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In the homily by Timothy, Abbadon 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. Muriel is the Angel of the Month of June, is associated with the astrological sign of cancer, and is invoked from the South. 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 Judgement, as the one who will take the souls to the Valley of Josaphat.

He is described in the Apocalypse of Bartholomew as being present in the Tomb of Jesus at the moment of his resurrection. This shows that he is the most powerful angels in all Christendom who happens to be the leader of the Gnostic and whose power was of divine origin. Justin Martyr is also represented by the same historian as ascribing this invasion to a diabolical operation. Eusebius ascribes the rise and progress of the Gnostic heresies to some serpent-like power; and compares their latent mischief to that of a lurking reptile, lib.

And Tertullian, in his treatise entitled Scorpiace, that is, antidote against the scorpions, directly compares the Valentinians and other Gnostic teachers to scorpions, instancing the points of resemblance in the dangerous poison of a little contemptible animal; in their infinite kinds and varieties, all armed in the same manner with a tail, and produced by heat.

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And from this sprung all the seed of the creation, and the generation of the universe. A historical man connected to this history was a Samaritan named Simon Magus who was also called by the early Church Fathers as the First Gnostic and also by the surname of Satan. This is the same locale I have identified as one of the homes of Apollo. For that reason, Apollo is the Destroyer of chaos and evil ie: Modernity and the Chief Supreme Court Judge of the humans who worship the devilish creation ie: The Golden Calf in which his arrows smite these people to the place of judgment and purgatory, the abode of the souls of the dead ie: Hell where they belong.

With surprising unanimity, commentators have agreed in regarding this as referring to the empire of the Saracens, or to the rise and progress of the religion and the empire set up by Muhammed. The inquiry now is, whether the circumstances introduced into the symbol find a proper fulfillment in the rise of the Saracenic power, and in the conquests of the Prophet of Mecca: 1 "The country where the scene is laid. It may now be added, that in a more strict and proper sense Arabia may be intended; that is, if it be admitted that the design was to symbolize events pertaining to Arabia, or the gathering of the hosts of Arabia for conquest, the symbol of locusts would have been employed for the locust, the groundwork of the symbol is especially Arabic.

It was the east wind which brought the locusts on Egypt Exodus , and they must therefore have come from some portion of Arabia - for Arabia is the land that lies over against Egypt in the east. Such, too, is the testimony of Volney; "the most judicious," as Mr. Gibbon calls him, "of modern travelers. All that is necessary to say further on this point is, that on the supposition that it was the design of the Spirit of inspiration in the passage before us to refer to the followers of Muhammed, the image of the locusts was that which would be naturally selected.

There was no other one so appropriate and so striking; no one that would so naturally designate the country of Arabia. As some confirmation of this, or as showing how natural the symbol would be, a remark may be introduced from Mr. In his Mohammedanism Unveiled, vol. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription - 'We are the army of the Great God.

The question is, whether there was anything in the symbol, as described by John, which would properly designate the followers of Muhammed, on the supposition that it was designed to have such a reference: a As to numbers.

See the notes on Revelation Nothing would better represent the numbers of the Saracenic hordes that came out of Arabia, and that spread over the East - over Egypt, Libya, Mauritania, Spain, and that threatened to spread over Europe - than such an army of locusts. Gibbon, "the arms and the reign of his successors extended from India to the Atlantic Ocean, over the various and distant provinces which may be comprised under the names of Persia, Syria, Egypt, Africa, and Spain," vol.

Under the last of the Ommiades the Arabian empire extended two hundred days' journey from east to west, from the confines of Tartary and India to the shores of the Atlantic Ocean" ibid. In regard to the immense hosts employed in these conquests, an idea may be formed by a perusal of the whole fifty-first chapter in Gibbon vol.

Apollyon Rising – Revelation 9:11 from the Bottomless Pit

Those hosts issued primarily from Arabia, and in their numbers would be well compared with the swarms of locusts that issued from the same country, so numerous as to darken the sky. In other words, the meaning would seem to be, that there was something manly and warlike in their appearance, so far as their faces were concerned. It is remarkable that the appearance of the Goths represented, as I suppose, under the previous trumpets is described by Jerome compare on Isaiah 8 as quite the reverse.

They are described as having faces shaven and smooth; faces, in contrast with the bearded Romans, like women's faces. Is it fancy to suppose that the reference here is to the beard and moustache of the Arabic hosts? We know with what care they regarded the beard; and if a representation was made of them, especially in contrast with nations that shaved their faces, and who thus resembled women, it would be natural to speak of those represented in the symbol as "having faces as the faces of men.

And yet this strictly accords with the appearance of the Arabs or Saracens. Pliny, the contemporary of John, speaks of the Arabs then as having the hair long and uncut, with the moustache on the upper lip, or the beard: Arabes mitrati sunt, aut intoso crine. Barba abraditur, praeterquam in superiore labro. Aliis et haec intonsa Nat. So Solinus describes them in the third century Plurimis crinis intonsus, mitrata capita, pars rasa in cutem barba, ; so Ammianus Marcellinus, in the fourth century Crinitus quidam a Saracenorum cuneo, vol.

Jerome lived about two centuries before the great Saracen invasion; and as he lived at Bethlehem, on the borders of Arabia, he must have been familiar with the appearance of the Arabs.

Apollyon Rising – Revelation from the Bottomless Pit | Gnostic Warrior

Still later, in that most characteristic of Arab poems, Antar, a poem written in the time of Muhammed's childhood, we find the moustache, and the beard, and the long flowing hair on the shoulder, and the turban, all specified as characteristic of the Arabians: "He adjusted himself properly, twisted his whiskers, and folded up his hair under his turban, drawing it from off his shoulders," vol. See Elliott, vol. Compare Newton on the Prophecies, p. That is, diadems, or something that appeared like crowns, or chaplets. This will agree well with the turban worn by the Arabs or Saracens, and which was quite characteristic of them in the early periods when they became known.

So in the passage already quoted, Pliny speaks of them as Arabes mitrati; so Solinus, mitrata capita; so in the poem of Antar, "he folded up his hair under his turbans.


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Forster, in his Mohammedanism Unveiled, quotes as a precept of Muhammed; "Make a point of wearing turbans, because it is the way of angels. Jamieson-Fausset-Brown Bible Commentary And—so Syriac. But A, B, and Aleph, omit "and. Satan compare Re The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, the ungodly, under this fifth trumpet. Just as in the case of godly Job, Satan was allowed to torment with elephantiasis, but not to touch his life.

In Re , these two woe-trumpets are expressly called "plagues. Matthew Poole's Commentary Solomon saith, Proverbs , The locusts have no king, yet go they forth by bands; according to which these locusts cannot be understood of insects so called; or, if they have a king, yet it is certain the devil is not their king, who is here called the angel of the bottomless pit. Abaddon; from dba he hath destroyed. Apollyon; that is, a destroyer; intimating that the whole business of this barbarous enemy should be to ruin and destroy nations. Gill's Exposition of the Entire Bible And they had a king over them, Abulpharagius w , an Arabic writer, relates, that in the times of the Chalif Al-walid, there was one Hejajus, who had caused to be slain, of the chief and illustrious men, an hundred and twenty thousand, besides others of the common people, and that fell in war; moreover, that there died in his prison fifty thousand men, and thirty thousand women: and the same writer reports x , that the famous Abu Moslem put to death six hundred thousand men, who were known, besides those that were unknown, and whom he slew in wars and battles: both these instances are taken notice of by Mr.

Daubuz, who justly observes, that surely nothing can come near this "Abaddon", but the beast, the son of perdition, 2 Thessalonians And to him, the pope of Rome, may the name be truly applied, who has led thousands into perdition, and will go into it himself; and both he, and the false prophet, with the devil, will be east into the lake, which burns with fire and brimstone, and will be tormented for ever and ever, 2 Thessalonians Erubin, fol.

In Bible versions:

Zohar in Gen. Yalkut Simeoni, par. Raziel, fol. I cannot tell whether this name has respect to the etymological interpretation of Hildebrand, by a figure often used in the Holy Scripture: which albeit it may otherwise be turned of the Germans as the sense of compound words is commonly ambiguous yet in very deed it signifies as much as if you should call him, the firebrand, that is, he that sets on fire those that are faithful to him.

As in their form and entire nature, the demoniacal locusts are distinguished from those which are natural,[] also in that they have a king, viz. As the overseer of the abyss, however, he is not only designated its angel, but bears also the very name which in its Heb. Already in the O. An express contrast between Apollyon the Destroyer, and Jesus the Saviour, can be found only by those who[] understand the former as Satan himself.

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Revelation Job ; Job ; and, besides, Hirzel-Olshaus. Revelation ; Revelation , but must regard him as one of the principal of the bad angels.

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It is such a Satan-angel who is the star fallen from heaven Revelation , who lets loose the plague of locusts from the abyss over the inhabitants of the earth, and is expressly designated Revelation as the angel of the abyss, Abaddon or Apollyon. Between him and the Saviour the choice of the world is divided. He who will not have the latter as Lord must have the former, who is hereafter to attain still greater power on earth than now; cf. Cambridge Bible for Schools and Colleges In Amos the LXX. See Excursus I. Bos notes down instances. By the Hebrew and Greek nomenclature of this angel, Patrick Forbes and James Durham acknowledge that the Jews and Greeks, harassed by the locusts, are pointed out.

Pulpit Commentary Verse Most commentators contrast with the condition of the natural locusts, who have no king Proverbs Some think a particular angel, not Satan, is intended. Alford unnecessarily hesitates to decide that Satan is meant, owing to Revelation , 9.