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Satan (Hebrew: שָּׂטָן satan, meaning "adversary"; Arabic: شيطان shaitan, meaning "astray" or "distant", sometimes "devil") is a term, as well as the name of a figure appearing in the texts of the Abrahamic religions who brings evil and temptation, and is known as the deceiver that leads humanity astray. Some religious groups teach that he originated as an angel who fell out of favor with God, seducing humanity into the ways of sin, and who has power in the fallen world. In the Hebrew Bible and the New Testament, Satan is primarily an accuser and adversary, a decidedly malevolent entity (a.k.a. the devil) who possesses demonic qualities.

In Theistic Satanism, Satan is considered a positive force and deity who is either worshipped or revered. In LaVeyan Satanism, Satan is regarded as holding virtuous characteristics.

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Hebrew Bible
The original Hebrew term satan is a noun from a verb meaning primarily "to obstruct, oppose", as it is found in Numbers 22:22, 1 Samuel 29:4, Psalms 109:6. Ha-Satan is traditionally translated as "the accuser" or "the adversary". The definite article ha- (English: "the") is used to show that this is a title bestowed on a being, versus the name of a being. Thus, this being would be referred to as "the satan".

Thirteen occurrences
Ha-Satan with the definite article occurs 13 times in the Masoretic Text, in two books of the Hebrew Bible: Job ch.1–2 (10x) and Zechariah 3:1–2 (3x).

Satan without the definite article is used in 10 instances, of which two are translated diabolos in the Septuagint and "Satan" in the King James Version:
 * 1 Chronicles 21:1, "Satan stood up against Israel" (KJV) or "And there standeth up an adversary against Israel" (Young's Literal Translation)
 * Psalm 109:6b "and let Satan stand at his right hand" (KJV) or "let an accuser stand at his right hand." (ESV, etc.)

The other eight instances of satan without the definite article are traditionally translated (in Greek, Latin and English) as "an adversary", etc., and taken to be humans or obedient angels:
 * Numbers 22:22,32 "and the angel of the LORD stood in the way for an adversary against him."
 * 32 "behold, I went out to withstand thee,"
 * 1 Samuel 29:4 The Philistines say: "lest he [David] be an adversary against us"
 * 2 Samuel 19:22 David says: "[you sons of Zeruaiah] should this day be adversaries (plural) unto me?"
 * 1 Kings 5:4 Solomon writes to Hiram: "there is neither adversary nor evil occurrent."
 * 1 Kings 11:14 "And the LORD stirred up an adversary unto Solomon, Hadad the Edomite"
 * 1 Kings 11:23 "And God stirred him up an adversary, Rezon the son of Eliadah"
 * 25 "And he [Rezon] was an adversary to Israel all the days of Solomon"

Book of Job


At the beginning of the book, Job is a good person "who revered God and turned away from evil" (Job 1:1), and has therefore been rewarded by God. When the angels present themselves to God, Satan comes as well. God informs Satan about Job's blameless, morally upright character. Between Job 1:9–10 and 2:4–5, Satan points out that God has given Job everything that a man could want, so of course Job would be loyal to God; Satan suggests that Job's faith would collapse if all he has been given (even his health) were to be taken away from him. God therefore gives Satan permission to test Job. In the end, Job remains faithful and righteous, and there is the implication that Satan is shamed in his defeat.

Septuagint
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. Where satan is used of 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. In Zechariah 3, this changes the vision of the conflict over Joshua the High Priest in the Septuagint into a conflict between "Jesus and the devil", identical with the Greek text of Matthew.

Dead Sea scrolls and Pseudepigrapha
In Enochic Judaism, the concept of Satan being an opponent of God and a chief evil figure in among demons seems to have taken root in Jewish pseudepigrapha during the Second Temple period, particularly in the apocalypses. The Book of Enoch contains references to Satariel, thought also to be Sataniel and Satan'el (etymology dating back to Babylonian origins). The similar spellings mirror that of his angelic brethren Michael, Raphael, Uriel, and Gabriel, previous to the fall from Heaven.

The Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher (Grigori) called Satanael. 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 and an evil spirit who knew the difference between what was "righteous" and "sinful". 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 Book of Wisdom, the devil is represented as the being who brought death into the world.

In the Book of Jubilees, Mastema induces God to test Abraham through the sacrifice of Isaac. He is identical to Satan in both name and nature.

Rabbinical Judaism
In Judaism, Satan is a term used since its earliest biblical contexts to refer to a human opponent. Occasionally, the term has been used to suggest evil influence opposing human beings, as in the Jewish exegesis of the Yetzer hara ("evil inclination" Genesis 6:5). Micaiah's "lying spirit" in 1 Kings 22:22 is sometimes related. Thus, Satan is personified as a character in three different places of the Tenakh, serving as an accuser (Zechariah 3:1-2), a seducer (1 Chronicles 21:1), or as a heavenly persecutor who is "among the sons of God" (Job 2:1). In any case, Satan is always subordinate to the power of God, having a role in the divine plan. Satan is rarely mentioned in Tannaitic literature, but is found in Babylonian aggadah.

In medieval Judaism, the Rabbis rejected these Enochic literary works into the Biblical canon, making every attempt to root them out. Traditionalists and philosophers in medieval Judaism adhered to rational theology, rejecting any belief in rebel or fallen angels, and viewing evil as abstract. The Yetzer hara ("evil inclination" Genesis 6:5) is a more common motif for evil in rabbinical texts. Rabbinical scholarship on the Book of Job generally follows the Talmud and Maimonides as identifying the "Adversary" in the prologue of Job as a metaphor.

In Hasidic Judaism, the Kabbalah presents Satan as an agent of God whose function is to tempt one into sin, then turn around and accuse the sinner on high. The Chasidic Jews of the 18th century associated ha-Satan with Baal Davar.

Dualism and Zoroastrianism
Some scholars see contact with religious dualism in Babylon, and early Zoroastrianism in particular, as being influenced by Second Temple period Judaism, and consequently early Christianity. Subsequent development of Satan as a "deceiver" has parallels with the evil spirit in Zoroastrianism, known as the Lie, who directs forces of darkness.

Christianity


Satan is traditionally identified as the serpent who tempted Eve to eat the forbidden fruit, as he was in Judaism. Thus Satan has often been depicted as a serpent. Christian agreement with this can be found in the works of Justin Martyr, in Chapters 45 and 79 of Dialogue with Trypho, where Justin identifies Satan and the serpent. Other early church fathers to mention this identification include Theophilus and Tertullian.

From the fourth century, Lucifer is sometimes used in Christian theology to refer to Satan, as a result of identifying the fallen "son of the dawn" of with the "accuser" of other passages in the Old Testament.

For most Christians, Satan is believed to be an angel who rebelled against God. His goal is to lead people away from the love of God; i.e., to lead them to evil.

In the New Testament he is called "the ruler of the demons", "the ruler of the world", and "the god of this world". The Book of Revelation describes how Satan was cast out of Heaven, having "great anger" and waging war against "those who obey God's commandments". Ultimately, Satan will be thrown into the lake of fire.

The early Christian church encountered opposition from pagans such as Celsus, who claimed that "it is blasphemy...to say that the greatest God...has an adversary who constrains his capacity to do good" and said that Christians "impiously divide the kingdom of God, creating a rebellion in it, as if there were opposing factions within the divine, including one that is hostile to God".

Terminology
In Christianity, there are many synonyms for Satan. 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". In the New Testament, "Satan" occurs more than 30 times in passages alongside Diabolos (Greek for "the devil"), referring to the same person or thing as Satan.

Beelzebub, meaning "Lord of Flies", is the contemptuous name given in the Hebrew Bible and New Testament to a Philistine god whose original name has been reconstructed as most probably "Ba'al Zabul", meaning "Baal the Prince". This pun was later used to refer to Satan as well.

The Book of Revelation twice refers to "the dragon, that ancient serpent, who is called the devil and Satan" (12:9, 20:2). The Book of Revelation also refers to "the deceiver", from which is derived the common epithet "the great deceiver".

Islam
Shaitan (شيطان) is the equivalent of Satan in Islam. While Shaitan (شيطان, from the root ) is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both man ("al-ins", الإنس) and Jinn, Iblis is the personal name of the Devil who is mentioned in the Qur'anic account of Genesis. According to the Qur'an, Iblis (the Arabic name used) disobeyed an order from Allah to bow to Adam, and as a result Iblis was forced out of heaven. However, he was given respite from further punishment until the day of judgment.

When Allah commanded all of the angels to bow down before Adam (the first Human), Iblis, full of hubris and jealousy, refused to obey God's command (he could do so because he had free will), seeing Adam as being inferior in creation due to his being created from clay as compared to him (created of fire).

"It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis (Lucifer); He refused to be of those who prostrate.

(Allah) said: "What prevented thee from prostrating when I commanded thee?" He said: "I am better than he: Thou didst create me from fire, and him from clay.""

- Qur'an 7:11–12

It was after this that the title of "Shaitan" was given, which can be roughly translated as "Enemy", "Rebel", "Evil", or "Devil". Shaitan then claims that, if the punishment for his act of disobedience is to be delayed until the Day of Judgment, then he will divert many of Adam's own descendants from the straight path during his period of respite. God accepts the claims of Iblis and guarantees recompense to Iblis and his followers in the form of Hellfire. In order to test mankind and jinn alike, Allah allowed Iblis to roam the earth to attempt to convert others away from his path. He was sent to earth along with Adam and Eve, after eventually luring them into eating the fruit from the forbidden tree.

Yazidism
An alternative name for the main deity in the tentatively Indo-European pantheon of the Yazidi, Malek Taus, is Shaitan. However, rather than being Satanic, Yazidism is better understood as a remnant of a pre-Islamic Middle Eastern Indo-European religion, and/or a ghulat Sufi movement founded by Shaykh Adi. The connection with Satan, originally made by Muslim outsiders, attracted the interest of 19th century European travelers and esoteric writers.

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 lower nature of humans. `Abdu'l-Bahá explains: "This lower nature in man is symbolized as Satan — the evil ego within us, not an evil personality outside." All other evil spirits described in various faith traditions—such as fallen angels, demons, and jinns—are also metaphors for the base character traits a human being may acquire and manifest when he turns away from God.

Satanism
Within Satanism, two major trends exists, theistic Satanism and atheistic Satanism, both having different views regarding the essence of Satan.

Theistic Satanism
Theistic Satanism, commonly referred to as 'devil-worship', holds that Satan is an actual deity or force to revere or worship that individuals may contact and supplicate to, and represents loosely affiliated or independent groups and cabals which hold the belief that Satan is a real entity rather than an archetype.

Among non-Satanists, much modern Satanic folklore does not originate with the beliefs or practices of theistic or atheistic Satanists, but a mixture of medieval Christian folk beliefs, political or sociological conspiracy theories, and contemporary urban legends. An example is the Satanic ritual abuse scare of the 1980s—beginning with the memoir Michelle Remembers—which depicted Satanism as a vast conspiracy of elites with a predilection for child abuse and human sacrifice. This genre frequently describes Satan as physically incarnating in order to receive worship.

Atheistic Satanism
Atheistic Satanism, most commonly referred to as LaVeyan Satanism, holds that Satan does not exist as a literal anthropomorphic entity, but rather a symbol of pride, carnality, liberty, enlightenment, undefiled wisdom, and of a cosmos which Satanists perceive to be permeated and motivated by a force that has been given many names by humans over the course of time. To adherents, he also serves as a conceptual framework and an external metaphorical projection of [the Satanists] highest personal potential.

In his essay, "Satanism: The Feared Religion", the current High Priest of the Church of Satan, Peter H. Gilmore, further expounds that "...Satan is a symbol of Man living as his prideful, carnal nature dictates. The reality behind Satan is simply the dark evolutionary force of entropy that permeates all of nature and provides the drive for survival and propagation inherent in all living things. Satan is not a conscious entity to be worshiped, rather a reservoir of power inside each human to be tapped at will."