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Satan
This article is about the concept of Satan. For the concept of "devil", see Devil. For other uses, see Satan (disambiguation).
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" — the one who challenged the religious faith of humans 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 Devil as seen in Codex Gigas. 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
The Apocrypha are 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
See article in Wikipedia: Devil 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.[citation needed]
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.[citation needed]
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.[11]
In Islam
See articles at Wikipedia: Shaitan and Iblis Shaitan (شيطان) is the equivalent of Satan in Islam.
While Shaitan (شيطان, from the root šṭn شطن) is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both man ("al-ins", الإنس) and Jinn, Iblis (pronounced /'ib.liːs/) is the personal name of the Devil who is mentioned in the Qur'anic account of Genesis.[citation needed]
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 similarities and differences with Christian and Jewish views.
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 regarded as an independent evil power as he is in some faiths, but signifies the "base nature" of humans. `Abdu'l-Bahá, Bahá'u'lláh's successor, explains: "This lower nature in man is symbolized as Satan -- the evil ego within us, not an evil personality outside."[12]
In Satanism
See articles at Wikipedia : Satanism and LaVeyan 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. Groups like The Daughters of Satan in Stockton A Group by Mery V. Simpson & Jeanetta Erdman Satanists teaching Satanic ways for Satanic Men & Women spells witchcraft the groups that do not bring harm are given fredom speech rites.
In popular culture
For a discussion of Satan in fiction and pop culture, see
See also
Notes
1 American Heritage® Dictionary: Semitic roots: sn. Retrieved on 2006-05-31. 2 "But by the envy of the devil, death came into the world" - Book of Wisdom II. 24 3 2 Enoch 18:3 4 "And I threw him out from the height with his angels, and he was flying in the air continuously above the bottomless" - 2 Enoch 29:4 5 "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" - 2 Enoch 31:4 6 Martyrdom of Isaiah, 2:2; Vita Adæ et Evæ, 16) 7 Book of Jubilees, xvii. 18 8 The Dictionary of Angels" by Gustav Davidson, © 1967 9 Jewish Encyclopaedia 10 American Heritage® Dictionary: Devil. Retrieved on 2006-05-31. 11 Do you Believe in a Devil?. Retrieved on 2007-05-29. 12 From The Promulgation of Universal Peace p. 470 [1]
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.