The Devil's Fire (The Devil's Gate Trilogy, Book #2)

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Brosh, Na'ama; Milstein, Rachel; Yiśraʼel, Muzeʼon (1991). Biblical stories in Islamic painting. Jerusalem: Israel Museum. p.27. ASIN B0006F66PC. I stood under the cold shower for five seconds before switching it to hot water. I let out a sigh of relief, feeling my body relax now. Though, I still couldn’t fully relax as I couldn’t stop thinking about Michael and the way his hands had Tambling, Jeremy (2017), Histories of the Devil: From Marlowe to Mann and the Manichees, London: Palgrave Macmillan Publishers Ltd., doi: 10.1057/978-1-137-51832-3, ISBN 978-1-137-51832-3 Tomashoff, Craig (13 November 2016), "From 'Touched by an Angel' to 'Lucifer': TV's Heavenly Creatures Are Evolving", The Hollywood Reporter, Hollywood Reporter-Billboard Media Group , retrieved 2017-12-22

A figure known as ha-satan ("the satan") first appears in the Hebrew Bible as a heavenly prosecutor, subordinate to Yahweh (God), who prosecutes the nation of Judah in the heavenly court and tests the loyalty of Yahweh's followers. During the intertestamental period, possibly due to influence from the Zoroastrian figure of Angra Mainyu, the satan developed into a malevolent entity with abhorrent qualities in dualistic opposition to God. In the apocryphal Book of Jubilees, Yahweh grants the satan (referred to as Mastema) authority over a group of fallen angels, or their offspring, to tempt humans to sin and punish them. Kelly, Henry Ansgar (2006), Satan: A Biography, Cambridge, England: Cambridge University Press, ISBN 978-0-521-60402-4 Campo, Juan Eduardo (2009), "Satan", Encyclopedia of Islam, New York City: Infobase Publishing, pp.603–604, ISBN 978-0-8160-5454-1 Illustration of the Devil on folio 290 recto of the Latin, Bohemian Codex Gigas, dating to the early thirteenth century Alexander Altmann, Alfred L. Ivry, Elliot R. Wolfson, Allan Arkush Perspectives on Jewish Thought and Mysticism Taylor & Francis 1998 ISBN 978-9-057-02194-7 p. 268

The Latin Vulgate translation of this passage renders Heylel as " Lucifer" [120] and this name continues to be used by some Christians as an alternative name for Satan. [120] Medieval Christians were known to adapt previously existing pagan iconography to suit depictions of Christian figures. [277] [273] Much of Satan's traditional iconography in Christianity appears to be derived from Pan, [277] [273] a rustic, goat-legged fertility god in ancient Greek religion. [277] [273] Early Christian writers such as Saint Jerome equated the Greek satyrs and the Roman fauns, whom Pan resembled, with demons. [277] [273] The Devil's pitchfork appears to have been adapted from the trident wielded by the Greek god Poseidon [273] and Satan's flame-like hair seems to have originated from the Egyptian god Bes. [273] By the High Middle Ages, Satan and devils appear in all works of Christian art: in paintings, sculptures, and on cathedrals. [279] Satan is usually depicted naked, [273] but his genitals are rarely shown and are often covered by animal furs. [273] The goat-like portrayal of Satan was especially closely associated with him in his role as the object of worship by sorcerers [280] and as the incubus, a demon believed to rape human women in their sleep. [280]

The Synoptic Gospels identify Satan and his demons as the causes of illness, [79] including fever ( Luke 4:39), leprosy ( Luke 5:13), and arthritis ( Luke 13:11–16), [79] while the Epistle to the Hebrews describes the Devil as "him who holds the power of death" ( Hebrews 2:14). [85] The author of Luke-Acts attributes more power to Satan than both Matthew and Mark. [86] In Luke 22:31, Jesus grants Satan the authority to test Peter and the other apostles. [87] Luke 22:3–6 states that Judas Iscariot betrayed Jesus because "Satan entered" him [86] and, in Acts 5:3, Peter describes Satan as "filling" Ananias's heart and causing him to sin. [88] The Gospel of John only uses the name Satan three times. [89] In John 8:44, Jesus says that his Jewish or Judean enemies are the children of the Devil rather than the children of Abraham. [89] The same verse describes the Devil as "a man-killer from the beginning" [89] and "a liar and the father of lying." [89] [90] John 13:2 describes the Devil as inspiring Judas to betray Jesus [91] and John 12:31–32 identifies Satan as "the Archon of this Cosmos", who is destined to be overthrown through Jesus's death and resurrection. [92] John 16:7–8 promises that the Holy Spirit will "accuse the World concerning sin, justice, and judgement", a role resembling that of the Satan in the Old Testament. [93] In many cases, the translators of the Septuagint, the pre-Christian translation of the Hebrew Bible into ancient Greek, chose to render the Hebrew word sâtan as the Greek word διάβολος ( diábolos), meaning "opponent" or "accuser". [3] [2] This is the root of the modern English word Devil. [2] [4] Both the words satanas and diábolos are used interchangeably in the New Testament and in later Christian writings. [2] The Pauline epistles and the Gospel of Mark both use the word satancas more frequently than diábolos, [2] [5] but the Gospel of Matthew uses the word diábolos more frequently and so do the Church Fathers Justin Martyr, Irenaeus, and Origen. [2] Caird, George Bradford (1980), The Language and Imagery of the Bible, London: Westminster Press, ISBN 978-0-664-21378-7 Wray, T. J. and Gregory Mobley. The Birth of Satan: Tracing the Devil's Biblical Roots (2005) excerpt and text search The word without the definite article is used in ten instances, [ citation needed] of which two are translated diabolos in the Septuagint. It is generally translated in English Bibles as 'an accuser' (1x) or 'an adversary' (9x as in Book of Numbers, 1 & 2 Samuel and 1 Kings). In some cases, it is translated as 'Satan':Wrapping myself in the big fluffy bathrobe the hotel had provided and slipping into the slippers, I made my way out of the bathroom and towards the lounge area where I knew my delicious food was waiting for me to devour. It was not something I had expected him to do… I did have a huge crush on him when we were younger, and now he looked even more handsome than ever. Maybe he felt the same about me? I groaned at all these thoughts running through my mind. As if my mind wasn’t a big mess after having met The Devil. Michael just had to add to that pile. LaVeyan Satanists embrace the original etymological meaning of the word "Satan" ( Hebrew: שָּׂטָן satan, meaning "adversary"). According to Peter H. Gilmore, "The Church of Satan has chosen Satan as its primary symbol because in Hebrew it means adversary, opposer, one to accuse or question. We see ourselves as being these Satans; the adversaries, opposers and accusers of all spiritual belief systems that would try to hamper enjoyment of our life as a human being." [237] In the Quran, Satan is apparently an angel, [186] but, in 18:50, he is described as "from the jinns". [186] This, combined with the fact that he describes himself as having been made from fire, posed a major problem for Muslims exegetes of the Quran, [186] who disagree on whether Satan is a fallen angel or the leader of a group of evil jinn. [196] According to a hadith from Ibn Abbas, Iblis was actually an angel whom God created out of fire. Ibn Abbas asserts that the word jinn could be applied to earthly jinn, but also to "fiery angels" like Satan. [197] Allen, Roger (2015), Studying Modern Arabic Literature, Edinburgh, Scotland: Edinburgh University Press, ISBN 978-1-4744-0349-8

Peterson, Robert A. (2012), Salvation Accomplished by the Son: The Work of Christ, Wheaton, Illinois: Crossway, ISBN 978-1-4335-2360-1 Verbart, André (1995), Fellowship in Paradise Lost: Vergil, Milton, Wordsworth, vol.97, Amsterdam, the Netherlands and Atlanta, Georgia: Rodopi, ISBN 90-5183-882-4 Werner, Bette Charlene (1986), Blake's Vision of the Poetry of Milton: Illustrations to Six Poems, Cranbury, New Jersey, London, England, and Mississauga, Ontario: Associated University Presses, ISBN 0-8387-5084-2

Gallery The Devil’s Fire by Mariam El-Hafi

Forsyth, Neil (1987). The Old Enemy: Satan & the Combat Myth. Princeton University Press; Reprint edition. ISBN 0-691-01474-4. Blue, Samantha. "The Devil We Used to Know: Portrayals of the Devil in Media". Academia.edu . Retrieved 2017-12-22. Patmore, Hector M. (2012), Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11–19 in Late Antiquity, Leiden, The Netherlands: Brill, ISBN 978-90-04-20880-3 Desire Granting: The Fire Devil's main power is that it can grant others the ability to transform depending on what they desire. As most people who made contracts with it were under the assumption that they were contracting the Justice Devil, many of their powers and forms reflect this. According to Barem, the forms taken by the contractors were initially more hideous and monstrous, but they later adapted to the wishes of the members of the Chainsaw Man Church.

During the Second Temple Period, when Jews were living in the Achaemenid Empire, Judaism was heavily influenced by Zoroastrianism, the religion of the Achaemenids. [34] [8] [35] Jewish conceptions of Satan were impacted by Angra Mainyu, [8] [36] the Zoroastrian spirit of evil, darkness, and ignorance. [8] In the Septuagint, the Hebrew ha-Satan in Job and Zechariah is translated by the Greek word diabolos (slanderer), the same word in the Greek New Testament from which the English word " devil" is derived. [37] Where satan is used to refer to human enemies in the Hebrew Bible, such as Hadad the Edomite and Rezon the Syrian, the word is left untranslated but transliterated in the Greek as satan, a neologism in Greek. [37] Skatssoon, Judy (2006-06-06). "Why 666 is a devil of a day". ABC News and Current Affairs . Retrieved 2018-01-02.There is nothing wrong with your height. It’s cute and suits you. Besides, you’re blessed in other areas.” He wiggled his eyebrows and gestured to my breasts. My dress was actually quite revealing from the top which gave him a good view of my cleavage.