The Seven Princes of Hell
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Lucifer
The name, Lucifer, means 'day star,' or 'son of the morning.' Many recognize it as an alternate name of Satan, the fallen angel. But prior to his downfall, Lucifer was a magnificent being with a unique ministry. Unfortunately, pride overtook his heart, and sin cost him everything. According to Ezekiel 28:13, a probable reference to Lucifer, we learn that he is an amazing being to behold: "You were the seal of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering: the sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald with gold. The workmanship of your timbrels and pipes was prepared for you on the day you were created."
To dwell in the awesome presence of a perfect and holy God, Lucifer had to be perfect. There was nothing ordinary or plain about his appearance. Adorned with gold and precious stones, he truly fit the name, 'Son of the Morning.' He was a step above the other angels, not only in appearance but also in intellect. Lucifer's wisdom far exceeded that of other angelic beings. He understood the ways of God. But Lucifer's splendor and beauty did not last forever. While ministering, he began to consider his own position of prominence. Lucifer became prideful, believing that he deserved more than what he already had. He wanted to become like the Most High.
Isaiah 14 reveals the fall of Lucifer from the heights of heaven, which resulted in his status as the creature that he is today:
"How you are fallen from heaven, O Lucifer, son of the morning...For you have said in your heart: 'I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High.'"
Lucifer had wisdom, beauty, ability, perfection, and yet he wanted more; he wanted to be worshiped like God. But God does not share His glory, nor does He permit another to receive worship. So before Lucifer had a chance to make his move, he was removed from the presence of God. Cast out of heaven like a bolt of lightning, Lucifer was stripped of his position and his rights to heaven. Satan's constant attempt ever since has been to oppose the mighty plan of God. He even attempted tempt Jesus to sin and worship him.
The name, Lucifer, means 'day star,' or 'son of the morning.' Many recognize it as an alternate name of Satan, the fallen angel. But prior to his downfall, Lucifer was a magnificent being with a unique ministry. Unfortunately, pride overtook his heart, and sin cost him everything. According to Ezekiel 28:13, a probable reference to Lucifer, we learn that he is an amazing being to behold: "You were the seal of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering: the sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald with gold. The workmanship of your timbrels and pipes was prepared for you on the day you were created."
To dwell in the awesome presence of a perfect and holy God, Lucifer had to be perfect. There was nothing ordinary or plain about his appearance. Adorned with gold and precious stones, he truly fit the name, 'Son of the Morning.' He was a step above the other angels, not only in appearance but also in intellect. Lucifer's wisdom far exceeded that of other angelic beings. He understood the ways of God. But Lucifer's splendor and beauty did not last forever. While ministering, he began to consider his own position of prominence. Lucifer became prideful, believing that he deserved more than what he already had. He wanted to become like the Most High.
Isaiah 14 reveals the fall of Lucifer from the heights of heaven, which resulted in his status as the creature that he is today:
"How you are fallen from heaven, O Lucifer, son of the morning...For you have said in your heart: 'I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High.'"
Lucifer had wisdom, beauty, ability, perfection, and yet he wanted more; he wanted to be worshiped like God. But God does not share His glory, nor does He permit another to receive worship. So before Lucifer had a chance to make his move, he was removed from the presence of God. Cast out of heaven like a bolt of lightning, Lucifer was stripped of his position and his rights to heaven. Satan's constant attempt ever since has been to oppose the mighty plan of God. He even attempted tempt Jesus to sin and worship him.
Mammon
Mammon in the New Testament of the Bible, is material wealth or greed, most often personified as a deity, and sometimes included in the seven princes of Hell.
In the New Testament only Matthew 6:24, and Luke 16:9-13, the latter verse repeating Matthew 6:24. In Luke 16:9 and 11 Mammon is personified, hence the prevalent notion, emphasized by Milton, that Mammon was a deity. Nothing definite can be adduced from the Fathers in support of this; most of their expressions which seem to favour it may be easily explained by the personification in Luke; e.g. "Didascalia", "Do solo Mammona cogitant, quorum Deus est sacculus"; similarly St. Augustine, "Lucrum Punice Mammon dicitur" (Serm. on Mt., ii); St. Jerome in one place goes near to such an identification when (Dialogue Against the Luciferians 5 ) he quotes the words: "No man can serve two masters", and then adds, "What concord hath Christ with Belial?" But in his "Commentary on Matt," and in Epistle 22.31, he lends no countenance to it: "'Ye cannot serve God and Mammon.' Riches, that is; for in the heathen tongue of the Syrians riches are called Mammon." But Mammon was commonly regarded as a deity in the Middle Ages; thus Peter Lombard (II, dist. 6) says, "Riches are called by the name of a devil, namely Mammon, for Mammon is the name of a devil, by which name riches are called according to the Syrian tongue." Piers Plowman also regards Mammon as a deity.
Mammon in the New Testament of the Bible, is material wealth or greed, most often personified as a deity, and sometimes included in the seven princes of Hell.
In the New Testament only Matthew 6:24, and Luke 16:9-13, the latter verse repeating Matthew 6:24. In Luke 16:9 and 11 Mammon is personified, hence the prevalent notion, emphasized by Milton, that Mammon was a deity. Nothing definite can be adduced from the Fathers in support of this; most of their expressions which seem to favour it may be easily explained by the personification in Luke; e.g. "Didascalia", "Do solo Mammona cogitant, quorum Deus est sacculus"; similarly St. Augustine, "Lucrum Punice Mammon dicitur" (Serm. on Mt., ii); St. Jerome in one place goes near to such an identification when (Dialogue Against the Luciferians 5 ) he quotes the words: "No man can serve two masters", and then adds, "What concord hath Christ with Belial?" But in his "Commentary on Matt," and in Epistle 22.31, he lends no countenance to it: "'Ye cannot serve God and Mammon.' Riches, that is; for in the heathen tongue of the Syrians riches are called Mammon." But Mammon was commonly regarded as a deity in the Middle Ages; thus Peter Lombard (II, dist. 6) says, "Riches are called by the name of a devil, namely Mammon, for Mammon is the name of a devil, by which name riches are called according to the Syrian tongue." Piers Plowman also regards Mammon as a deity.
Belphegor
Belphegor is the chief demon of the deadly sin known as Sloth in Christian tradition. He seduces people by suggesting to them ingenious inventions that will make them rich. According to some 16th-century demonologists, his power is stronger in April. Bishop and witch-hunter Peter Binsfeld believed that Belphegor tempts by means of laziness. Belphegor originated as the Assyrian Baal-Peor, the Moabitish god to whom the Israelites became attached in Shittim (Numbers 25:3), which was associated with licentiousness and orgies. It was worshipped in the form of a phallus. As a demon, he is described in Kabbalistic writings as the "disputer", an enemy of the sixth Sephiroth "beauty". When summoned, he can grant riches, the power of discovery and ingenious invention. His role as a demon was to sow discord among men and seduce them to evil
Belphegor is the chief demon of the deadly sin known as Sloth in Christian tradition. He seduces people by suggesting to them ingenious inventions that will make them rich. According to some 16th-century demonologists, his power is stronger in April. Bishop and witch-hunter Peter Binsfeld believed that Belphegor tempts by means of laziness. Belphegor originated as the Assyrian Baal-Peor, the Moabitish god to whom the Israelites became attached in Shittim (Numbers 25:3), which was associated with licentiousness and orgies. It was worshipped in the form of a phallus. As a demon, he is described in Kabbalistic writings as the "disputer", an enemy of the sixth Sephiroth "beauty". When summoned, he can grant riches, the power of discovery and ingenious invention. His role as a demon was to sow discord among men and seduce them to evil
Asmodeus
The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon. He was supposed by some Renaissance Christians to be the King of the Nine Hells. Asmodeus also is referred to as one of the seven princes of Hell. In Binsfeld's classification of demons, Asmodeus is the demon of lust and is therefore responsible for twisting people's sexual desires.
The Asmodeus of the Book of Tobit is attracted to Sarah, Raguel's daughter, and is not willing to let any husband possess her (Tobit 6:13); hence he slays seven successive husbands on their wedding nights, impeding the sexual consummation of the marriages. He is described as 'the worst of demons'. When the young Tobias is about to marry her, Asmodeus proposes the same fate for him, but Tobias is enabled, through the counsels of his attendant angel Raphael, to render him innocuous. By placing a fish's heart and liver on red-hot cinders, Tobias produces a smoky vapor that causes the demon to flee to Egypt, where Raphael binds him (Tobit 8:2-3). According to some translations Asmodeus is strangled. Asmodeus would thus seem to be a demon characterized by carnal desire; but he is also described as an evil spirit in general. It is possible, moreover, that the statement (Tobit 6:14), "Asmodeus loved Sarah," implies that he was attracted not by women in general, but by Sarah specifically.
The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon. He was supposed by some Renaissance Christians to be the King of the Nine Hells. Asmodeus also is referred to as one of the seven princes of Hell. In Binsfeld's classification of demons, Asmodeus is the demon of lust and is therefore responsible for twisting people's sexual desires.
The Asmodeus of the Book of Tobit is attracted to Sarah, Raguel's daughter, and is not willing to let any husband possess her (Tobit 6:13); hence he slays seven successive husbands on their wedding nights, impeding the sexual consummation of the marriages. He is described as 'the worst of demons'. When the young Tobias is about to marry her, Asmodeus proposes the same fate for him, but Tobias is enabled, through the counsels of his attendant angel Raphael, to render him innocuous. By placing a fish's heart and liver on red-hot cinders, Tobias produces a smoky vapor that causes the demon to flee to Egypt, where Raphael binds him (Tobit 8:2-3). According to some translations Asmodeus is strangled. Asmodeus would thus seem to be a demon characterized by carnal desire; but he is also described as an evil spirit in general. It is possible, moreover, that the statement (Tobit 6:14), "Asmodeus loved Sarah," implies that he was attracted not by women in general, but by Sarah specifically.
Amon
Not much is known about the secretive and mysterious Amon. He is in charge of creating hate and anger in a human's heart. Also, he is a Marquis of Hell who governs forty infernal legions. He appears as a wolf with a serpent's tail who can breathe fire, or as a man with a raven's head, sometimes depicted with canine teeth. He tells of all things past and future. He procures feuds, and reconciles controversies between friends and foes.
Not much is known about the secretive and mysterious Amon. He is in charge of creating hate and anger in a human's heart. Also, he is a Marquis of Hell who governs forty infernal legions. He appears as a wolf with a serpent's tail who can breathe fire, or as a man with a raven's head, sometimes depicted with canine teeth. He tells of all things past and future. He procures feuds, and reconciles controversies between friends and foes.
Leviathan
Leviathan is usually portrayed as a sea monster. God goes on to give Job an entire discourse about leviathan. "And now, Job, who are you, who dares not arouse the unmastered leviathan, yet who dare resist Me, the beast's Creator; to My face? Everything under the heavens is Mine; therefore who can have a claim against Me?"; Leviathan is the climatic revelation of the book of Job. The fact that the Bible denotes an entire chapter, Job 41, describing leviathan to him indicates his importance. God uses the sea-monster, Leviathan, to reveal to Job that Job's problem is envy. There is a strong evil spirit named Leviathan. Leviathan is an evil demonic spirit of envy.
The spirit of Leviathan's most crucial work is in the area of keeping people from receiving the things of God and of the Holy Spirit and from moving into the very presence of Almighty God. Leviathan's primary purpose and goal is to stop all true moves of the Holy Spirit, and all spiritual growth in the lives of the Believers. He wants to stop the flow of the Anointing. "Our soul is a type of the Holy Place where Leviathan works. He is at work in our soul; in our mind, emotions, and will."
Leviathan is usually portrayed as a sea monster. God goes on to give Job an entire discourse about leviathan. "And now, Job, who are you, who dares not arouse the unmastered leviathan, yet who dare resist Me, the beast's Creator; to My face? Everything under the heavens is Mine; therefore who can have a claim against Me?"; Leviathan is the climatic revelation of the book of Job. The fact that the Bible denotes an entire chapter, Job 41, describing leviathan to him indicates his importance. God uses the sea-monster, Leviathan, to reveal to Job that Job's problem is envy. There is a strong evil spirit named Leviathan. Leviathan is an evil demonic spirit of envy.
The spirit of Leviathan's most crucial work is in the area of keeping people from receiving the things of God and of the Holy Spirit and from moving into the very presence of Almighty God. Leviathan's primary purpose and goal is to stop all true moves of the Holy Spirit, and all spiritual growth in the lives of the Believers. He wants to stop the flow of the Anointing. "Our soul is a type of the Holy Place where Leviathan works. He is at work in our soul; in our mind, emotions, and will."
Beezlebub
The source for the name Beelzebub is in 2 Kings 1:2-3, 6, 16. Ba‘al Zəbûb is variously understood to mean "lord of the flies" or "lord of the (heavenly) dwelling". Originally the name of a Philistine god, Ba'al, meaning "Lord" in Ugaritic, was used in conjunction with a descriptive name of a specific god. The Septuagint renders the name as Baalzebub and as Baal muian (βααλ μυιαν, "Baal of flies"), but Symmachus the Ebionite may have reflected a tradition of its offensive ancient name when he rendered it as Beelzeboul
Scholars are divided, in regard to the god of Ekron, between the belief that zebub may be the original affix to Baal and that it is a substitute for an original zbl which, after the discoveries of Ras Shamra, has been connected with the title of "prince", frequently attributed to Baal in mythological texts. In addition to the intrinsic weakness of this last position, which is not supported by the versions, is the fact that it was long ago suggested that there was a relationship between the Philistine god and cults of fly or apotropaic divinities appearing in the Hellenic world, such as Zeus Apomyios or Myiagros. It is exactly this last connection which is confirmed by the Ugaritic text when we examine how Baal affects the expulsion of the flies which are the patient's sickness. According to Francesco Saracino (1982) this series of elements may be inconclusive as evidence, but the fact that in relationship to Baal Zebub, the two constituent terms are here linked, joined by a function (ndy) that is typical of some divinities attested in the Mediterranean world, is a strong argument in favor of the authenticity of the name of the god of Ekron, and of his possible therapeutic activities
The source for the name Beelzebub is in 2 Kings 1:2-3, 6, 16. Ba‘al Zəbûb is variously understood to mean "lord of the flies" or "lord of the (heavenly) dwelling". Originally the name of a Philistine god, Ba'al, meaning "Lord" in Ugaritic, was used in conjunction with a descriptive name of a specific god. The Septuagint renders the name as Baalzebub and as Baal muian (βααλ μυιαν, "Baal of flies"), but Symmachus the Ebionite may have reflected a tradition of its offensive ancient name when he rendered it as Beelzeboul
Scholars are divided, in regard to the god of Ekron, between the belief that zebub may be the original affix to Baal and that it is a substitute for an original zbl which, after the discoveries of Ras Shamra, has been connected with the title of "prince", frequently attributed to Baal in mythological texts. In addition to the intrinsic weakness of this last position, which is not supported by the versions, is the fact that it was long ago suggested that there was a relationship between the Philistine god and cults of fly or apotropaic divinities appearing in the Hellenic world, such as Zeus Apomyios or Myiagros. It is exactly this last connection which is confirmed by the Ugaritic text when we examine how Baal affects the expulsion of the flies which are the patient's sickness. According to Francesco Saracino (1982) this series of elements may be inconclusive as evidence, but the fact that in relationship to Baal Zebub, the two constituent terms are here linked, joined by a function (ndy) that is typical of some divinities attested in the Mediterranean world, is a strong argument in favor of the authenticity of the name of the god of Ekron, and of his possible therapeutic activities