Logos Apologia There is an interesting parallel involved with the term Armageddon in that the phrase â€œin Hebrewâ€ only appears in one other instance within the book of Revelation. According to Alan Johnson, â€œit is better to understand the term [Armageddon] symbolically in the same manner as â€˜in Hebrewâ€™ in Rev 9:11 alerts us to the symbolic significance of the name of the angel of the Abyssâ€ This is the angel of the bottomless pit namely Abbadon in Hebrew or Apollyon in Greek. Thomas Horn reveals:
Abaddon is another name for Apollo (Rev. 9:11), identified historically as the king of demonic â€œlocustsâ€ (Revelation 9:1-11). This means among other things that Apollo is the end-times angel or â€œKing of the Abyssâ€ that opens the bottomless pit, out of which an army of transgenic locusts erupts upon earth. [1a]
According to Kline, the technique of juxtaposing a Greek and Hebrew term is called Hebraisti and was favored by John. It is also used four times in his Gospel, three of which are also place names (Jn. 5:2; 19:13, 17). Because the book of Revelation is full of symbols, word plays, juxtapositions and parallels, it is not too fanciful to postulate that the Holy Spirit was making a prophetic statement between these two Hebraisti.
The â€œAntipodal to the Abyssâ€ argument offered by Kline further supports the â€œmount of Assemblyâ€ hypothesis. This line of reasoning derives from the fact that both accounts juxtapose polar opposites in the cosmic scheme of things: the Mountain of God on one end and the pit of hell on the other. For example the Isaiah passage contrasts the ambition â€œI will ascend to heaven; above the stars of Godâ€¦â€ (v.13) against â€œBut you are brought down to Sheol, to the far reaches of the pitâ€ (v.15). Similarly, we find in the book of Revelationâ€™s two Hebraisti: the divine mountain and the bottomless pit. This is a compelling correlation between the two accounts. Kline argues,
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