The Hebrew term śāṭān (Hebrew: שָׂטָן) is a generic noun meaning "accuser" or "adversary",[7][8] and is derived from a verb meaning primarily "to obstruct, oppose".[9] In the earlier biblical books, e.g. 1 Samuel 29:4, it refer to human adversaries, but in the later books, especially Job 1-2 and Zechariah 3, to a supernatural entity.[8] When used without the definite article (simply satan), it can refer to any accuser,[10] but when it is used with the definite article (ha-satan), it usually refers specifically to the heavenly accuser, the satan.[10] The word with the definite article Ha-Satan (Hebrew: הַשָּׂטָן hasSāṭān) occurs 17 times in the Masoretic Text, in two books of the Hebrew Bible: Job ch. 1–2 (14×) and Zechariah 3:1–2 (3×).[11] [12] It is translated in English bibles mostly as 'Satan' (18x in Book of Job, I Books of Chronicles and Book of Zechariah). The word without the definite article is used in 10 instances, of which two are translated diabolos in the Septuagint. It is translated in English Bibles as 'an accuser' (1x) but mostly as 'an adversary' (9x as in Book of Numbers, 1 & 2 Samuel and 1 Kings). 1 Chronicles 21:1, "Satan stood up against Israel" (KJV) or "And there standeth up an adversary against Israel" (Young's Literal Translation)[13] Psalm 109:6b "and let Satan stand at his right hand" (KJV)[14] or "let an accuser stand at his right hand." (ESV, etc.) The word does not occur in the Book of Genesis, which mentions only a talking serpent and does not identify the serpent with any supernatural entity.[15] The first occurrence of the word "satan" in the Hebrew Bible in reference to a supernatural figure comes from Numbers 22:22,[7] which describes the Angel of Yahweh confronting Balaam on his donkey:[6] "Balaam's departure aroused the wrath of Elohim, and the Angel of Yahweh stood in the road as a satan against him."[7] In 2 Samuel 24, Yahweh sends the "Angel of Yahweh" to inflict a plague against Israel for three days, killing 70,000 people as punishment for David having taken a census without his approval.[16] 1 Chronicles 21:1 repeats this story,[16] but replaces the "Angel of Yahweh" with an entity referred to as "a satan".[16] Some passages clearly refer to the satan, without using the word itself.[17] 1 Samuel 2:12 describes the sons of Eli as "sons of Belial";[18] the later usage of this word makes it clearly a synonym for "satan".[18] In 1 Samuel 16:14–23 Yahweh sends a "troubling spirit" to torment King Saul as a mechanism to ingratiate David with the king.[19] In 1 Kings 22:19–25, the prophet Micaiah describes to King Ahab a vision of Yahweh sitting on his throne surrounded by the Host of Heaven.[18] Yahweh asks the Host which of them will lead Ahab astray.[18] 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".[18] Book of Job The Examination of Job (c. 1821) by William Blake The satan appears in the Book of Job, a poe

1. over the fallen world and a host of demons. In the Quran, Shaitan, also known as Iblis, is an entity
made of fire who was cast out of Heaven because he refused to bow before the newly-
created Adam and incites humans to sin by infecting their minds with waswās ("evil suggestions").
A figure known as ha-satan ("the satan") first appears in the Hebrew Bible as a heavenly prosecutor,
subordinate to Yahweh (God), who prosecutes the nation of Judah in the heavenly court and tests
the loyalty of Yahweh's followers. During the intertestamental period, possibly due to influence from
the Zoroastrian figure of Angra Mainyu, the satan developed into a malevolent entity with abhorrent
qualities in dualistic opposition to God. In the apocryphal Book of Jubilees, Yahweh grants the satan
(referred to as Mastema) authority over a group of fallen angels, or their offspring, to tempt humans
to sin and punish them.
Although the Book of Genesis does not mention him, he is often identified as the serpent in the
Garden of Eden. In the Synoptic Gospels, Satan tempts Jesus in the desert and is identified as the
cause of illness and temptation. In the Book of Revelation, Satan appears as a Great Red Dragon,
who is defeated by Michael the Archangel and cast down from Heaven. He is later bound for one
thousand years, but is briefly set free before being ultimately defeated and cast into the Lake of Fire.
In the Middle Ages, Satan played a minimal role in Christian theology and was used as a comic
relief figure in mystery plays. During the early modern period, Satan's significance greatly increased
as beliefs such as demonic possession and witchcraft became more prevalent. During the Age of
Enlightenment, belief in the existence of Satan was harshly criticized by thinkers such as Voltaire.
Nonetheless, belief in Satan has persisted, particularly in the Americas.
Although Satan is generally viewed as evil, some groups have very different beliefs. In Theistic
Satanism, Satan is considered a deity who is either worshipped or revered. In LaVeyan Satanism,
Satan is a symbol of virtuous characteristics and liberty. Satan's appearance is never described in
the Bible, but, since the ninth century, he has often been shown in Christian art with horns, cloven
hooves, unusually hairy legs, and a tail, often naked and holding a pitchfork. These are an amalgam
of traits derived from various pagan deities, including Pan, Poseidon, and Bes. Satan appears
frequently in Christian literature, most notably in Dante Alighieri's Inferno, all variants of the
classic Faust story, John Milton's Paradise Lost and Paradise Regained, and the poems of William
Blake. He continues to appear in film, television, and music.
The Hebrew term śāṭān (Hebrew: ‫ן‬ ָׂ
‫ט‬ ָׂ
‫)ש‬ is a generic noun meaning "accuser" or "adversary",[7][8]
and is
derived from a verb meaning primarily "to obstruct, oppose".[9]
In the earlier biblical books, e.g. 1
Samuel 29:4, it refer to human adversaries, but in the later books, especially Job 1-2
and Zechariah 3, to a supernatural entity.[8]
When used without the definite article (simply satan), it
can refer to any accuser,[10]
but when it is used with the definite article (ha-satan), it usually refers
specifically to the heavenly accuser, the satan.[10]
The word with the definite article Ha-Satan (Hebrew: ‫ן‬ ָׂ
‫ט‬ ָׂ
‫ש‬ ַ
‫ה‬ hasSāṭān) occurs 17 times in
the Masoretic Text, in two books of the Hebrew Bible: Job ch. 1–2 (14×) and Zechariah 3:1–2
(3×).[11] [12]
It is translated in English bibles mostly as 'Satan' (18x in Book of Job, I Books of
Chronicles and Book of Zechariah).
The word without the definite article is used in 10 instances, of which two are translated diabolos in
the Septuagint. It is translated in English Bibles as 'an accuser' (1x) but mostly as 'an adversary' (9x
as in Book of Numbers, 1 & 2 Samuel and 1 Kings).
 1 Chronicles 21:1, "Satan stood up against Israel" (KJV) or "And there standeth up an
adversary against Israel" (Young's Literal Translation)[13]

2.  Psalm 109:6b "and let Satan stand at his right hand" (KJV)[14]
or "let an accuser stand at
his right hand." (ESV, etc.)
The word does not occur in the Book of Genesis, which mentions only a talking serpent and does
not identify the serpent with any supernatural entity.[15]
The first occurrence of the word "satan" in the
Hebrew Bible in reference to a supernatural figure comes from Numbers 22:22,[7]
which describes
the Angel of Yahweh confronting Balaam on his donkey:[6]
"Balaam's departure aroused the wrath
of Elohim, and the Angel of Yahweh stood in the road as a satan against him."[7]
In 2 Samuel 24,
Yahweh sends the "Angel of Yahweh" to inflict a plague against Israel for three days, killing 70,000
people as punishment for David having taken a census without his approval.[16]
1 Chronicles
21:1 repeats this story,[16]
but replaces the "Angel of Yahweh" with an entity referred to as "a
satan".[16]
Some passages clearly refer to the satan, without using the word itself.[17]
1 Samuel 2:12 describes
the sons of Eli as "sons of Belial";[18]
the later usage of this word makes it clearly a synonym for
"satan".[18]
In 1 Samuel 16:14–23 Yahweh sends a "troubling spirit" to torment King Saul as a
mechanism to ingratiate David with the king.[19]
In 1 Kings 22:19–25, the prophet Micaiah describes
to King Ahab a vision of Yahweh sitting on his throne surrounded by the Host of Heaven.[18]
Yahweh
asks the Host which of them will lead Ahab astray.[18]
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".[18]
Book of Job
The Examination of Job (c. 1821) by William Blake
The satan appears in the Book of Job, a poetic dialogue set within a prose framework,[20]
which may
have been written around the time of the Babylonian captivity.[20]
In the text, Job is a righteous man
favored by Yahweh.[20]
Job 1:6–8 describes the "sons of God" (bənê hāʼĕlōhîm) presenting
themselves before Yahweh.[20]
Yahweh asks one of them, "the satan", where he has been, to which
he replies that he has been roaming around the earth.[20]
Yahweh asks, "Have you considered My
servant Job?"[20]
The satan replies by urging Yahweh to let him torture Job, promising that Job will
abandon his faith at the first tribulation.[21]
Yahweh consents; the satan destroys Job's servants and
flocks, yet Job refuses to condemn Yahweh.[21]
The first scene repeats itself, with the satan
presenting himself to Yahweh alongside the other "sons of God".[22]
Yahweh points out Job's
continued faithfulness, to which the satan insists that more testing is necessary;[22]
Yahweh once
again gives him permission to test Job.[22]
In the end, Job remains faithful and righteous, and it is
implied that the satan is shamed in his defeat.[23]
Book of Zechariah
Zechariah 3:1–7 contains a description of a vision dated to the middle of February of 519 BC,[24]
in
which an angel shows Zechariah a scene of Joshua the High Priest dressed in filthy rags,

3. representing the nation of Judah and its sins,[25]
on trial with Yahweh as the judge and the satan
standing as the prosecutor.[25]
Yahweh rebukes the satan[25]
and orders for Joshua to be given clean
clothes, representing Yahweh's forgiveness of Judah's sins.[25]
Second Temple period
Map showing the expansion of the Achaemenid Empire, in which Jews lived during the early Second Temple
Period,[8]
allowing Zoroastrian ideas about Angra Mainyu to influence the Jewish conception of Satan[8]
During the Second Temple Period, when Jews were living in the Achaemenid Empire, Judaism was
heavily influenced by Zoroastrianism, the religion of the Achaemenids.[26][8][27]
Jewish conceptions of
Satan were impacted by Angra Mainyu,[8][28]
the Zoroastrian god of evil, darkness, and ignorance.[8]
In
the Septuagint, the Hebrew ha-Satan in Job and Zechariah is translated by
the Greek word diabolos (slanderer), the same word in the Greek New Testament from which the
English word "devil" is derived.[29]
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.[29]
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,[30]
particularly in
the apocalypses.[31]
The Book of Enoch, which the Dead Sea Scrolls have revealed to have been
nearly as popular as the Torah,[32]
describes a group of 200 angels known as the "Watchers", who
are assigned to supervise the earth, but instead abandon their duties and have sexual intercourse
with human women.[33]
The leader of the Watchers is Semjâzâ[34]
and another member of the group,
known as Azazel, spreads sin and corruption among humankind.[34]
The Watchers are ultimately
sequestered in isolated caves across the earth[34]
and are condemned to face judgement at the end
of time.[34]
The Book of Jubilees, written in around 150 BC,[35]
retells the story of the Watchers'
defeat,[36]
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.[37]
Yahweh acquiesces this request[37]
and Mastema uses them to tempt humans
into committing more sins, so that he may punish them for their wickedness.[38]
Later, Mastema
induces Yahweh to test Abraham by ordering him to sacrifice Isaac.[38][39]
The Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a
Watcher called Satanael.[40]
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[41]
and an evil spirit who knew the difference between what was "righteous" and "sinful".[42]
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.[43][44][45]
The name Samael, which is used in reference to
one of the fallen angels, later became a common name for Satan in Jewish Midrash and Kabbalah.[46]
Judaism

4. The sound of a shofar (pictured) is believed to symbolically confuse Satan.
Most Jews do not believe in the existence of a supernatural omnimalevolent figure.[4