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The Quranic story of Iblis parallels extrabiblical sources, such as Life of Adam and Eve, [5]: 20 about Satan's fall from heaven, preponderant in Eastern Christian circles. [ 18 ] : 66 On a conceptual perspective, Iblis' theological function as a divinely appointed tempter parallels the evil angel Mastema from the Book of Jubilees .
Iblis is the proper name of the devil representing the characteristics of evil. [78] Iblis is mentioned in the Quranic narrative about the creation of humanity. When God created Adam, he ordered the angels to prostrate themselves before him. Out of pride, Iblis refused and claimed to be superior to Adam.
The Hebrew term śāṭān (Hebrew: שָּׂטָן) was originally a common noun meaning "accuser" or "adversary" that was applicable to both human and heavenly adversaries. [5] [6] The term is derived from a verb meaning primarily "to obstruct, oppose". [7] [8] Throughout the Hebrew Bible, it refers most frequently to ordinary human adversaries.
The Hebrew term śāṭān (Hebrew: שָׂטָן) is a generic noun meaning "accuser" or "adversary", [8] [9] and is derived from a verb meaning primarily "to obstruct, oppose". [10] In the earlier biblical books, e.g. 1 Samuel 29:4, it refers to human adversaries, but in the later books, especially Job 1–2 and Zechariah 3, to a supernatural ...
The exact definition of demon in Egyptology posed a major problem for modern scholarship, since the borders between a deity and a demon are sometimes blurred and the ancient Egyptian language lacks a term for the modern English demon. [157] [158] Both deities and demons can act as intermediaries to deliver messages to humans. [159]
This is a list of demons that appear in religion, theology, demonology, mythology, and folklore. It is not a list of names of demons, although some are listed by more than one name. The list of demons in fiction includes those from literary fiction with theological aspirations, such as Dante's Inferno.
In Mark 3:22, the scribes accuse Jesus Christ of driving out demons by the power of Beelzebul, the prince of demons. The name also appears in the expanded version in Matthew 12:24,27 and Luke 11:15, 18–19, as well as in Matthew 10:25.
The incarnation of the demons has been a problem in Christian demonology and theology since early times. A very early form of the incarnation of demons was the idea of demonic possession, trying to explain that a demon entered the body of a person with some purpose or simply to punish that one for some allegedly committed sin.