Sheol and Abaddon lie open before the LORD; how much more the hearts of the children of man! (Proverbs 15:11)
Sheol is naked before Him, and Abaddon has no covering. (Job 26:6)
His name in Hebrew is Abaddon, and in Greek it is Apollyon. (Revelation 9:11)
Its rider was named Death, and Hades was following close behind him. (Revelation 6:8)
Death and Hades were thrown into the lake of fire. (Revelation 20:14)
"I have the keys of Death and Hades." (Revelation 1:18)
Where, Death, is thy sting? Where, Hades, is thy victory? (1 Corinthians 15:55)
The last enemy to be vanquished shall be death. (1 Corinthians 15:26)
My understanding of all this is that Apollyon is the same being as Death-and-Hell. I get this from transposing the "Abaddon" of his alternate name, with the Abaddon paired with Sheol in the Hebrew scriptures. Now we can think of death as a state, and death as an event. So Sheol, I would think, goes with Hades (as words), so that Abaddon is Death specifically of Death-and-Hell, so far as those are not the same being.
A deeper account
Now, so far as Apollyon might be both Death and Hell---the two are too tightly woven together throughout the scriptures---I wonder how, and what this would mean. It is worth noting that the Catholic Church has indicated that the angel who binds Satan with the "key of the Abyss" might be the same as Apollyon the-king-of-the-Abyss.
Here's some stuff from Wikipedia:
Also of note is the being named "Temeluchus." He is said (this is also from Wikipedia) to be "the leader of the tartaruchi, the chief angel of torment," where the demons in question are more or less named after Tartarus, which is cognate with Sheol, Hell, and Hades. Moreover, the Ethiopian canon of the Bible includes "the Angel of Death, whose name is called T'ilimyakos," where T'ilimyakos is cognate with Tartaruchus and Temeluchus.
Temeluchus appears to be faithful to God:
This bears comparison with a gloss of Apollyon as a servant of God (not an unknown position by any means), bringing some of God's punishments during the end-times, as well as the Jehovah's Witness position that Apollyon is God (not technically their claim, but they think Christ = Michael = Apollyon and that Christ is a lower-case-"g" god, to say the least). On that last note, my theory of the two-persons-of-Apollyon amounts to this:
Nestorianism is wrong about the Incarnation of the Son, but it is a correct model for the Incarnation of some other divine Person. Without dwelling on Who in particular, let's say that God (for whatever reason!) is the Person of Hell alongside the angel-person of Death. That is, the angel Apollyon, the Angel of Death, is not one person with two natures but two persons in two natures, united almost as the Son's natures are, but not absolutely so.
There's some sense to this notion as such: in the Orthodox tradition, there is a theory that Heaven and Hell are the presence of God experienced differently. So in a way, God is Heaven and Hell. Now, I realize Hell in Death-and-Hell is not supposed to be identical to the Lake of Fire, whereas God's eternal presence would be identical to the Lake of Fire, according to such a picture of these things. On the other hand, I'm not so sure that the Lake of Fire is not also Hell as such. If Apollyon is a being who is also a place (a sort of living/undead demiplane of space), then there might be a metaphorical/parabolic way to understand this entity being sent to itself, so to say.
Sheol is naked before Him, and Abaddon has no covering. (Job 26:6)
His name in Hebrew is Abaddon, and in Greek it is Apollyon. (Revelation 9:11)
Its rider was named Death, and Hades was following close behind him. (Revelation 6:8)
Death and Hades were thrown into the lake of fire. (Revelation 20:14)
"I have the keys of Death and Hades." (Revelation 1:18)
Where, Death, is thy sting? Where, Hades, is thy victory? (1 Corinthians 15:55)
The last enemy to be vanquished shall be death. (1 Corinthians 15:26)
My understanding of all this is that Apollyon is the same being as Death-and-Hell. I get this from transposing the "Abaddon" of his alternate name, with the Abaddon paired with Sheol in the Hebrew scriptures. Now we can think of death as a state, and death as an event. So Sheol, I would think, goes with Hades (as words), so that Abaddon is Death specifically of Death-and-Hell, so far as those are not the same being.
A deeper account
Now, so far as Apollyon might be both Death and Hell---the two are too tightly woven together throughout the scriptures---I wonder how, and what this would mean. It is worth noting that the Catholic Church has indicated that the angel who binds Satan with the "key of the Abyss" might be the same as Apollyon the-king-of-the-Abyss.
Here's some stuff from Wikipedia:
Also of note is the being named "Temeluchus." He is said (this is also from Wikipedia) to be "the leader of the tartaruchi, the chief angel of torment," where the demons in question are more or less named after Tartarus, which is cognate with Sheol, Hell, and Hades. Moreover, the Ethiopian canon of the Bible includes "the Angel of Death, whose name is called T'ilimyakos," where T'ilimyakos is cognate with Tartaruchus and Temeluchus.
Temeluchus appears to be faithful to God:
This bears comparison with a gloss of Apollyon as a servant of God (not an unknown position by any means), bringing some of God's punishments during the end-times, as well as the Jehovah's Witness position that Apollyon is God (not technically their claim, but they think Christ = Michael = Apollyon and that Christ is a lower-case-"g" god, to say the least). On that last note, my theory of the two-persons-of-Apollyon amounts to this:
Nestorianism is wrong about the Incarnation of the Son, but it is a correct model for the Incarnation of some other divine Person. Without dwelling on Who in particular, let's say that God (for whatever reason!) is the Person of Hell alongside the angel-person of Death. That is, the angel Apollyon, the Angel of Death, is not one person with two natures but two persons in two natures, united almost as the Son's natures are, but not absolutely so.
There's some sense to this notion as such: in the Orthodox tradition, there is a theory that Heaven and Hell are the presence of God experienced differently. So in a way, God is Heaven and Hell. Now, I realize Hell in Death-and-Hell is not supposed to be identical to the Lake of Fire, whereas God's eternal presence would be identical to the Lake of Fire, according to such a picture of these things. On the other hand, I'm not so sure that the Lake of Fire is not also Hell as such. If Apollyon is a being who is also a place (a sort of living/undead demiplane of space), then there might be a metaphorical/parabolic way to understand this entity being sent to itself, so to say.
