Rev 12:9??
That is funny because what John says leaves out your devil theory because according to him it hadn't happened before the book was written! John says, 'things which must shortly come to pass and things which must be hereafter. '
Rev 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
4:1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.
Job 19:21 Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
Job says that all the evil which the LORD had brought upon him Job 42:11
In mainstream Judaism there is no concept of a devil like in mainstream Christianity or Islam. In Hebrew, the biblical word ha-satan means "the adversary" or the obstacle, or even "the prosecutor" (recognizing that God is viewed as the ultimate Judge)
Reading Isa 14:4, "That you shall take up this proverb against the **king of Babylon,** and say, How has the oppressor ceased! the golden city ceased!", it becomes clear that this is the king of Babylon and his nation that is being spoken of here.
There is no unambiguous reference to the Devil in the Torah, the Prophets, or the Writings.
Carus P. History of the Devil and the Idea of Evil
David Joris (c. 1501–1556, Against this is his rationalist approach to the topic of the devil and supernatural evil. David Joris anticipated the views of Thomas Hobbes, John Epps and Dr. John Thomas in interpreting the devil as an allegory.
Newton came to the same conclusion as both of them – that the devil in Scripture was never the supernatural evil being of ‘orthodox’ theology, and that all temptation comes from the lust of the heart: The “Devil”, then, is a symbol of lust and an vivid hypostatization of idolatry in aggregate. This language cannot be reconciled with the orthodox position.’
Stephen Snobelen, ‘Lust, Pride, And Ambition: Isaac Newton And The Devil’, pages 7, 8,9,10,11,12 November 2002
James 1:14 But every man is tested, when he is drawn away of his own lust, and enticed.
15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
16 Do not err, my beloved brethren.
What makes the Christians' message dangerous, Celsus writes, is not that they believe in one God, but that they deviate from monotheism in their "blasphernons" belief in the devil.
Paul, writing about twenty years before the evangelists, holds a still more traditionally Jewish perception that Satan acts as God's agent not to corrupt people but to test them; at one point he suggests that a Christian group "deliver to Satan" one of its errant members, not in order to consign him to hell, but in the hope that he will repent and change.
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 (2 Sam. 24,16; comp. 2 kings xix, 35), and was according looked upon as the proper author of every afflictive disρensation.
