Exodus

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NASB	Exodus 12:23 "For the LORD will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you.
AMPLIFIED 2015	Exodus 12:23 "For the LORD will pass through to strike the Egyptians; and when He sees the blood on the lintel [above the entry way] and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come into your houses to slay you.

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Bible Question (short): Exo 12:29

Question (full): Yes, don't you? Then why did you ask if it was a parable?
Job 27:1 Moreover Job continued his parable, and said,
27:11 I will teach you by the hand of God: that which is with the Almighty will I not conceal.

Job 12:9 Who knoweth not in all these that the hand of the LORD hath wrought this?

NEWTON: For Newton, therefore, demons were figures for disordered psychotic states. The cases of demon possession in the Synoptic Gospels do not describe the activity of literal devils, but instead reflect the (mistaken) beliefs of first-century Jews.

Newton goes on to say that to beleive that men or weomen can really divine, charm, inchant, bewitch or converse with spirits is a superstition of the same nature wth beleiving that the idols of the gentiles were not vanities but had spirits really seated in them.

Newton laid the blame for the rise of the pagan doctrines about demons in the Church at the door of his ecclesiastical nemesis Athanasius.

Later than Muggleton, but earlier than Bekker, Newton came to the same conclusion as both of them that the devil in Scripture was never the supernatural evil being of orthodox theology, and that all temptation comes from the lust of the heart:

The logical corollary to Newton views on evil spirits is that those who claim to be tempted by a personal devil are deluded and provoked by their own fleshly imagination. Newton paradoxical questions concerning Athanasius,an important manuscript held at the Clark Library dating from the early 1690s, makes this clear.

The evil then, is a symbol of lust and an vivid hypostatization of idolatry in aggregate. Stephen Snobelen, Lust, Pride, And Ambition: Isaac Newton And The Devil pages 7, 8,9,10,11,12 November 2002

Early Bible fundamentalist Unitarians and Dissenters like Lardner, Mead, Farmer, Ashdowne and Simpson, and Epps taught that the miraculous healings of the Bible were real, but that the devil was an allegory, and demons just the medical language of the day.

Much of the popular history of the Devil is not biblical; instead, it is a post-medieval Christian reading of the scriptures influenced by medieval and pre-medieval Christian popular mythology.

1. Originally, only the epithet of "the satan" ("the adversary") was used to denote the character in the Hebrew deity's court that later became known as "the Devil." (The term "satan" was also used to designate human enemies of the Hebrews that Yahweh raised against them.) The article was lost and this title became a proper name: Satan.

There is no unambiguous reference to the Devil in the Torah, the Prophets, or the Writings.
2. T. J. Wray, Gregory Mobley The birth of Satan pp.66-68
3. has been erroneously interpreted by some to mean Satan, "the Devil", but such is not the case. The Hebrew Bible views ha-satan as an angel ministering to the desires of God, acting as Chief Prosecutor.

Carus P. History of the Devil and the Idea of Evil
Ashdowne, AN INQUIRY INTO THE Scripture Meaning of the Word SATAN, AND ITS SYNONIMOUS TERMS, The DEVIL, or the ADVERSARY, and the WICKED-ONE page 40, 1794
Burke, J. Christianity in the Witch Hunt Era, 2008