he-man
he-man
Aint no personel devil.
After a brief statement of some facts relating to the use of the neuter in the LXX, he continues: 'The masculine ο πονηρος is used, as is also its Hebrew equivalent, to designate a wicked man, when an individual is pointed out;
but it is never used in the Septuagint to designate the ' Evil One.' It certainly would not occur to any one familiar with the language of the Septuagint, to interpret the word as equivalent to Satan; nor is it at all probable that in a Gospel written specially for the use of Hebrew Christians the words του πονηρου would be employed in any other sense than that generally, I may say universally, accepted by readers of that Version.'
Here I will simply notice the facts (1) that the new rendering " the evil one " is an innovation in language, the word wicked being invariably used by the Authorized Version in speaking of Satan; (2) that it narrows the broad, comprehensive sense of the Greek; (3) that it implies incompleteness in the deliverance already accomplished by our Lord; (4) that it has no counterpart or justification in the New Testament ;
Devil (ó διaβoλoς of which the English term is but a νariatίon of). This term signifies one who is a slanderer, ánd is sometime applied to any slanderer (calumniator) 1 Peter 5:8, It is exρressly called "the opponent (accuser) (αντιofικofς) of the brethren,"
The word is found in the plural number and adjective sense in 1 Tim 3, 11; with the articles as a descriptive name, except that in John 6, 70, it is apρlied to Judas (as to Peter in Μatt. 16, 23), because they were doing Satan's ["the opponent (accuser)] work
Τhe same slander is imρlied rather than expessed in the temptations of our Lord, and is oνercome bγ the faith which trusts in Gods love even where its sign may be hidden from the eye (comρ. the unmasking of a similar slander by Peter in Acts 5, 4).
Lightfoot P. 273-283 Revision of the English Version of the New Testament
But in truth, the question touches on two mysteries, the relation of the infinite to the finite sρirit, and the permission of the existence of evil under the government of him whom is "the Good." As a part of these it must be viewed —to the latter esρecially it belongs; and this latter, while it is the great mystery of all, is also one in which the facts are proved to us by incontrovertible evidence.—Smith, s. v.
DAEMON. Lev. 17, 7, the word translated " deνil" is (sair', hairy), ordinarily a"goat," but rendered " satyr" in Isa. 34, 14 ; probably alluding to the wood-daemons, resembling he-goats, supposed to live in deserts, and which were an objects of idolatry and beast worship upon the Heathens. [Matthew 25:33 And he shall set the sheep on his right hand, but the goats on the left.]
The term rendered "devil" in Deut. 32,17; Psa. 106, 37, is a (shed. properly lord, Sept. and Vulg. Daemon),: an idol, since the Jew regarded it as demons that caused themselves to be worshiped by men.
The belief of the Hebrews down to the Babylonian exile seems but dimly to have recognized either Satan or demons, at least as a dogmatic tenet, nor had it many occasions for them, since it treated moral evils as a properly humans act (comp. Gen. 3), and always as subjective and concrete, but regarded misfortunes according to teleological axioms, as a punishment deserved on account of sin at the hand of a righteous God, who inflicted it especially by the agency of one of his angels
Earlier, indeed, a Satan, so called by way of eminence, occasionally appears as the malicious author of human misfortune, but only under the divine superintendence: e. g. incites David to a sinful act, (1 Chron. 21, 1); casts suspicions upon Job's piety (Job 1, 6' sq.), and, with Jehovah's permission, inflicts upon him a lot gradually more severe to the utmost point of endurance; appears as the mendacious impeacher (α κατηυωρ, Rey. 12, 10) οf the high-priest Joshua before the angel of God, but draws upon himself the divine malediction (Zech. 3, 1 sq.).
Yet in all this he is as little like the Ahriman of the Zend Aνesta (Rhode, Heil. Sage, p. 182 sq.; Matthai, Religionsgloube d. Apostel, II, i, 171 sq.; Creuzer, Symbol. i. 705) as an indifferent prosecuting attorney general or judicial suρerintendent commissioned by Jehovah.
Daemons are not mentioned in the canonical books of the Old Test., unless (with many interpreters) we understand "the host of the high ones" in Isa. 24, 21 [the kings of the earth, comp. Dan. 8. 8), the “he goat”] (comp. Isa. 14, 12), and interpret the whole passage as referring to the punishment [of the King of Babylon].
(in as much as from the hand of God only good can come, but against him, the Creator of the universe, no opposing being could originally exist) ; but through their own fault they fell (John 8, 44; 2 Pet. 2, 4; Jude 6);when Christ shall appear to overthrow the kingdom of [death] Satan (1 Cor. 15, 26; Heb. 2, 14; 1 John 2, 8). and it is much to be regretted that Wycliffe's translation of διαμονιον by ' fiend ' was not adopted by Tyndale, in which case it would probably have become the current rendering. Winer, 2, 385
From every one who hears the word of the kingdom and does not understand it , the wicked comes and catches away what was sown in his heart: this is he that is sown by the wayside.
Now as for the dead, they are conscious of nothing at all
“The living are conscious that they will die; but as for the dead, they are conscious of nothing at all.” (NWT)
“A live dog is better off than a dead lion. For the living are conscious that they will die; but as for the dead, they are conscious of nothing at all, neither do they anymore have reward [H7939 śâkâr From H7986; reward,] because the remembrance of them has been forgotten.” (Ecclesiastes 9:4, 5)
1Thessalonians 4:14 For if we believe that Yahshua died and rose again, even so Yahweh will bring with Him those who sleep in Yahshua
The first thing you have needs to understand is that no man prior to Jesus Christ has ever went to Heaven.
John 3:13
And no man hath ascended up to heaven, but he that came down from heaven, [even] the Son of man which is in heaven.
While in the 10 references we have just examined hades refers to the grave or the realm of the dead, in the parable of the rich man and Lazarus it denotes the place of punishment for the ungodly (Luke 16:23).
2Th 1:9 who shall pay the penalty of everlasting destruction from the presence of the Lord, and from the glory of his might,
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