Is satan a fallen angel?
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1) I don't need to know because the word has already been translated into English as Angel..
2) Korah was of the tribe of Levi who rebelled against Moses wishing to take the place of Aaron during the exodus. He and his family died when god opened up the earth and they fell into the hole.. Not sure why you ask about this,, how it has anything to do with the topic of this thread.. About satan being a fallen angel ??
2) Korah was of the tribe of Levi who rebelled against Moses wishing to take the place of Aaron during the exodus. He and his family died when god opened up the earth and they fell into the hole.. Not sure why you ask about this,, how it has anything to do with the topic of this thread.. About satan being a fallen angel ??
Nope. Most of the Aramaic as well as the Greek words used in the Bible (like theos) have multiple meanings or few words have been packed into a single English word. They should be rendered based upon the context. God example is when Jesus asked Peter if he loved him.
[/QUOTE]2) Korah was of the tribe of Levi who rebelled against Moses wishing to take the place of Aaron during the exodus. He and his family died when god opened up the earth and they fell into the hole.. Not sure why you ask about this,, how it has anything to do with the topic of this thread.. About satan being a fallen angel ??[/QUOTE]
If you knew other meanings of the word "angelos" you wouldn't be so certain. You would also know why I mentioned the Korah"s revolt.
[/QUOTE]2) Korah was of the tribe of Levi who rebelled against Moses wishing to take the place of Aaron during the exodus. He and his family died when god opened up the earth and they fell into the hole.. Not sure why you ask about this,, how it has anything to do with the topic of this thread.. About satan being a fallen angel ??[/QUOTE]
If you knew other meanings of the word "angelos" you wouldn't be so certain. You would also know why I mentioned the Korah"s revolt.
Acts 26
17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
Compare the two sides.
Darkness vs light
Satan vs God
Sins vs forgiveness of sins
Satan is the ruler of the darkness of this world. He is the god of this dark, sinful world.
17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
Compare the two sides.
Darkness vs light
Satan vs God
Sins vs forgiveness of sins
Satan is the ruler of the darkness of this world. He is the god of this dark, sinful world.
HaSatan = Tanakh (Hebrew Bible)
"...HaSatan in the Hebrew Scriptures It is a little known fact that the word "Satan" is anuntranslated word. It is not an English word.Instead, it comes from the Hebrew, from which it has passed into Greek and thence intoEnglish. The word simply means an adversary, as will be evident to the simplest readerfrom the following instances of its use: In the book of Job (Iyov), ha-satan ("theaccuser") is the title of an angel submitted to HWHY (Yahuah). In Judaism ha-satan doesnot make evil, rather points out to Yahuah the evil inclinations and actions ofhumankind. In essence HaSatan has no power unless humans do evil things. After Yahuah places awager with Satan about Job's piety, HWHY (Yahuah) gives "HaSatan" permission to testthe faith of Job. The righteous man is afflicted with loss of family, property, and later,health, but he still stays faithful to HWHY (Yahuah). At the conclusion of this book HWHY (Yahuah) appears as a whirlwind, explaining to all that divine justice isinscrutable.In the epilogue Job's possessions are restored and he has a second family to replace theone that died.In the Tanakh, HaSatan is used to describe both military 1 Samuel 29:4; 1 Kings 5:4 andlegal Psalms 109:6 adversaries. HaSatan is also in the Balaam's story in Numbers 22.The Angel of HWHY (Yahuah) is identified as an adversary or a physical block to Balaam's journey in Numbers 22:22. Later in Numbers 22:32 the Angel of HWHY (Yahuah) specifically identifies himself byclaiming to be like an adversary, again using the term HaSatan.
In 2 Samuel 24:1, HWHY (Yahuah) incites David to a census. Later 1 Chronicles 21:1would attribute this action to HaSatan.The Book of Isaiah, Job, Ecclesiastes, and Deuteronomy all have passages in whichHWHY (Yahuah) is credited for exercising sovereign control over both good and evil.
"...HaSatan in the Hebrew Scriptures It is a little known fact that the word "Satan" is anuntranslated word. It is not an English word.Instead, it comes from the Hebrew, from which it has passed into Greek and thence intoEnglish. The word simply means an adversary, as will be evident to the simplest readerfrom the following instances of its use: In the book of Job (Iyov), ha-satan ("theaccuser") is the title of an angel submitted to HWHY (Yahuah). In Judaism ha-satan doesnot make evil, rather points out to Yahuah the evil inclinations and actions ofhumankind. In essence HaSatan has no power unless humans do evil things. After Yahuah places awager with Satan about Job's piety, HWHY (Yahuah) gives "HaSatan" permission to testthe faith of Job. The righteous man is afflicted with loss of family, property, and later,health, but he still stays faithful to HWHY (Yahuah). At the conclusion of this book HWHY (Yahuah) appears as a whirlwind, explaining to all that divine justice isinscrutable.In the epilogue Job's possessions are restored and he has a second family to replace theone that died.In the Tanakh, HaSatan is used to describe both military 1 Samuel 29:4; 1 Kings 5:4 andlegal Psalms 109:6 adversaries. HaSatan is also in the Balaam's story in Numbers 22.The Angel of HWHY (Yahuah) is identified as an adversary or a physical block to Balaam's journey in Numbers 22:22. Later in Numbers 22:32 the Angel of HWHY (Yahuah) specifically identifies himself byclaiming to be like an adversary, again using the term HaSatan.
In 2 Samuel 24:1, HWHY (Yahuah) incites David to a census. Later 1 Chronicles 21:1would attribute this action to HaSatan.The Book of Isaiah, Job, Ecclesiastes, and Deuteronomy all have passages in whichHWHY (Yahuah) is credited for exercising sovereign control over both good and evil.
SATAN: By: Joseph Jacobs, Ludwig Blau
In the Bible.
Term used in the Bible with the general connotation of "adversary," being applied (1) to an enemy in war (I Kings v. 18 [A. V. 4]; xi. 14, 23, 25), from which use is developed the concept of a traitor in battle (I Sam. xxix. 4); (2) to an accuser before the judgment-seat (Ps. cix. 6); and (3) to any opponent (II Sam. xix. 23 [A. V. 22]). The word is likewise used to denote an antagonist who puts obstacles in the way, as in Num. xxii. 32, where the angel of God is described as opposing Balaam in the guise of a satan or adversary; so that the concept of Satan as a distinct being was not then known. Such a view is found, however, in the prologue to the Book of Job, where Satan appears, together with other celestial beings or "sons of God," before the Deity, replying to the inquiry of God as to whence he had come, with the words: "From going to and fro in the earth, and from walking up and down in it" (Job i. 7). Both question and answer, as well as the dialogue which follows, characterize Satan as that member of the divine council who watches over human activity, but with the evil purpose of searching out men's sins and appearing as their accuser. He is, therefore, the celestial prosecutor, who sees only iniquity; for he persists in his evil opinion of Job even after the man of Uz has passed successfully through his first trial by surrendering to the will of God, whereupon Satan demands another test through physical suffering (ib. ii. 3-5).
Yet it is also evident from the prologue that Satan has no power of independent action, but requires the permission of God, which he may not transgress.He can not be regarded, therefore, as an opponent of the Deity; and the doctrine of monotheism is disturbed by his existence no more than by the presence of other beings before the face of God. This view is also retained in Zech. iii. 1-2, where Satan is described as the adversary of the high priest Joshua, and of the people of God whose representative the hierarch is; and he there opposes the "angel of the Lord," who bids him be silent in the name of God. In both of these passages Satan is a mere accuser who acts only according to the permission of the Deity; but in I Chron. xxi. 1 he appears as one who is able to provoke David to destroy Israel. The Chronicler (third century B.C.) regards Satan as an independent agent, a view which is the more striking since the source whence he drew his account (II Sam. xxiv. 1) speaks of God Himself as the one who moved David against the children of Israel. Since the older conception refers all events, whether good or bad, to God alone (I Sam. xvi. 14; I Kings xxii. 22; Isa. xlv. 7; etc.), it is possible that the Chronicler, and perhaps even Zechariah, were influenced by Zoroastrianism, even though in the case of the prophet Jewish monism strongly opposed Iranian dualism (Stave, "Einfluss des Parsismus auf das Judenthum," pp. 253 et seq.). An immediate influence of the Babylonian concept of the "accuser, persecutor, and oppressor" (Schrader, "K. A. T." 3d ed., p. 463) is impossible, since traces of such an influence, if it had existed, would have appeared in the earlier portions of the Bible.
Derech HaTorah
Who is Satan?
Satan, or more properly, HaSatan is an angel who resides in the heavenly realm. HaSatan means the accuser or the adversary. The term Satan or HaSatan is used in three different contexts within the Tanach.1
First, as an enemy in war as seen in I Kings 5:18: But now יהוה my God has given me peace on all sides, without opponents (שָׂטָן) or problems.2
Second, as an accuser before the seat of judgment as seen in Psalm 109:6: Set a wicked man over him, and let an accuser (וְשָׂטָן) stand at his right side.3
Third, as an adversary in the general sense of the term as seen in II Samuel 19:23: But David said, “Is this your business, sons of Tzeruyah, that you should oppose (לְשָׂטָן) me today? Should any Yisraelite be put to death? I certainly know that today I am [again] king over Yisrael!”2
As a proper character, Satan appears only once in the Tanach – in the Book of Job. He is depicted as an angel who mocks the piety of the righteous Job.4
Job 1:6: One day, the angels presented themselves before God, and Satan (הַשָּׂטָן) also came with them.3
From the dialogue in the opening chapter of the Book of Job we see that HaSatan is a member of the angelic hosts of the abode of God and has no independent power.
Job 1:7, 12: God said to Satan (הַשָּׂטָן), “Where are you coming from?” Satan (הַשָּׂטָן) answered God, “From going roaming the earth and traversing it.” … God said to Satan (הַשָּׂטָן), “Here, you have control over everything he owns; only do not extend your hand against him personally.” So Satan (הַשָּׂטָן) went out from the presence of God.3
From this exchange we see that HaSatan is an angel who watches over the activities of humanity, searching for mankind’s sins and then appearing as their accuser to God. HaSatan is not considered an opponent to God as Christianity teaches. Monotheistic teachings are no more disturbed by the existence of HaSatan than by the presence of other beings that go before God. This view is shown in Zechariah 3:1-2 where HaSatan is described as the adversary of the high priest Joshua.1
Christianity teaches that Satan was once an angel in the heavenly realm but through his rebellion, he became a fallen angel.
The authoritative teaching of the Catholic Church regarding Satan was set forth in the decrees of the Fourth Lateran Council which reads in part: “…the Devil and the other demons were created by God good in their nature but they by themselves have made themselves evil.”5
As a proof text from the Tanach, Christianity uses Isaiah 14:12 to prove their stand regarding Satan. Christianity argues “that Isaiah’s mention of the fallen ‘morning star’ refers to Satan’s ultimate demise at the end of time when Satan will finally be cast into a lake of fire as articulated in the twentieth chapter of the Book of Revelation.”6 However, if you read the fourteenth chapter (verse four) of Isaiah it will quickly become apparent that the “morning star” is referring to Nebuchadnezzar.
In Isaiah 14:12 “Nebuchadnezzar is compared to the planet Venus whose light is still visible in the morning yet vanishes with the rise of the sun. … Like the light of Venus, Nebuchadnezzar’s reign shone brilliantly for a short time, yet, as the prophets foretold, was eventually overshadowed by the nation of Israel whose light endured and outlived this arrogant nation who tormented and exiled her.”6
Judaism firmly believes that HaSatan is nothing more than an accusing angel that resides in the heavenly court. HaSatan is not a fallen angel and is not evil incarnate.
1Joseph Jacobs & Ludwig Blau. Satan. Jewish Encyclopedia, 1906. [http://jewishencyclopedia.com/articles/13219-satan]
2Aryeh Kaplan. The Living Nach: Early Prophets. Brooklyn: Moznaim Publishing Corporation, 1994.
3Aryeh Kaplan. The Living Nach: Sacred Writings. Brooklyn: Moznaim Publishing Corporation, 1998.
4ArielaPelaia. “Do Jews Believe In Satan?” about.com. Judaism, n.d. [http://judaism.about.com/od/judaismbasics/a/jewishbeliefsatan.htm]
5William Kent. “Devil.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. [http://www.newadvent.org/cathen/04764a.htm]
6Tovia Singer. “Who is Satan?” outreachjudaism.org. Outreach Judaism, n.d.
In the Bible.
Term used in the Bible with the general connotation of "adversary," being applied (1) to an enemy in war (I Kings v. 18 [A. V. 4]; xi. 14, 23, 25), from which use is developed the concept of a traitor in battle (I Sam. xxix. 4); (2) to an accuser before the judgment-seat (Ps. cix. 6); and (3) to any opponent (II Sam. xix. 23 [A. V. 22]). The word is likewise used to denote an antagonist who puts obstacles in the way, as in Num. xxii. 32, where the angel of God is described as opposing Balaam in the guise of a satan or adversary; so that the concept of Satan as a distinct being was not then known. Such a view is found, however, in the prologue to the Book of Job, where Satan appears, together with other celestial beings or "sons of God," before the Deity, replying to the inquiry of God as to whence he had come, with the words: "From going to and fro in the earth, and from walking up and down in it" (Job i. 7). Both question and answer, as well as the dialogue which follows, characterize Satan as that member of the divine council who watches over human activity, but with the evil purpose of searching out men's sins and appearing as their accuser. He is, therefore, the celestial prosecutor, who sees only iniquity; for he persists in his evil opinion of Job even after the man of Uz has passed successfully through his first trial by surrendering to the will of God, whereupon Satan demands another test through physical suffering (ib. ii. 3-5).
Yet it is also evident from the prologue that Satan has no power of independent action, but requires the permission of God, which he may not transgress.He can not be regarded, therefore, as an opponent of the Deity; and the doctrine of monotheism is disturbed by his existence no more than by the presence of other beings before the face of God. This view is also retained in Zech. iii. 1-2, where Satan is described as the adversary of the high priest Joshua, and of the people of God whose representative the hierarch is; and he there opposes the "angel of the Lord," who bids him be silent in the name of God. In both of these passages Satan is a mere accuser who acts only according to the permission of the Deity; but in I Chron. xxi. 1 he appears as one who is able to provoke David to destroy Israel. The Chronicler (third century B.C.) regards Satan as an independent agent, a view which is the more striking since the source whence he drew his account (II Sam. xxiv. 1) speaks of God Himself as the one who moved David against the children of Israel. Since the older conception refers all events, whether good or bad, to God alone (I Sam. xvi. 14; I Kings xxii. 22; Isa. xlv. 7; etc.), it is possible that the Chronicler, and perhaps even Zechariah, were influenced by Zoroastrianism, even though in the case of the prophet Jewish monism strongly opposed Iranian dualism (Stave, "Einfluss des Parsismus auf das Judenthum," pp. 253 et seq.). An immediate influence of the Babylonian concept of the "accuser, persecutor, and oppressor" (Schrader, "K. A. T." 3d ed., p. 463) is impossible, since traces of such an influence, if it had existed, would have appeared in the earlier portions of the Bible.
Who is Satan?
Satan, or more properly, HaSatan is an angel who resides in the heavenly realm. HaSatan means the accuser or the adversary. The term Satan or HaSatan is used in three different contexts within the Tanach.1
First, as an enemy in war as seen in I Kings 5:18: But now יהוה my God has given me peace on all sides, without opponents (שָׂטָן) or problems.2
Second, as an accuser before the seat of judgment as seen in Psalm 109:6: Set a wicked man over him, and let an accuser (וְשָׂטָן) stand at his right side.3
Third, as an adversary in the general sense of the term as seen in II Samuel 19:23: But David said, “Is this your business, sons of Tzeruyah, that you should oppose (לְשָׂטָן) me today? Should any Yisraelite be put to death? I certainly know that today I am [again] king over Yisrael!”2
As a proper character, Satan appears only once in the Tanach – in the Book of Job. He is depicted as an angel who mocks the piety of the righteous Job.4
Job 1:6: One day, the angels presented themselves before God, and Satan (הַשָּׂטָן) also came with them.3
From the dialogue in the opening chapter of the Book of Job we see that HaSatan is a member of the angelic hosts of the abode of God and has no independent power.
Job 1:7, 12: God said to Satan (הַשָּׂטָן), “Where are you coming from?” Satan (הַשָּׂטָן) answered God, “From going roaming the earth and traversing it.” … God said to Satan (הַשָּׂטָן), “Here, you have control over everything he owns; only do not extend your hand against him personally.” So Satan (הַשָּׂטָן) went out from the presence of God.3
From this exchange we see that HaSatan is an angel who watches over the activities of humanity, searching for mankind’s sins and then appearing as their accuser to God. HaSatan is not considered an opponent to God as Christianity teaches. Monotheistic teachings are no more disturbed by the existence of HaSatan than by the presence of other beings that go before God. This view is shown in Zechariah 3:1-2 where HaSatan is described as the adversary of the high priest Joshua.1
Christianity teaches that Satan was once an angel in the heavenly realm but through his rebellion, he became a fallen angel.
The authoritative teaching of the Catholic Church regarding Satan was set forth in the decrees of the Fourth Lateran Council which reads in part: “…the Devil and the other demons were created by God good in their nature but they by themselves have made themselves evil.”5
As a proof text from the Tanach, Christianity uses Isaiah 14:12 to prove their stand regarding Satan. Christianity argues “that Isaiah’s mention of the fallen ‘morning star’ refers to Satan’s ultimate demise at the end of time when Satan will finally be cast into a lake of fire as articulated in the twentieth chapter of the Book of Revelation.”6 However, if you read the fourteenth chapter (verse four) of Isaiah it will quickly become apparent that the “morning star” is referring to Nebuchadnezzar.
In Isaiah 14:12 “Nebuchadnezzar is compared to the planet Venus whose light is still visible in the morning yet vanishes with the rise of the sun. … Like the light of Venus, Nebuchadnezzar’s reign shone brilliantly for a short time, yet, as the prophets foretold, was eventually overshadowed by the nation of Israel whose light endured and outlived this arrogant nation who tormented and exiled her.”6
Judaism firmly believes that HaSatan is nothing more than an accusing angel that resides in the heavenly court. HaSatan is not a fallen angel and is not evil incarnate.
——————–
1Joseph Jacobs & Ludwig Blau. Satan. Jewish Encyclopedia, 1906. [http://jewishencyclopedia.com/articles/13219-satan]
2Aryeh Kaplan. The Living Nach: Early Prophets. Brooklyn: Moznaim Publishing Corporation, 1994.
3Aryeh Kaplan. The Living Nach: Sacred Writings. Brooklyn: Moznaim Publishing Corporation, 1998.
4ArielaPelaia. “Do Jews Believe In Satan?” about.com. Judaism, n.d. [http://judaism.about.com/od/judaismbasics/a/jewishbeliefsatan.htm]
5William Kent. “Devil.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. [http://www.newadvent.org/cathen/04764a.htm]
6Tovia Singer. “Who is Satan?” outreachjudaism.org. Outreach Judaism, n.d.
You are correct in that (has·sa·tan) means advisory/accuser. However, Satan do not just point out the evil that human being do, but also causes it. The words 'temptation' and 'deception' would describe his character. Regarding Satan, Jesus said that "He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies." Therefore, he is not some innocent bystander pointing fingers at mankind. I would also disagree in regards to Satan having no power, for he entered into Judas Iscariot. And remember what he did in the garden of Eden?
In conclusion, Satan and his angels are not being thrown into everlasting fire for just pointing out the evil that mankind commits. Satan and his angels rebelled against God long before Adam and Eve were created. From the time of his fall, God has been using him for his righteous purposes and will do so right up to the end.
In conclusion, Satan and his angels are not being thrown into everlasting fire for just pointing out the evil that mankind commits. Satan and his angels rebelled against God long before Adam and Eve were created. From the time of his fall, God has been using him for his righteous purposes and will do so right up to the end.
I have been away for some time but Whispered posted fantastic explanations in the mean time.
Great thanks, Whispered.
One hopes that people take a good look into these explanations before they try to scare us with their idol, supposed fallen angel satan.
Great thanks, Whispered.
One hopes that people take a good look into these explanations before they try to scare us with their idol, supposed fallen angel satan.
Have you gleaned all this from the bible? Have you examined the fall of the many nations of yesterday and surmised this is the plan for the whole world, no nation built of blood will stand, rome, alexandria greece etc. here in the world we do not listen to the evil one, all these paths end in death, long has it been known what a man is. Do you think, if we were to stop men from hate and greed and bloodshed and embraced the logos of christ which is already in every man, we could stop the bureaucracy and subversion the enemy of man is using to undermine our societies structures? Do you think, well, test me in this and see if will not throw open the floodgates. As it is written, the creation was subjected to frustration not by its own choice/ to bring it into the freedom of the children of God. Are these frustrations not the entropy of the morality/ logic/ fellowship principles which are the logos of christ of which a man is founded?
These must be severed at the level of the individual, family, community, nation, society. As per a persuasive arguement called righteousness whereby some are gods children and some are not, thus the highest virtue is one that serves god, then country, then family then self, or, its antithesis, love shall be the whole of the law, do as though wilt. Wait for the lord, wait for the lord. Do you think we could reverse such a thing, one man at a time? What do you propose? Or then by your own understanding our own gross mismanagement will cause the world to become a desert.
These must be severed at the level of the individual, family, community, nation, society. As per a persuasive arguement called righteousness whereby some are gods children and some are not, thus the highest virtue is one that serves god, then country, then family then self, or, its antithesis, love shall be the whole of the law, do as though wilt. Wait for the lord, wait for the lord. Do you think we could reverse such a thing, one man at a time? What do you propose? Or then by your own understanding our own gross mismanagement will cause the world to become a desert.