Comments by "craxd1" (@craxd1) on "The Occult: Video 20: Satan Through The Ages" video.

  1. That's not quite right. There were several sects of Jews, and the Pharisees sect, which Jesus of the Nazarene was of, did not believe in a fallen angel, and still do not to this day. The word, satan, means adversary, or one who blocks man's progress, a stumbling block. Thus, in Job, satan was not the angel's name, but was what he did, acting as an adversary to Job. The angel's name is unknown. One needs to read the Jewish Encyclopedia article about Satan, to understand this. The fallen angel myth originated in Persia, with the Zoroastrian story, it is thought. Zoroaster, though, was not philosophizing about two Gods fighting, but the left and right or bad and good of the soul or consciousness. The ability of man to do both good and evil, using his mind. Later, this was changed into two Gods, in a never ending battle, and the Persians labeled their enemies as either worshiping or being possessed by this anti-God. This was brought into the Levant, when they captured the land, and was the basis of the first version of Enoch, which mainstream Judaism, and the RCC, states is a myth, and is apocryphal. The Essene sect of Judaism did start to believe in this myth. Thus, Paul believed in it, along with the Greco-Roman myth of Hades being the God of the underworld, along with the story about Zeus slaying Typhon, and casting him to Hades. This became the Christian Satan. Somewhere along the way, scribes capitalized the word, satan, and removed the word "the," from the front of it, as the Tanakh generally has it as "ha-satan" or "the satan," for the adversary. Mainstream Judaism, that of the Pharisees, believes that man is the satan, as man is born a with a mind that is a clean slate, and has free will. The soul carries on the duality of nature, in that man is both good and bad, as is God (Isaiah 45:7). Mans soul is a part of God (the All), as it lives in or strives with man (Genesis 6:3). The Garden of Eden story, is a retold and modified story from ancient Mesopotamia. The snake in the tree is a metaphor, as the snake symbol has always signified knowledge, thus the tree is the tree of knowledge. Man, after partaking from the tree, instead of the tree of life (ignorant about death), found the awful truth (knowledge) that he would die one day. That separates man from beast. The word, lucifer, was never satan. It's usage in both Jesus and the King of Babylon, was to show that both rose in renown quickly, and died at an early age, as Venus appears just before sunrise, and fades away with the sun (rising and falling quickly). Jewish Encyclopedia, for Isaiah 14:12 and the Latin word, lucifer (Hebrew: Helel ben Shahar).: "Septuagint translation of "Helel [read "Helal"] ben Shahar" (= "the brilliant one," "son of the morning"), name of the day, or morning, star, to whose mythical fate that of the King of Babylon is compared in the prophetic vision (Isaiah 14:12-14 ). It is obvious that the prophet in attributing to the Babylonian king boastful pride, followed by a fall, borrowed the idea from a popular legend connected with the morning star and Gunkel ("Schö pfung und Chaos," pp. 132-134) is undoubtedly correct when he holds that it represents a Babylonian or Hebrew star-myth similar to the Greek legend of Phaethon. The brilliancy of the morning star, which eclipses all other stars, but is not seen during the night, may easily have given rise to a myth such as was told of Ethana and Zu: he was led by his pride to strive for the highest seat among the star-gods on the northern mountain of the gods (comp. Ezekiel 28:14 Psalm 48:3 [A.V:2]), but was hurled down by the supreme ruler of the Babylonian Olympus. Stars were regarded throughout antiquity as living celestial beings ( Job 38:7 )". [sic] Also, Lucifer, at the Catholic Encyclopedia: (Hebrew helel; Septuagint heosphoros, Vulgate lucifer) The name Lucifer originally denotes the planet Venus, emphasizing its brilliance. The Vulgate employs the word also for “the light of the morning” (Job 11:17), “the signs of the zodiac” (Job 38:32), and “the aurora” (Psalm 109:3). Metaphorically, the word is applied to the King of Babylon (Isaiah 14:12) as preeminent among the princes of his time; to the high priest Simon son of Onias (Ecclesiasticus 50:6), for his surpassing virtue, to the glory of heaven (Apocalypse (Revelation) 2:28), by reason of its excellency; finally to Jesus Christ himself (2 Peter 1:19; Apocalypse (Revelation) 22:16; the “Exultet” of Holy Saturday) the true light of our spiritual life." [sic] I quote Elaine Pagels, PhD, from her book, “The Origin of Satan,” 1995: In biblical sources, the Hebrew term, “the satan” [ha-satan], describes an adversarial role. It is not the name of a particular character. Although Hebrew storytellers, as early as the sixth century B.C.E., occasionally introduced a supernatural character, whom they called “the satan”; what they meant, was any one of the angels sent by God, for the specific purpose of blocking or obstructing human activity. Pagels PhD in religion is from Harvard, and she teaches it at Princeton. I quote Rabbi Tovia Singer, on the subject of satan: "Although this well-known Christian doctrine has much in common with the pagan Zoroastrian Persian dualism from which it spawned, it is completely alien to the teachings of the Jewish Scriptures. In fact, this Christian notion that [the] Satan, in an act of outright defiance, ceased to function as God had intended him to, suggests that God created something imperfect or defective". Next, I quote Rabbi Dr. Raymond Apple: "The word Satan figures in the Hebrew Bible, but not as a proper name. As a noun it denotes an adversary; as a denominative verb, to oppose or obstruct or be hostile. It is sometimes used in a human sense; in Psalm 109:6, for instance, it suggests the counsel for the prosecution in a court of law. "It does not begin to have a superhuman sense until late in the Biblical period; in Zechariah 3 and the Book of Job it is applied to the prosecutor in the heavenly court. But even in this sense, Satan is not a demon. At best, he is one of the celestial beings, but it may be that the word is merely a colorful metaphor and does not imply that there is any actual being with that name. Nor is Satan opposed to God. At worst, he is simply a devil’s advocate drawing God’s attention to things that appear to be wrong. "Kaufmann Kohler’s theory, in his “Jewish Theology”, chapter 31, is that just as the serpent in the creation story “represents the evil inclination which arises in man with his first consciousness of freedom”, so Satan is an allegorical [fictional] figure “representing the evil of the world, both physical and moral”. "In post-Biblical Jewish sources there are very few references to Satan, and those that are found have no dogmatic or authoritative significance. Satan continues to represent the impersonal force of evil; thus, the Tosefta Shabbat advises that one should “not go on a journey with a wicked man, because Satan accompanies him”. In Jewish liturgy the few references to Satan are all impersonal, for instance the evening prayer that God may remove the adversary “from before us and behind us”, and the morning prayer for protection from “the destroying adversary”. "Popular lore has a far stronger notion of Satan deriving from the New Testament. There he not only personifies the spirit of evil but assumes an independent personality hostile to Jesus and to God. As a result, Milton, writing in an age when people regarded Satan as the presiding demon in stark opposition to God, was able, at least in the first two or three books of “Paradise Lost”, to draw a sympathetic picture of Satan and turn him into almost an epic hero. "For Judaism, all this goes much too far." Last, from Dr. Helen Bond: "There's no kind of prince of darkness; somebody who stands in opposites to God. Throughout most of the texts, there's no concept at all of an evil force"__Dr. Helen Bond, MTheol PhD, Univ. of Edinburgh, Scotland. Quote from "The History Of The Devil".
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