Post by jerryspringer on May 11, 2008 10:22:22 GMT -5
Yahac, you are not very intelligent. I now openly accuse you of lying, when saying that you study to be a doctor. There is no way in hell that you study to be a doctor. Let's take this slowly, once again.
Heaven claims to be the place of ultimate happiness. I ask you, how one can achieve this happiness, if he knows that his love ones suffer in Hell.
As for Satan, there are many accounts for him. A quick search revealed this:
So as you can see, Satan was given a role as to find the evil that may hide in man, and reveal it. Satan, was at first, not an independent entity, but one that answered to God. In Islam, he's described as an jinn:
Iblis was a good entity, before he deviated from the path of God. That doesn't mean that he must always remain this way.
The last question was a trick question. Your answer is stupid, since there is nothing that says that to love someone evil, including Satan, is considered a sin. You can't know that. You are only making stupid guesses and speak for God. I hope he'll send you to Hell, right next to me and Satan.
Heaven claims to be the place of ultimate happiness. I ask you, how one can achieve this happiness, if he knows that his love ones suffer in Hell.
As for Satan, there are many accounts for him. A quick search revealed this:
According to the article on 'Satan' in the Jewish Encyclopedia, Satan's role as the accuser is found:
“ in the prologue to the Book of Job, where Satan appears, together with other celestial beings or 'sons of God,' before the Deity, replying to the inquiry of God as to whence he had come, with the words: 'From going to and fro in the earth, and from walking up and down in it.' (Job 1:7) Both question and answer, as well as the dialogue which follows, characterize Satan as that member of the divine council who watches over human activity, but with the evil purpose of searching out men's sins and appearing as their accuser. He is, therefore, the celestial prosecutor, lawyer who sees only iniquity; for he persists in his evil opinion of Job even after the man of Uz has passed successfully through his first trial by surrendering to the will of God, whereupon Satan demands another test through physical suffering. (ib. ii. 3-5.) ”
“ Yet it is also evident from the prologue that Satan has no power of independent action, but requires the permission of God, which he may not transgress. He cannot be regarded, therefore, as an opponent of the Deity; and the doctrine of monotheism is disturbed by his existence no more than by the presence of other beings before the face of God. This view is also retained in Zech. 3:1-2, where Satan is described as the adversary of the high priest Joshua, and of the people of God whose representative the hierarch is; and he there opposes the 'angel of the Lord' who bids him be silent in the name of God. ”
“ In both of these passages Satan is a mere accuser who acts only according to the permission of the Deity; but in I Chron. 21:1 he appears as one who is able to provoke David to destroy Israel. The Chronicler (third century B.C.) regards Satan as an independent agent, a view which is the more striking since the source whence he drew his account (II Sam. 24:1) speaks of God Himself as the one who moved David against the children of Israel. Since the older conception refers all events, whether good or bad, to God alone, (I Sam. 16:14; I Kings 22:22; Isa. 45:7; etc) it is possible that the Chronicler, and perhaps even Zechariah, were influenced by Zoroastrianism, even though in the case of the prophet Jewish monism strongly opposed Iranian dualism. (Stave, Einfluss des Parsismus auf das Judenthum, pp. 253 et seq.) An immediate influence of the Babylonian concept of the 'accuser, persecutor, and oppressor' (Schrader, K. A. T. 3d ed., p. 463) is impossible, since traces of such an influence, if it had existed, would have appeared in the earlier portions of the Bible."[9]
“ in the prologue to the Book of Job, where Satan appears, together with other celestial beings or 'sons of God,' before the Deity, replying to the inquiry of God as to whence he had come, with the words: 'From going to and fro in the earth, and from walking up and down in it.' (Job 1:7) Both question and answer, as well as the dialogue which follows, characterize Satan as that member of the divine council who watches over human activity, but with the evil purpose of searching out men's sins and appearing as their accuser. He is, therefore, the celestial prosecutor, lawyer who sees only iniquity; for he persists in his evil opinion of Job even after the man of Uz has passed successfully through his first trial by surrendering to the will of God, whereupon Satan demands another test through physical suffering. (ib. ii. 3-5.) ”
“ Yet it is also evident from the prologue that Satan has no power of independent action, but requires the permission of God, which he may not transgress. He cannot be regarded, therefore, as an opponent of the Deity; and the doctrine of monotheism is disturbed by his existence no more than by the presence of other beings before the face of God. This view is also retained in Zech. 3:1-2, where Satan is described as the adversary of the high priest Joshua, and of the people of God whose representative the hierarch is; and he there opposes the 'angel of the Lord' who bids him be silent in the name of God. ”
“ In both of these passages Satan is a mere accuser who acts only according to the permission of the Deity; but in I Chron. 21:1 he appears as one who is able to provoke David to destroy Israel. The Chronicler (third century B.C.) regards Satan as an independent agent, a view which is the more striking since the source whence he drew his account (II Sam. 24:1) speaks of God Himself as the one who moved David against the children of Israel. Since the older conception refers all events, whether good or bad, to God alone, (I Sam. 16:14; I Kings 22:22; Isa. 45:7; etc) it is possible that the Chronicler, and perhaps even Zechariah, were influenced by Zoroastrianism, even though in the case of the prophet Jewish monism strongly opposed Iranian dualism. (Stave, Einfluss des Parsismus auf das Judenthum, pp. 253 et seq.) An immediate influence of the Babylonian concept of the 'accuser, persecutor, and oppressor' (Schrader, K. A. T. 3d ed., p. 463) is impossible, since traces of such an influence, if it had existed, would have appeared in the earlier portions of the Bible."[9]
So as you can see, Satan was given a role as to find the evil that may hide in man, and reveal it. Satan, was at first, not an independent entity, but one that answered to God. In Islam, he's described as an jinn:
Iblis was given high regard, close to that of the angels by God, because he was at one point a pious and humble jinn. When God commanded all of the angels and Jinn to bow down before Adam (the first Human), Iblis, full of hubris and jealously, refused to obey God's command (seeing Adam as being inferior in creation due to him being created from mud).[6]
And We created you (humans), then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblis, who was not of those who made prostration. He (Allah) said: "What hindered thee that thou didst not fall prostrate when I bade thee?" (Iblis) said: "I am better than he. Thou createdst me of fire while him Thou didst create of mud". Qur'an 7:11-12
And We created you (humans), then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblis, who was not of those who made prostration. He (Allah) said: "What hindered thee that thou didst not fall prostrate when I bade thee?" (Iblis) said: "I am better than he. Thou createdst me of fire while him Thou didst create of mud". Qur'an 7:11-12
Iblis was a good entity, before he deviated from the path of God. That doesn't mean that he must always remain this way.
The last question was a trick question. Your answer is stupid, since there is nothing that says that to love someone evil, including Satan, is considered a sin. You can't know that. You are only making stupid guesses and speak for God. I hope he'll send you to Hell, right next to me and Satan.