_1 Sam. 1:11_—“_Jehovah of hosts_”; _1 K. 22:19_—“_Jehovah sitting on his throne, and all the host of heaven standing by him on his right hand and on his left_”; _Mat. 26:53_—“_twelve legions of angels_”—suggests the organization of the Roman army; _25:41_—“_the devil and his angels_”; _Eph. 2:2_—“_the prince of the powers in the air_”; _Rev. 2:13_—“_Satan’s throne_” (not “_seat_”); _16:10_—“_throne of the beast_”—“a hellish parody of the heavenly kingdom” (Trench). The phrase “_host of heaven_,” in _Deut. 4:19_; _17:3_; _Acts 7:42_, probably = the stars; but in _Gen. 32:2_, “_God’s host_” = angels, for when Jacob saw the angels he said “_this is God’s host_.” In general the phrases “_God of hosts_”, “_Lord of hosts_” seem to mean “God of angels”, “Lord of angels”: compare _2 Chron. 18:18_; _Luke 2:13_; _Rev. 19:14_—“_the armies which are in heaven._” Yet in _Neh. 9:6_ and _Ps. 33:6_ the word “_host_” seems to include both angels and stars. Satan is “the ape of God.” He has a throne. He is “_the prince of the world_” (_John 14:30; 16:11_), “_the prince of the powers of the air_” (_Eph. 2:2_). There is a cosmos and order of evil, as well as a cosmos and order of good, though Christ is stronger than the strong man armed (_Luke 11:21_) and rules even over Satan. On Satan in the Old Testament, see art. by T. W. Chambers, in Presb. and Ref. Rev., Jan. 1892:22-34. The first mention of Satan is in the account of the Fall in _Gen. 3:1-15_; the second in _Lev. 16:8_, where one of the two goats on the day of atonement is said to be “_for Azazel_,” or Satan; the third where Satan moved David to number Israel (_1 Chron. 21:1_); the fourth in the book of _Job 1:6-12_; the fifth in _Zech. 3:1-3_, where Satan stands as the adversary of Joshua the high priest, but Jehovah addresses Satan and rebukes him. Cheyne, Com. on Isaiah, vol. 1, p. 11, thinks that the stars were first called the hosts of God, with the notion that they were animated creatures. In later times the belief in angels threw into the background the belief in the stars as animated beings; the angels however were connected very closely with the stars. Marlowe, in his Tamburlaine, says: “The moon, the planets, and the meteors light, These angels in their crystal armor fight A doubtful battle.” With regard to the “cherubim” of Genesis, Exodus, and Ezekiel,—with which the “seraphim” of Isaiah and the “living creatures” of the book of Revelation are to be identified,—the most probable interpretation is that which regards them, not as actual beings of higher rank than man, but as symbolic appearances, intended to represent redeemed humanity, endowed with all the creature perfections lost by the Fall, and made to be the dwelling-place of God.