Editing Satan (section)

===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>