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Balaam and the Angel (1836) by Gustav Jäger.The angel in this incident is referred to as a "satan". [7]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 Life of Adam and Eve, Satan was cast out of heaven for his refusal to prostrate himself before man, likely the most common explanation for Satan's fall in Proto-orthodox Christianity. [ 133 ] Christianity, however, depicted the fall of angels as an event prior to the creation of humans.
Many scholars explain the Devil's fall from God's grace in Neoplatonic fashion. According to Origen , God created rational creatures first then the material world. The rational creatures are divided into angels and humans, both endowed with free will, [ 57 ] and the material world is a result of their evil choices.
Whereas in Christian doctrine Satan was an enemy of not only god but humanity, in the romantic portrayal he was a brave, noble, rebel against tyranny, a friend to other victims of the all powerful bully, i.e. humans. These writers saw Satan as a metaphor to criticize the power of churches and state and to champion the values of reason and liberty.
The Book of Moses, included in the LDS standard works canon, references the war in heaven and Satan's origin as a fallen angel of light. [15] The concept of a war in heaven at the end of time became an addendum to the story of Satan's fall at the genesis of time—a narrative which included Satan and a third of all of heaven's angels.
Depiction of a shaitan by Siyah Qalam, c. 14th/15th century. The art-style of Uighur or Central Asia origin was used by Muslim Turks to depict various legendary beings. [1]A shaitan or shaytan (Arabic: شَيْطَان, romanized: shayṭān; pl.: شَيَاطِين shayāṭīn; Hebrew: שָׂטָן; Turkish: Şeytan or Semum, lit. 'devil', 'demon', or 'satan') is an evil spirit in Islam, [2 ...
The serpent in Psalm 91:13 is identified as Satan by Christians: [39] "super aspidem et basiliscum calcabis conculcabis leonem et draconem" in the Latin Vulgate, literally "The asp and the basilisk you will trample under foot; you will tread on the lion and the dragon". This passage is commonly interpreted by Christians as a reference to Christ ...
It rises out of the sea (Rev 13:1). The four animals of Daniel 7 also arise from the sea, explained as four kingdoms arising from the earth (Dan 7:3, 17). In Revelation, the "many waters" on which the harlot sits are explained as "peoples and multitudes and nations and tongues" (Rev 17:1, 15).