Editing Satan (section)

==Historical development==
===Hebrew Bible===
[[File:Gustav Jaeger Bileam Engel.jpg|thumb|''Balaam and the Angel'' (1836) by [[Gustav Jäger (painter)|Gustav Jäger]]. The angel in this incident is referred to as a "satan".{{sfn|Kelly|2006|pages=15–16}}]]
The [[Hebrew language|Hebrew]] term ''śāṭān'' ({{langx|he|שָׂטָן}}) is a generic noun meaning "accuser" or "adversary",{{sfn|Kelly|2006|p=16}}{{sfn|Campo|2009|p=603}} and  derived from a verb meaning primarily "to obstruct, oppose".<ref>ed. [[George Arthur Buttrick|Buttrick, George Arthur]]; ''The Interpreter's Dictionary of the Bible, An illustrated Encyclopedia''</ref> In the earlier biblical books, e.g. {{Bibleverse|1 Samuel|29:4|HE}}, it refers to human adversaries, but in the later books, especially [[Book of Job|Job]] 1–2 and [[book of Zechariah|Zechariah]] 3, to a supernatural entity.{{sfn|Campo|2009|page=603}} When used without the definite article (simply ''satan''), it can refer to any accuser,{{sfn|Kelly|2006|pages=1–13, 28–29}} but when it is used with the definite article (''ha-satan''), it usually refers specifically to the heavenly accuser, literally, ''the'' satan.{{sfn|Kelly|2006|pages=1–13, 28–29}}

The word with the [[definite article]] ''Ha-Satan'' ({{langx|he|הַשָּׂטָן}} ''hasSāṭān'') occurs 17 times in the [[Masoretic Text]], in two books of the Hebrew Bible: [[Book of Job|Job]] ch. 1–2 (14×) and [[Book of Zechariah|Zechariah]] 3:1–2 (3×).<ref>Stephen M. Hooks – 2007 "As in Zechariah 3:1–2 the term here carries the definite article (has'satan="the satan") and functions not as a...the only place in the Hebrew Bible where the term "Satan" is unquestionably used as a proper name is [[Books of Chronicles|1 Chronicles]] 21:1."</ref><ref name="ReferenceA">Coogan, Michael D.; ''A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context'', Oxford University Press, 2009</ref> It is translated in English bibles mostly as 'Satan'.

[[File:Blake Book of Job Linell set 6.jpg|thumb|''The Examination of [[Job (biblical figure)|Job]]'' ({{circa|1821}}) by [[William Blake]]]]
The word does not occur in the [[Book of Genesis]], which mentions only a [[Serpents in the Bible|talking serpent]] and does not identify the serpent with any supernatural entity.{{sfn|Kelly|2006|page=14}} The first occurrence of the word "satan" in the Hebrew Bible in reference to a supernatural figure comes from {{bibleverse|Numbers|22:22|HE}},{{sfn|Kelly|2006|page=16}} which describes the [[Angel of the Lord|Angel of Yahweh]] confronting [[Balaam]] on his donkey:{{sfn|Kelly|2006|pages=15–16}} "Balaam's departure aroused the wrath of [[Elohim]], and the Angel of Yahweh stood in the road as a satan against him."{{sfn|Kelly|2006|page=16}} In {{bibleverse|2 Samuel|24|HE}} Yahweh sends the "Angel of Yahweh" to inflict a plague against Israel for three days, [[Destroying angel (Bible)|killing 70,000 people]] as punishment for [[David]] having taken a census without his approval.{{sfn|Kelly|2006|page=20}} {{bibleverse|1 Chronicles|21:1|HE}} repeats this story, but replaces the "Angel of Yahweh" with an entity referred to as "a satan".{{sfn|Kelly|2006|page=20}}

Some passages may refer to the satan, without using the word itself.{{sfn|Kelly|2006|pages=18–19}} {{bibleverse|1 Samuel|2:12|HE}} describes the [[Eli (biblical figure)#The sons of Eli|sons of Eli]] as "sons of [[Belial]]";{{sfn|Kelly|2006|page=19}} the name "Belial" may be a synonym for "satan",{{sfn|Kelly|2006|page=19}} although elsewhere in the Bible "belial" is a word meaning "worthlessness" and the phrase "sons of belial" translated as "worthless fellows".<ref>[https://mg.alhatorah.org/Dictionary/1100 Concordance: בְּלִיַּעַל  (שם עצם)]</ref> In {{bibleverse|1 Samuel|16:14–23|HE}} Yahweh sends a "troubling spirit" to torment King [[Saul]] as a mechanism to ingratiate David with the king.{{sfn|Kelly|2006|page=18}} In {{bibleverse|1 Kings|22:19–25|HE}} the prophet [[Micaiah]] describes to King [[Ahab]] a vision of Yahweh sitting on his throne surrounded by the [[Heavenly host|Host of Heaven]].{{sfn|Kelly|2006|page=19}} Yahweh asks the Host which of them will lead Ahab astray.{{sfn|Kelly|2006|page=19}} A "spirit", whose name is not specified, but who is analogous to the satan, volunteers to be "a Lying Spirit in the mouth of all his Prophets".{{sfn|Kelly|2006|page=19}}

====Book of Job====
The satan appears in the [[Book of Job]], a poetic dialogue set within a prose framework,{{sfn|Kelly|2006|page=21}} which may have been written around the time of the [[Babylonian captivity]].{{sfn|Kelly|2006|page=21}} In the text, [[Job (biblical figure)|Job]] is a righteous man favored by Yahweh.{{sfn|Kelly|2006|page=21}} {{bibleverse|Job|1:6–8|HE}} describes the "[[sons of God]]" (''bənê hāʼĕlōhîm'') presenting themselves before Yahweh.{{sfn|Kelly|2006|page=21}} Yahweh asks one of them, "the satan", where he has been, to which he replies that he has been roaming around the earth.{{sfn|Kelly|2006|page=21}} Yahweh asks, "Have you considered My servant Job?"{{sfn|Kelly|2006|page=21}} The satan replies by urging Yahweh to let him torture Job, promising that Job will abandon his faith at the first tribulation.{{sfn|Kelly|2006|pages=21–22}} Yahweh consents: the satan destroys Job's servants and flocks, yet Job refuses to condemn Yahweh.{{sfn|Kelly|2006|pages=21–22}} The first scene repeats itself, with the satan presenting himself to Yahweh alongside the other "sons of God".{{sfn|Kelly|2006|page=22}} Yahweh points out Job's continued faithfulness, to which the satan insists that more testing is necessary;{{sfn|Kelly|2006|page=22}} Yahweh once again gives him permission to test Job.{{sfn|Kelly|2006|page=22}} In the end, Job remains faithful and righteous, and it is implied that the satan is shamed in his defeat.<ref>{{cite journal|last1=Steinmann|first1=AE|title=The structure and message of the Book of Job|journal=Vetus Testamentum}}</ref>

====Book of Zechariah====
{{bibleverse|Zechariah|3:1–7|HE}} contains a description of a vision dated to the middle of February of 519 BC,{{sfn|Kelly|2006|page=23}} in which an angel shows [[Zechariah (Hebrew prophet)|Zechariah]] a scene of [[Joshua the High Priest]] dressed in filthy rags, representing the nation of Judah and its sins,{{sfn|Kelly|2006|page=24}} on trial with Yahweh as the judge and the satan standing as the [[prosecutor]].{{sfn|Kelly|2006|page=24}} Yahweh rebukes the satan{{sfn|Kelly|2006|page=24}} and orders for Joshua to be given clean clothes, representing Yahweh's forgiveness of Judah's sins.{{sfn|Kelly|2006|page=24}}

===Second Temple period===
[[File:Achaemenid Empire under different kings (flat map).svg|thumb|right|Map showing the expansion of the [[Achaemenid Empire]], in which Jews lived during the early [[Second Temple Period]],{{sfn|Campo|2009|page=603}} allowing [[Zoroastrianism|Zoroastrian]] ideas about [[Angra Mainyu]] to influence the Jewish conception of Satan{{sfn|Campo|2009|page=603}}]]
For much of [[Second Temple Period]] Jews lived under the [[Achaemenid Empire]], providing the opportunity for Jews to be influenced by [[Zoroastrianism]], the religion of the Achaemenids.{{sfn|Russell|1987a|page=99}}{{sfn|Campo|2009|page=603}}<ref>Peter Clark, ''Zoroastrianism: An Introduction to Ancient Faith'' 1998, p. 152 "There are so many features that Zoroastrianism seems to share with the Judeo-Christian tradition that it would be difficult to deny some relationship between them"</ref> Jewish conceptions of Satan were impacted by [[Angra Mainyu]],{{sfn|Campo|2009|page=603}}<ref>{{cite book|last=Winn|first=Shan M.M.|title=Heaven, heroes, and happiness : the Indo-European roots of Western ideology.|year=1995|publisher=University press of America|location=Lanham, Md.|isbn=0-8191-9860-9|page=203}}</ref> the Zoroastrian spirit of evil, darkness, and ignorance.{{sfn|Campo|2009|page=603}} In the [[Septuagint]], the Hebrew ''ha-Satan'' in Job and [[Book of Zechariah|Zechariah]] is translated by the [[Greek language|Greek]] word ''diabolos'' (slanderer), the same word in the [[Novum Testamentum Graece|Greek New Testament]] from which the English word "[[devil]]" is derived.{{sfn|Kelly|2006|page=30}} Where ''satan'' is used to refer to human enemies in the Hebrew Bible, such as [[Hadad the Edomite]] and [[Rezon the Syrian]], the word is left untranslated but transliterated in the Greek as ''satan'', a [[neologism]] in Greek.{{sfn|Kelly|2006|page=30}}

The idea of Satan as an opponent of God and a purely evil figure seems to have taken root in Jewish [[pseudepigrapha]] during the Second Temple Period,<ref name="Jackson,2">{{cite book|last=Jackson|first=David R.|title=Enochic Judaism|year=2004|publisher=T&T Clark International|location=London|isbn=0-8264-7089-0|pages=2–4}}</ref> particularly in the ''[[Apocalypses Apocrypha|apocalypses]]''.<ref name="Oxford,651"/> The [[Book of Enoch]], which the [[Dead Sea Scrolls]] have revealed to have been nearly as popular as the Torah,{{sfn|Kelly|2006|pages=42–43}} describes a group of 200 angels known as the "[[Watcher (angel)|Watchers]]", who are assigned to supervise the earth, but instead abandon their duties and have sexual intercourse with human women.{{sfn|Kelly|2006|pages=34–35}} The leader of the Watchers is [[Samyaza|Semjâzâ]]{{sfn|Kelly|2006|page=35}} and another member of the group, known as [[Azazel]], spreads sin and corruption among humankind.{{sfn|Kelly|2006|page=35}} The Watchers are ultimately sequestered in isolated caves across the earth{{sfn|Kelly|2006|page=35}} and are condemned to face judgement at the end of time.{{sfn|Kelly|2006|page=35}} The [[Book of Jubilees]], written in around 150 BC,{{sfn|Kelly|2006|page=36}} retells the story of the Watchers' defeat,{{sfn|Kelly|2006|pages=36–37}} but, in deviation from the Book of Enoch, [[Mastema]], the "Chief of Spirits", intervenes before all of their demon offspring are sealed away, requesting for Yahweh to let him keep some of them to become his workers.{{sfn|Kelly|2006|page=37}} Yahweh acquiesces to this request{{sfn|Kelly|2006|page=37}} and Mastema uses them to tempt humans into committing more sins, so that he may punish them for their wickedness.{{sfn|Kelly|2006|pages=37–40}} Later, Mastema induces Yahweh to test [[Abraham]] by ordering him to [[Binding of Isaac|sacrifice Isaac]].{{sfn|Kelly|2006|pages=37–40}}<ref>Introduction to the Book of Jubilees, ''15. Theology. Some of our Author's Views: Demonology'', by R.H. Charles.</ref>

The [[Second Book of Enoch]], also called the Slavonic Book of Enoch, contains references to a Watcher called Satanael.<ref>[[2 Enoch]] 18:3. On this tradition, see A. Orlov, "The Watchers of Satanael: The Fallen Angels Traditions in 2 (Slavonic) Enoch", in: A. Orlov, ''Dark Mirrors: Azazel and Satanael in Early Jewish Demonology'' (Albany: SUNY, 2011) 85–106.</ref> It is a [[pseudepigraphic]] text of an uncertain date and unknown authorship. The text describes Satanael as being the prince of the Grigori who was cast out of heaven<ref>"And I threw him out from the height with his angels, and he was flying in the air continuously above the bottomless" – [[Second Book of Enoch|2 Enoch]] 29:4</ref> and an evil spirit who knew the difference between what was "righteous" and "sinful".<ref>"The devil is the evil spirit of the lower places, as a fugitive he made Sotona from the heavens as his name was Satanail, thus he became different from the angels, but his nature did not change his intelligence as far as his understanding of righteous and sinful things" – [[Second Book of Enoch|2 Enoch]] 31:4</ref> In the [[Book of Wisdom]], the devil is taken to be the being who brought death into the world, but originally the culprit was recognized as Cain.<ref>See [https://books.google.com/books?id=TR0iC8EVUT0C&q=devil+death&pg=PA27 The Book of Wisdom: With Introduction and Notes, p. 27, ''Object of the book'', by A. T. S. Goodrick].</ref>{{sfn|Kelly|2006|pages=70–78}}{{sfn|Kelly|2017|pages=28–30}} The name [[Samael]], which is used in reference to one of the [[fallen angel]]s, later became a common name for Satan in Jewish [[Midrash]] and [[Kabbalah]].<ref>Alexander Altmann, Alfred L. Ivry, Elliot R. Wolfson, Allan Arkush ''Perspectives on Jewish Thought and Mysticism'' Taylor & Francis 1998 {{ISBN|978-9-057-02194-7}} p. 268</ref>