In the Old Covenant narrative of the Exodus of the Hebrews from Egypt, Yahweh tells Moses to instruct each Hebrew to paint the blood of the passover lamb on the doorposts so that the destroying angel will pass over the home.
Exodus 12:23 (KJV) For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
Much later, when David took an illegal census of Israel and Judah, Yahweh as a punishment sent the destroying angel:
2 Samuel 24:16-17 (KJV) And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshing place of Araunah the Jebusite. And David spake unto the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.
Finally, we read in Revelation 9 of a great suffering caused to those who do not have the seal of God upon their heads by creatures that emerge from the described as locusts.
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 [which means, The Destroying One].
I'm curious if Apollyon of Revelation can be read as the same person as the destroyer of the Exodus passage. What is the hermeneutical evidence that this is a singular character?
Related question: In Wisdom of Solomon 18:14-16 who is the “almighty word (logos)”?