David Cox’s Topical Bible Concordance
• The angel of the bottomless pit. Rev. 9:11.
- Destruction, ruin (Job 31:12); the place of the dead, synonymous with the grace (Psa 88:11), Sheol (Job 26:6: Prov 15:11), and death (Job 28:22).
- A name of the angel of the abyss, who is called in Greek Apollyon (Rev 9:11).
Abaddon is Hebrew and the Greek equivalent is Apollyon. Both signify destroyer Rev 9:11. Both the place and the person (angel in charge of doing this) is wound up in the same concept, that of being destroyed. This is not a ceasing from existing but a ruin. ISBE comments that the Hebrew has the idea of intransitive action instead of passive, thus the idea is more of perishing, or going to ruin, or being in a ruined state rather the active being ruined or destroyed. ISBE goes on to say that the word occurs 6 times in the OT and each place it is the name of a place, Sheol. It is the world of the dead as understood by the Hebrews. Three of the six places Abaddon is parallel with Sheol (Job 26:6; Prov 15:11; Prov 27:20) and in the three remaining places, one is the death, one is the grave, and one is “root out all mine increase” (Job 28:22; Psa 88:11; Job 31:12).
“Abaddon belongs to the realm of the mysterious. Only God understands it (Job 26:6; Prov 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 (Prov 27:20). It has possibilities of information mediate between those of “all living” and those of God (Job 28:22).” ISBE
“We may regard this word as a personification of the idea of destruction, or as sheol, the realm 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” (John 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: Mark 14:36; Gal 4:6. Jesus unites Hebrew and Gentiles in a common salvation; Satan combines both in a common “destruction.” Fausset
“In Rev 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” Morrish
Sources: Davis Dictionary, Amtrac Dictionary, ISBE, Easton, Morrish.