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Satan (from the Hebrew word for "adversary"), is a term that originates from the Abrahamic faiths, being traditionally applied to an angel.
While Hebrew Ha-Satan is "the accuser" — a member of the divine council, who challenged the religious faith of humans,
especially in the books of Job and Zechariah —
Abrahamic religious belief systems other than Judaism relate this term to a demon, a rebellious fallen angel, devil, minor god and idolatry, or as an allegory for evil.
'Satan' is שָׂטָן Satan in Standard Hebrew,
Śāṭān in Tiberian Hebrew, סטנא Saṭänä in Aramaic, Σατανάς
Satanás in Koine Greek, اهریمن Satanás in
Persian, شيطان Šayṭān
in Arabic, ሳይጣን Sāyṭān
in Ge'ez, and Şeytan in Turkish.
Etymology
The word 'Satan', and the Arabic شيطان "shaitan," may derive from a Northwest
Semitic root śṭn, meaning "to be hostile," "to accuse."[1] An alternative explanation is provided by the Hebrew in Job 1:7. When
God asks him whence he has come, Satan answers: "From wandering (mi'ŝuṭ) the earth and walking on it" (מִשּׁוּט בָּאָרֶץ, וּמֵהִתְהַלֵּךְ בָּה). The root ŝuṭ signifies wandering on foot or sailing. 'Satan' would thus be "the Wanderer."
In Judaism
In the Hebrew Apocrypha
A large part of this "secret" literature was The Apocrypha, religious writings
which are not generally accepted as scripture by many mainstream sects of Christianity and
Judaism. These works usually bore the names of ancient Hebrew worthies in order to establish
their validity among the true writers' contemporaries. To reconcile the late appearance of the texts with their claims to
primitive antiquity, alleged authors are represented as "shutting up and sealing" (Dan. XII. 4:9) the works until the time of
their fulfillment had arrived; as the texts were not meant for their own generations but for far-distant ages (also cited in
Assumption of Moses I. 16:17).
In the Book of Wisdom, the devil is represented as the being who brought death into
the world.[2]
The 2nd Book of Enoch, also called the Slavonic Book of Enoch, contains
references to a Watcher Grigori called Satanael.[3] 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[4] and an evil spirit who knew the difference between what was "righteous" and
"sinful"[5]. A similar story is found in the book of
1 Enoch; however, in that book, the leader of the Grigori is called Semjâzâ.
In the apocryphal literature, Satan rules over a host of angels.[6] Mastema, who induced God to test Abraham through the sacrifice of
Isaac, is identical with Satan in both name and nature.[7]
For the Chasidic Jews of the eighteenth century, Ha-satan was Baal
Davar.[8]
As the "accuser"
Where Satan does appear in the Bible as a member of God's court, he plays the role of the Accuser, much like a prosecuting
attorney for God.
According to the article on 'Satan' in the Jewish Encyclopedia, Satan's role as
the accuser is found
| “ |
in the prologue to the Book of Job, where Satan appears, together with other celestial
beings or 'sons of God,' before the Deity, replying to the inquiry of God as to whence he had come, with the words: 'From going
to and fro in the earth, and from walking up and down in it.' (Job 1:7) Both question and answer, as well as the dialogue which
follows, characterize Satan as that member of the divine council who watches over human activity, but with the evil purpose of
searching out men's sins and appearing as their accuser. He is, therefore, the celestial prosecutor, lawyer who sees only
iniquity; for he persists in his evil opinion of Job even after the man of Uz has passed successfully through his first trial by
surrendering to the will of God, whereupon Satan demands another test through physical suffering. (ib. ii. 3-5.) |
” |
| “ |
Yet it is also evident from the prologue that Satan has no power of independent
action, but requires the permission of God, which he may not transgress. He cannot be regarded, therefore, as an opponent of the
Deity; and the doctrine of monotheism is disturbed by his existence no more than by the presence of other beings before the face
of God. This view is also retained in Zech. 3:1-2, where Satan is described as the adversary of the high priest Joshua, and of the people of God whose representative the hierarch is; and he there opposes the 'angel of the
Lord' who bids him be silent in the name of God. |
” |
| “ |
In both of these passages Satan is a mere accuser who acts only according to the
permission of the Deity; but in I Chron. 21:1 he appears as one who is able to provoke David to
destroy Israel. The Chronicler (third century B.C.) regards Satan as an independent agent, a view which is the more striking
since the source whence he drew his account (II Sam. 24:1) speaks of God Himself as the one who moved David against the children
of Israel. Since the older conception refers all events, whether good or bad, to God alone, (I
Sam. 16:14; I Kings 22:22; Isa. 45:7; etc) it is possible that the Chronicler, and perhaps even Zechariah, were influenced by Zoroastrianism, even
though in the case of the prophet Jewish monism strongly opposed Iranian dualism. (Stave, Einfluss des Parsismus auf das Judenthum, pp. 253
et seq.) An immediate influence of the Babylonian concept of the 'accuser, persecutor, and oppressor' (Schrader, K. A. T.
3d ed., p. 463) is impossible, since traces of such an influence, if it had existed, would have appeared in the earlier portions
of the Bible."[9] |
” |
In Christianity
-
In Christianity, terms that are synonymous with 'Satan' include:
- The most common English synonym for 'Satan' is 'Devil', which descends from Middle
English devel, from Old English dēofol, that in turn
represents an early Germanic borrowing of Latin diabolus (also the source of
'diabolical'). This in turn was borrowed from Greek diabolos "slanderer," from diaballein "to slander": dia-
"across, through" + ballein "to hurl."[10] In the
New Testament, 'Satan' occurs more than thirty times in passages alongside Diabolos
(Greek for "the devil"), referring to the same person or thing as Satan.[11]
- Lucifer is sometimes used in Christian theology to refer to Satan, as a result
of identifying the fallen "son of the dawn" of Isaiah 14:12 with the "accuser" of other passages in the Old Testament.
- Beelzebub (Be'elzebub "Lord of Flies") is originally the name of a Philistine god, but is also used in the New Testament as a synonym for Satan. A corrupted version,
"Belzeboub," appears in The Divine Comedy.
- "The dragon" and "the old serpent" in the Book of Revelation 12:9, 20:2 have also
been identified with Satan, as have "the prince of this world" in the Book of
John 12:31, 14:30; "the prince of the power of the air" also called Meririm, and "the spirit that now worketh in the
children of disobedience" in the Book of Ephesians 2:2; and "the god of this
world" in 2 Corinthians 4:4.[11]
- The angel Leviathan is described as "that crooked serpent," which is also used to describe
Satan in Revelation 12:9. 'Sar ha Olam,' a possible name for Metatron, is described as Satan by
Michael, Jehoel and St. Paul.
In mainstream Christianity's understanding of the holy Hebrew scriptures, the Torah, Satan is a
synonym for the Devil. For most Christian sects, he is believed to be an angel who rebelled against God— and also the one
who spoke through the serpent and seduced Eve into disobeying God's command. His
ultimate goal is to lead people away from the love of God — to lead them to fallacies which God opposes. Satan is also identified
as the accuser of Job, the tempter in the Gospels, the
secret power of lawlessness in 2 Thessalonians 2:7, and the dragon in the Book of Revelation. Before his
alleged insurrection, Satan was the highest of all angels and the
"brightest in the sky." His pride is considered a reason why he would not bow to God
as all other angels did, but sought to rule heaven himself. The popularly held beliefs that Satan was once a prideful angel who
eventually rebels against God, however, are barely portrayed in the Bible and are mostly based on traditions (see
Lucifer). Moreover, in mainstream Christianity he is called "the ruler of the
demons" (Matt. 12:24), "the ruler of the world" and even "the god of this world." (2Cor. 4:4). The Book of Revelation describes
how Satan will be cast out of Heaven, down to the earth, having "great anger" and waging war against "those who obey God's
commandments and hold to the testimony of Jesus". Ultimately, Satan is thrown into the "lake of fire" (Revelation 20:10), not as ruler, but as one among many, being tormented day and night for all eternity.
In other, non-mainstream, Christian beliefs (e.g. the beliefs of the Christadelphians) the word "satan" in the Bible is not regarded as referring to a supernatural,
personal being but to any 'adversary' and figuratively refers to human sin and temptation.[12]
In Islam
-
Shaitan (شيطان) is the equivalent of Satan in Islam.
While Shaitan (شيطان, from the root šṭn شطن) is an adjective
(meaning "astray" or "distant") that can be applied to both man ("al-ins", الإنس) and
Genie, Iblis (pronounced /'ib.liːs/) is the personal name of the Shaitan who is mentioned in the Qur'anic
account of Genesis, and whose origin is unclear but is more likely to be made of fire. However,
the name Iblis is likely a contraction taken from the Greek "Diabolos".
Whenever the Qur'an refers to the creature who refused to prostrate before Adam at the
time of the latter's creation, it refers to him as Iblis. The Islamic view of Iblis has both
commonalities and differences with Christian and Jewish views.
Satan, Adam, and Eve
As per the Qur'an, before the creation of Man, Allah created the Angels out of light – which
had no free will – and the Genie, made of smokeless fire, with semi-free will. Later Allah created
Adam, and ordered all the angels to bow to him. All the angels did, except a Genie called Iblis, who was elevated to be one of
the leaders of the Angels. Iblis was proud and considered himself superior. Iblis argued that he was superior to Adam, who was
made of modified clay, while he himself was made of smokeless fire. For this Allah damned him to Hell for eternity, but gave him
respite till the Doomsday at his request. Then and there Iblis swore that he would use his time
to lead all men astray to burn in hell. Allah replied that there would always be followers of Allah, and that the paradise of
heaven was available for them, and those who followed Iblis would go with him to Hell where they are to be given an
"ample-recompense" or "payment". [13]
After their creation, Adam and Hawwa' (حواء, Adam and Eve) dwelt in Paradise (الجنة, AlJannah), where Allah forbade them to go near the cursed tree. "The Satan" (or
al-Shaitan in Arabic), tricked Adam and Hawwa' into eating from the tree. Allah then expelled both of them from
Heaven and onto Earth, to wander about not as a
punishment. In Islam, Allah created humans to send them on to Earth, which he created for them. He was just to see how long the
humans, Adam and Hawwa could stay in heaven or paradise. Then Adam sought to repent to
Allah, and Allah taught him the words by which to do so. Allah forgave Adam and Hawwa' and told them "Get ye down all from here;
and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they
grieve."[14] Iblis will try to influence as many of their
descendants as he possibly could into sin, so as
to be his companions in his final destiny into Hell to be recompensed.
Adam remained weeping for 40 days, until he repented.
For a more full account of the creation of Adam, the refusal of Iblis to prostrate before him, and a description of the
devil in Islam see Iblis.
Other instances of Satan
Although some other faiths may have an evil figure or entity likened to Satan (see Devil), few have a figure actually named 'Satan'.
In the Bahá'í faith
In the
Bahá'í Faith, 'Satan' is not an independent evil power as he is in the Abrahamic
faiths, but signifies the "base nature" of humans.
'Abdu'l-Baha, Bahá'u'lláh's successor,
wrote: "This lower nature in man is symbolized as Satan -- the evil ego within us, not an evil personality outside."
[1]
In Satanism
-
Much "Satanic" lore does not originate from actual Satanists, but from Christians. Best-known would be the medieval folklore and theology
surrounding demons and witches. A more recent example is the
so-called Satanic ritual abuse scare of the 1980s; beginning with the memoir
Michelle Remembers – which depicts Satanism as a vast conspiracy of elites with a
predilection for child abuse and human sacrifice.
This genre regularly describes Satan as actually appearing in person in order to receive worship. Claims of Satanic
child-molesting or murder rings are largely unsubstantiated.
People claiming to be Satanists – or outsiders claiming to describe Satanism – ascribe a wide variety of beliefs to this
movement. These range from the literal worship of a spiritual being (Theistic
Satanism); to a kind of subversive ritual performance stressing the mockery of Christian symbols (most notably the
Black Mass); to the claimed rediscovery of an ancient but misunderstood religion (e.g.
Setianism, which conflates Satan with the Egyptian god Set).
The most prominent and widely known Satanist in recent years was Anton Szandor LaVey, who
founded the Church of Satan in 1966. LaVey wrote The Satanic Bible (1969) and other works which remain highly influential (though controversial)
among avowed Satanists. LaVey rejects the Black Mass, cruelty to animals, or a literal belief in (or worship of) Satan, instead
considering Satan as the human instinct within ourselves, which is what LaVeyan
Satanism celebrates. Instead he supports a view of human beings as animals and rejects many social structures that he
believes inhibit human instincts.
In occultism
In occult circles, the less well known Azazel (`aza'zel, often translated as "Scapegoat") of Leviticus 16:10 is equated
with Satan.
In popular culture
For a discussion of Satan in fiction and pop culture, see
See also
Notes
References
- Bamberger, Bernard
J. (2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN
0-8276-0797-0.
- Forsyth, Neil
(1987). The Old Enemy: Satan & the Combat Myth. Princeton University Press; Reprint edition. ISBN
0-691-01474-4.
- Forsyth, Neil
(1987). The Satanic Epic. Princeton University Press; Reprint edition. ISBN 0-691-11339-4.
- Gentry, Kenneth L. Jr
(2002). The Beast of Revelation. American Vision. ISBN 0-915815-41-9.
- Graves, Kersey
(1995). Biography of Satan: Exposing the Origins of the Devil. Book Tree. ISBN 1-885395-11-6.
- Pagels, Elaine
(1995). The Origin of Satan. Vintage; Reprint edition. ISBN 0-679-72232-7.
- Rudwin, Maximilian
(1970). The Devil in Legend and Literature. Open Court. ISBN 0-87548-248-1.
- Russell, Jeffrey
Burton (1977). The Devil: Perceptions of Evil from Antiquity to Primitive Christianity. Cornell University Press;
Reprint edition. ISBN 0-8014-9413-3.
- Russell,
Jeffrey Burton (1992). The Prince of Darkness: Radical Evil and the Power of Good in History. Cornell University
Press; Reprint edition. ISBN 0-8014-8056-6.
- Russell,
Jeffrey Burton (2005). The Birth of Satan : Tracing the Devil's Biblical Roots. Palgrave Macmillan. ISBN
1-4039-6933-7.
External links
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