Satan

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This article is about the concept of Satan. For the concept of "devil", see Devil. For other uses, see Satan (disambiguation).

Gustave Doré, Depiction of Satan, the antagonist of John Milton's Paradise Lost c.1866.

Satan (Hebrew: הַשָׂטָן ha-Satan ("the accuser");^[1] Arabic: الشيطان ash-Shayṭān ("the adversary") - both from the Semitic root: Ś-Ṭ-N) is an embodiment of antagonism that originates from the Abrahamic religions, being traditionally considered a "fallen" angel in Judeo-Christian belief and a Jinn in Islamic belief. Originally, the term was used as a title for various entities (humans, accusing angels, etc.) that challenged the religious faith of humans in the Hebrew Bible.^[2] Since then, the Abrahamic religions have used "Satan" as a name for the Devil.^[3]

Contents [show] 1 Judaism 1.1 Hebrew Bible 1.2 Hebrew Apocrypha 1.3 Talmud and other rabbinic sources 2 Christianity 3 Islam 4 Other religions 4.1 Yazidism 4.2 Bahá'í Faith 4.3 Satanism 5 See also 6 Notes 7 References 8 External links

Judaism

Hebrew Bible

The original Hebrew term, “Satan,” is a verb meaning primarily to, “obstruct, oppose,” as it is found in Numbers 22:22, 1 Samuel 29:4, Psalms 109:6.^[4] Ha-Satan is traditionally translated as “the accuser,” or “the adversary.” The definite article “ha-”, English “the”, is used to show that this is a title bestowed on a being, versus the name of a being. Thus this being would be referred to as “the Satan.”^[5] Ha-Satan makes three showings in the Hebrew Bible:Job 1-2,Zechariah 3:1, and 1 Chronicles 21:1.^[6]
In the Book of Job, ha-Satan is a member of the divine council, “the sons of God” who are subservient to God. Ha-Satan in this capacity is many times translated as “the prosecutor,” and is charged by God to tempt humans and to report back to God all who go against God’s decrees. At the beginning of the book, Job is a good person “who feared God and turned away from evil,” (Job 1:1) and has therefore been rewarded by God. When the divine council meets, God boasts to ha-Satan about Job and how Job is blameless and upright. Between Job 1:9-10 and 2:4-5, ha-Satan merely points out that God has given Job everything that a man could want, so of course Job would be loyal to God; but if all Job has been given, even his health, were to be taken away from him then his loyalty would wane. God therefore grants ha-Satan the chance to test Job.^[7]
Due to this, it has been interpreted that ha-Satan is under God’s control and cannot act without God’s permission. This is further shown in the epilogue of Job in which God is speaking to Job, ha-Satan is absent from these dialogues. “For Job, for [Job’s] friends, and for the narrator, it is ultimately Yahweh himself who is responsible for Job’s suffering; as Yahweh says to the “satan”, ‘You have incited me against him, to destroy him for no reason.’(Job 2:3)” ^[6]

Hebrew Apocrypha

The Jewish apocrypha are religious writings which are not accepted as religious texts in Judaism and many modern-day Protestant denominations. These works usually bore the names of ancient Hebrew worthies in order to establish their validity among the true writers' contemporaries. To reconcile the late appearance of the texts with their claims to primitive antiquity, alleged authors are represented as "shutting up and sealing" (Dan. XII. 4:9) the works until the time of their fulfillment had arrived; as the texts were not meant for their own generations but for far-distant ages (also cited in Assumption of Moses I. 16:17). In the Book of Wisdom, the devil is represented as the being who brought death into the world.^[8]
The 2nd Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher Grigori called Satanael.^[9] It is a pseudepigraphic text of an uncertain date and unknown authorship. The text describes Satanael as being the prince of the Grigori who was cast out of heaven^[10] and an evil spirit who knew the difference between what was "righteous" and "sinful".^[11] A similar story is found in the book of 1 Enoch; however, in that book, the leader of the Grigori is called Semjâzâ.
In the apocryphal literature, Satan rules over a host of angels.^[12] Mastema, who induced God to test Abraham through the sacrifice of Isaac, is identical with Satan in both name and nature.^[13]
For the Chasidic Jews of the eighteenth century, ha-Satan was Baal Davar.^[14] The Book of Enoch contains references to Satariel, thought also to be Sataniel and Satan'el (etymology dating back to Babylonian origins). The similar spellings mirror that of his angelic brethren Michael, Raphael, Uriel and Gabriel, previous to his expulsion from Heaven.

Talmud and other rabbinic sources

The Talmud mentions the Satan in many places. In all of these places, the Satan is an agent of God, and has no independent existence. Sometimes the Satan is conflated with various demons, such as Asmodai. At times there is even some sympathy for him. Commenting on the Book of Job, the rabbis express sympathy that his job was to "break the barrel but not spill any wine."
In Kabbalistic literature and its derivative, Hasidic literature, the Satan is seen as an agent of God whose job is to tempt one into sin, and then turn around and accuse the sinner on high. An additional understanding of Satan is from a parable to a prostitute who is hired by the King (God) to tempt his son (a Jew). The prostitute has to do the best she can to tempt the son; but deep down she hopes the son will pass the test. Similarly, Kabbalistic/Hasidic thought sees the Satan in the same situation. His job is to tempt us as best he can; turn around and accuse us; but deep down his wish is that we would resist his blandishments.

Christianity

Main article: Christian teaching about the Devil

See also: War in Heaven

In Christianity, terms that are synonymous with "Satan" include:

• The most common English synonym for "Satan" is "Devil", which descends from Middle English devel, from Old English dēofol, that in turn represents an early Germanic borrowing of Latin diabolus (also the source of "diabolical"). This in turn was borrowed from Greek diabolos "slanderer", from diaballein "to slander": dia- "across, through" + ballein "to hurl".^[15] In the New Testament, "Satan" occurs more than 30 times in passages alongside Diabolos (Greek for "the devil"), referring to the same person or thing as Satan.^[16]
• Lucifer is sometimes used in Christian theology to refer to Satan, as a result of identifying the fallen "son of the dawn" of Isaiah 14:12 with the "accuser" of other passages in the Old Testament.
• Beelzebub is originally the name of a Philistine god (more specifically a certain type of Baal, from Ba‘al Zebûb, lit. "Lord of Flies") but is also used in the New Testament as a synonym for Satan. A corrupted version, "Belzeboub", appears in The Divine Comedy.
• Satan is identified as the serpent who convinced Eve to eat the forbidden fruit; thus, Satan has often been depicted as a serpent. This interpretation goes back at least as far as the time of the writing of the Book of Revelation, which specifically identifies Satan as being the serpent (Rev. 20:2).
• "The dragon" and "the old serpent" in the Book of Revelation 12:9, 20:2 have been identified with Satan. The Book of Revelation also refers to "the deceiver," from which is derived the common epithet "the great deceiver."^[17] Other terms identified with Satan include "the prince of this world" in the Book of John 12:31, 14:30; "the prince of the power of the air" also called Meririm, and "the spirit that now worketh in the children of disobedience" in the Book of Ephesians 2:2; and "the god of this world" in 2 Corinthians 4:4.^[18]
• Leviathan is described as "that crooked serpent", which is also used to describe Satan in Revelation 12:9. 'Sar ha Olam,' a possible name for Metatron, is described as Satan by Michael, Jehoel and St. Paul.

Satan as depicted in the Ninth Circle of Hell in Dante Alighieri's Inferno, illustrated by Gustave Doré.

In mainstream Christianity's understanding of the holy Hebrew scriptures, the Torah, Satan is a synonym for the Devil. For most Christians, he is believed to be an angel who rebelled against God—and also the one who spoke through the serpent and seduced Eve into disobeying God's command. His ultimate goal is to lead people away from the love of God — to lead them to fallacies which God opposes. Satan is also identified as the accuser of Job, the tempter in the Gospels, the secret power of lawlessness in 2 Thessalonians 2:7, and the dragon in the Book of Revelation. Before his insurrection, Satan was among the highest of all angels and the "brightest in the sky". His pride is considered a reason why he would not bow to God as all other angels did, but sought to rule heaven himself. The popularly held beliefs that Satan was once a prideful angel who eventually rebels against God, however, are barely portrayed explicitly in the Bible and are mostly based on inference (e.g., Ezekiel 28 and Isaiah 14:12-17). In mainstream Christianity he is called "the ruler of the demons" (Matt. 12:24), "the ruler of the world" and "the god of this world". (2 Cor. 4:4). The Book of Revelation describes how Satan will be cast out of Heaven, down to the earth, having "great anger" and waging war against "those who obey God's commandments and hold to the testimony of Jesus". Ultimately, Satan is thrown into the "Lake of fire" (Revelation 20:10), not as ruler, but as one among many, being tormented day and night for all eternity.
In other Christian beliefs (e.g. the beliefs of the Christadelphians) the word "satan" in the Bible is not regarded as referring to a supernatural, personal being but to any "adversary" and figuratively refers to human sin and temptation.^[19]

Islam

Main article: Devil (Islam)

Shaitan (شيطان) is the equivalent of Satan in Islam. While Shaitan (شيطان, from the root šṭn شطن) is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both man ("al-ins", الإنس) and Jinn, Iblis (Arabic pronunciation: [ˈibliːs]) is the personal name of the Devil who is mentioned in the Qur'anic account of Genesis.^[20] According to the Qur'an, Iblis (the Arabic name used) disobeyed an order from Allah to bow to Adam and as a result was forced out of heaven and given respite until the day of judgment from further punishment.
When Allah commanded all of the angels to bow down before Adam (the first Human), Iblis, full of hubris and jealousy, refused to obey God's command (he could do so because, as a jinn, he had free will), seeing Adam as being inferior in creation due to his being created from clay as compared to him (created of fire).^[21]

"It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis (Lucifer); He refused to be of those who prostrate."

(Allah) said: "What prevented thee from prostrating when I commanded thee?" He said: "I am better than he: Thou didst create me from fire, and him from clay."

Qur'an 7:11-12

It was after this that the title of "Shaitan" was given, which can be roughly translated as "Enemy," "Rebel," "Evil" or "Devil". Shaitan then claims that if the punishment for his act of disobedience is to be delayed until the Day of Judgment, that he will divert many of Adam's own descendants from the straight path during his period of respite.^[22] God accepts the claims of Iblis and guarantees recompense to Iblis and his followers in the form of Hellfire. In order to test mankind and jinn alike, Allah allowed Iblis to roam the earth to attempt to convert others away from his path.^[23] He was sent to earth along with Adam and Eve, after eventually luring them into eating the fruit from the forbidden tree.^[24]

Other religions

Yazidism

An alternate name for the main deity in the tentatively Indo-European pantheon of the Yazidi, Malek Taus, is Shaitan.^[25] Rather than Satanic, however, Yazidism is better understood as a remnant of a pre-Islamic Middle Eastern Indo-European religion, and/or a ghulat Sufi movement founded by Shaykh Adi. The connection with Satan, originally made by Muslim outsiders, attracted the interest of 19th-century European travelers and esoteric writers.

Bahá'í Faith

In the Bahá'í Faith, Satan is not regarded as an independent evil power as he is in some faiths, but signifies the lower nature of humans. `Abdu'l-Bahá explains: "This lower nature in man is symbolized as Satan—the evil ego within us, not an evil personality outside."^[26][27] All other evil spirits described in various faith traditions such as fallen angels, demons and jinns are also metaphors for the base character traits a human being may acquire and manifest when he turns away from God.^[28]

Satanism

Main article: Satanism

Satanic groups have various opinions about Satan, ranging from the conviction that he exists and ought to be worshipped (theistic Satanism), to Anton Szandor LaVey's symbolic interpretation, which emphasizes individual will and pleasure-seeking.
Much "Satanic" lore does not originate from actual Satanists, but from Christians. Best-known is the medieval folklore and theology surrounding demons and witches. A more recent example is the so-called Satanic ritual abuse scare of the 1980s — beginning with the memoir Michelle Remembers — which depicts Satanism as a vast (and unsubstantiated) conspiracy of elites with a predilection for child abuse and human sacrifice. This genre regularly describes Satan as actually appearing in person in order to receive worship.

See also

Archangel Michael fighting Satan on the Coat of Arms of Arkhangelsk, Russia.

• Lucifer
• Pan (god)
• Baphomet
• Morgoth
• Yama
• Yazdânism

Notes

1. ^ "Satan" under Bible Dictionary result. Dictionary.com.
2. ^ T. J. Wray, Gregory Mobley The birth of Satan: tracing the devil's biblical roots 2005 specifically ch.2 Unsystematic theology - the nature of God in the Hebrew Bible ch.3 The Devil is in the details - Satan in the Hebrew Bible
3. ^ Scott (1999); Kelly (2006)
4. ^ ed. Buttrick, George Arthur; ‘’The Interpreter’s Dictionary of the Bible, An illustrated Encyclopedia’’
5. ^ Crenshaw, James L. ‘’Harper Collins Study Bible’’ (NRSV)
6. ^ ^{a b} Coogan, Michael D.; ‘’A Brief Introduction to the Old Testament: The Hebrew Bible in its context’’
7. ^ ‘’Harper Collins Study Bible’’ (NRSV)
8. ^ "But by the envy of the devil, death came into the world" - Book of Wisdom II. 24
9. ^ 2 Enoch 18:3
10. ^ "And I threw him out from the height with his angels, and he was flying in the air continuously above the bottomless" - 2 Enoch 29:4
11. ^ "The devil is the evil spirit of the lower places, as a fugitive he made Sotona from the heavens as his name was Satanail, thus he became different from the angels, but his nature did not change his intelligence as far as his understanding of righteous and sinful things" - 2 Enoch 31:4
12. ^ Martyrdom of Isaiah, 2:2; Vita Adæ et Evæ, 16)
13. ^ Book of Jubilees, xvii. 18
14. ^ The Dictionary of Angels" by Gustav Davidson, © 1967
15. ^ "American Heritage Dictionary: Devil". http://www.bartleby.com/61/94/D0179400.html. Retrieved 2006-05-31. 
16. ^ Revelation 12:9
17. ^ B. W. Johnson ([1891]). "The Revelation of John. Chapter XX. The Millennium.". The People's New Testament. Memorial University of Newfoundland. http://www.mun.ca/rels/restmov/texts/bjohnson/hg1/PNT27-20.HTM. Retrieved November 30, 2009. 
18. ^ 2 Corinthians 4:4
19. ^ "Do you Believe in a Devil?". http://www.christadelphia.org/pamphlet/devil.htm. Retrieved 2007-05-29. 
20. ^ Iblis
21. ^ ^{[Qur'an 17:61]}; ^{[Qur'an 2:34]}
22. ^ ^{[Qur'an 17:62]}
23. ^ ^{[Qur'an 17:63-64]}
24. ^ ^{[Qur'an 7:20-22]}
25. ^ Drower, E.S. The Peacock Angel. Being Some Account of Votaries of a Secret Cult and their Sanctuaries. London: John Murray, 1941. [1]
26. ^ ʻAbduʾl-Bahá (1982) [1912]. The Promulgation of Universal Peace. Wilmette, Illinois, USA: Bahá'í Publishing Trust. pp. 294–295. ISBN 0877431728. http://reference.bahai.org/en/t/ab/PUP/pup-97.html. 
27. ^ Smith, Peter (2000). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld. pp. 135–136, 304. ISBN 1851681841. 
28. ^ Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press. pp. 112. ISBN 0521862515. 

References

• Bamberger, Bernard J. (2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0-8276-0797-0. 
• Caldwell, William. "The Doctrine of Satan: I. In the Old Testament," The Biblical World, Vol. 41, No. 1 (Jan., 1913), pp. 29–33 in JSTOR
• Caldwell, William. "The Doctrine of Satan: II. Satan in Extra-Biblical Apocalyptical Literature," The Biblical World, Vol. 41, No. 2 (Feb., 1913), pp. 98–102 in JSTOR
• Caldwell, William. "The Doctrine of Satan: III. In the New Testament," The Biblical World, Vol. 41, No. 3 (Mar., 1913), pp. 167–172 in JSTOR
• Coogan, Michael D.; ‘’A Brief Introduction to the Old Testament: The Hebrew Bible in its context’’; Oxford University Press 2009
• Crenshaw, James L. ‘’Harper Collins Study Bible’’Harper Collins, 1989
• Empson, William. Milton's God (1966)
• Forsyth, Neil (1987). The Old Enemy: Satan & the Combat Myth. Princeton University Press; Reprint edition. ISBN 0-691-01474-4. 
• Forsyth, Neil (1987). The Satanic Epic. Princeton University Press; Reprint edition. ISBN 0-691-11339-4. 
• Gentry, Kenneth L. Jr (2002). The Beast of Revelation. American Vision. ISBN 0-915815-41-9. 
• Graves, Kersey (1995). Biography of Satan: Exposing the Origins of the Devil. Book Tree. ISBN 1-885395-11-6. 
• ‘’The Interpreter’s Dictionary of the Bible, An illustrated Encyclopedia’’;ed. Buttrick, George Arthur; Abingdon Press 1962
• Jacobs, Joseph, and Ludwig Blau. "Satan," The Jewish Encyclopedia (1906) online pp 68–71
• Kelly, Henry Ansgar. Satan: A Biography. (2006). 360 pp. excerpt and text search ISBN 0-521-60402-8, a study of the Bible and Western literature
• Kent, William. "Devil." The Catholic Encyclopedia (1908) Vol. 4. online older article
• Osborne, B. A. E. "Peter: Stumbling-Block and Satan," Novum Testamentum, Vol. 15, Fasc. 3 (Jul., 1973), pp. 187–190 in JSTOR on "Get thee behind me, Satan!"
• Pagels, Elaine (1995). The Origin of Satan. Vintage; Reprint edition. ISBN 0-679-72232-7. 
• Rebhorn Wayne A. "The Humanist Tradition and Milton's Satan: The Conservative as Revolutionary," Studies in English Literature, 1500-1900, Vol. 13, No. 1, The English Renaissance (Winter, 1973), pp. 81–93 in JSTOR
• Rudwin, Maximilian (1970). The Devil in Legend and Literature. Open Court. ISBN 0-87548-248-1. 
• Russell, Jeffrey Burton. The Devil: Perceptions of Evil from Antiquity to Primitive Christianity (1987) excerpt and text search
• Russell, Jeffrey Burton. Satan: The Early Christian Tradition (1987) excerpt and text search
• Russell, Jeffrey Burton. Lucifer: The Devil in the Middle Ages (1986) excerpt and text search
• Russell, Jeffrey Burton. Mephistopheles: The Devil in the Modern World (1990) excerpt and text search
• Russell, Jeffrey Burton. The Prince of Darkness: Radical Evil and the Power of Good in History (1992) excerpt and text search
• Schaff, D. S. "Devil" in New Schaff-Herzog Encyclopedia of Religious Knowledge (1911), Mainline Protestant; vol 3 pp 414–417 online
• Scott, Miriam Van. The Encyclopedia of Hell (1999) excerpt and text search comparative religions; also popular culture
• Wray, T. J. and Gregory Mobley. The Birth of Satan: Tracing the Devil's Biblical Roots (2005) excerpt and text search

External links

Look up satan in Wiktionary, the free dictionary.

Wikiquote has a collection of quotations related to: Satan

Wikimedia Commons has media related to: Satan

• Church Of Satan
• Catholic Encyclopedia
• Jewish Encyclopedia
• Internet Infidels - The Implausibility of Satan by Paul Doland
• Sacred Texts site hosts texts—scriptures, literature and scholarly works—on Satan, Satanism and related religious matters
• A Generational Theistic perspective on Satan, Lucifer and Satanas-Luciferi

Retrieved from "http://en.wikipedia.org/wiki/Satan"

Categories: Abrahamic mythology | Individual angels | Demons in Christianity | Fallen angels | Satanism | Hell | Satan

Nuremberg Principles

Nuremberg Principles

From Wikipedia, the free encyclopedia

For the denaturalization of German Jews, see Nuremberg Laws. For the set of research ethics principles for human experimentation, seeNuremberg Code.

The Nuremberg Principles were a set of guidelines for determining what constitutes a war crime. The document was created by the International Law Commission of the United Nations to codify the legal principles underlying the Nuremberg Trials of Nazi party members following World War II.

Contents  [hide] 1 The Principles 1.1 Principle I 1.2 Principle II 1.3 Principle III 1.4 Principle IV 1.5 Principle V 1.6 Principle VI 1.7 Principle VII 2 The Principles' Power or Lack of Power 3 Examples of the Principles Supported and Not Supported 3.1 The 1998 Rome Statute of the International Criminal Court 3.2 Canada 4 See also 5 References 6 Further reading 7 Footnotes 8 External links

[edit]The Principles

[edit]Principle I

Principle I states, "Any person who commits an act which constitutes a crime under international law is responsible therefore and liable to punishment."

[edit]Principle II

Principle II states, "The fact that internal law does not impose a penalty for an act which constitutes a crime under international law does not relieve the person who committed the act from responsibility under international law."

[edit]Principle III

Principle III states, "The fact that a person who committed an act which constitutes a crime under international law acted as Head of State or responsible government official does not relieve him from responsibility under international law."

[edit]Principle IV

Principle IV states: "The fact that a person acted pursuant to order of his Government or of a superior does not relieve him from responsibility under international law, provided a moral choice was in fact possible to him".

This principle could be paraphrased as follows: "It is not an acceptable excuse to say 'I was just following my superior's orders'".

Previous to the time of the Nuremberg Trials, this excuse was known in common parlance as "Superior Orders". After the prominent, high profile event of the Nuremberg Trials, that excuse is now referred to by many as "Nuremberg Defense". In recent times, a third term, "Lawful orders" has become common parlance for some people. All three terms are in use today, and they all have slightly different nuances of meaning, depending on the context in which they are used.

Nuremberg Principle IV is legally supported by the jurisprudence found in certain articles in the Universal Declaration of Human Rights which deal indirectly with conscientious objection. It is also supported by the principles found in paragraph 171 of the Handbook on Procedures and Criteria for Determining Refugee Status which was issued by the Office of the United Nations High Commissioner for Refugees (UNHCR). Those principles deal with the conditions under which conscientious objectors can apply for refugee status in another country if they face persecution in their own country for refusing to participate in an illegal war.

See also: Nuremberg Defense, Superior Orders, and Lawful orders

[edit]Principle V

Principle V states, "Any person charged with a crime under international law has the right to a fair trial on the facts and law."

[edit]Principle VI

Principle VI states,

"The crimes hereinafter set out are punishable as crimes under international law:

(a) Crimes against peace:

(i) Planning, preparation, initiation or waging of a war of aggression or a war in violation of international treaties, agreements or assurances;

(ii) Participation in a common plan or conspiracy for the accomplishment of any of the acts mentioned under (i).

(b) War crimes:

Violations of the laws or customs of war which include, but are not limited to, murder, ill-treatment or deportation of slave labor or for any other purpose of the civilian population of or in occupied territory; murder or ill-treatment of prisoners of war or persons on the Seas, killing of hostages, plunder of public or private property, wanton destruction of cities, towns, or villages, or devastation not justified by military necessity.

(c) Crimes against humanity:

Murder, extermination, enslavement, deportation and other inhumane acts done against any civilian population, or persecutions on political, racial, or religious grounds, when such acts are done or such persecutions are carried on in execution of or in connection with any crime against peace or any war crime."

[edit]Principle VII

Principle VII states, "Complicity in the commission of a crime against peace, a war crime, or a crime against humanity as set forth in Principle VI is a crime under international law."

[edit]The Principles' Power or Lack of Power

See also: Sources of international law and International legal theory

In the period just prior to the June 26, 1945 signing of the Charter of the United Nations, the governments participating in its drafting were opposed to conferring on the United Nations legislative power to enact binding rules of international law. As a corollary, they also rejected proposals to confer on the General Assembly the power to impose certain general conventions on states by some form of majority vote. There was, however, strong support for conferring on the General Assembly the more limited powers of study and recommendation, which led to the adoption of Article 13 in Chapter IV of the Charter.^[1] It obliges the United Nations General Assembly to initiate studies and to make recommendations that encourage the progressive development of international law and its codification. The Nuremberg Principles were developed by UN organs under that limited mandate.^[2]

Unlike treaty law, customary international law is not written. To prove that a certain rule is customary one has to show that it is reflected in state practice and that there exists a conviction in the international community that such practice is required as a matter of law. (For example, theNuremberg Trials were a "practice" of the "international law" of the Nuremberg Principles; and that "practice" was supported by the international community.) In this context, "practice" relates to official state practice and therefore includes formal statements by states. A contrary practice by some states is possible. If this contrary practice is condemned by other states then the rule is confirmed.^[3] (See also: Sources of international law)

In 1950, under UN General Assembly Resolution 177 (II), paragraph (a), the International Law Commission was directed to "formulate the principles of international law recognized in the Charter of the Nuremberg Tribunal and in the judgment of the Tribunal." In the course of the consideration of this subject, the question arose as to whether or not the Commission should ascertain to what extent the principles contained in the Charter and judgment constituted principles of international law. The conclusion was that since the Nuremberg Principles had been affirmed by the General Assembly, the task entrusted to the Commission was not to express any appreciation of these principles as principles of international law but merely to formulate them. The text above was adopted by the Commission at its second session. The Report of the Commission also contains commentaries on the principles (see Yearbook of the Intemational Law Commission, 1950, Vol. II, pp. 374–378).^[4]

 Comp Job, Judas

Revelation 12 ⁸And prevailed not; neither was their place found any more in heaven. ⁹And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. ¹⁰And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
¹¹And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Satan transformed into an angel of light

 

2 Corinthians 11 ⁵For I suppose I was not a whit behind the very chiefest apostles. ⁶But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. ⁷Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? ⁸I robbed other churches, taking wages of them, to do you service. ⁹And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. ¹⁰As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. ¹¹Wherefore? because I love you not? God knoweth. ¹²But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. ¹³For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. ¹⁴And no marvel; for Satan himself is transformed into an angel of light. ¹⁵Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

The Archangel Michael

The lifted up serpent

John 3 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life.

    The son of perdition

In Satan's impersonation of God (liness) The son of perdition, and the king of the north exalt theirselves above all, including the Almighty, and the prince of the covenant.

2 Thessalonians 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 5 Remember ye not, that, when I was yet with you, I told you these things? 6 And now ye know what withholdeth that he might be revealed in his time. 7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness

Daniel 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38 But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things. 39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

Daniel 8:9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. 10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. 11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. 12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered.

    

Satan transformed into an angel of light

Casting out the Deceiver of the world,

by the Spirit of Truth,

Exalting the word of Truth

John 3 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life.

2 Corinthians 11 ⁵For I suppose I was not a whit behind the very chiefest apostles. ⁶But though I be rude in speech, yet not in knowledge; but we have been thoroughly made manifest among you in all things. ⁷Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? ⁸I robbed other churches, taking wages of them, to do you service. ⁹And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. ¹⁰As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. ¹¹Wherefore? because I love you not? God knoweth. ¹²But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. ¹³For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. ¹⁴And no marvel; for Satan himself is transformed into an angel of light. ¹⁵Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

¹⁶I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.