Құдайлық кітабтағы Абаддон – құрып жою орны және жаратылыс ангелі

Place of destruction and the archangel of the abyss in the Hebrew Bible

the Hebrew word

The Hebrew term Abaddon ( ’Ăḇaddōn, meaning "destruction", "doom"), and its Greek equivalent Apollyon (, Apollúōn meaning "Destroyer") appear in the Bible as both a place of destruction and an angel of the abyss. In the Hebrew Bible, abaddon is used with reference to a bottomless pit, often appearing alongside the place Sheol (שְׁאוֹל Šəʾōl), meaning the resting place of dead peoples. In the Book of Revelation of the New Testament, an angel called Abaddon is described as the king of an army of locusts; his name is first transcribed in Koine Greek (Revelation 9:11—"whose name in Hebrew is Abaddon,") as Ἀβαδδών, and then translated Ἀπολλύων, Apollyon. The Vulgate and the Douay–Rheims Bible have additional notes not present in the Greek text, "in Latin Exterminans", exterminans being the Latin word for "destroyer". In medieval Christian literature, Abbadon's portrayal diverges significantly, as seen in the "Song of Roland," an 11th century epic poem. Abbadon is depicted as part of a fictional trinity, alongside Mahome (Mahound) and Termagant (Termagaunt), which the poem attributes to the religious practices of Muslims.

According to the Brown–Driver–Briggs lexicon, the Hebrew אבדון ’ăḇadōn is an intensive form of the Semitic root and verb stem אָבַד ’ăḇāḏ "perish", transitive "destroy", which occurs 184 times in the Hebrew Bible. The Septuagint, an early Greek translation of the Hebrew Bible, renders "Abaddon" as "ἀπώλεια" (apṓleia), while the Greek Apollýon is the active participle of ἀπόλλυμι apóllymi, "to destroy".

The Thanksgiving Hymns — a text found amongst the Dead Sea Scrolls in 1947 — tell of "the Sheol of Abaddon" and of the "torrents of Belial [that] burst into Abaddon". The Biblical Antiquities (misattributed to Philo) mention Abaddon as a place (destruction) rather than as an individual. Abaddon is also one of the compartments of Gehenna. By extension, the name can refer to an underworld abode of lost souls, or Gehenna.

In some legends, Abaddon is identified as a realm where the damned lie in fire and snow, one of the places in Gehenna that Moses visited.

In medieval Christian literature, the depiction of Abaddon often mirrors the religious and cultural contexts of the time. A notable illustration of this is found in the Song of Roland, an 11th century epic poem. This work associates Abaddon with figures such as Mahome (Mahound), Apollyon (Appolin), and Termagant, which are presented as deities in the context of the poem's portrayal of Muslims. The inclusion of Apollyon, a name sometimes linked with Abaddon in Christian texts, highlights the interpretative approaches of the period towards Islamic practices. Such literary representations in medieval Christian literature are indicative of the broader context of interfaith understanding and relations during the Middle Ages. They reflect the complexities and nuances in the depiction of figures like Abaddon and their perceived associations with other faiths.

In the 3rd century Gnostic text Acts of Thomas, Abaddon is the name of a demon, or the devil himself. Abaddon is given particularly important roles in two sources, a homily entitled The Enthronement of Abaddon by pseudo Timothy of Alexandria, and the Book of the Resurrection of Jesus Christ, by Bartholomew the Apostle. In the homily by Timothy, Abaddon was first named Muriel, and had been given the task by God of collecting the earth that would be used in the creation of Adam. Upon completion of this task, the angel was appointed as a guardian. Everyone, including the angels, demons, and corporeal entities feared him. Abaddon was promised that any who venerated him in life could be saved. Abaddon is also said to have a prominent role in the Last Judgment, as the one who will take the souls to the Valley of Josaphat.