7 Sacred Prime Keys and the Temple of J - Activate LionGate

https://steemit.com/writing/@j1337/7-sacred-prime-keys-and-the-temple-of-j-activate-lion-gate-7-zion-17-7-3

[7.7.7]

(7^3)

[000] Keys of Genesis (10) Commandments] [7]{+1}
[001] Key of Solomon [Temple Key of Solomon the King (Clavicula Salomonis) (14)
[002] Keys of Heaven  [Saint Peter's Keys] (11 & 17)
[003] Keys of Enoch~54~ [Book of Knowledge + Book of Numbers + Book of Enoch 1-2-3 } (12)[2]
[004] Keys of Knowledge (15)
[005] Keys of David [Keys of Jerusalem] (16)
[006] Keys of Abyss & Power [Keys of Hell] (13){+39999}

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[000]
Keys of Genesis

 OT and Judaism Keys
Judges 3:25 refers to the key to the doors of King Eglon’s private quarters; in this case alone is the word “key” used non-fig. Isaiah 22:22 refers to the investing of Eliakim, the son of Hilkiah, with the authority of comptroller of David’s household: “I [Yahweh] will lay the key of the house of David on his shoulder; what he opens no man shall shut and what he shuts no man shall open” (NEB). Of this crucial v. Bright comments most significantly for an understanding of NT usage: “The key, carried slung from the shoulder, was the symbol of the major-domo’s authority to admit or deny access to the king...” (Peake, in loc.).

Consistent with Isaianic usage, the rabbinics refer to the giving of keys as a symbol of the granting of authority. For example, in the 2nd cent. Apocalypse of Baruch the angel Michael is described as ὁ κλειδοῦχος τῆς βασιλείας τῶν ὀυρανῶν (the keeper of the keys of the heavenly realm). In Heb. Enoch, ’Anaphiel Yahweh keeps the keys to the palaces in the seventh heaven where the righteous dead are kept. Also significant are the reference in the Babylonian Talmud to the key of rain which opens the doors of heaven and other references to the keys to thunder, lightning, snow, ice and frost (cf. Jeremias, 745).

NT Keys
The key to the sky. Much in the tradition of the Babylonian Talmud, Luke 4:25 speaks of a time in Elijah’s days when the doors of heaven (the sky) never opened to let the rain come down and Revelation 11:6 says the two witnesses have the “power to shut the sky, that no rain may fall.”

Keys to the realms of spiritual destiny. On a more spiritual level is the idea of the key to the reign of God (Matt 16:19 and 23:13). In the former v. Jesus tells Peter, “I will give you the keys of the kingdom of heaven.” The pl. here reflects a Jewish belief that God held four keys in His hand—to rain, conception, resuscitation of the dead, and crops (see also IV below). In the latter v., the Pharisees and legal experts are accused of shutting (the verb is κλείειν, lit. “to lock [with a key]”) the door of the kingdom of heaven in men’s faces. In the light of Bright’s comment (above) and the Jewish tendency to use “heaven” as a substitute for “God,” the Jewish leaders are accused of preventing the access of men to God’s royal presence.

Book of Numbers
The Book of Numbers "In the desert [of]"  is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah. The book has a long and complex history, but its final form is probably due to a Priestly redaction (i.e., editing) of a Yahwistic source made some time in the early Persian period (5th century BCE). The name of the book comes from the two censuses taken of the Israelites.

Numbers begins at Mount Sinai, where the Israelites have received their laws and covenant from God and God has taken up residence among them in the sanctuary. The task before them is to take possession of the Promised Land. The people are counted and preparations are made for resuming their march. The Israelites begin the journey, but they "murmur" at the hardships along the way, and about the authority of Moses and Aaron. For these acts, God destroys approximately 15,000 of them through various means. They arrive at the borders of Canaan and send spies into the land. Upon hearing the spies' fearful report concerning the conditions in Canaan, the Israelites refuse to take possession of it. God condemns them to death in the wilderness until a new generation can grow up and carry out the task. The book ends with the new generation of Israelites in the Plain of Moab ready for the crossing of the Jordan River.

Numbers is the culmination of the story of Israel's exodus from oppression in Egypt and their journey to take possession of the land God promised their fathers. As such it draws to a conclusion the themes introduced in Genesis and played out in Exodus and Leviticus: God has promised the Israelites that they shall become a great (i.e. numerous) nation, that they will have a special relationship with Yahweh their god, and that they shall take possession of the land of Canaan. Numbers also demonstrates the importance of holiness, faithfulness and trust: despite God's presence and his priests, Israel lacks faith and the possession of the land is left to a new generation
Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first generation and the obedience of the second.

God orders Moses, in the wilderness of Sinai, to number those able to bear arms—of all the men "from twenty years old and upward," and to appoint princes over each tribe. A total of 603,550 Israelites are found to be fit for military service. Yahweh decrees that the Israelites will be punished for their loss of faith by having to wander in the wilderness for 40 years. Moses is ordered by God to make plates to cover the altar. The children of Israel murmur against Moses and Aaron on account of the destruction of Korah's men and are stricken with the plague, with 14,700 perishing.The Israelites arrive on the plains of Moab. A new census gives the total number of males from twenty years and upward as 601,730, and the number of the Levites from the age of one month and upward as 23,000. The land shall be divided by lot. The land east of the Jordan is divided among the tribes of Reuben, Gad, and the half-tribe of Manasseh. Moses recalls the stations at which the Israelites halted during their forty years' wanderings and instructs the Israelites to exterminate the Canaanites and destroy their idols. The boundaries of the land are spelled out; the land is to be divided under the supervision of Eleazar, Joshua, and twelve princes, one of each tribe.

The majority of modern biblical scholars believe that the Torah (the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) reached its present form in the post-Exilic period (i.e., after c.520 BCE), based on pre-existing written and oral traditions and "contemporary geographical and demographic details but even more importantly from contemporary political realities". The five books are often described as being drawn from four "sources" - schools of writers rather than individuals - the Yahwist and the Elohist (frequently treated as a single source), the Priestly source and the Deuteronomist. There is ongoing dispute over the origins of the non-Priestly source(s), but it is generally agreed that the Priestly source is post-exilic.

Genesis is made up of Priestly and non-Priestly material.
Exodus is an anthology drawn from nearly all periods of Israel's history.
Leviticus is entirely Priestly and dates from the exilic/post-exilic period.
Numbers is a Priestly redaction (i.e., editing) of a non-Priestly original.
Deuteronomy, now the last book of the Torah, began as the set of religious laws (these make up the bulk of the book), was extended in the early part of the 6th century BCE to serve as the introduction to the Deuteronomistic history (the books from Joshua to Kings), and later still was detached from that history, extended and edited again, and attached to the Torah.

10 Commandments came from the Law of 613 Commandments.

CHAPTER XXI3. OF MELCHIZEDEK in 4 Gen. xiv. 18-24; Heb. chap. vii.
http://www.sacred-texts.com/chr/bb/bb21.htm

The Urantia Book + The 7 Commandments
https://www.urantia.org/urantia-book-standardized/paper-93-machiventa-melchizedek



Ancient Universe Keys
Many ancient peoples thought of the realms of spiritual destiny as entered by doors, and of the gods and angelic beings or the demons as having the keys to those realms. Among the holders of such keys were Shamash (Babylonia), Dike (Greece), Janus (Rome), Aion-Kronos (Mithraism) and Helios (Neo-Platonic period). The underworld, too, had key-keepers: Nedu (Babylonia), Pluto, Aiacos, Persephone and Selena-Hecate (Greece), Anubis (magic lit.) and Isis (mystery religions).

Normally in the Bible, and always in the NT, key is used in a fig. sense to refer to the means of entry into the realms of spiritual destiny. The phrase “the power of the keys” is not, strictly speaking, a Biblical one, although the keys themselves do symbolize the spiritual authority to open or close the gates of hell or the kingdom of heaven.

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[001]
Key of Solomon


The Key of Solomon (Clavicula Salomonis) is a pseudepigraphical grimoire attributed to King Solomon. It probably dates back to the 14th- or 15th-century Italian Renaissance. It presents a typical example of Renaissance magic.Many such grimoires attributed to King Solomon were written during the Renaissance, ultimately being influenced by earlier works of Jewish kabbalists and Arab alchemists. These, in turn, incorporated aspects of the Greco-Roman magic of Late Antiquity.The Key of Solomon is divided into two books. It describes not the appearance or work of any spirit but only the necessary drawings to prepare each "experiment" or, in more modern language, magical operations.

According to the mythical history of the document, as recorded in its introduction, Solomon wrote the book for his son Rehoboam, and commanded him to hide the book in his sepulchre upon his death. After many years the book was discovered by a group of Babylonian philosophers repairing Solomon's tomb. None could interpret the text, until one of them, Iohé Grevis, suggested that they should entreat the Lord for understanding. The Angel of the Lord appeared to him and extracted a promise that he would keep the text hidden from the unworthy and the wicked, after which he was able to read it plainly. Iohé Grevis then placed a conjuration on the book that the unworthy, the unwise or those who did not fear God would not attain the desired effect from any of the workings contained therein.

Book I
Book I contains conjurations, invocations and curses to summon and constrain spirits of the dead and demons in order to compel them to do the operator's will. It also describes how to find stolen items, become invisible, gain favour and love, and so on.

Book II
Book II describes various purification's which the operator (termed "exorcist") should undergo, how they should clothe themselves, how the magical implements used in their operations should be constructed, and what animal sacrifices should be made to the spirits.

Several versions of the Key of Solomon exist, in various translations, with minor to significant differences. The archetype was probably a Latin or Italian text dating to the 14th or 15th century. Most surviving manuscripts date from the late 16th, 17th or 18th centuries. There is also an early Greek manuscript dating to the 15th century (Harleian MS. 5596) that is closely associated with the text.[citation needed] The Greek manuscript is referred to as The Magical Treatise of Solomon, and was published by Armand Delatte in Anecdota Atheniensia (Liége, 1927, pp. 397–445.) Its contents are very similar to the Clavicula.

An important Italian manuscript is Bodleian Library Michael MS 276. An early Latin text survives in printed form, dated to ca. 1600 (University of Wisconsin-Madison, Memorial Library, Special Collections). There are a number of later (17th century) Latin manuscripts. One of the oldest existing manuscripts (besides Harleian 5596) is a text in English translation, entitled The Clavicle of Solomon, revealed by Ptolomy the Grecian and dated to 1572 (Sloane 3847). There are a number of French manuscripts, all dated to the 18th century, with the exception of one dated to 1641 (P1641, ed. Dumas, 1980).


A Hebrew text survives in two versions, one kept at the British Library, on a parchment manuscript, separated in BL Oriental MSS 6360 and 14759. The BL manuscript was dated to the 16th century by its first editor Greenup (1912), but is now thought to be somewhat younger, dating to the 17th or 18th century. The discovery of a second Hebrew text in the library of Samuel H. Gollancz was published by his son Hermann Gollancz in 1903, who also published a facsimile edition in 1914. Gollancz' manuscript had been copied in Amsterdam, in Sephardic cursive script, and is less legible than the BL text. The Hebrew text is not considered the original. It is rather a late Jewish adaptation of a Latin or Italian Clavicula text. The BL manuscript is probably the archetype of the Hebrew translation, and Gollancz' manuscript a copy of the BL one.

An edition of the Latin manuscripts of the British Library was published by S. L. MacGregor Mathers in 1889. L. W. de Laurence in 1914 published "The Greater Key of Solomon", directly based on Mathers' edition, to which he made alterations in an attempt to advertise his mail-order business (for example by inserting instructions like "after burning one-half teaspoonful of Temple Incense" along with ordering information for the incense

The Key of Solomon the King (Clavicula Salomonis). Trans. and ed. S. Liddell MacGregor Mathers [1889]. Forward by R. A. Gilbert. Boston/York Beach, ME: Weiser Books, 2000.
The Veritable Key of Solomon. Translated by Stephen Skinner and David Rankine, Llewellyn Publications, 2008.




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[002]
Keys of Heaven

In ecclesiastical heraldry, papal coats of arms (those of individual popes) and those of the Holy See and Vatican City State include an image of crossed keys to represent the metaphorical keys of the office of Saint Peter, the keys of heaven, or the keys of the kingdom of Heaven, that, according to Roman Catholic teaching,[1] Jesus promised to Saint Peter, empowering him to take binding actions. In the Gospel of Matthew 16:19, Jesus says to Peter, "I will give you the keys of the kingdom of heaven, and whatever you bind on Earth shall be bound in heaven, and whatever you loose on Earth shall be loosed in heaven." Saint Peter depicted (by Peter Paul Rubens) holding the Keys of Heaven. The keys of heaven or keys of Saint Peter are seen as a symbol of papal authority: "Behold he [Peter] received the keys of the kingdom of heaven, the power of binding and loosing is committed to him, the care of the whole Church and its government is given to him [cura ei totius Ecclesiae et principatus committitur (Epist., lib. V, ep. xx, in P.L., LXXVII, 745)]". Saint Peter is often depicted in Roman Catholic and Eastern Orthodox paintings and other artwork as holding a key or a set of keys. The general layout of St Peter's Basilica also is roughly key-shaped; evocative of the keys entrusted to Saint Peter. Since the 16th century a symbolical pair of keys is created for every pope and buried on death with him.

Bible verses associated with Peter and his position of authority: Is. 22:20-23; Matt. 10:2; Matt. 16:18-19; Luke 22:32; John 21:17; Acts 2:14; Acts 10:46; Gal. 1:18.
Bible verses associated with the transfer of powers from Pope to Pope: Acts 1:20; 6:6; 13:3; 8:18; 9:17; 1 Tim. 4:14; 5:22; 2 Tim. 1:6.

The Delivery of the Keys, or Christ Giving the Keys to St. Peter is a fresco by the Italian Renaissance painter Pietro Perugino, executed in 1481–1482 and located in the Sistine Chapel, Rome. Christ Giving the Keys to Saint Peter of 1820 opens up a number of issues raised by religious art and, more broadly, by history painting in the nineteenth century: the relationship between narrative and iconic modes of representation; the generative role of close readings of textual and visual sources for pictorial invention; and the incongruous relationship between corporeality and incorporeality that was at the core of Christology. It examines the artist's attempt to lend substance to his pictorial motifs by going back to artifacts and historical evidence from the originary moment of Christian faith in ancient Rome. Ingres produced a modern religious art by working through, rather than against, the materialism of his age. This provoked a critical reaction against the painting that is examined for the light it sheds on a perceived conflict between the physical forms and spiritual content.

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[003]

Keys of Enoch
(1.1.9)
https://steemit.com/writing/@j1337/keys-of-enoch-knowledge-base-files-part-1-1-9
(2.18)-(2.21)
https://steemit.com/writing/@j1337/64-keys-of-enoch-knowledge-base-part-2-18-to-2-21
(3.19)-(3.20)
https://steemit.com/writing/@j1337/6-of-12-of-64-keys-of-enoch-319-320-lions-gate

(0.0.0)(1.2.3)(10.10.10)(100.10.01)
https://steemit.com/writing/@j1337/decoding-the-book-of-enoch-1-2-3-pyramidal-keys-unlock-0-0-0-10-10-10-100-10-01
*(-212.12.12)(-20.00.02)

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[004]

Key of David
John is told to write the words of Christ, “who has the key of David; who opens and no one shall shut, who shuts and no one opens” (Rev 3:7). Christ has set before the church at Philadelphia “an open door, which no one is able to shut,” i.e. access to God and to David’s city, the new Jerusalem, in the last age. The allusion to Isaiah 22:22 is apparent. The key of David message is actually Christ’s gospel—the good news He brought when He came to Earth! It gives you a specific understanding of that gospel, and it adds a royal dimension. The firstfruits—those saints called out before Christ’s Second Coming—will share the throne of David with Christ during the Millennium. If you are going to be in the Kingdom of God, you must understand the real gospel: this key of David message! Revelation 3:7 is part of a message from Jesus Christ to His Church. These are literally His own words, in red letter: “And to the angel [or messenger] of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth.”

Christ is “he that hath the key of David.” This message comes directly from Him. He gave it to His Church, and He expects His people to share it with the world.If you want to find God’s true Church, it has to be where the key of David message is. And where you find the key of David message, you will find Jesus Christ.This is not the easiest truth to understand; it takes study and meditation. However, you can grasp quite a lot about it just by studying this passage in Revelation 3. Here are seven points from this short passage that will help you to understand what God is trying to show us in this end time. There is a little remnant that is clinging to Jesus Christ’s key of David message. They walk through His open door and deliver the most wonderful message imaginable. This is leading to the Second Coming of Jesus Christ, when Christ will personally rule this Earth! That is the most wonderful news you could ever hear!



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[005]

Key of Knowledge.
Luke 11:52 criticizes the Jewish lawyers for taking away the key of knowledge, i.e. of the kingdom of God. Scholars have debated the meaning of this passage (cf. the parallel form in Matt 23:13). On the lips of Jesus (Sitz im Leben Jesu), Jeremias suggests, the phrase τῆς γνώσεως was prob. a genitive of apposition: “You have taken away the key to God’s kingdom, namely knowledge of him.” But in its present Lucan context it would be more natural as an objective genitive: “You have taken away the key to knowledge,” i.e. the knowledge of God contained in the OT Scriptures which the scribes were supposed to unlock for God’s people (Jeremias, 747f.).

Spiritual Knowledge Is The Fruit Of The Tree Of Life

 In the same way that Jesus expected the leaders of the Jews to properly apply the Key of Knowledge and enter the (inner) Kingdom -- and thereby become enlightened to the Truth directly from the Source of All Truth (see The True Prophet) -- in their failure to properly apply the Key of Knowledge, they made themselves blind guides who were leading the people in the wrong direction down what Jesus called the "broad-way of destruction", making themselves apostates to the Kingdom of God.

The primary objective of the Gospel is to prepare and enable the seeker/disciple to enter the Kingdom, is further demonstrated in Jesus' condemnation of the blind religious leaders as seen in the words: "Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men's faces. You yourselves do not enter, nor will you let those enter who are trying to" (Matt 23:13 NIV).   Which means that the Kingdom of God is not something that will come as we wait for it to arrive in this world, which Jesus portrayed as the Far Country -- but rather, it is a reality which man must seek, find and enter -- which is why Jesus warned that those who do not themselves pick up their own cross and travail in TheWay, are neither believers or worth to be called his disciples and followers.   Allegorically, the restoration of the prodigal son to his rightful place in the Kingdom is portrayed as the resurrection -- and that this resurrection can only be attained and brought about while in the body-vessel, is demonstrated in the statement of the Gospel of Philip in the warning: "Those who say that first they shall die and (then) they shall arise are confused. If they do not first receive the resurrection (while) they live, they will not receive anything (when) they die" (see Gospel Of Philip).



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[006]

Key of the Abyss
Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him. He opened the bottomless pit, and smoke went up out of the pit, like the smoke of a great furnace; and the sun and the air were darkened by the smoke of the pit. (NASB) Revelation 9:1-2

In this passage we are told that the a star a) falls from heaven and b) the key to the bottomless pit or abyss was given to “him.” Notice that the star is an intelligent being since the star is called “him” and is able to open the bottomless pit. It is not unusual for a star to symbolize an angel in the scriptures. Job 38:7 uses the term “star” or “stars” to refer to an angel or angels. Also note that the star did not have the key originally. He did not own the key. It was given to him for the purpose of allowing him to open the abyss.

In Rev. 20:1-3, it is clear that the key to the abyss is held by a holy angel and not by Satan, since the angel grabs Satan and throws him into the abyss. No servant of Satan, that is, no demon or evil angel would throw his leader – Satan – into the abyss. Here is Rev. 20:1-3, Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time. (NASB) Rev. 20:1-3

Now we shall ask, “Is the star in Rev. 9:1-2 Satan?” The answer is suggested by the fact that Rev. 9:1 says that the star “had fallen” from heaven. The phrase “had fallen” is the English translation of the perfect participle form of the Greek verb PIPTO. PIPTO means “to fall” and since the word is a perfect participle, we should understand that the star “had already fallen and remained fallen.” That is, the star fell and remained fallen. This strongly indicates that this is a reference to Satan, who had already fallen according to Ezekiel 28:12-16 and Luke 10:18. He was thrown out of heaven and no longer was allowed to live in heaven. Therefore, the star in Rev. 9:1-2 refers to Satan and the angel in Rev. 20:1-3 is a holy angel.

Some believe that the star is not Satan but another fallen angel or demon. If so, why would the key be given to one of Satan’s followers and not Satan himself? While it appears in Rev. 9:11 that the angel of the abyss, a fallen angel, who is called Abaddon or Apollyn is the leader of the evil angels or demons imprisoned in the abyss, it is a big jump to conclude that the star is also another lead fallen angel. The star in Rev. 9:1-2 is Satan and allowed to open the abyss and the holy angel in Rev. 20:1-3 throws Satan into the abyss.


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Explicit St. Michael
Imagine the biggest, meanest, most badass evil diabolical puppy-kicking spine-crushing insane-o demon you can possibly think of.  Then multiply that by infinity and you get SATAN, the Lord of All Evil and Infernal Ruler of Hell.  And presumably nothing could possibly be more badass than Lucifer, the Morning Star, the King of All Evil Unholy Spikey-Headed Pissed-Off Devils and his host of demon spawn.  So he should be the Badass of the Week for crying out loud because he's the fucking Prince of Eternal Darkness right? Wrong. In recent years, the term "Angel" has become more of less synonomous with "pussy".  It conjures up images of disproportionately huge-breasted ninety-pound lingerie-clad Victoria's Secret models having sweaty pillowfights in the clouds while innocent-looking fat kids play the harp and blow kisses at butterflies and rainbows or fly around on their white wings and shoot love arrows at teenage couples having picnics in the park on sunny summer afternoons or some other such fruity shit.  Well people tend to forget that the most hardcore of all Harley-riding, heavy metal-listening, battle-axe wielding, cocaine-snorting bastards got his shit fucking annihilated by the biggest badass of all the Archangels.

Just to refresh your memory, the story goes like this:  Once upon a time Lucifer was this high-ranking Angel who didn't think he was getting the props he deserved so he decided he was going to start kicking some ass and try to see if he could run the show himself.  He recruited one-third of all the Angels in Heaven to join up with him David Koresh-style and try to overthrow the big man upstairs.  So one day God and everybody are chilling out and this fucking insane-o motherfucking demon busts through the pearly gates ready to kick fucking asses and making the lesser angels (the fat kids and VS models) piss themselves:

Satan:  Hey guys I'm in charge now...
Holy shit everybody thinks they're totally fucked because look at this motherfucker.  He's a fucking huge red monster with gleaming talons and spikes covering one-third of his body and glowing eyes and he looks PISSED.  But instead of handing over St. Peter's keys like some kind of two-dollar pussy carjacking victim, God takes one look at this thing and is just like, "Mike, show this fucking douchebag the door".  The Archangel Michael calmly nods his head, slowly takes the cigarette out of his mouth and flicks it onto the floor, cracks his knuckles and confidently strides towards Lucifer.

Michael doesn't just whip Lucifer's ass, he completely fucking humiliates him by slamming him face-first to the turf and then stepping on his head for no reason other than to be a jackass.  I mean, Michael has huge-ass wings so he doesn't even need to set foot on the ground for any reason, but he's badass enough to know that when you're jacking the Prince of Darkness' shit up royally for fucking with your boss, you might as well get your digs in there and add to the humiliation of his defeat.  In case you didn't notice, Michael's not even breaking a sweat here either.  He's just that hardcore.

But maybe it's not enough for you that Mike is the only living entity to ever defeat the living embodiment of Pure Evil in single combat.  Well according to Hebrew, Christian and Muslim myth, he's not only credited with kicking Lucifer's ass but also whipping several other lesser Devils' balls off as well. For instance when the Demon Belial, the Angel of Darkness and the Patron of Idolatry, flipped out Antichrist-style and proclaimed himself to be the Messiah who do you think had to step in and Layeth the Almighty Smacketh Down?  Jesus?  Whatever.  Belial and his army, the Sons of Darkness, met up with Michael and his Sons of Light and they had an old-school throwdown.

Michael executes his Limit Break Special Attack and trashes some bozos. Michael, the patron saint of getting shit done, went off and started kicking asses all over the place, tearing the Demon Belial a new asshole and wrecking the shit of his stupid "Army of Pussies" (Michael's term for them, not mine).  He was so insane in the battle that he even beat fifteen fiery demons to death with their own arms. But that's not even the end of it.  According to the Kabbalah the fallen Seraphim Samael, the Angel of Death and the Demon of Lust and Wrath, trieed to start shit with Moses and the Israelites while they were trolling around in the desert with the Ark of the Covenant.  Once again Michael is the dude who has to step in and stomp some faces.  He shows up and tells Samael that he better pack up and get the fuck out of Dodge while he still has the use of his appendages but Samael keeps talking shit so Michael finally agrees to face him mano-e-mano in a one-on-one duel.

Yeah, that demon doesn't look too happy.  But that's what you get for fucking with the Big M.  You get your goddamned neck stepped on so hard that your eyes bug out of your head.  Michael goes out and battles all these crazy demons, fallen angels and dudes who have names that sound like they should be shitty Scandinavian death metal album titles, and he manages to ruin their collective asses like a ten foot-tall soccer hooligan in an albino nerd-filled mosh pit at E3.  Oh, and then he steps on their heads to prove how hard he is. In addition to being the big man's personal enforcer, Michael is the patron of Chivalry and Knightly Orders, which is badass.  He's also the Defender of Justice, the Healer of the Sick, the Shepherd of the Righteous and an all-around kickass motherfucker in all three major Abrahamic traditions.  Now I'm exactly not a religious man, but I'd be remiss in making Satan the Badass of the Week while not giving credit to the guy who Pedigreed him Triple H-style onto a bed of tacks and then stepped on his stupid horned head.  I mean if you can honestly look at that ridiculous picture of Michael desecrating Lucifer's unconscious body like a passed out jock at a frat party and tell me that Satan's the most badass mythological creature ever, then there's something wrong. 315/57/723/089


The underworld had many keys because it had many doors or gates. Rabbi ’Aqiba tells of the time when God will give Michael and Gabriel the keys to open the 40,000 gates of gēhinnōm (“hell”) (cf. Jeremias, 746, n. 33). God says (Rev 1:18) “I have the keys of Death and Hades (ἁδης).” Bousset suggests that to get these keys from the ruler of the underworld God must have won them in a victorious battle; Cullmann adds that God intends to open the doors of Death’s domain for those imprisoned inside (209; cf. also Jeremias, 746). Revelation 9:1 and 20:1 refer to “the key of the (shaft of the) bottomless pit.” Jeremias sees this as a well-like shaft where evil spirits are imprisoned. It is to be opened in the end-time so that demonic locusts can blight the earth, and once again at the beginning of the millennium so that Satan can be incarcerated in it. Jeremias also argues that this abyss must be distinguished from Death’s domain (746). In these NT passages Death, hell and the “bottomless pit” all reflect a view of the grave as a prison in which men are bound and held captive.

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The Power of the Keys

Responsibility given to St. Peter to usher in the Kingdom of God on the Day of Pentecost, and a responsibility given to the other Apostles by Christ, according to Matthew 16:19 and Matthew 18:18. It is understood as a responsibility to admit or exclude from church membership (excommunicate), to set church policy and teachings (dogma), to render binding interpretations of Sacred Scripture (ancient rabbis were known to make binding interpretations of the Mosaic law), and to bind and loose sins. The verb 'to loose' (or to free) is used this way in John 20:23, Rev 1:5 and by the Early Church Fathers.

It is a power that Roman Catholics believe to have been conferred first on St. Peter then afterwards on his successors in the office of the Roman Catholic Papacy. There is a description of the conferral of the Power of the Keys on St. Peter (originally named Simon) in Matthew 16:13:

13 When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" 14 They replied, "Some say John the Baptist, 15 others Elijah, still others Jeremiah or one of the prophets."15 He said to them, "But who do you say that I am?" 16 Simon Peter said in reply, "You are the Messiah, the Son of the living God." 17 Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. 18 And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. 19 I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."

In Matthew chapter 18, 18 through 20, we see Jesus speaking to the disciples, not an individual specifically. This points to Jesus continuing to instruct the disciples in chapter 16, and perhaps not Peter individually after blessing Peter for having confessed who Jesus was by God's allowance;
18 “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.
19 “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. 20 For where two or three gather in my name, there am I with them.” - Matthew 18: 18-20

This point of view is furthered ( the collective authority / power of the keys ) in the first Council of Jerusalem.

Roman Catholic dogma states that in Matthew 16, Jesus was paraphrasing a passage from Isaiah well known among the Jews (Is 22:15-25) in which Hezekiah, the King of Israel, had a general cabinet of ministers and his chief chamberlain, the Prime Minister Shebna was proved unworthy of his post and was thrown out. To fill his office, King Hezekiah names Eliakim son of Hilkiah as the new prime minister:

15 Thus says the Lord, the GOD of hosts: Up, go to that official, Shebna, master of the palace, 16 Who has hewn for himself a sepulcher on a height and carved his tomb in the rock: "What are you doing here, and what people have you here, that here you have hewn for yourself a tomb?" 17 The LORD shall hurl you down headlong, mortal man! He shall grip you firmly 18 And roll you up and toss you like a ball into an open land To perish there, you and the chariots you glory in, you disgrace to your master's house! 19 I will thrust you from your office and pull you down from your station. 20 On that day I will summon my servant Eliakim, son of Hilkiah; 21 I will clothe him with your robe, and gird him with your sash, and give over to him your authority. He shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 I will place the key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open. 23 I will fix him like a peg in a sure spot, to be a place of honor for his family;

In the Bible, the term "keys" has been used as a symbol of teaching authority (Lk 11:52). According to Roman Catholics, Jesus, the son of David and hence the King of the new Davidic kingdom, the Church, appoints St. Peter as the Church's primary teacher, an office that will continue to have successors much like Eliakim's position in the Old Testament Davidic kingdom. With these keys, like Eliakim, St. Peter the first Bishop of Rome and his successors are entrusted with Christ's own teaching authority over the new House of David, the Church here on earth (Rev. 1:18, 3:7). Through this office of the Papacy and the Magisterium, Roman Catholics believe that the Kingdom of Heaven governs the Church on earth to lead it to all truth in matters of faith and morals (1 Tim 3:15, Mt 28:20, Jn 16:13).

Many Christians point out that Jesus uses much the same language in John 20:23 and therefore conferred some or all of the same powers on all the Apostles. On this basis, Eastern Orthodox believe that the power of the keys is conferred on all bishops. Similarly, Martin Luther and other reformers spoke of the "office of the Keys" as the power of church leaders to admit or exclude from church membership.

The Vatican's own claims to the Keys as a heraldic statement are limited to the 14th century.

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