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Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
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 ...
Augustine: "God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic ...
In a later extended sense in intertestamental Jewish literature, the abyss was the underworld, either the abode of the dead or eventually the realm of the rebellious spirits (fallen angels) . In the latter sense, specifically, the abyss was often seen as a prison for demons. This usage was picked up in the New Testament.
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The Hebrew name Jerahmeel (Hebrew: יְרַחְמְאֵל Yəraḥməʾēl, Tiberian: Yăraḥmē̆ʾēl, [1] "God shall have mercy"), [2] [3] which appears several times in the Tanakh (see the article Jerahmeel), also appears in various forms as the name of an archangel in books of the intertestamental and early Christian periods.
In verse 6, they are said to have "eyes all over, front and back", suggesting that they are alert and knowledgeable, that nothing escapes their notice. [5] The description parallels the wheels that are beside the living creatures in Ezekiel 1:18; 10:12, which are said to be "full of eyes all around".
The manuscripts of the Septuagint and other Greek translations of the Hebrew Bible that are pre-Christian or contemporary to the Apostolic Age present the tetragrammaton in Hebrew within the Greek text [153] [172] or use the Greek transliteration ΙΑΩ , which, according to Wilkinson, may have been the original practice before a Hebraicizing ...