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Satan is not a conscious entity to be worshiped, rather a reservoir of power inside each human to be tapped at will". [236] LaVeyan Satanists embrace the original etymological meaning of the word "Satan" (Hebrew: שָּׂטָן satan, meaning "adversary"). According to Gilmore, "The Church of Satan has chosen Satan as its primary symbol because ...
For example, in the Hebrew book of Job, one of the angels is referred to as a satan, "an adversary", but in the Greek Septuagint, which was used by the early Christians, whenever "the Satan" (Ha-Satan) appears with a definite article, it specifically refers to the individual known as the heavenly accuser whose personal name is Satan. [10]
The Arabic term šayṭān originated from the triliteral root š-ṭ-n ("distant, astray") and is cognate to Satan. It has a theological connotation designating a creature distant from the divine mercy. [8] The term is attested in Geʽez. In the Book of Enoch, "angels of punishment prepare the instruments for the säyəṭanə". [9]
Shedim (Hebrew: שֵׁדִים, romanized: šēḏim; singular: שֵׁד šēḏ) [3] are spirits or demons in the Tanakh and Jewish mythology.Shedim do not, however, correspond exactly to the modern conception of demons as evil entities as originated in Christianity. [4]
Given the definite article ha- indicates that mastema is not a proper name here. [32] The Serek ha-yahad declares that God: "made Belial for the pit, an angel of mastema; and in dark[ness is] his [rule] and in his counsel is to bring wickedness and guilt about; and all the spirits of his lot are angels of destruction; they walk in the statutes ...
Hail Satan, sometimes Latinized as Ave Satanas or Ave Satana, is an exclamation used by some Satanists [1] to invoke the name of Satan in contexts ranging from sincere expression [2] to comedy or satire. [3]
In Judaism, yetzer hara (Hebrew: יֵצֶר הַרַע , romanized: yēṣer haraʿ ) is a term for humankind's congenital inclination to do evil.The term is drawn from the phrase "the inclination of the heart of man is evil" (Biblical Hebrew: יֵצֶר לֵב הָאָדָם רַע, romanized: yetzer lev-ha-adam ra), which occurs twice at the beginning of the Torah (Genesis 6:5 and ...
4QMMT C is the conclusion in which the author of the text, the leader of the Qumran community, encourages his addressees to modify their understanding Halakhah to conform to his view. The title of the document, MMT, comes from line C26 which uses the words, Miqsat Ma’ase ha-Torah, Hebrew for "Some Precepts of the Torah."