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In 2 Kings 18:4, a bronze serpent, alleged to be the one Moses made, was kept in Jerusalem's Temple [2] sanctuary. [26] The Israelites began to worship the object as an idol or image of God, by offering sacrifices and burning incense to it, until Hezekiah was made King. Hezekiah referred to it as Nehushtan [31] and had torn it down. Scholars ...
Tohuw is frequently used in the Book of Isaiah in the sense of "vanity", but bohuw occurs nowhere else in the Hebrew Bible (outside of Genesis 1:2, the passage in Isaiah 34:11 mentioned above, [5] and in Jeremiah 4:23, which is a reference to Genesis 1:2), its use alongside tohu being mere paronomasia, and is given the equivalent translation of ...
The word with the definite article Ha-Satan (Hebrew: הַשָּׂטָן hasSāṭān) occurs 17 times in the Masoretic Text, in two books of the Hebrew Bible: Job ch. 1–2 (14×) and Zechariah 3:1–2 (3×). [12] [13] It is translated in English bibles mostly as 'Satan'. The Examination of Job (c. 1821) by William Blake
This Hebrew word has traditionally been transliterated with capitalization as a proper name "Satan", leading an association with the "devil", named as "Satan" in the New Testament, who is depicted as unsuccessfully trying to tempt Jesus (Matthew 4:1–11) and as resisting the rule of God (Revelation 12:9; 20:2, 7–8).
Evangelical Protestants agree that Satan is a real, created being entirely given over to evil and that evil is whatever opposes God or is not willed by God. Evangelicals emphasize the power and involvement of Satan in history in varying degrees; some virtually ignore Satan and others revel in speculation about spiritual warfare against that ...
Yaldabaoth, otherwise known as Jaldabaoth or Ialdabaoth [a] (/ ˌ j ɑː l d ə ˈ b eɪ ɒ θ /; Koinē Greek: Ιαλδαβαώθ, romanized: Ialdabaóth; Latin: Ialdabaoth; [1] Coptic: ⲒⲀⲖⲦⲀⲂⲀⲰⲐ Ialtabaôth), is a malevolent God and demiurge (creator of the material world) according to various Gnostic sects, represented sometimes as a theriomorphic, lion-headed serpent.
In addition, McGinn thinks the Hebrews applied the combat myth motif to the relationship between God and Satan. Originally a deputy in God's court, assigned to act as mankind's "accuser" (satan means "to oppose" – Hebrew: שָּׂטָן satan, meaning "adversary"), Satan evolved into a being with "an apparently independent realm of operation ...
Shedim were not considered evil demigods, but the gods of foreigners; further, they were envisaged as evil only in the sense that they were not God. [6] They appear only twice (and in both instances in the plural) in the Tanakh, at Psalm 106:37 and Deuteronomy 32:17. In both instances, the text deals with child sacrifice or animal sacrifice.