27. THE DEVIL, SATAN:
RENGGREN, p. 90-91 " Concerning demons or evil spirits there are two different ideas represented in Judaism. ".. In Pseudepigraphic literature demons are associated with the fallen angels and are understood as seducers to instigators of evil deeds. "..in Rabbinic literature they are understood primarily as beings which cause sickness and, as such, are morally neutral. In Qumran, the aspect first mentioned is dominant. This, .is connected with the general view which is represented by the doctrine of the two spirits. The spirit of error, Belial, is the root of all evil in the world of men. From him come all evil thoughts and deeds. In a Thanksgiving Psalm .is he called Satan (1QH fr. Iv.6), in the War Scroll xiii.ll and the Damascus Document xvi.5 he is called the angel of enmity .also elsewhere he is related to enmity. This carries over easily into the idea of the use of Mastema (enmity) as a name for the prince of the evil spirits as, for example, in the Book of Jubilees, where it is he who tempts Abram (17:15-18), wants to kill Moses (48:2, 9), (In Jude the devil wants Moses dead, God wants to translate him and does). The devil hardens the hearts of the Egyptians (the Joseph Inspired Translation changed the reading from what seems that God hardened the Egyptians hearts to Satan did).Belial is reminiscent of the Testaments of the Twelve Patriarchs (fragments found among the DSC). In both, Belial is God's adversary (1QS ii.5) CD v.18; T. Simeon 5:3, a tempter and seducer (1QS iii.20 "angel of darkness" CD iii.23, T. Joseph 7:4, prince of the evil spirits (1QS ii.23, CD xii.2; T. Judah 25:3, T. Issacher 7:7. Whether it is he who is meant by Azazel in a fragment from Cave 4 is uncertain-thus is the identification found in later Judaism. Belial has subordinate to him a great multitude of evil angels or spirits. .the Thanksgiving Psalms (iii.18) speak of "spirits of viper" (or possibly: "spirits of nothingness"); the text has ruhe epeh, behind which the gates of eternity finally will be closed."

DANIELOU, p. 107 states: The WAR (SCROLL) tells us in fact of the "day appointed for tipping up the prince of the realm of perdition and the sending of an angel for this purpose, Michael, whom he has made full of glory so that he can exercise his power (XV11. 5-6)." A constant theme runs through many of the Scrolls a theme of a conflict between light and darkness, and ultimately light wins. DANIELOU continues on page 117: "And the Spirit of holiness and intelligence will rest on him upon the waters. He will give the greatness of God to his sons and will have no successors. Under his Priesthood sin will have an end. He will open up the gates of Paradise. And Belial will be bound by Him (LEVI XVIII 3-12)."