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What name means God destroyer?

What name means God destroyer?

Meaning of Apollos In Greek, Apollos means Manly beauty, In Greek mythology, Apollo was the god of medicine and healing who drove his fiery chariot (the sun) through the sky More

Apollyon / 8 letters
Meaning of Apollyon In Biblical, Apollyon means A destroyer More
Chesed / 6 letters
Meaning of Chesed In Biblical, Chesed means As a devil or a destroyer More
Gedeon / 6 letters
Meaning of Gedeon In Hebrew, Gedeon means Destroyer More
Gideon / 6 letters

Meaning of Gideon In Biblical, Gideon means Destroyer One who has a stump in place of a hand. A hewer. Famous bearer More

Gideoni / 7 letters
Meaning of Gideoni In Biblical, Gideoni means He that bruises or breaks; a destroyer More
Hadeon / 6 letters
Meaning of Hadeon In Ukrainian, Hadeon means Destroyer More
Hedeon / 6 letters
Meaning of Hedeon In Russian, Hedeon means Destroyer More
Hiram / 5 letters
Meaning of Hiram In Biblical, Hiram means Exaltation of life, a destroyer’ More

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PERSES was the Titan god of destruction. He was the father of Hekate, goddess of witchcraft, by the Titanis Asteria («Starry One»). Perses’ name means «the Destroyer» or «the Ravager» from the Greek words persô and perthô. Hesiod inexplicably describes him as «preeminent among all men in wisdom.»



[1.1] KRIOS & EURYBIA (Hesiod Theogony 375, Apollodorus 1.8)


[1.1] HEKATE (by Asteria) (Hesiod Theogony 404, Apollodorus 1.8)
[1.2] HEKATE (Homeric Hymn 2 to Demeter 24, Orphic Hymn 1, Lycophron 1174, Apollonius Rhodius 3.1036, Diodorus Siculus 4.45.1, Ovid Metamorphoses 7.74, Seneca Medea 812)
[2.1] KHARIKLO (Scholiast on Pindar’s Pythian 4.181)


PERSES (Persês). A son of the Titan Crius and Eurybia, and husband of Asteria. by whom he became the father of Hecate. (Hes. Theog. 377, 409, &c.; Apollod. i. 2. §§ 2, 4.)

Source: Dictionary of Greek and Roman Biography and Mythology.


Hesiod, Theogony 375 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :
«And Eurybia, bright goddess, was joined in love to Krios (Crius) and bare great Astraios (Astraeus), and Pallas, and Perses who was preeminent among all men in wisdom.»

Hesiod, Theogony 404 ff :
«Asteria of happy name, whom Perses once led to his great house to be called his dear wife. And she conceived and bare Hekate (Hecate).»

Homeric Hymn 2 to Demeter 25 ff (trans. Evelyn-White) (Greek epic C7th or 6th B.C.) :
«Hekate (Hecate), bright-coiffed, the daughter of Persaios (Persaeus).»

Pseudo-Apollodorus, Bibliotheca 1. 8 (trans. Aldrich) (Greek mythographer C2nd A.D.) :
«The Titanes (Titans) had children . . . To Kreios (Crius) and Eurybia, the daughter of Pontos, were born Astraios (Astraeus), Pallas, and Perses . . . Perses and Asteria [were parents] of Hekate (Hecate).»

Lycophron, Alexandra 1174 ff (trans. Mair) (Greek poet C3rd B.C.) :
«The maiden daughter of Perseos (Perses), Brimo Trimorphos [Hekate].»

Pseudo-Hyginus, Preface (trans. Grant) (Roman mythographer C2nd A.D.) :
«From . . ((lacuna)) [were born] Perses, Pallas.»

Ovid, Metamorphoses 7. 74 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :
«Now to the ancient shrine of Perseis [i.e. Hecate daughter of Perses] she [Medea] made her way.»

Seneca, Medea 812 ff (trans. Miller) (Roman tragedy C1st A.D.) :
«I see Trivia’s [Hecate’s] swift gliding car . . . O Perseis [Perses’ daughter].»


1. Perses was one of the three sons of the Titan Krios (Crius). The family may have been associated with a group of interconnected constellations. Perses would have presided over the like-named constellation Perseus, whose eastern rising along with the constellations of his father Krios «the Ram» (i.e. the constellation Aries) and brother Pallas (the constellation Auriga) marked the beginning of the Greek campaign season.
Alternatively Perses may have been connected with the dog-star Seirios (Sirius) of the constellation Canis Major and his brother Pallas with the storm-bringing goat-star Capella of the constellation Auriga. (In one myth Athena crafted her goat-skin aigis from the hide of a giant or titan named Pallas.) Capella was the herald of seasonal storms, and Sirius of the scorching heat and droughts of mid-summer. The third brother Astraios «the Starry One», in the guise of Aristaios, was the god who summoned the cooling Etesian Winds to relieve the scorching power of the dog-star. Krios’ daughter Hekate—a goddess whose arrival was heralded by the baying of dogs—was perhaps also associated with the dog-star Sirius.
2. Perses «the Destroyer», father of the goddess of witchcraft, parallels Perseis, a mother of witches by the sun-god Helios.
3. Krios and his sons Perses, Astraios and Pallas may been envisaged as deities with animalistic features. Krios was literally «the Ram», Pallas might be the goatish giant whose hide was used to craft the aigis, Perses the canine dog-star, and Astraios (in the guise of the rustic Aristaios) an assine Seilen.
3. Perses and Pallas were also war-gods. The name Pallas was connected with the word pallô, meaning «to brandish a spear,» while Perses is associated with the word persô, «to lay waste» or «sack in war.»



  • Hesiod, Theogony — Greek Epic C8th — 7th B.C.
  • The Homeric Hymns — Greek Epic C8th — 4th B.C.
  • Apollodorus, The Library — Greek Mythography C2nd A.D.
  • Lycophron, Alexandra — Greek Poetry C3rd B.C.


  • Ovid, Metamorphoses — Latin Epic C1st B.C. — C1st A.D.
  • Seneca, Medea — Latin Tragedy C1st A.D.


The Hebrew term Abaddon (Hebrew: אֲבַדּוֹן ’Ăḇaddōn, meaning «destruction», «doom»), and its Greek equivalent Apollyon (Koinē Greek: Ἀπολλύων , 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».

Etymology [ edit ]

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» ( ́ ), while the Greek Apollýon is the active participle of ἀπόλλυμι apóllymi, «to destroy». [1]

Judaism [ edit ]

Hebrew Bible [ edit ]

  • Job 26:6: the grave (Sheol) is naked before Him, and destruction (Abaddon) has no covering.
  • Job 28:22: destruction (Abaddon) and death say.
  • Job 31:12: it is a fire that consumes to destruction (Abaddon).
  • Psalm 88:11: Shall thy loving kindness be declared in the grave (Sheol) or thy faithfulness in destruction (Abaddon)?
  • Proverbs 15:11: Hell (Sheol) and Destruction (Abaddon) are before the L ORD , how much more the hearts of the children of men?
  • Proverbs 27:20: Hell (Sheol) and Destruction (Abaddon) are never full; so the eyes of man are never satisfied. (KJV, 1611)

Second Temple era texts [ edit ]

The text of the Thanksgiving Hymns—which was found in the Dead Sea Scrolls—tells of «the Sheol of Abaddon» and of the «torrents of Belial [that] burst into Abaddon». The Biblical Antiquities (misattributed to Philo) mentions Abaddon as a place (destruction) rather than an individual. Abaddon is also one of the compartments of Gehenna. [2] By extension, it can mean an underworld abode of lost souls, or Gehenna.

Rabbinical literature [ edit ]

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. [3]

Christianity [ edit ]

The New Testament contains the first known depiction of Abaddon as an individual entity instead of a place.

A king, the angel of the bottomless pit; whose name in Hebrew is Abaddon, and in Greek Apollyon; in Latin Exterminans.

— Revelation 9:11, Douay–Rheims Bible

In Revelation 9:11, Abaddon is described as «Destroyer», [4] the angel of the Abyss, [4] and as the king of a plague of locusts resembling horses with crowned human faces, women’s hair, lions’ teeth, wings, iron breast-plates, and a tail with a scorpion’s stinger that torments for five months anyone who does not have the seal of God on their foreheads. [5]

The symbolism of Revelation 9:11 leaves the identity of Abaddon open to interpretation. Protestant commentator Matthew Henry (1708) believed Abaddon to be the Antichrist, [6] whereas the Jamieson-Fausset-Brown Bible Commentary (1871) and Henry Hampton Halley (1922) identified the angel as Satan. [7] [8]

Early in John Bunyan’s The Pilgrim’s Progress the Christian pilgrim fights «over half a day» long with the demon Apollyon. This book permeated Christianity in the English-speaking world for 300 years after its first publication in 1678.

In contrast, the Methodist publication The Interpreter’s Bible states, «Abaddon, however, is an angel not of Satan but of God, performing his work of destruction at God’s bidding», citing the context at Revelation chapter 20, verses 1 through 3. [9] [ page needed ] Jehovah’s Witnesses also cite Revelation 20:1-3 where the angel having «the key of the abyss» is actually shown to be a representative of God, concluding that «Abaddon» is another name for Jesus after his resurrection. [10]

Mandaeism [ edit ]

Mandaean scriptures such as the Ginza Rabba mention the Abaddons (Classical Mandaic: ʿbdunia ) as part of the World of Darkness. The Right Ginza mentions the existence of the «upper Abaddons» ( ʿbdunia ʿlaiia ) as well as the «lower Abaddons» ( ʿbdunia titaiia ). The final poem of the Left Ginza mentions the «House of the Abaddons» ( bit ʿbdunia ). [11]

Apocryphal texts [ edit ]

In the gnostic 3rd century 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. [12] [13] 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. [12] He is described in the Book of the Resurrection of Jesus Christ as being present in the Tomb of Jesus at the moment of the resurrection of Jesus. [14]

See also [ edit ]

  • Abaddon in popular culture
  • List of angels in theology
  • Maalik
  • Muriel (angel)

Citations [ edit ]

  1. ^«Greek Word Study Tool». . Retrieved 5 April 2014 .
  2. ^
  3. Metzger, Bruce M.; Coogan, Michael David (1993). The Oxford Companion to the Bible . Oxford University Press. p. 3. ISBN0199743916 .
  4. ^
  5. «Chapter IV: Moses in Egypt». . Retrieved 3 April 2014 .
  6. ^ ab
  7. «Revelation 9:11 NIV – They had as king over them the angel of». Bible Gateway . Retrieved 5 April 2014 .
  8. ^
  9. «Revelation 9:7–10 NIV – The locusts looked like horses prepared». Bible Gateway . Retrieved 3 April 2014 .
  10. ^
  11. «Introduction by Andrew Murray» . Retrieved 18 March 2013 .
  12. ^
  13. «Archived copy». Archived from the original on 2 January 2015 . Retrieved 20 January 2014 . > : CS1 maint: archived copy as title (link)
  14. ^ Halley (1922) Halley’s Bible Handbook with the New International Version, p936.
  15. ^
  16. Keck, Leander E. (1998). The New Interpreter’s Bible: Hebrews – Revelation (Volume 12) ([Nachdr.] ed.). Nashville, Tenn.: Abingdon Press. ISBN0687278252 .
  17. ^
  18. «Apollyon—Watchtower Online Library». Watch Tower Society . Retrieved 5 April 2014 .
  19. ^
  20. Gelbert, Carlos (2011). Ginza Rba. Sydney: Living Water Books. ISBN9780958034630 .
  21. ^ ab
  22. Atiya, Aziz S. (1991). The Coptic Encyclopedia . New York: Macmillan [u.a.] ISBN0-02-897025-X .
  23. ^
  24. «Coptic Martyrdoms Etc. In the Dialect of Upper Egypt» . Retrieved 30 November 2020 .
  25. ^
  26. «Gospel of Bartholomew». . Retrieved 3 April 2014 .

General bibliography [ edit ]

  • Halley, Henry H. (2000). James E. Ruark (ed.). Halley’s Bible Handbook. Grand Rapids, MI: Zondervan Publishing House. ISBN0-310-22479-9 .
  • MacDonald, William (1995). Art Farstad (ed.). Believer’s Bible Commentary. Nashville, TN: Thomas Nelson Publishers. ISBN0-8407-1972-8 .
  • Metzeger, Bruce M.; Michael D. Coogan, eds. (1993). The Oxford Companion to the Bible. Oxford, UK: Oxford University Press. ISBN0-19-504645-5 .
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