier days, of the horrible worship of Moloch. For this reason it was defiled by Josias (2 Kings 23:10), cursed by Jeremias (Jeremiah 7:31-33), and held in abomination by the Jews, who, accordingly, used the name of this valley to designate the abode of the damned (Targ. Jon., Gen., iii, 24; Henoch, c. xxvi).
And Christ adopted this usage of the term. Besides Hades and Gehenna, we find in the New Testament many other names for the abode of the damned. It is called "lower hell" (Vulgate tartarus) (2 Peter 2:4), "abyss" (Luke 8:31 and elsewhere), "place of torments" (Luke 16:28), "pool of fire" (Revelation 19:20 and elsewhere), "furnace of fire" (Matthew 13:42, 50), "unquenchable fire" (Matthew 3:12, and elsewhere), "everlasting fire" (Matthew 18:8; 25:41; Jude 7), "exterior darkness" (Matthew 7:12; 22:13; 25:30), "mist" or "storm of darkness" (2 Peter 2:17; Jude 13). The state of the damned is called "destruction" (apoleia, Phil., iii, 19, and elsewhere), "perdition" (olethros, 1 Timothy 6:9), "eternal destruction" (olethros aionios, 2 Thessalonians 1:9), "corruption" (phthora, Galatians 6:8), "death" (Romans 6:21), "second death" (Revelation 2:11 and elsewhere).
Where is hell? Some were of opinion that hell is everywhere, that the damned are at liberty to roam about in the entire universe, but that they carry their punishment with them. The adherents of this doctrine were called Ubiquists, or Ubiquitarians; among them were, e.g., Johann Brenz, a Swabian, a Protestant theologian of the sixteenth century. However, that opinion is universally and deservedly rejected; for it is more in keeping with their state of punishment that the damned be limited in their movements and confined to a definite place.
Moreover, if hell is a real fire, it cannot be everywhere, especially after the consummation of the world, when heaven and earth shall have been made anew. 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. theol.", VI (1789), 869].
The Bible seems to indicate that hell is within the earth, for it describes hell as an abyss to which the wicked descend. We even read of the earth opening and of the wicked sinking down into hell (Numbers 16:31 sqq.; Psalm 54:16; Isaiah 5:14; Ezekiel 26:20; Philippians 2:10, etc.). Is this merely a metaphor to illustrate the state of separation from God?
Although God is omnipresent, He is said to dwell in heaven, because the light and grandeur of the stars and the firmament are the brightest manifestations of His infinite splendour. 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. However, no cogent reason has been advanced for accepting a metaphorical interpretation in preference to the most natural meaning of the words of Scripture. Hence theologians generally accept the opinion that hell is really within the earth.
The Church has decided nothing on this subject; hence we may say hell is a definite place; but where it is, we do not know."
http://www.newadvent.org/cathen/07207a.htm
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