6 occurrences in 6 dictionaries

Reference: Abaddon

Easton

destruction, the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of "the angel of the bottomless pit" (Re 9:11). It is rendered "destruction" in Job 28:22; 31:12; 26:6; Pr 15:11; 27:20. In the last three of these passages the Revised Version retains the word "Abaddon." We may regard this word as a personification of the idea of destruction, or as sheol, the realm of the dead.

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Fausets

The Hebrew in Job 31:12 and Pr 27:20, "destruction," or the place of destruction, sheol (Hebrew); Hades (Greek). The rabbis use Abaddon, from Ps 88:12 ("Shall Thy lovingkindness be declared in destruction?") (abaddon) as the second of the seven names for the region of the dead. In Re 9:11 personified as the destroyer, Greek, apolluon, "the angel of the bottomless pit," Satan is meant; for he is described in Re 9:1 as "a star fallen from heaven unto earth, to whom was given the key of the bottomless pit"; and Re 12:8-9,12: "Woe to the inhabiters of the earth, for the devil is come down." Also Isa 14:12; Lu 10:18. As king of the locusts, that had power to torment not kill (Re 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 (Re 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 (Ga 3:28; Eph 2:14) sets us the example: Mr 14:36; Ga 4:6. Jesus unites Hebrew and Gentiles in a common salvation; Satan combines both in a common "destruction." ((See ABBA.)

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Hastings

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 ap

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Morish

Abad'don

In Re 9:11 this name is shown to be the same as Apollyon, 'the destroyer,' who is described as 'the angel of the bottomless pit.' It is perhaps not so much one of the names of Satan, as his character personified. It occurs six times in the Old Testament, in three of which it is associated with hell (sheol): Job 26:6; Pr 15:11; 27:20; once with death: 'Destruction and Death say,' etc., Job 28:22; and once with the grave. Ps 88:11. In all these passages, and in Job 31:12, it is translated 'destruction'.

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Smith

Abad'don.

See APOLLYON.

See Apollyon

Watsons

ABADDON, Hebrews corresponding to Apollyon, Gr. that is, Destroyer, is represented, Re 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.

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