give me the story of. "GOAT. OR. DEMON". pls
Answers
GOAT-SHAPED DEMON
The Hebrew sa·ʽirʹ (literally, hairy) refers to a goat or kid of the goats. (Le 16:18; Nu 7:16) However, in four texts (Le 17:7; 2Ch 11:15; Isa 13:21; 34:14) the word is generally considered by translators as having a sense beyond its ordinary meaning of “goat” or “kid.”
At both Leviticus 17:7 and 2 Chronicles 11:15 it is clear that the term (seʽi·rimʹ, plural) is used in referring to things to which worship and sacrifice are given, and this in connection with false religion. The translators of the Greek Septuagint and Latin Vulgate, therefore, rendered the Hebrew word as “the senseless things” (LXX) and “the demons” (Vg). Modern translators and lexicographers in general adopt the same view in these two texts, using “demons” (Ro), “satyrs” (RS, AT, JB, JP), or “goat-shaped demons” (NW; see also Koehler and Baumgartner’s Lexicon in Veteris Testamenti Libros, Leiden, 1958, p. 926, and A Hebrew and English Lexicon of the Old Testament by Brown, Driver, and Briggs, 1980, p. 972), exceptions being the translation by Robert Young, which renders the term literally as “goat(s),” and the American Standard Version, which uses “he-goats.”
Joshua’s words at Joshua 24:14 show that the Israelites had been affected to some extent by the false worship of Egypt during their sojourn there, while Ezekiel indicates that such pagan practices continued to plague them long afterward. (Eze 23:8, 21) For this reason some scholars consider that the divine decree issued in the wilderness to prevent the Israelites from making “sacrifices to the goat-shaped demons” (Le 17:1-7) and Jeroboam’s establishing priests “for the high places and for the goat-shaped demons and for the calves that he had made” (2Ch 11:15) indicate there was some form of goat worship among the Israelites such as was prominent in Egypt, particularly in Lower Egypt. Herodotus (II, 46) claims that from such Egyptian worship the Greeks derived their belief in Pan and also in the satyrs, woodland gods of a lustful nature, who were eventually depicted as having horns, a goat’s tail, and goat’s legs. Some suggest that such half-animal form of these pagan gods is the source of the practice of picturing Satan with tail, horns, and cloven feet, a custom prevalent among professed Christians in the Dark Ages.
Just what such “hairy ones” (seʽi·rimʹ) actually were, however, is not stated. While some consider them to be literal goats or idols in the form of goats, this does not necessarily seem to be indicated; nor do other scriptures provide evidence of that nature. The term used may simply indicate that in the minds of those worshiping them such false gods were conceived of as being goatlike in shape or hairy in appearance. Or, the use of “goats” in these references may be merely a means of expressing contempt for all idolatrous objects in general, even as the word for idols in numerous texts is drawn from a term originally meaning “dung pellets,” not denoting, however, that the idols were literally made of dung.—Le 26:30; De 29:17.
The sense of sa·ʽirʹ and seʽi·rimʹ in the other two texts (Isa 13:21; 34:14) is not as generally agreed upon as being connected with false worship. In these passages the desolate ruins of Babylon and of Edom are depicted as inhabited by wild creatures, including the seʽi·rimʹ. Some translations render the term in its ordinary sense as “goat(s)” (Yg) or “wild goat(s)” (AS), while Rotherham, though using “demons” at Leviticus and Second Chronicles, prefers “shaggy creature(s)” in Isaiah. Those preferring such renderings in these texts point out that the word appears among other creatures known to be literal beasts or fowl. Objecting to the rendering of sa·ʽirʹ as “satyr” at Isaiah 34:14, G. R. Driver (Palestine Exploration Quarterly, London, 1959, p. 57) points out that the satyr was nowhere used in mythology as a symbol of desolation but, rather, of lasciviousness and revelry; in favor of considering the sa·ʽirʹ to be a literal goat, he shows that goats flourish in bleak spots and that wild goats are reported to be common at the S end of the Dead Sea, and thus in the direction of desolated Edom, against whom Isaiah’s prophecy (34:14) is spoken.
Those favoring a translation in Isaiah such as is indicated by the Leviticus and Second Chronicles texts show that the Septuagint translation uses “demons” for seʽi·rimʹ in Isaiah and that John uses the same language as that of the Septuagint (Isa 13:21) when describing desolated Babylon the Great as the habitat of unclean birds and “demons.” (Re 18:2) Of course, whether the apostle John here actually quoted from the Septuagint cannot be definitely stated. It is noteworthy, however, that as stated in the Theological Dictionary of the New Testament, “the LXX takes for granted . . . that [dai·moʹni·on, rendered “demon”] is a contemptuous term for heathen gods.”—Edited by Gerhard Kittel, 1971, Vol. II, p. 12.
Once upon a time there were three billy goats, who were to go up to the hillside to make themselves fat, and the name of all three was "Gruff."
On the way up was a bridge over a cascading stream they had to cross; and under the bridge lived a great ugly troll , with eyes as big as saucers, and a nose as long as a poker.
So first of all came the youngest Billy Goat Gruff to cross the bridge.
"Trip, trap, trip, trap! " went the bridge.
"Who's that tripping over my bridge?" roared the troll .
"Oh, it is only I, the tiniest Billy Goat Gruff , and I'm going up to the hillside to make myself fat," said the billy goat, with such a small voice.
"Now, I'm coming to gobble you up," said the troll.
"Oh, no! pray don't take me. I'm too little, that I am," said the billy goat. "Wait a bit till the second Billy Goat Gruff comes. He's much bigger."
"Well, be off with you," said the troll.
A little while after came the second Billy Goat Gruff to cross the bridge.
Trip, trap, trip, trap, trip, trap, went the bridge.
"Who's that tripping over my bridge?" roared the troll.
"Oh, it's the second Billy Goat Gruff , and I'm going up to the hillside to make myself fat," said the billy goat, who hadn't such a small voice.
"Now I'm coming to gobble you up," said the troll.
"Oh, no! Don't take me. Wait a little till the big Billy Goat Gruff comes. He's much bigger."
"Very well! Be off with you," said the troll.
But just then up came the big Billy Goat Gruff .
Trip, trap, trip, trap, trip, trap! went the bridge, for the billy goat was so heavy that the bridge creaked and groaned under him.
"Who's that tramping over my bridge?" roared the troll.
"It's I! The big Billy Goat Gruff ," said the billy goat, who had an ugly hoarse voice of his own.
"Now I 'm coming to gobble you up," roared the troll.
Well, come along! I've got two spears,
And I'll poke your eyeballs out at your ears;
I've got besides two curling-stones,
And I'll crush you to bits, body and bones.
That was what the big billy goat said. And then he flew at the troll, and poked his eyes out with his horns, and crushed him to bits, body and bones, and tossed him out into the cascade, and after that he went up to the hillside. There the billy goats got so fat they were scarcely able to walk home again. And if the fat hasn't fallen off them, why, they're still fat; and so,
Snip, snap, snout.
This tale's told out.