Post by cruororism on Oct 13, 2003 10:36:19 GMT
Satan (from the Hebrew satan or Aramaic satana meaning "adversary" or "enemy") is an angel mentioned in the Hebrew Bible, the Apocrypha and the New Testament. In the Hebrew Bible Satan is presented as an angel that tests mankind, yet who works for God; in the Apocrypha and New Testament Satan appears as an evil rebellious angel who is the enemy of God and mankind.
Satan is generally viewed as a supernatural entity who is the central embodiment of evil. Satan is also commonly known as the Devil, the "Prince of Darkness", Beelzebub, Mephistopheles, and Lucifer. In the Talmud and some works of Kabbalah Satan is sometimes called Samael; however most Jewish literature is of the opinion that Samael is a separate angel. In the fields of angelology and demonology these different names sometimes refer to a number of different angels and demons, and there is significant disagreement as to whether any of these entities is actually evil. In Islam, Satan is known as Iblis, who was the chief of the angels until he disobeyed Allah by refusing to prostrate himself before Adam.
In the Hebrew Bible
The concept of Satan as being an evil entity is one that evolved over many centuries.
Different uses of the word "Satan"
The Hebrew word "Satan" is used in the Hebrew Bible with the general connotation of "adversary," being applied to:
to an enemy in war (I Kings v. 18; xi. 14, 23, 25), from which use is developed the concept of a traitor in battle (I Sam. xxix. 4)
an accuser before the judgment-seat (Ps. cix. 6); and (3) to any opponent (II Sam. xix. 23).
An antagonist who puts obstacles in the way, as in Num. xxii. 32, where the angel of God is described as opposing Balaam in the guise of a satan or adversary; so that the concept of Satan as a distinct being was not then known
As an angel who works for God, and acts as a prosecuting attorney against mankind (the Book of Job).
Satan as an accuser
Where Satan does appear as an angel, he is clearly a member of God's court and plays the role of the Accuser (possibly one of a number), much like a prosecuting attorney for God. Such a view is found in the prologue to the Book of Job, where Satan appears, together with other celestial beings, before God, 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 i. 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 purpose of searching out men's sins and appearing as their accuser. He is, therefore, the celestial prosecutor, who sees only iniquity; for he persists in his evil opinion of Job even after he 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).
It is evident from the prologue that Satan has no power of independent action, but requires the permission of God, which he may not transgress. Satan is not an opponent of God. This view is also retained in Zech. iii. 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.
In I Chron. xxi. 1 Satan 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. xxiv. 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. xvi. 14; I Kings xxii. 22; Isa. xlv. 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.
