Abaddon

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Chief of the demons of the 7th hierarchy Hebrew/Christian
Gods and Goddess Reference


ABADDON.—A word peculiar to the later Heb. (esp. ‘Wisdom’) and Judaistic literature; sometimes synonymous with Sheol, more particularly, however, signifying that lowest division of Sheol devoted to the punishment of sinners (see Sheol). Properly, its Gr. equivalent would be apôleia (‘destruction’), as found in the LXX [Note: Septuagint.] . In Rev_9:11 Abaddon is personified, and is said to be the equivalent of Apollyon (‘destroyer’). Abaddon differs from Gehenna in that it represents the negative element of supreme loss rather than that of positive suffering.
Shailer Mathews.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


The Hebrew in Job_31:12 and Pro_27:20, "destruction," or the place of destruction, sheol (Hebrew); Hades (Greek). The rabbis use Abaddon, from Psa_88:12 ("Shall Thy lovingkindness be declared in destruction?") (abaddon) as the second of the seven names for the region of the dead. In Rev_9:11 personified as the destroyer, Greek, apolluon, "the angel of the bottomless pit," Satan is meant; for he is described in Rev_9:1 as "a star fallen from heaven unto earth, to whom was given the key of the bottomless pit"; and Rev_12:8-9,12: "Woe to the inhabiters of the earth, for the devil is come down." Also Isa_14:12; Luk_10:18. As king of the locusts, that had power to torment not kill (Rev_9:3-11), Satan is permitted to afflict but not to touch life; so in the case of Job (Job 1-2). "He walketh about as a roaring lion, seeking whom he may devour" (1Pe_5:8). "A murderer from the beginning" (Joh_8:44), who abode not in the truth.
Elliott identifies the locusts with the Muslims; their turbans being the "crowns" (but how are these "like gold"?); they come from the Euphrates River; their cavalry were countless; their "breast-plates of fire" being their rich-colored attire; the fire and smoke out of the horses' mouths being the Turkish artillery; their standard "horse tails"; the period, an hour, day, month, and year, 396 years 118 days between Thogrul Beg going forth Jan. 18, 1057 A.D., and the fall of Constantinople, May 29, 1453 A.D.; or else 391 years and 1 month, as others say, from 1281 A.D., the date of the Turks' first conquest of Christians, and 1672 A.D., their last conquest. The serpent-like stinging tails correspond to Mohammedanism supplanting Christianity in large parts of Asia, Africa, and even Europe.
But the hosts meant seem infernal rather than human, though constrained to work out God's will (Rev_12:1-2). The Greek article once only before all the periods requires rather the translation "for (i.e. "against") THE hour and day and month and year," namely, appointed by God. Not only the year, but also the month, day, and hour, are all definitively foreordained. The article "the" would have been omitted, if a total of periods had been meant. The giving of both the Hebrew and the Greek name implies that he is the destroyer of both Hebrew and Gentiles alike. Just as, in beautiful contrast, the Spirit of adoption enables both Jew and Gentile believers to call God, in both their respective tongues, Abba (Hebrew in marked alliteration with Abaddon Father (Greek, pater). Jesus who unites both in Himself (Gal_3:28; Eph_2:14) sets us the example: Mar_14:36; Gal_4:6. Jesus unites Hebrew and Gentiles in a common salvation; Satan combines both in a common "destruction." ((See ABBA.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Abad'don. See Apollyon.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


Hebrews corresponding to Apollyon, Gr. that is, Destroyer, is represented, Rev_9:11 : as king of the locusts, and the angel of the bottomless pit. Le Clerc and Dr. Hammond understand by the locusts in this passage, the zealots and robbers who infested and desolated Judea before Jerusalem was taken by the Romans; and by Abaddon, John of Gischala, who having treacherously left that town before it was surrendered to Titus, came to Jerusalem and headed those of the zealots who acknowledged him as their king, and involved the Jews in many grievous calamities. The learned Grotius concurs in opinion, that the locusts are designed to represent the sect of the zealots, who appeared among the Jews during the siege, and at the time of the destruction of Jerusalem. But Mr. Mede remarks, that the title Abaddon alludes to Obodas, the common name of the ancient monarchs of that part of Arabia from which Mohammed came; and considers the passage as descriptive of the inundation of the Saracens. Mr. Lowman adopts and confirms this interpretation. He shows that the rise and progress of the Mohammedan religion and empire exhibit a signal accomplishment of this prophecy. All the circumstances here recited correspond to the character of the Arabians, and the history of the period that extended from A.D. 568 to A.D. 675. In conformity to this opinion, Abaddon may be understood to denote either Mohammed, who issued from the abyss, or the cave of Hera, to propagate his pretended revelations, or, more generally, the Saracen power. Mr. Bryant supposes Abaddon to have been the name of the Ophite deity, the worship of whom prevailed very anciently and very generally.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


a-bad?on (אכדון 'ăbhaddōn, ?ruin,? ?perdition,? ?destruction?): Though ?destruction? is commonly used in translating 'abhaddōn, the stem idea is intransitive rather than passive - the idea of perishing, going to ruin, being in a ruined state, rather than that of being ruined, being destroyed.
The word occurs six times in the Old Testament, always as a place name in the sense in which Sheol is a place name. It denotes, in certain aspects, the world of the dead as constructed in the Hebrew imagination. It is a common mistake to understand such expressions in a too mechanical way. Like ourselves, the men of the earlier ages had to use picture language when they spoke of the conditions that existed after death, however their picturing of the matter may have differed from ours. In three instances Abaddon is parallel with Sheol (Job_26:6; Pro_15:11; Pro_27:20). In one instance it is parallel with death, in one with the grave and in the remaining instance the parallel phrase is ?root out all mine increase? (Job_28:22; Psa_88:11; Job_31:12). In this last passage the place idea comes nearer to vanishing in an abstract conception than in the other passages.
Abaddon belongs to the realm of the mysterious. Only God understands it (Job_26:6; Pro_15:11). It is the world of the dead in its utterly dismal, destructive, dreadful aspect, not in those more cheerful aspects in which activities are conceived of as in progress there. In Abaddon there are no declarations of God's lovingkindness (Psa_88:11).
In a slight degree the Old Testament presentations personalize Abaddon. It is a synonym for insatiableness (Pro_27:20). It has possibilities of information mediate between those of ?all living? and those of God (Job_28:22).
In the New Testament the word occurs once (Rev_9:11), the personalization becoming sharp. Abaddon is here not the world of the dead, but the angel who reigns over it. The Greek equivalent of his name is given as Apollyon. Under this name Bunyan presents him in the Pilgrim's Progress, and Christendom has doubtless been more interested in this presentation of the matter than in any other.
In some treatments Abaddon is connected with the evil spirit Asmodeus of Tobit (e.g. 3:8), and with the destroyer mentioned in The Wisdom of Solomon (18:25; compare 22), and through these with a large body of rabbinical folklore; but these efforts are simply groundless. See APOLLYON.
International Standard Bible Encyclopedia
PRINTER 1915.


Apollyon
Abad?don, or Apollyon (destruction). The former is the Hebrew name, and the latter the Greek, for the angel of death, described (Rev_9:11) as the king and chief of the Apocalyptic locusts under the fifth trumpet, and as the angel of the abyss or 'bottomless pit' [HADES].
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Abaddon
(Α᾿βαδδών, for Heb. אֲבִדּון, destruction, i.e. the destroyer, as it is immediately explained by Α᾿πολλύων, APOLLYON SEE APOLLYON ), the name ascribed to the ruling spirit of Tartarus, or the angel of death, described (Rev_9:11) as the king, and chief of the Apocalyptic locusts under the fifth trumpet, and as the angel of the abyss or “bottomless pit” (see Critica Biblica, 2, 445). In the Bible, the word abaddon means destruction (Job_31:12), or the place of destruction, i.e. the subterranean world, Hades, the region of the dead (Job_26:6; Job_28:22; Pro_15:11). It is, in fact, the second of the seven names which the Rabbins apply to that region; and they deduce it particularly from Psa_88:11, “Shall thy loving-kindness be declared in the grave, or thy faithfulness in (abaddon) destruction?” SEE HADES. Hence they have made Abaddon the nethermost of the two regions into which they divided the under world. But that in Rev_9:11 Abaddon is the angel, and not the abyss, is perfectly evident in the Greek. There is a general connection with the destroyer (q.v.) alluded to in 1Ch_21:15; but the explanation, quoted by Bengel, that the name is given in Hebrew and Greek, to show that the locusts would be destructive alike to Jew and Gentile, is far-fetched and unnecessary. The popular interpretation of the Apocalypse, which finds in the symbols of that prophecy the details of national history in later ages, has usually regarded Abaddon as a symbol of Mohammed dealing destruction at the head of the Saracenic hordes (Elliott's Horae Apocalypticae, 1:410). It may well be doubted, however, whether this symbol is any thing more than a new and vivid figure of the same moral convulsions elsewhere typified in various ways in the Revelation, namely, those that attended the breaking down of Judaism and paganism, and the general establishment of Christianity (see Stuart's Comment. in loc.). SEE REVELATION, BOOK OF. The etymology of Asmodaeus, the king of the daemons in Jewish mythology, seems to point to a connection with Apollyon in his character as “the destroyer,” or the destroying angel. Compare Sir_18:22; Sir_18:25. SEE ASMODAEUS.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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