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According to the Pesher on Psalms, this individual is prophesied in scripture and was indeed successful in leading people astray. [14] Kittim: A group called the Kittim is mentioned in several Pesharim, including Apocalypse of Weeks, Pesher on Isaiah, Pesher Habakkuk, and Pesher Nahum. The Kittim are usually identified as the Romans.
According to the Mu'tazilites, when Iblis blames God for leading him astray in Surah 15:39, these words belong to Iblis alone and cannot serve as a confirmation of God being the cause of Iblis' fall. [37] Islamist writer Sayyid Qutb denies that angels could sin and thus, rejects readings which depict Iblis as an angelic being. [38]
Although the traditional English translation uses the word "temptation" and Carl Jung saw God as actually leading people astray, [71] Christians generally interpret the petition as not contradicting James 1:13–14: "Let no one say when he is tempted, 'I am being tempted by God', for God cannot be tempted with evil, and he himself tempts no one ...
According to the Book of Jubilees, Mastema ("hostility") is the chief of the Nephilim, the demons engendered by the fallen angels called Watchers with human women.. Although leading a group of demons, the text implies that he is an angel working for God instead, as he does not fear imprisonment along with the Nephilim.
Samiri or the Samiri (Arabic: الْسَّامِريّ) is a phrase used by the Quran to refer to a rebellious follower of Moses who created the golden calf and attempted to lead the Hebrews into idolatry.
His mother's true name was Miriam, and "Stada" is an epithet which derives from the Hebrew/Aramaic root sat.ah/sete' ("to deviate from the right path, to go astray, to be unfaithful"). In other words, his mother Miriam was also called "Stada" because she was a sotah, a woman suspected, or rather convicted, of adultery." [55]
The verse makes clear that the Spirit, presumably the Holy Ghost prominently mentioned two verses before in Matthew 3:16, is the one who leads Jesus into the desert.France states that it is clear that while Satan's goals were his own, the testing of Jesus was ordained by God.
Chapter 18 of the Gospel of Matthew contains the fourth of the five Discourses of Matthew, also called the Discourse on the Church or the ecclesiastical discourse. [1] [2] It compares "the greatest in the Kingdom of Heaven" to a child, and also includes the parables of the lost sheep and the unforgiving servant, the second of which also refers to the Kingdom of Heaven.