Kiln blog: Satan and the Fall

This is just a rehash to pull things together into one package.

We see “the Serpent” in Genesis 3, and it’s just a poetic term for Satan. The Hebrew word for “snake” is nakawsh (naw-kawsh) — doesn’t that sound like a snake? Say it drawing out the last syllable for dramatic emphasis. Yet Paul says he was an “Angel of Light” (2 Corinthians 7:14). In the Garden, Eve instinctively recognized him as a person of authority. If we compare this scene with the opening paragraphs of Job, we begin to get a picture of someone who was allowed to come and go on the Earth at will, had tremendous power, and yet was accountable to God. Further, he had some access the God’s throne room, and seemed familiar with the protocols for addressing God.

Next, we look at Isaiah 14 where we get the name “Lucifer” — an English rendering of the Greek translation of Hebrew Scripture. The poetic lines of condemnation for Nebuchadnezzar (vv. 12-15) sound a great deal like the condemnation against the “King of Tyre” in Ezekiel 28:11-19. In the case of Tyre, we know for a fact that there was never any person bearing the title “King” over Tyre. There was a Prince (more accurately translated “leader from among the people”). We also know that the Prince was simultaneously the high priest of a very nasty religion. In the eyes of Hebrew prophets, the heathen god a people worshipped was their true ruler. For centuries, Bible scholars have said that this passage in Ezekiel could only be about Satan. Keep in mind, that there is a sense in which every pagan god and goddess was merely a front for a demon (1 Corinthians 10:19-20) when it involved genuine worship. It’s not too much of a stretch to see Tyre’s demon as Satan himself.

Read the rest at Kiln of the Soul.

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About Ed Hurst

Disabled Veteran, prophet of God's Laws, Bible History teacher, wannabe writer, volunteer computer technician, cyclist, Social Science researcher
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