Biblical Meaning Of The Bottomless Pit
The Greek phrase ἄβυσσος (abyssos), rendered "bottomless pit" in English translations, appears nine times in the New Testament, primarily in Revelation. The term literally means "bottomless" and refers to the underworld prison of evil spirits or fallen angels [6]. Ancient peoples had no means for sounding ocean depths, so the metaphor drew on the apparently infinite depth of the sea to convey a place of confinement beyond human reach [6].
The Angel and the Abyss
Revelation 9:11 identifies "the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon" [3]. Both names mean "destroyer"—Abaddon from the Hebrew root abad ("he destroyed") and Apollyon from the intensive Greek apo plus ollymi ("to destroy") [9]. Easton's notes that Abaddon appears in Job and Proverbs as a personification of destruction or as Sheol, the realm of the dead [2]. The text makes clear that Abaddon is the angel himself, not the abyss [4].
Function as Prison and Source
The bottomless pit serves dual functions in Revelation's apocalyptic imagery. In Luke 8:31, demons beg Jesus not to send them into the abyss, suggesting they dread it as a place of torment and confinement [10]. Revelation 20:1-3 depicts an angel casting Satan into this pit, shutting and sealing him there for a thousand years—a prison distinct from the lake of fire into which the devil is later thrown [10]. Yet the pit also functions as a source: the beast ascends from it (Revelation 11:7, 17:8), and when opened, it releases smoke that darkens the sun and air, from which emerge locust-like creatures [8].
Interpretive Traditions
Adam Clarke understood the key to the bottomless pit as "power to inundate the earth with a flood of temporal calamities and moral evils" [7], with the smoke representing false doctrine obscuring heaven's true light [8]. The Hebrew bôr (pit) appears throughout the Old Testament for cisterns, dungeons, graves, and Sheol itself [5]. In poetic texts, "the pit" becomes synonymous with death and the grave, as in Psalm 30:4, where it parallels Sheol [5]. Easton's defines "the pit" in Revelation 20:1, 3 as "the unseen place of woe" [1], linking New Testament apocalyptic imagery to older Hebrew conceptions of the underworld as a place of destruction and confinement.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Pit — A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Abaddon — Destruction, the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of "the angel of the bottomless pit" (Rev. 9:11). It is rendered "destruction" in Job 28:22; 31:12; 26:6; Prov. 15:11; 27:20. In the last three of these passages the Revised Version retains the word "Abaddon." We may regard this word as a personification of the idea of destruction, or as sheol, the realm of the dead.”
- King James Version “[KJV] Revelation 9:11 — And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Apollyon — or, as it is literally in the margin of the Authorized Version of (Revelation 9:11) "a destroyer," is the rendering of the Hebrew word [145]Abaddon, "the angel of the bottomless pit." From the occurrence of the word in (Psalms 88:11) the rabbins have made Abaddon the nethermost of the two regions into which they divide the lower world; but that in (Revelation 9:11) Abaddon is the angel and not the abyss is perfectly evident in the Greek.”
- Brown-Driver-Briggs “[BDB H953] bowr (part 2/2) — 4 dungeon (pit with no water in it Jer 38:6; Zech 9:11 compare Gen 37:24 above) 40:13; 41:14 (E) Isa 24:22; Jer 38:6 (twice in verse) (׳בּ מַיִם אֵין) 38:7; 38:9; 38:10; 38:11; 38:13; also הַבּוֺר בֵּית prison Exod 12:29; Jer 37:16; figurative of exile Zech 9:11 (בּוֺ מַיִם אֵין מִבּוֺר); compare also Lam 3:53, 55. 5 (in poetry & late; never with article) pit of the grave Prov 28:17; so ב ׳אַבְנֵי stones of the pit Isa 14:19 (of sepulchre, walled with stones) & of Sh®°ôl Psa 30:4 (|| שׁאול); ב ׳יַרְכְּתֵי loins of (the) pit, i.e. remotest pit Isa 14:15 (|| שׁאול) Ez”
- Luke (Protestant academic) “Tyndale House on Luke 8:31: 8:31 the bottomless pit: The Greek word abussos means “bottomless” and often refers to the underworld prison of evil spirits or fallen angels (Rev 9:1-2, 11; 11:7; 17:8; 20:1, 3; cp. 2 Pet 2:4). The metaphor is taken from the apparently bottomless depth of the ocean (the ancients had no means for sounding the ocean depths, so to them it was bottomless).”
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 9:1: A star fall from heaven - An angel encompassed with light suddenly descended, and seemed like a star falling from heaven. The key of the bottomless pit - Power to inundate the earth with a flood of temporal calamities and moral evils.”
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 9:2: He opened the bottomless pit - Το φρεαρ της αβυσσου· The pit of the bottomless deep. Some think the angel means Satan, and the bottomless pit hell. Some suppose Mohammed is meant; and Signior Pastorini professes to believe that Luther is intended! There arose a smoke - False doctrine, obscuring the true light of heaven.”
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 9:11: A king over them - A supreme head; some think Mohammed, some think Vespasian. The angel of the bottomless pit - The chief envoy of Satan. Abaddon - From אבד abad, he destroyed. Apollyon - From απο, intensive, and ολλυω, to destroy. The meaning is the same both in the Hebrew and Greek.”
- Revelation (Baptist/Reformed) “John Gill on Revelation 20:3: And cast him into the bottomless pit,.... Or deep, into which the devils desired they might not be sent, and which they dreaded as a torment, it may be, because a place of confinement, Luk 8:31 for this is called a prison, Rev 20:7 and is distinguished from the lake of fire, into which the devil is afterwards cast, Rev 20:10. And shut him up; that so he might not rove about in the air, nor go to and fro in the earth, nor walk about like a roaring lion, seeking to affright, disturb, or devour: and set a seal upon him; or upon the door of the pit, for further se”