Satan,[a] also known as the Devil,[b] is an entity in the Abrahamic religions that seduces humans into sin or falsehood. In Christianity and Islam, he is usually seen as either a fallen angel or a jinn, who used to possess great piety and beauty, but rebelled against God, who nevertheless allows him temporary power over the fallen world and a host of demons. In Judaism, Satan is typically regarded as a metaphor for the yetzer hara, or "evil inclination", or as an agent subservient to God.
A figure known as "the satan" first appears in the Tanakh as a heavenly prosecutor, a member of the sons of God subordinate to Yahweh, who prosecutes the nation of Judah in the heavenly court and tests the loyalty of Yahweh's followers by forcing them to suffer. 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. 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 Christianity, Satan is also known as the Devil and, although the Book of Genesis does not mention him, he is often identified as the serpent in the Garden of Eden. 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 became harshly criticized. Nonetheless, belief in Satan has persisted, particularly in the Americas. 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"). 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, variants of the Faust legend, John Milton's Paradise Lost and Paradise Regained, and the poems of William Blake. He continues to appear in film, television, and music.
- 1 Historical development
- 2 Judaism
- 3 Christianity
- 4 Islam
- 5 Bahá'í Faith
- 6 Satanism
- 7 Allegations of worship
- 8 In culture
- 9 See also
- 10 Notes
- 11 References
- 12 External links
The original Hebrew term sâtan (Hebrew: שָּׂטָן) is a generic noun meaning "accuser" or "adversary", which is used throughout the Hebrew Bible to refer to ordinary human adversaries, as well as a specific supernatural entity. The word is derived from a verb meaning primarily "to obstruct, oppose". When it is used without the definite article (simply satan), the word can refer to any accuser, but when it is used with the definite article (ha-satan), it usually refers specifically to the heavenly accuser: the satan.
Ha-Satan with the definite article occurs 13 times in the Masoretic Text, in two books of the Hebrew Bible: Job ch. 1–2 (10×) and Zechariah 3:1–2 (3×). 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 (KJV):
- 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 word "satan" does not occur in the Book of Genesis, which mentions only a talking serpent and does not identify the serpent with any supernatural entity. The first occurrence of the word "satan" in the Hebrew Bible in reference to a supernatural figure comes from Numbers 22:22, which describes the Angel of Yahweh confronting Balaam on his donkey: "Balaam's departure aroused the wrath of Elohim, and the Angel of Yahweh stood in the road as a satan against him." 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. 1 Chronicles 21:1 repeats this story, but replaces the "Angel of Yahweh" with an entity referred to as "a satan".
Some passages clearly refer to the satan, without using the word itself. 1 Samuel 2:12 describes the sons of Eli as "sons of Belial"; the later usage of this word makes it clearly a synonym for "satan". In 1 Samuel 16:14–23 Yahweh sends a "troubling spirit" to torment King Saul as a mechanism to ingratiate David with the king. 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. Yahweh asks the Host which of them will lead Ahab astray. 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".
Book of Job
The satan appears in the Book of Job, a poetic dialogue set within a prose framework, which may have been written around the time of the Babylonian captivity. In the text, Job is a righteous man favored by Yahweh. Job 1:6–8 describes the "sons of God" (bənê hāʼĕlōhîm) presenting themselves before Yahweh. Yahweh asks one of them, "the satan", where he has been, to which he replies that he has been roaming around the earth. Yahweh asks, "Have you considered My servant Job?" The satan replies by urging Yahweh to let him torture Job, promising that Job will abandon his faith at the first tribulation. Yahweh consents; the satan destroys Job's servants and flocks, yet Job refuses to condemn Yahweh. The first scene repeats itself, with the satan presenting himself to Yahweh alongside the other "sons of God". Yahweh points out Job's continued faithfulness, to which the satan insists that more testing is necessary; Yahweh once again gives him permission to test Job. In the end, Job remains faithful and righteous, and it is implied that the satan is shamed in his defeat.
Book of Zechariah
Zechariah 3:1–7 contains a description of a vision dated to the middle of February of 519 BC, in which an angel shows Zechariah a scene of Joshua the High Priest dressed in filthy rags, representing the nation of Judah and its sins, on trial with Yahweh as the judge and the satan standing as the prosecutor. Yahweh rebukes the satan and orders for Joshua to be given clean clothes, representing Yahweh's forgiveness of Judah's sins.
Second Temple period
During the Second Temple Period, when Jews were living in the Achaemenid Empire, Judaism was heavily influenced by Zoroastrianism, the religion of the Achaemenids. Jewish conceptions of Satan were impacted by Angra Mainyu, the Zoroastrian god of evil, darkness, and ignorance. 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 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.
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, particularly in the apocalypses. The Book of Enoch, which the Dead Sea Scrolls have revealed to have been nearly as popular as the Torah, 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. The leader of the Watchers is Semjâzâ and another member of the group, known as Azazel, spreads sin and corruption among humankind. The Watchers are ultimately sequestered in isolated caves across the earth and are condemned to face judgement at the end of time. The Book of Jubilees, written in around 150 BC, retells the story of the Watchers' defeat, 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. Yahweh acquiesces this request and Mastema uses them to tempt humans into committing more sins, so that he may punish them for their wickedness. Later, Mastema induces Yahweh to test Abraham by ordering him to sacrifice Isaac.
The Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher 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". 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. 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.
Most Jews do not believe in the existence of a supernatural omnimalevolent figure. Traditionalists and philosophers in medieval Judaism adhered to rational theology, rejecting any belief in rebel or fallen angels, and viewing evil as abstract. The Rabbis usually interpreted the word satan as it is used in the Tanakh as referring strictly to human adversaries and rejected all of the Enochian writings mentioning Satan as a literal, heavenly figure from the Biblical canon, making every attempt to root them out. Nonetheless, the word satan has occasionally been metaphorically applied to evil influences, such as the Jewish exegesis of the yetzer hara ("evil inclination") mentioned in Genesis 6:5.
Rabbinical scholarship on the Book of Job generally follows the Talmud and Maimonides in identifying "the satan" from the prologue as a metaphor for the yetzer hara and not an actual entity. Satan is rarely mentioned in Tannaitic literature, but is found in Babylonian aggadah. According to a narration, the sound of the shofar, which is primarily intended to remind Jews of the importance of teshuva, is also intended symbolically to "confuse the accuser" (Satan) and prevent him from rendering any litigation to God against the Jews. Kabbalah presents Satan as an agent of God whose function is to tempt humans into sinning so that he may accuse them in the heavenly court. The Hasidic Jews of the eighteenth century associated ha-Satan with Baal Davar.
Each modern sect of Judaism has its own interpretation of Satan's identity. Conservative Judaism generally rejects the Talmudic interpretation of Satan as a metaphor for the yetzer hara, and regard him as a literal agent of God. Orthodox Judaism, on the other hand, outwardly embraces Talmudic teachings on Satan, and involves Satan in religious life far more inclusively than other sects. Satan is mentioned explicitly in some daily prayers, including during Shacharit and certain post-meal benedictions, as described in Talmud and the Jewish Code of Law. In Reform Judaism, Satan is generally seen in his Talmudic role as a metaphor for the yetzer hara and the symbolic representation of innate human qualities such as selfishness.
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, the words Satan and diabolos are used interchangeably as synonyms. 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". The Synoptic Gospels identify Satan and Beelzebub as the same. The name Abaddon (meaning "place of destruction") is used six times in the Old Testament, mainly as a name for one the regions of Sheol. Revelation 9:11 describes Abaddon, whose name is translated into Greek as Apollyon, meaning "the destroyer", as an angel who rules the Abyss. In modern usage, Abaddon is sometimes equated with Satan.
Gospels, Acts, and epistles
The three Synoptic Gospels all describe the temptation of Christ by Satan in the desert (Matthew 4:1–11, Mark 1:12–13, and Luke 4:1–13). Satan first shows Jesus a stone and tells him to turn it into bread. He also takes him to the pinnacle of the Temple in Jerusalem and commands Jesus to throw himself down so that the angels will catch him. Satan takes Jesus to the top of a tall mountain as well; there, he shows him the kingdoms of the earth and promises to give them all to him if he will bow down and worship him. Each time Jesus rebukes Satan and, after the third temptation, he is administered by the angels. Satan's promise in Matthew 4:8–9 and Luke 4:6–7 to give Jesus all the kingdoms of the earth implies that all those kingdoms belong to him. The fact that Jesus does not dispute Satan's promise indicates that the authors of those gospels believed this to be true.
Satan plays a role in some of the parables of Jesus, namely the Parable of the Sower, the Parable of the Weeds, Parable of the Sheep and the Goats, and the Parable of the Strong Man. According to the Parable of the Sower, Satan "profoundly influences" those who fail to understand the gospel. The latter two parables say that Satan's followers will be punished on Judgement Day, with the Parable of the Sheep and the Goats stating that the Devil, his angels, and the people who follow him will be consigned to "eternal fire". When the Pharisees accused Jesus of exorcising demons through the power of Beelzebub, Jesus responds by telling the Parable of the Strong Man, saying: "how can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house" (Matthew 12:29). The strong man in this parable represents Satan.
The Synoptic Gospels identify Satan and his demons as the causes of illness, including fever (Luke 4:39), leprosy (Luke 5:13), and arthritis (Luke 13:11–16), while the Epistle to the Hebrews describes the Devil as "him who holds the power of death" (Hebrews 2:14). The author of Luke-Acts attributes more power to Satan than both Matthew and Mark. In Luke 22:31, Jesus grants Satan the authority to test Peter and the other apostles. Luke 22:3–6 states that Judas Iscariot betrayed Jesus because "Satan entered" him and, in Acts 5:3, Peter describes Satan as "filling" Ananias's heart and causing him to sin. The Gospel of John only uses the name Satan three times. In John 8:44, Jesus says that his Jewish or Judean enemies are the children of the Devil rather than the children of Abraham. The same verse describes the Devil as "a man-killer from the beginning" and "a liar and the father of lying." John 13:2 describes the Devil as inspiring Judas to betray Jesus and John 12:31–32 identifies Satan as "the Archon of this Cosmos", who is destined to be overthrown through Jesus's death and resurrection. John 16:7–8 promises that the Holy Spirit will "accuse the World concerning sin, justice, and judgement", a role resembling that of the satan in the Old Testament.
Jude 1:9 refers to a dispute between Michael the Archangel and the Devil over the body of Moses. Some interpreters understand this reference to be an allusion to the events described in Zechariah 3:1–2. The classical theologian Origen attributes this reference to the non-canonical Assumption of Moses. According to James H. Charlesworth, there is no evidence the surviving book of this name ever contained any such content. Others believe it to be in the lost ending of the book. The second chapter of the Second Epistle of Peter, a pseudepigraphical letter which falsely claims to have been written by Peter, copies much of the content of the Epistle of Jude, but omits the specifics of the example regarding Michael and Satan, with 2 Peter 2:10–11 instead mentioning only an ambiguous dispute between "Angels" and "Glories". Throughout the New Testament, Satan is referred to as a "tempter" (Matthew 4:3), "the ruler of the demons" (Matthew 12:24), "the God of this Age" (2 Corinthians 4:4), "the evil one" (1 John 5:18), and "a roaring lion" (1 Peter 5:8).
Book of Revelation
The Book of Revelation represents Satan as the supernatural ruler of the Roman Empire and the ultimate cause of all evil in the world. In Revelation 2:9–10, as part of the letter to the church at Smyrna, John of Patmos refers to the Jews of Smyrna as "a synagogue of Satan" and warns that "the Devil is about to cast some of you into prison as a test [peirasmos], and for ten days you will have affliction." In Revelation 2:13–14, in the letter to the church of Pergamum, John warns that Satan lives among the members of the congregation and declares that "Satan's throne" is in their midst. Pergamum was the capital of the Roman Province of Asia and "Satan's throne" may be referring to the monumental Pergamon Altar in the city, which was dedicated to the Greek god Zeus, or to a temple dedicated to the Roman emperor Augustus.
Revelation 12:3 describes a vision of a Great Red Dragon with seven heads, ten horns, seven crowns, and a massive tail, an image which is clearly inspired by the vision of the four beasts from the sea in the Book of Daniel and the Leviathan described in various Old Testament passages. The Great Red Dragon knocks "a third of the sun... a third of the moon, and a third of the stars" out the sky and pursues the Woman of the Apocalypse. Revelation 12:7–9 declares: "And war broke out in Heaven. Michael and his angels fought against Dragon. Dragon and his angels fought back, but they were defeated, and there was no longer any place for them in Heaven. Dragon the Great was thrown down, that ancient serpent who is called Devil and Satan, the one deceiving the whole inhabited World – he was thrown down to earth and his angels were thrown down with him." Then a voice booms down from Heaven heralding the defeat of "the Accuser" (ho Kantegor), identifying the Satan of Revelation with the satan of the Old Testament.
In Revelation 20:1–3, Satan is bound with a chain and hurled into the Abyss, where he is imprisoned for one thousand years. In Revelation 20:7–10, he is set free and gathers his armies along with Gog and Magog to wage war against the righteous, but is defeated with fire from Heaven, and cast into the lake of fire. Some Christians associate Satan with the number 666, which Revelation 13:18 describes as the Number of the Beast. However, the beast mentioned in Revelation 13 is not Satan, and the use of 666 in the Book of Revelation has been interpreted as a reference to the Roman Emperor Nero, as 666 is the numeric value of his name in Hebrew.
Despite the fact that the Book of Genesis never mentions Satan, Christians have traditionally interpreted the serpent in the Garden of Eden as Satan due to Revelation 12:7, which calls Satan "that ancient serpent". This verse, however, is probably intended to identify Satan with the Leviathan, a monstrous sea-serpent whose destruction by Yahweh is prophesied in Isaiah 27:1. The first recorded individual to identify Satan with the serpent from the Garden of Eden was the second-century AD Christian apologist Justin Martyr, in chapters 45 and 79 of his Dialogue with Trypho. Other early church fathers to mention this identification include Theophilus and Tertullian. The early Christian Church, however, encountered opposition from pagans such as Celsus, who claimed in his treatise The True Word 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".
The name Heylel, meaning "morning star" (or, in Latin, Lucifer),[c] was a name for Attar, the god of the planet Venus in Canaanite mythology, who attempted to scale the walls of the heavenly city, but was vanquished by the god of the sun. The name is used in Isaiah 14:12 in metaphorical reference to the king of Babylon. Ezekiel 28:12–15 uses a description of a cherub in Eden as a polemic against Ithobaal II, the king of Tyre. The Church Father Origen of Alexandria (c. 184 – c. 253), who was only aware of the actual text of these passages and not the original myths to which they refer, concluded in his treatise On the First Principles, which is preserved in a Latin translation by Tyrannius Rufinus, that neither of these verses could literally refer to a human being and must therefore be alluding to "a certain Angel who had received the office of governing the nation of the Tyrians," but was hurled down to Earth after he was found to be corrupt.
In his apologetic treatise Contra Celsum, however, Origen changed his interpretations of Isaiah 14:12 and Ezekiel 28:12–15, now interpreting both of them as referring to Satan. According to Henry Ansgar Kelly, Origen seems to have adopted this new interpretation to refute unnamed persons who, perhaps under the influence of Zoroastrian radical dualism, believed "that Satan's original nature was Darkness." The later Church Father Jerome (c. 347 – 420), translator of the Latin Vulgate, accepted Origen's theory of Satan as a fallen angel and wrote about it in his commentary on the Book of Isaiah. In Christian tradition ever since, both Isaiah 14:12 and Ezekiel 28:12–15 have been understood as allegorically referring to Satan. For most Christians, Satan has been regarded as an angel who rebelled against God.
According to the ransom theory of atonement, which was popular among early Christian theologians, Satan gained power over humanity through Adam and Eve's sin and Christ's death on the cross was a ransom to Satan in exchange for humanity's liberation. This theory holds that Satan was tricked by God because Christ was not only free of sin, but also the incarnate Deity, whom Satan lacked the ability to enslave. Irenaeus of Lyons described a prototypical form of the ransom theory, but Origen was the first to propose it in its fully developed form. The theory was later expanded by theologians such as Gregory of Nyssa and Rufinus of Aquileia. In the eleventh century, Anselm of Canterbury criticized the ransom theory, along with the associated Christus Victor theory, resulting in the theory's decline in western Europe. The theory has nonetheless retained some of its popularity in the Eastern Orthodox Church.
Most early Christians firmly believed that Satan and his demons had the power to possess humans and exorcisms were widely practiced by Jews, Christians, and pagans alike. Belief in demonic possession continued through the Middle Ages into the early modern period. Exorcisms were seen as a display of God's power over Satan. The vast majority of people who thought they were possessed by the Devil did not suffer from hallucinations or other "spectacular symptoms", but "complained of anxiety, religious fears, and evil thoughts."
Satan had minimal role in medieval Christian theology, but he frequently appeared as a recurring comedic stock character in late medieval mystery plays, in which he was portrayed as a comic relief figure who "frolicked, fell, and farted in the background". Jeffrey Burton Russell describes the medieval conception of Satan as "more pathetic and repulsive than terrifying" and he was seen as little more than a nuisance to God's overarching plan. The Golden Legend, a collection of saints' lives compiled in around 1260 by the Dominican Friar Jacobus da Varagine, contains numerous stories about encounters between saints and Satan, in which Satan is constantly duped by the saints' cleverness and by the power of God. Henry Ansgar Kelly remarks that Satan "comes across as the opposite of fearsome." The Golden Legend was the most popular book during the High and Late Middle Ages and more manuscripts of it have survived from the period than for any other book, including even the Bible itself.
The Canon Episcopi, written in the eleventh century AD, condemns belief in witchcraft as heretical, but also documents that many people at the time apparently believed in it. Witches were believed to fly through the air on broomsticks, consort with demons, perform in "lurid sexual rituals" in the forests, murder human infants and eat them as part of Satanic rites, and engage in conjugal relations with demons. In 1326, Pope John XXII issued the papal bull Super illius Specula, which condemned folk divination practices as consultation with Satan. By the 1430s, the Catholic Church began to regard witchcraft as part of a vast conspiracy led by Satan himself.
Early modern period
During the Early Modern Period, Christians gradually began to regard Satan as increasingly powerful and the fear of Satan's power became a dominant aspect of the worldview of Christians across Europe. During the Protestant Reformation, Martin Luther taught that, rather than trying to argue with Satan, Christians should avoid temptation altogether by seeking out pleasant company; Luther especially recommended music as a safeguard against temptation, since the Devil "cannot endure gaiety." John Calvin repeated a maxim from Saint Augustine that "Man is like a horse, with either God or the devil as rider."
In the late fifteenth century, a series of witchcraft panics erupted in France and Germany. The German Inquisitors Heinrich Kramer and Jacob Sprenger argued in their book Malleus Maleficarum, published in 1487, that all maleficia ("sorcery") was rooted in the work of Satan. In the mid-sixteenth century, the panic spread to England and Switzerland. Both Protestants and Catholics alike firmly believed in witchcraft as a real phenomenon and supported its prosecution. In the late 1500s, the Dutch demonologist Johann Weyer argued in his treatise De praestigiis daemonum that witchcraft did not exist, but that Satan promoted belief in it to lead Christians astray. The panic over witchcraft intensified in the 1620s and continued until the end of the 1600s. Brian Levack estimates that around 60,000 people were executed for witchcraft during the entire span of the witchcraft hysteria.
The early English settlers of North America, especially the Puritans of New England, believed that Satan "visibly and palpably" reigned in the New World. John Winthrop claimed that the Devil made rebellious Puritan women give birth to stillborn monsters with claws, sharp horns, and "on each foot three claws, like a young fowl." Cotton Mather wrote that devils swarmed around Puritan settlements "like the frogs of Egypt". The Puritans believed that the Native Americans were worshippers of Satan and described them as "children of the Devil". Some settlers claimed to have seen Satan himself appear in the flesh at native ceremonies. During the First Great Awakening, the "new light" preachers portrayed their "old light" critics as ministers of Satan. By the time of the Second Great Awakening, Satan's primary role in American evangelicalism was as the opponent of the evangelical movement itself, who spent most of his time trying to hinder the ministries of evangelical preachers, a role he has largely retained among present-day American fundamentalists.
By the early 1600s, skeptics in Europe, including the English author Reginald Scot and the Anglican bishop John Bancroft, had begun to criticize the belief that demons still had the power to possess people. This skepticism was bolstered by the belief that miracles only occurred during the Apostolic Age, which had long since ended. Later, Enlightenment thinkers, such as David Hume, Denis Diderot, and Voltaire, attacked the notion of Satan's existence altogether. Voltaire labelled John Milton's Paradise Lost a "disgusting fantasy" and declared that belief in Hell and Satan were among the many lies propagated by the Catholic Church to keep humanity enslaved. By the eighteenth century, trials for witchcraft had ceased in most western countries, with the notable exceptions of Poland and Hungary, where they continued. Belief in the power of Satan, however, remained strong among traditional Christians.
Mormonism developed its own views on Satan. According to the Book of Moses, the Devil offered to be the redeemer of mankind for the sake of his own glory. Conversely, Jesus offered to be the redeemer of mankind so that his father's will would be done. After his offer was rejected, Satan became rebellious and was subsequently cast out of heaven. In the Book of Moses, Cain is said to have "loved Satan more than God" and conspired with Satan to kill Abel. It was through this pact that Cain became a Master Mahan. The Book of Moses also says that Moses was tempted by Satan before calling upon the name of the "Only Begotten", which caused Satan to depart. Douglas Davies asserts that this text "reflects" the temptation of Jesus in the Bible.
Belief in Satan and demonic possession remains strong among Christians in the United States and Latin America. According to a 2013 poll conducted by YouGov, fifty-seven percent of people in the United States believe in a literal Devil, compared to eighteen percent of people in Britain. Fifty-one percent of Americans believe that Satan has the power to possess people. W. Scott Poole, author of Satan in America: The Devil We Know, has opined that "In the United States over the last forty to fifty years, a composite image of Satan has emerged that borrows from both popular culture and theological sources" and that most American Christians do not "separate what they know [about Satan] from the movies from what they know from various ecclesiastical and theological traditions." The Catholic Church generally played down Satan and exorcism during late twentieth and early twenty-first centuries, but Pope Francis brought renewed focus on the Devil in the early 2010s, stating, among many other pronouncements, that "The devil is intelligent, he knows more theology than all the theologians together." According to the Encyclopædia Britannica, liberal Christianity tends to view Satan "as a [figurative] mythological attempt to express the reality and extent of evil in the universe, existing outside and apart from humanity but profoundly influencing the human sphere."
Bernard McGinn describes multiple traditions detailing the relationship between the Antichrist and Satan. In the dualist approach, Satan will become incarnate in the Antichrist, just as God became incarnate in Jesus. However, in Orthodox Christian thought, this view is problematic because it is too similar to Christ's incarnation. Instead, the "indwelling" view has become more accepted, which stipulates that the Antichrist is a human figure inhabited by Satan, since the latter's power is not to be seen as equivalent to God's.
The Arabic equivalent of the word Satan is Shaitan (شيطان, from the root šṭn شطن). The word itself is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both man ("al-ins", الإنس) and al-jinn (الجن), but it is also used in reference to Satan in particular. In the Quran, Satan's name is Iblis (Arabic pronunciation: [ˈibliːs]), probably a derivative of the Greek word diabolos. Muslims do not regard Satan as the cause of evil, but as a tempter, who takes advantage of humans' inclinations toward self-centeredness.
Seven suras in the Quran describe how God ordered all the angels and Iblis to bow before the newly-created Adam. All the angels bowed, but Iblis refused, claiming to be superior to Adam because he was made from fire; whereas Adam was made from clay (7:12). Consequently, God expelled him from Paradise and condemned him to Jahannam. Iblis thereafter became a kafir, "an ungrateful disbeliever", whose sole mission is to lead humanity astray. God allows Iblis to do this, because he knows that the righteous will be able to resist Iblis's attempts to misguide them. On Judgement Day, while the lot of Satan remains in question, those who followed him will be thrown into the fires of Jahannam. After his banishment from Paradise, Iblis, who thereafter became known as Al-Shaitan ("the Demon"), lured Adam and Eve into eating the fruit from the forbidden tree.
The primary characteristic of Satan, aside from his hubris and despair, is his ability to cast evil suggestions (waswās) into men and women. 15:45 states that Satan has no influence over the righteous, but that those who fall in error are under his power. 7:156 implies that those who obey God's laws are immune to the temptations of Satan. 56:79 warns that Satan tries to keep Muslims from reading the Quran and 16:98–100 recommends reciting the Quran as an antidote against Satan. 35:6 refers to Satan as the enemy of humanity and 36:60 forbids humans from worshipping him. In the Quranic retelling of the story of Job, Job knows that Satan is the one tormenting him.
In the Quran, Satan is apparently an angel, but, in 18:50, he is described as "from the jinns". This, combined with the fact that he describes himself as having been made from fire, posed a major problem for Muslims exegetes of the Quran, who disagree on whether Satan is a fallen angel or the leader of a group of evil jinn. According to a hadith from Ibn Abbas, Iblis was actually an angel whom God created out of fire. Ibn Abbas asserts that the word jinn could be applied to earthly jinn, but also to "fiery angels" like Satan.
Hasan of Basra, an eminent Muslim theologian who lived in the seventh century AD, was quoted as saying: "Iblis was not an angel even for the time of an eye wink. He is the origin of Jinn as Adam is of Mankind." The medieval Persian scholar Abu Al-Zamakhshari states that the words angels and jinn are synonyms. Another Persian scholar, Al-Baydawi, instead argues that Satan hoped to be an angel, but that his actions made him a jinn. Other Islamic scholars argue that Satan was a jinn who was admitted into Paradise as a reward for his righteousness and, unlike the angels, was given the choice to obey or disobey God. When he was expelled from Paradise, Satan blamed humanity for his punishment. Concerning the fiery origin of Iblis, Zakariya al-Qazwini and Muḥammad ibn Aḥmad Ibshīhī state that all supernatural creatures originated from fire but the angels from its light and the jinn from its blaze, thus fire denotes a disembodiment origin of all spiritual entities. Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but angels of punishment have been created from fire.
The Muslim historian Al-Tabari, who died in around 923 AD, writes that, before Adam was created, earthly jinn made of smokeless fire roamed the earth and spread corruption. He further relates that Iblis was originally an angel named Azazil or Al-Harith, from a group of angels, in contrast to the jinn, created from the fires of simoom, who was sent by God to confront the earthly jinn. Azazil defeated the jinn in battle and drove them into the mountains, but he became convinced that he was superior to humans and all the other angels, leading to his downfall. In this account, Azazil's group of angels were called jinn because they guarded Jannah (Paradise). In another tradition recorded by Al-Tabari, Satan was one of the earthly jinn, who was taken captive by the angels and brought to Heaven as a prisoner. God appointed him as judge over the other jinn and he became known as Al-Hakam. He fulfilled his duty for a thousand years before growing negligent, but was rehabilitated again and resumed his position until his refusal to bow before Adam.
During the first two centuries of Islam, Muslims almost unanimously accepted the traditional story known as the Satanic Verses as true. According to this narrative, Muhammad was told by Satan to add words to the Quran which would allow Muslims to pray for the intercession of pagan goddesses. He mistook the words of Satan for divine inspiration. Modern Muslims almost universally reject this story as heretical, as it calls the integrity of the Quran into question.
On the third day of the Hajj, Muslim pilgrims to Mecca throw seven stones at a pillar known as the Jamrah al-’Aqabah, symbolizing the stoning of the Devil. This ritual is based on the Islamic tradition that, when God ordered Abraham to sacrifice his son Ishmael, Satan tempted him three times not to do it, and, each time, Abraham responded by throwing seven stones at him.
The hadith teach that newborn babies cry because Satan touches them while they are being born, and that this touch causes people to have an aptitude for sin. This doctrine bears some similarities to the doctrine of original sin. Muslim tradition holds that only Jesus and Mary were not touched by Satan at birth. However, when he was a boy, Muhammad's heart was literally opened by an angel, who removed a black clot that symbolized sin.
Muslim tradition preserves a number of stories involving dialogues between Jesus and Iblis, all of which are intended to demonstrate Jesus's virtue and Satan's depravity. Ahmad ibn Hanbal records an Islamic retelling of Jesus's temptation by Satan in the desert from the Synoptic Gospels. Ahmad quotes Jesus as saying, "The greatest sin is love of the world. Women are the ropes of Satan. Wine is the key to every evil." Abu Uthman al-Jahiz credits Jesus with saying, "The world is Satan's farm, and its people are his plowmen." Al-Ghazali tells an anecdote about how Jesus went out one day and saw Satan carrying ashes and honey; when he asked what they were for, Satan replied, "The honey I put on the lips of backbiters so that they achieve their aim. The ashes I put on the faces of orphans, so that people come to dislike them." The thirteenth-century scholar Sibt ibn al-Jawzi states that, when Jesus asked him what truly broke his back, Satan replied, "The neighing of horses in the cause of Allah."
According to Sufi mysticism, Iblis refused to bow to Adam because he was fully devoted to God alone and refused to bow to anyone else. For this reason, Sufi masters regard Satan and Muhammad as the two most perfect monotheists. Sufis reject the concept of dualism and instead believe in the unity of existence. In the same way that Muhammad was the instrument of God's mercy, Sufis regard Satan as the instrument of God's wrath.
Muslims believe that Satan is also the cause of deceptions originating from the mind and desires for evil. He is regarded as a cosmic force for separation, despair and spiritual envelopment. Muslims do distinguish between the satanic temptations and the murmurings of the bodily lower self (Nafs). The lower self commands the person to do a specific task or to fulfill a specific desire; whereas the inspirations of Satan tempt the person to do evil in general and, after a person successfully resists his first suggestion, Satan returns with new ones. If a Muslim feels that Satan is inciting him to sin, he is advised to seek refuge with God by reciting: "In the name of Allah, I seek refuge in you, from Satan the outcast." Muslims are also obliged to "seek refuge" before reciting the Quran.
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. Actions, that are described as "satanic" in some Bahá'í writings, denote humans deeds caused by selfish desires.
Theistic Satanism, commonly referred to as "devil worship", views Satan as a deity, whom individuals may supplicate to. It consists of loosely affiliated or independent groups and cabals, which all agree that Satan is a real entity.
Atheistic Satanism, as practiced by the Satanic Temple and by followers of LaVeyan Satanism, holds that Satan does not exist as a literal anthropomorphic entity, but rather as a symbol 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. In this religion, "Satan" is not viewed or depicted as a hubristic, irrational, and fraudulent creature, but rather is revered with Prometheus-like attributes, symbolizing liberty and individual empowerment. To adherents, he also serves as a conceptual framework and an external metaphorical projection of the Satanist's 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".
LaVeyan Satanists embrace the original etymological meaning of the word "Satan" (Hebrew: שָּׂטָן satan, meaning "adversary"). According to Peter H. Gilmore, "The Church of Satan has chosen Satan as its primary symbol because in Hebrew it means adversary, opposer, one to accuse or question. We see ourselves as being these Satans; the adversaries, opposers and accusers of all spiritual belief systems that would try to hamper enjoyment of our life as a human being."
Post-LaVeyan Satanists, like the adherents of The Satanic Temple, argue that the human animal has a natural altruistic and communal tendency, and frame Satan as a figure of struggle against injustice and activism. They also believe in bodily autonomy, that personal beliefs should conform to science and inspire nobility, and that people should atone for their mistakes.
Allegations of worship
The main deity in the tentatively Indo-European pantheon of the Yazidis, Melek Taus, is similar to the devil in Christian and Islamic traditions, as he refused to bow down before humanity. Therefore, Christians and Muslims often consider Melek Taus to be Satan. However, rather than being Satanic, Yazidism can be understood as a remnant of a pre-Islamic Middle Eastern Indo-European religion, and/or a ghulat Sufi movement founded by Shaykh Adi. In fact, there is no entity in Yazidism which represents evil in opposition to God; such dualism is rejected by Yazidis.
In the Middle Ages, the Cathars, practitioners of a dualistic religion, were accused of worshipping Satan by the Catholic Church. Pope Gregory IX stated in his work Vox in Rama that the Cathars believed that God had erred in casting Lucifer out of heaven and that Lucifer would return to reward his faithful. On the other hand, according to Catharism, the creator-god of the material world worshipped by the Catholic Church is actually Satan.
Wicca is a modern, syncretic Neopagan religion, whose practitioners many Christians have incorrectly assumed to worship Satan. In actuality, Wiccans do not believe in the existence of Satan or any analogous figure and have repeatedly and emphatically rejected the notion that they venerate such an entity. The cult of the skeletal figure of Santa Muerte, which has grown exponentially in Mexico, has been denounced by the Catholic Church as Devil-worship. However, devotees of Santa Muerte view her as an angel of death created by God, and many of them identify as Catholic.
Much modern folklore about Satanism does not originate from the actual beliefs or practices of theistic or atheistic Satanists, but rather from 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.
|“||If he was once as handsome as he now is ugly and, despite that, raised his brows against his Maker, one can understand,
how every sorrow has its source in him!
|— Dante in Inferno, Canto XXXIV (Verse translation by Allen Mandelbaum)|
|“||Here we may reign secure, and in my choice
to reign is worth ambition though in Hell:
Better to reign in Hell, than serve in Heaven.
|— Satan in John Milton's Paradise Lost Book I, lines 261–263|
In Dante Alighieri's Inferno, Satan appears as a giant demon, frozen mid-breast in ice at the center of the Ninth Circle of Hell. Satan has three faces and a pair of bat-like wings affixed under each chin. In his three mouths, Satan gnaws on Brutus, Judas Iscariot, and Cassius, whom Dante regarded as having betrayed the "two greatest heroes of the human race": Julius Caesar, the founder of the new order of government, and Jesus, the founder of the new order of religion. As Satan beats his wings, he creates a cold wind that continues to freeze the ice surrounding him and the other sinners in the Ninth Circle. Dante and Virgil climb up Satan's shaggy legs until gravity is reversed and they fall through the earth into the southern hemisphere.
Satan appears in several stories from The Canterbury Tales by Geoffrey Chaucer, including "The Summoner's Prologue", in which a friar arrives in Hell and sees no other friars, but is told there are millions. Then Satan lifts his tail to reveal that all of the friars live inside his anus. Chaucer's description of Satan's appearance is clearly based on Dante's. The legend of Faust, recorded in the 1589 chapbook The History of the Damnable Life and the Deserved Death of Doctor John Faustus, concerns a pact allegedly made by the German scholar Johann Georg Faust with a demon named Mephistopheles agreeing to sell his soul to Satan in exchange for twenty-four years of earthly pleasure. This chapbook became the source for Christopher Marlowe's The Tragical History of the Life and Death of Doctor Faustus.
John Milton's epic poem Paradise Lost features Satan as its main protagonist. Milton portrays Satan as a tragic antihero destroyed by his own hubris. The poem, which draws extensive inspiration from Greek tragedy, recreates Satan as a complex literary character, who dares to rebel against the "tyranny" of God, in spite of God's own omnipotence. The English poet and painter William Blake famously quipped that "The reason Milton wrote in fetters when he wrote of Angels & God, and at liberty when of Devils & Hell, is because he was a true poet and of the Devils party without knowing it." Paradise Regained, the sequel to Paradise Lost, is a retelling of Satan's temptation of Jesus in the desert.
William Blake regarded Satan as a model of rebellion against unjust authority and features him in many of his poems and illustrations, including his 1780 book The Marriage of Heaven and Hell, in which Satan is celebrated as the ultimate rebel, the incarnation of human emotion and the epitome of freedom from all forms of reason and orthodoxy. Based on the Biblical passages portraying Satan as the accuser of sin, Blake interpreted Satan as "a promulgator of moral laws."
In visual art
Satan's appearance is never described in the Bible or any early Christian writings, though Paul the Apostle does write that "Satan disguises himself as an angel of light" (2 Corinthians 11:14). The Devil was never shown in early Christian artwork and first appears in medieval art of the ninth century, where he is shown with cloven hooves, hairy legs, the tail of a goat, pointed ears, a beard, a flat nose, and a set of horns. Some art historians claim that Satan was depicted earlier in the sixth century in one of the mosaics of the Basilica of Sant'Apollinare Nuovo. The mosaic "Christ the Good Sheppard" features a blue angel which appears to the left hand side of Jesus behind three goats. Satan may have first become associated with goats through the Parable of the Sheep and the Goats, recorded in Matthew 25:31–46, in which Jesus separates sheep (representing the saved) from goats (representing the damned); the damned are thrown into a hell along with "the devil and his angels."
Medieval Christians were known to adapt previously existing pagan iconography to suit depictions of Christian figures. Much of Satan's traditional iconography in Christianity appears to be derived from Pan, a rustic, goat-legged fertility god in ancient Greek religion. Early Christian writers such as Saint Jerome equated the Greek satyrs and the Roman fauns, whom Pan resembled, with demons. The Devil's pitchfork appears to have been adapted from the trident wielded by the Greek god Poseidon and Satan's flame-like hair seems to have originated from the Egyptian god Bes. By the High Middle Ages, Satan and devils appear in all works of Christian art: in paintings, sculptures, and on cathedrals. Satan is usually depicted naked, but his genitals are rarely shown and are often covered by animal furs. The goat-like portrayal of Satan was especially closely associated with him in his role as the object of worship by sorcerers and as the incubus, a demon believed to rape human women in their sleep.
Italian frescoes from the late Middle Ages onward frequently show Satan chained in Hell, feeding on the bodies of the perpetually damned. These frescoes are early enough to have inspired Dante's portrayal in his Inferno. As the serpent in the Garden of Eden, Satan is often shown as a snake with arms and legs as well the head and full-breasted upper torso of a woman. Satan and his demons could take any form in medieval art, but, when appearing in their true form, they were often shown as short, hairy, black-skinned humanoids with clawed and bird feet and extra faces on their chests, bellies, genitals, buttocks, and tails. The modern popular culture image of Satan as a well-dressed gentleman with small horns and a tail originates from portrayals of Mephistopheles in the operas La damnation de Faust (1846) by Hector Berlioz, Mefistofele (1868) by Arrigo Boito, and Faust by Charles Gounod.
Detail of Satan from The Last Judgement (c. 1583) by Jacob de Backer
Satan Summoning his Legions (1790) by Thomas Lawrence
Satan and Death with Sin Intervening (c. 1792 or 1802) by Henry Fuseli
The Great Red Dragon and the Woman Clothed with the Sun (c. 1805) by William Blake
Job's Evil Dreams (1821) by William Blake
The Temptation of Christ by the Devil (1860) by Félix-Joseph Barrias
Depiction of Satan (c. 1866) by Gustave Doré
Illustration (1866) by Gustave Doré showing the angel Abdiel striking Satan upon his "impious crest", as described in John Milton's Paradise Lost, Book VI
Jesus drives Satan (right) away in this 1860 woodcut by von Carolsfeld
Satan afflicting Job from the Nuremberg Chronicle
In film and television
The Devil is depicted as a vampire bat in Georges Méliès' The Haunted Castle (1896), which is often considered the first horror film. So-called "Black Masses" have been portrayed in sensationalist B-movies since the 1960s. One of the first films to portray such a ritual was the 1965 film Eye of the Devil, also known as 13. Alex Sanders, a former black magician, served as a consultant on the film to ensure that the rituals portrayed in it were depicted accurately. Over the next thirty years, the novels of Dennis Wheatley and the films of Hammer Film Productions both played a major role in shaping the popular image of Satanism.
The film version of Ira Levin's Rosemary's Baby established made Satanic themes a staple of mainstream horror fiction. Later films such as The Exorcist (1973), The Omen (1976) and Angel Heart (1987) feature Satan as an antagonist.
References to Satan in music can be dated back to the Middle Ages. During the fifth century, a musical interval called the tritone became known as "the devil in Music" and was banned by the Catholic Church. Giuseppe Tartini was inspired to write his most famous work, the Violin Sonata in G minor, also known as "The Devil's Trill", after dreaming of the Devil playing the violin. Tartini claimed that the sonata was a lesser imitation of what the Devil had played in his dream. Niccolò Paganini was believed to have derived his musical talent from a deal with the Devil. Charles Gounod's Faust features a narrative that involves Satan.
In the early 1900s, jazz and blues became known as the "Devil's Music" as they were considered "dangerous and unholy". According to legend, blues musician Tommy Johnson was a terrible guitarist before exchanging his soul to the Devil for a guitar. Later, Robert Johnson claimed that he had sold his soul in return for becoming a great blues guitarist. Satanic symbolism appears in rock music from the 1960s. Mick Jagger assumes the role of Lucifer in the Rolling Stones' "Sympathy for the Devil" (1968), while Black Sabbath portrayed the Devil in numerous songs, including "War Pigs" (1970) and "N.I.B." (1970).
- Hebrew: שָּׂטָן (sâtan), meaning "enemy" or "adversary"; Ancient Greek: ὁ σατανᾶς or σατάν (ho satanas or satan); Arabic: شيطان (shaitan), meaning "astray", "distant", or sometimes "devil"
- In many cases, the translators of the Septuagint, the pre-Christian translation of the Hebrew Bible into ancient Greek, chose to render the Hebrew word sâtan as the Greek word διάβολος (diábolos), meaning "opponent" or "accuser". This is the root of the modern English word Devil. Both the words satanas and diábolos are used interchangeably in the New Testament and in later Christian writings. The apostle Paul and the Gospel of Mark both use the word satanas more frequently than diábolos, but the Gospel of Matthew uses the word diábolos more frequently and so do the Church Fathers Justin Martyr, Irenaeus, and Origen.
- The Latin Vulgate translation of this passage renders Heylel as "Lucifer" and this name continues to be used by some Christians as an alternative name for Satan.
- Kelly 2006, pp. 2–3.
- Boyd 1975, p. 13.
- Kelly 2006, pp. 28–31.
- Kelly 2006, pp. 2–3, 28–31.
- Kelly 2006, p. 114.
- Kelly 2006, pp. 15–16.
- Kelly 2006, pp. 1–13.
- Campo 2009, p. 603.
- Kelly 2006, pp. 1–13, 28–29.
- ed. Buttrick, George Arthur; The Interpreter's Dictionary of the Bible, An illustrated Encyclopedia
- Stephen M. Hooks – 2007 "As in Zechariah 3:1–2 the term here carries the definite article (has'satan="the satan") and functions not as a...the only place in the Hebrew Bible where the term "Satan" is unquestionably used as a proper name is 1 Chronicles 21:1."
- Coogan, Michael D.; A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context, Oxford University Press, 2009
- Rachel Adelman The Return of the Repressed: Pirqe De-Rabbi Eliezer p65 "However, in the parallel versions of the story in Chronicles, it is Satan (without the definite article),"
- Septuagint 108:6 κατάστησον ἐπ᾽ αὐτὸν ἁμαρτωλόν καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ
- Kelly 2006, p. 14.
- Kelly 2006, p. 16.
- Kelly 2006, p. 20.
- Kelly 2006, pp. 18–19.
- Kelly 2006, p. 19.
- Kelly 2006, p. 18.
- Kelly 2006, p. 21.
- Kelly 2006, pp. 21–22.
- Kelly 2006, p. 22.
- Steinmann, AE. "The structure and message of the Book of Job". Vetus Testamentum.
- Kelly 2006, p. 23.
- Kelly 2006, p. 24.
- Russell 1977, p. 102.
- Peter Clark, Zoroastrianism: An Introduction to Ancient Faith 1998, page 152 "There are so many features that Zoroastrianism seems to share with the Judeo-Christian tradition that it would be difficult to ... Historically the first point of contact that we can determine is when the Achaemenian Cyrus conquered Babylon ..539 BC"
- Winn, Shan M.M. (1995). Heaven, heroes, and happiness : the Indo-European roots of Western ideology. Lanham, Md.: University press of America. p. 203. ISBN 0819198609.
- Kelly 2006, p. 30.
- Jackson, David R. (2004). Enochic Judaism. London: T&T Clark International. pp. 2–4. ISBN 0826470890.
- Berlin, editor in chief, Adele (2011). The Oxford dictionary of the Jewish religion (2nd ed.). New York: Oxford University Press. p. 651. ISBN 978-0199730049.CS1 maint: extra text: authors list (link)
- Kelly 2006, pp. 42–43.
- Kelly 2006, pp. 34–35.
- Kelly 2006, p. 35.
- Kelly 2006, p. 36.
- Kelly 2006, pp. 36–37.
- Kelly 2006, p. 37.
- Kelly 2006, pp. 37–40.
- [ Introduction to the Book of Jubilees, 15. Theology. Some of our Author's Views: Demonology, by R.H. Charles.
- 2 Enoch 18:3. On this tradition, see A. Orlov, "The Watchers of Satanael: The Fallen Angels Traditions in 2 (Slavonic) Enoch," in: A. Orlov, Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (Albany: SUNY, 2011) 85–106.
- "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
- "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
- See The Book of Wisdom: With Introduction and Notes, p. 27, Object of the book, by A. T. S. Goodrick.
- Kelly 2006, pp. 70–78.
- Kelly 2017, pp. 28–30.
- Alexander Altmann, Alfred L. Ivry, Elliot R. Wolfson, Allan Arkush Perspectives on Jewish Thought and Mysticism Taylor & Francis 1998 ISBN 978-9-057-02194-7 page 268
- Glustrom 1989, pp. 22–24.
- Bamberger, Bernard J. (2006). Fallen angels : soldiers of satan's realm (1. paperback ed.). Philadelphia, Pa.: Jewish Publ. Soc. of America. p. 148,149. ISBN 0827607970.
- Based on the Jewish exegesis of 1 Samuel 29:4 and 1 Kings 5:18 – Oxford dictionary of the Jewish religion, 2011, p. 651
- Glustrom 1989, p. 24.
- "Satan". Jewish Encyclopedia. Retrieved 14 March 2017.
- Robert Eisen Associate Professor of Religious Studies George Washington University The Book of Job in Medieval Jewish Philosophy 2004 p120 "Moreover, Zerahfiiah gives us insight into the parallel between the Garden of Eden story and the Job story alluded to ... both Satan and Job's wife are metaphors for the evil inclination, a motif Zerahfiiah seems to identify with the imagination."
- Ronald L. Eisenberg Dictionary of Jewish Terms: A Guide to the Language of Judaism Taylor Trade Publications 2011; ISBN 978-1-589-79729-1, page 356.
- Rabbi Rachel Timoner Breath of Life: God as Spirit in Judaism Paraclete Press 2011; ISBN 978-1-557-25899-1
- The Dictionary of Angels by Gustav Davidson, © 1967
- MJL Staff. "Do Jews Believe in Satan?: In Jewish texts, the devil is sometimes an adversary and sometimes an embodiment of evil". My Jewish Learning.
- Talmud, b. Berakhot 46a.6
- Newman, Yona (1999–2009), "Part 1 Kitzur Shulchan Aruch Linear Translation: The Laws of finger washing and the blessings after the meal", yonanewman.org, archived from the original on 2016-05-18CS1 maint: date format (link)
- "What Reform Jews Believe: Central tenets of this faith, based on the questions in the Belief-O-Matic quiz". 2008.
- "American Heritage Dictionary: Devil". Retrieved 2006-05-31.
- van der Toorn, Becking & Willem 1999, p. 731.
- Revelation 12:9
- van der Toorn, Becking & Willem 1999, pp. 154–155.
- Guiley 2009, p. 1.
- Revelation 9:11
- Kelly 2006, pp. 88–95.
- Kelly 2006, p. 95.
- Beekmann & Bolt 2012, p. 99–102.
- Beekmann & Bolt 2012, p. 99–100.
- Beekmann & Bolt 2012, p. 100–101.
- Peterson 2012, p. 428.
- Beekmann & Bolt 2012, p. 102.
- Bass 2014, p. 113.
- Kelly 2006, pp. 95–96.
- Kelly 2006, pp. 102, 142.
- Kelly 2006, p. 106.
- Kelly 2006, p. 107.
- Almond 2004, p. 11.
- Kelly 2006, p. 109.
- Kelly 2006, p. 112.
- Kelly 2006, pp. 112–113.
- Kelly 2006, pp. 128–129.
- Peter H. Davids; Douglas J. Moo; Robert Yarbrough (5 April 2016). 1 and 2 Peter, Jude, 1, 2, and 3 John. Zondervan. p. 240. ISBN 978-0-310-53025-1.
- R. C. Lucas; Christopher Green (2 May 2014). The Message of 2 Peter & Jude. InterVarsity Press. pp. 168–. ISBN 978-0-8308-9784-1.
- "ANF04. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second".
- Kelly 2006, p. 129.
- James Charlesworth Old Testament Pseudepigrapha, p. 76, Google books link
- The Assumption of Moses: a critical edition with commentary By Johannes Tromp. p. 270
- Kelly 2006, p. 130.
- Kelly 2006, p. 271.
- Kelly 2006, p. 66.
- Kelly 2006, p. 144.
- Kelly 2006, p. 142.
- Kelly 2006, p. 143.
- Kelly 2006, pp. 149–150.
- Kelly 2006, p. 150.
- Kelly 2006, pp. 150–151.
- Kelly 2006, p. 151.
- Kelly 2006, pp. 151–152.
- Kelly 2006, p. 152.
- Garland 2006.
- Schorn, Joel (October 2013). "What is 666 in the Bible?". U.S. Catholic. Retrieved 2018-01-02.
- Skatssoon, Judy (2006-06-06). "Why 666 is a devil of a day". ABC News and Current Affairs. Retrieved 2018-01-02.
- Poole 2009, pp. 7–8.
- Kelly 2006, p. 176.
- Kelly 2006, p. 117.
- Origen. Contra Celsum. Book 6. Ch 42.
- Kohler 1923, pp. 4–5.
- Kelly 2006, pp. 191–208.
- Day 2002, pp. 171–172.
- Kelly 2006, p. 191.
- Caird 1980, p. 225.
- Patmore 2012, p. 4.
- Kelly 2006, pp. 195–197.
- Origen, On the First Principles Book I, Chapter 5, Paragraphs 4–5
- Kelly 2006, p. 197.
- Kelly 2006, p. 98.
- Kelly 2006, p. 198.
- Kelly 2006, pp. 202–206.
- Kohler 1923, p. 5.
- Kelly 2006, pp. 98, 199–208.
- Patmore 2012, pp. 52–53.
- Kelly 2006, pp. 199–208.
- Ginther 2009, p. 10.
- Eddy & Beilby 2008, p. 86.
- Kelly 2006, pp. 215–217.
- Kelly 2006, pp. 215–216.
- Kelly 2006, p. 216.
- Plantinga, Thompson & Lundberg 2010.
- Kelly 2006, p. 217.
- Ferguson 2003, p. 237.
- Almond 2004, pp. 1–7.
- Ferber 2004, pp. 1–3.
- Ferber 2004, p. 3.
- Osborn 1998, p. 213.
- Poole 2009, p. 8.
- Russell 1984, p. 225.
- Kelly 2006, pp. 220–229.
- Kelly 2006, p. 229.
- Kelly 2006, p. 219.
- Thomsett 2011, p. 131.
- Thomsett 2011, p. 133.
- Poole 2009, pp. 8–9.
- Poole 2009, p. 9.
- Thomsett 2011, p. 132.
- Bainton 1978, p. 377.
- Parker 1995, p. 56.
- Kelly 2006, pp. 262–263.
- Thomsett 2011, p. 130.
- Kelly 2006, p. 262.
- Levack 2015.
- Poole 2009, p. 16.
- Turner, Matthew Paul (2014-02-16). "Why American Christians Love Satan". The Daily Beast. Retrieved 2018-01-02.
- Poole 2009, p. 17.
- Poole 2009, pp. 15–16.
- Poole 2009, p. 37.
- Poole 2009, pp. 37–43.
- Poole 2009, pp. 44–45.
- Almond 2004, p. 7.
- Almond 2004, p. 8.
- Poole 2009, p. 10.
- Kelly 2006, p. 264.
- Davies 2010, pp. 158.
- Davies 2010, pp. 119.
- Jordan 2013.
- Stoddard 2007.
- Poole 2009, p. xvii–xix, 3.
- Faiola 2014.
- Rosica 2015.
- "Satan". Encyclopædia Britannica. Retrieved December 22, 2017.
- Cabinet 2001.
- Kelly 2006, p. 185.
- Charles Mathewes Understanding Religious Ethics John Wiley & Sons 2010 ISBN 978-1-405-13351-7 page 248
- Vicchio 2008, p. 175.
- Vicchio 2008, p. 181.
- [Quran 17:62]
- [Quran 17:63–64]
- Annemarie Schimmel Gabriel's Wing: A Study Into the Religious Ideas of Sir Muhammad Iqbal Brill Archive 1963 page 212
- [Quran 7:20–22]
- Georges Tamer Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary, Band 1 BRILL 2015 ISBN 978-9-004-29095-2 page 103
- Vicchio 2008, p. 178.
- Vicchio 2008, p. 179.
- Vicchio 2008, pp. 175–178.
- Tafsir al-Qur'an al-adhim (Interpretation of the Great Qur'an) – Ibn Kathir - commentary of surat al baqarah
- The Beginning and the End – Ibn Kathir – Volume I, also the Koranic commentary of the same author
- Vicchio 2008, p. 183.
- Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 9780815650706 page 46
- Tobias Nünlist Dämonenglaube im Islam Walter de Gruyter GmbH & Co KG, 2015 ISBN 978-3-110-33168-4 p.49 (German)
- Seyyed Hossein Nasr Islamic Life and Thought Routledge 2013 ISBN 978-1-134-53818-8 page 135
- Gibb, Hamilton Alexander Rosskeen (1995). The Encyclopaedia of Islam: NED-SAM. Brill. p. 94.
- Vicchio 2008, pp. 175–176.
- Vicchio 2008, pp. 183–184.
- Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 ISBN 978-1-438-41783-7 page 16
- Vicchio 2008, p. 184.
- Allen 2015, pp. 80–81.
- Ahmed 2017, p. 3.
- Militarev, Alexander; Kogan, Leonid (2005), Semitic Etymological Dictionary 2: Animal Names, Alter Orient und Altes Testament, 278/2, Münster: Ugarit-Verlag, pp. 131–132, ISBN 3-934628-57-5
- Ahmed 2017, p. 1.
- McMillan 2011.
- "A step-by-step guide to Hajj". Al Jazeera. August 30, 2017. Retrieved December 29, 2017.
- Jabbour 2014.
- Vicchio 2008, pp. 184–185.
- Vicchio 2008, p. 185.
- Geoffroy 2010, p. 150.
- Ahmadi & Ahmadi 1998, p. 79.
- Michael Anthony Sells. Early Islamic Mysticism: Sufi, Qurʼan, Miraj, Poetic and Theological Writings. Paulist Press, 1996. ISBN 978-0-809-13619-3. page 143
- Patrick Sookhdeo Understanding Islamic Theology BookBaby 2014 ISBN 978-0-989-29054-8
- ʻAbduʾl-Bahá 1982, pp. 294–295.
- Smith 2000, pp. 135–136, 304.
- Smith 2008, p. 112.
- Peter Smith An Introduction to the Baha'i Faith Cambridge University Press 2008 ISBN 978-0-521-86251-6 page 112
- Lewis 2001, pp. 20–21.
- "Cerro Rico: Devil worship on the man-eating mountain". BBC News.
- Partridge, Christopher Hugh (2004). The Re-enchantment of the West. p. 82. ISBN 9780567082695. Retrieved 2008-05-12.
- Satanism and Demonology, by Lionel & Patricia Fanthorpe, Dundurn Press, 8 Mar 2011, p. 74, "If, as theistic Satanists believe, the devil is an intelligent, self-aware entity..." "Theistic Satanism then becomes explicable in terms of Lucifer's ambition to be the supreme god and his rebellion against Yahweh. [...] This simplistic, controntational view is modified by other theistic Satanists who do not regard their hero as evil: far from it. For them he is a freedom fighter..."
- "Interview_MLO". Angelfire.com. Retrieved 2011-11-30.
- Catherine Beyer. "An Introduction to LaVeyan Satanism and the Church of Satan". About.com Religion & Spirituality.
- High Priest, Magus Peter H. Gilmore. "What, The Devil?". churchofsatan.com.
- High Priest, Magus Peter H. Gilmore. "F.A.Q. Fundamental Beliefs". churchofsatan.com.
- High Priest, Magus Peter H. Gilmore. "Religious Requirements and Practices – churchofsatan.com". churchofsatan.com.
- Contemporary religious Satanism: a critical anthology, page 45, Jesper Aagaard Petersen, 2009
- High Priest, Magus Peter H. Gilmore. "Satanism: The Feared Religion". churchofsatan.com.
- The Church of Satan [History Channel]. YouTube. 12 January 2012.
- "The Satanic Temple's Seven Tenets". 9 May 2019.
- Drower, E.S. The Peacock Angel. Being Some Account of Votaries of a Secret Cult and Their Sanctuaries. London: John Murray, 1941. 
- Kelly 2006, p. 186.
- Birgül Açikyildiz The Yezidis: The History of a Community, Culture and Religion I.B.Tauris 2014 ISBN 978-0-857-72061-0 page 74
- James Wasserman The Templars and the Assassins: The Militia of Heaven Simon and Schuster 2001 ISBN 978-1-594-77873-5 page
- Gallagher & Ashcraft 2006, p. 89.
- Ramirez, Margaret. "'Saint Death' comes to Chicago". Chicago Tribune. Chicago. Retrieved 2009-10-07.
- "BBC News – Vatican declares Mexican Death Saint blasphemous". Bbc.co.uk. 2013-05-09. Retrieved 2013-12-05.
- Gray, Steven (2007-10-16). "Santa Muerte: The New God in Town". Time.com. Chicago: Time. Retrieved 2009-10-07.
- Cadiz Klemack, John (2012-04-24). "Saint or Satan?: "Angel of Death" Worshipped in LA". Nbc. Retrieved 2017-12-29.
- Cadiz Klemack, John (2016-06-07). "Mexicans worship cult of 'Saint Death'". Reuters. Retrieved 2017-12-30.
- Cinema of the Occult: New Age, Satanism, Wicca, and Spiritualism in Film, Carrol Lee Fry, Associated University Presse, 2008, pp. 92–98
- Encyclopedia of Urban Legends, Updated and Expanded Edition, by Jan Harold Brunvand, ABC-CLIO, 31 Jul 2012 pp. 694–695
- Raising the Devil: Satanism, New Religions, and the Media, by Bill Ellis, University Press of Kentucky p. 125 In discussing myths about groups accused of Satanism, "...such myths are already pervasive in Western culture, and the development of the modern "Satanic Scare" would be impossible to explain without showing how these myths helped organize concerns and beliefs". Accusations of Satanism are traced from the witch hunts, to the Illuminati, to the Satanic Ritual Abuse panic in the 1980s, with a distinction made between what modern Satanists believe and what is believed about Satanists.
- Poole 2009, pp. 42–43.
- Fowlie 1981, pp. 210–212.
- Kelly 2006, pp. 265–266.
- Fowlie 1981, p. 211.
- Fowlie 1981, p. 212.
- Tambling 2017, pp. 47–50.
- Tambling 2017, p. 50.
- Kelly 2006, p. 268.
- Kelly 2006, pp. 268–269.
- Verbart 1995, pp. 45–46.
- Bryson 2004, pp. 77–79.
- Bryson 2004, pp. 80–81.
- Bryson 2004, pp. 77–78.
- Kelly 2006, p. 272.
- Bryson 2004, pp. 77–80.
- Bryson 2004, p. 80.
- Bryson 2004, p. 20.
- Kelly 2006, p. 274.
- Werner 1986, p. 61.
- Link 1995, pp. 44–45.
- Link 2010, p. 264.
- Link 1995, p. 44.
- Chambers 2014, p. 89.
- Link 1995, p. 72.
- Benfield, Melinda Satan's Secret Identity: The Sources of the details that went into artistic representations of the Devil History 592: History of the European Witch-craze Dec. 2nd, 2015
- How the Devil Got His Horns: A Diabolical Tale (BBC)
- Pilch 1995, p. 167.
- Link 1995, pp. 45–46.
- Kelly 2006, p. 295.
- Kelly 2006, p. 280.
- Kelly 2006, pp. 281–284.
- Kelly 2006, p. 285.
- Prince 2004, p. 1.
- Draven 2010, p. 148.
- Ellis 2000, pp. 157–158.
- Ellis 2000, p. 157.
- Ellis 2000, p. 159.
- Blue, Samantha. "The Devil We Used to Know: Portrayals of the Devil in Media". Academia.edu. Retrieved 2017-12-22.
- Watson, Tom. "The Devil's Chord: A History of Satanism in Popular Music". Crack Magazine. Retrieved 2018-01-01.
- "The Devil's Trill". Encyclopedia Britannica. Retrieved January 3, 2018.
- Spignesi 2003, p. 281.
- Lewis, John (2011-06-15). "Robert Johnson sells his souls to the devil". The Guardian. Retrieved 2018-01-03.
- Irwin, William. "Black Sabbath and the Secret of Scary Music". Psychology Today. Retrieved 2012-10-31.
- ʻAbduʾl-Bahá (1982) , The Promulgation of Universal Peace, Wilmette, Illinois, USA: Bahá'í Publishing Trust, pp. 294–295, ISBN 0-87743-172-8
- Ahmed, Shahab (2017), Before Orthodoxy: The Satanic Verses in Early Islam, Cambridge, Massachusetts and London, England: Harvard University Press, ISBN 978-0-674-04742-6
- Ahmadi, Nader; Ahmadi, Fereshteh (1998), Iranian Islam: The Concept of the Individual, Houndmills, Basingstoke, Hampshire, and London, England: Palgrave Macmillan, ISBN 978-0-230-37349-5
- Allen, Roger (2015), Studying Modern Arabic Literature, Edinburgh, Scotland: Edinburgh University Press, ISBN 978-1-4744-0349-8
- Almond, Philip C. (2004), Demonic Possession and Exorcism in Early Modern England: Contemporary Texts and their Cultural Context, Cambridge, England: Cambridge University Press, ISBN 978-0-511-21036-5
- Bainton, Roland H. (1978) , Here I Stand: A Life of Martin Luther, Nashville, Tennessee: Abingdon Press, ISBN 0-687-16895-3
- Bamberger, Bernard J. (2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0-8276-0797-0.
- Bass, Justin (2014), The Battle for the Keys: Revelation 1:18 and Christ's Descent into the Underworld, Eugene, Oregon: Wipf & Stock, ISBN 978-1-62564-839-6
- Beekmann, Sharon; Bolt, Peter G. (2012), Silencing Satan: Handbook of Biblical Demonology, Eugene, Oregon: Wipf & Stock, ISBN 978-1-61097-055-6
- Boyd, James W. (1975), "Terminology Centered Around Satan and the Devil", Satan and Māra: Christian and Buddhist Symbols of Evil, Leiden, The Netherlands: Brill, ISBN 90-04-04173-7
- Bryson, Michael (2004), The Tyranny of Heaven: Milton's Rejection of God as King, Cranbury, New Jersey, London, England, and Mississauga, Ontario: Rosemont Publishing and Printing Corp., ISBN 0-87413-859-0
- Cabinet, Kristofer Widholm and Bernard McGinn (2001). "Antichrist: An Interview with Bernard McGinn". Cabinet Magazine. Issue 5 Evil Winter. Cabinet Magazine.
- Caird, George Bradford (1980), The Language and Imagery of the Bible, London, England: Westminster Press, ISBN 9780664213787
- Caldwell, William. "The Doctrine of Satan: I. In the Old Testament", The Biblical World, Vol. 41, No. 1 (Jan., 1913), pp. 29–33 in JSTOR
- Caldwell, William. "The Doctrine of Satan: II. Satan in Extra-Biblical Apocalyptical Literature", The Biblical World, Vol. 41, No. 2 (Feb., 1913), pp. 98–102 in JSTOR
- Caldwell, William. "The Doctrine of Satan: III. In the New Testament", The Biblical World, Vol. 41, No. 3 (Mar., 1913), pp. 167–172 in JSTOR
- Campo, Juan Eduardo (2009), "Satan", Encyclopedia of Islam, New York City, New York: Infobase Publishing, pp. 603–604, ISBN 978-0-8160-5454-1
- Chambers, Aaron (2014), Devoted, Colorado Springs, Colorado: NavPress, ISBN 978-1-61291-637-8
- Davies, Douglas J. (2010). Fallen Joseph Smith, Jesus, and Satanic Opposition: Atonement, Evil and the Mormon Vision. University of Durham, UK. ISBN 978-1-4094-0830-7.
- Day, John (2002) , Yahweh and the Gods and Goddesses of Canaan, Sheffield, England: Sheffield Academic Press, ISBN 0-82646-830-6
- Eddy, P. R.; Beilby, J. (2008), "Atonement", in Dyrness, William A.; Kärkkäinen, Veli-Matti (eds.), Global Dictionary of Theology: A Resource for the Worldwide Church, Downers Grove, Illinois and Nottingham, England: IVP Academic, pp. 84–92, ISBN 978-0-8308-2454-0
- Ellis, Bill (2000), Raising the Devil: Satanism, New Religions, and the Media, Lexington, Kentucky: University of Kentucky Press, ISBN 0-8131-2170-1
- Empson, William. Milton's God (1966)
- Faiola, Anthony (10 May 2014), "A modern pope gets old school on the Devil: A renewed interest in exorcism", The Washington Post, The WP Company, LLC
- Ferber, Sarah (2004), Demonic Possession and Exorcism in Early Modern France, New York City, New York and London, England: Routledge, ISBN 0-415-21265-0
- Ferguson, Everett (2003) , Backgrounds of Early Christianity (third ed.), Grand Rapids, Michigan: William B. Eerdmans Publishing Company, ISBN 0-8028-2221-5
- 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.
- Fowlie, Wallace (1981), A Reading of Dante's Inferno, Chicago, Illinois: The University of Chicago Press, ISBN 0-226-25888-2
- Gallagher, Eugene V.; Ashcraft, W. Michael (2006), Introduction to New and Alternative Religions in America: History and Controversies, 1, Westport, Connecticut: Greenwood Press, ISBN 0-275-98713-2
- Garland, David E. (2006), Hebrews - Revelation, The Expositor's Bible Commentary: Revised Edition, 13, Grand Rapids, Michigan: Zondervan, ISBN 978-0-31086624-4
- Gentry, Kenneth L. Jr (2002). The Beast of Revelation. American Vision. ISBN 0-915815-41-9.
- Geoffroy, Éric (2010), Introduction to Sufism: The Inner Path of Islam, Bloomington, Indiana: World Wisdom, ISBN 978-1-935493-10-5
- Ginther, James R. (2009), The Westminster Handbook to Medieval Theology, The Westminster Handbooks to Christian Theology, Louisville, Kentucky: Westminster John Knox Press, ISBN 978-0-664-22397-7
- Glustrom, Simon (1989), The Myth and Reality of Judaism: 82 Misconceptions Set Straight, West Orange, New Jersey: Behrman House, Inc., ISBN 0-87441-479-2
- Graves, Kersey (1995). Biography of Satan: Exposing the Origins of the Devil. Book Tree. ISBN 1-885395-11-6.
- Guiley, Rosemary (2009), The Encyclopedia of Demons and Demonology, New York City, New York: Facts On File, Inc., ISBN 978-0-8160-7314-6
- ‘’The Interpreter’s Dictionary of the Bible, An illustrated Encyclopedia’’;ed. Buttrick, George Arthur; Abingdon Press 1962
- Jabbour, Nabeel (2014), The Crescent through the Eyes of the Cross: Insights from an Arab Christian, London, England: Omnibus Press, ISBN 9781615215126
- Jacobs, Joseph, and Ludwig Blau. "Satan," The Jewish Encyclopedia (1906) online pp 68–71
- Jordan, William (27 September 2013), "18% of Brits believe in possession by the devil", yougov.co.uk, YouGov
- Kelly, Henry Ansgar (2006), Satan: A Biography, Cambridge, England: Cambridge University Press, ISBN 978-0521604024
- Kelly, Henry Ansgar (2017), Satan in the Bible, God's Minister of Justice, Eugene, Oregon: Wipf & Stock, ISBN 978-1532613319
- Kent, William. "Devil." The Catholic Encyclopedia (1908) Vol. 4. online older article
- Kohler, Kaufmann (1923), Heaven and Hell in Comparative Religion with Special Reference to Dante's Divine Comedy, New York City, New York: The Macmillan Company
- Levack, Brian P. (2015), "54. Johann Weyer: the Possession of the Nuns at Wertet, 1550", The Witchcraft Sourcebook, New York City, New York and London, England: Routledge, ISBN 978-1138774971
- Lewis, James R. (2001), Satanism Today: An Encyclopedia of Religion, Folklore, and Popular Culture, Santa Barbara, California: ABC-CLIO, ISBN 1-57607-759-4
- Link, Luther (1995), The Devil: A Mask Without a Face, London, England: Reaktion Books, ISBN 0-948462-67-1
- Link, Luther (2010), "Devil", in Grafton, Anthony; Most, Glenn W.; Settis, Salvatore (eds.), The Classical Tradition, Cambridge, Massachusetts and London, England: The Belknap Press of Harvard University Press, pp. 264–265, ISBN 978-0-674-03572-0
- McMillan, M. E. (2011), The Meaning of Mecca: The Politics of Pilgrimage in Early Islam, London, England: Saqi Books, ISBN 978-0863564376
- Osborn, Ian (1998), Tormenting Thoughts and Secret Rituals: The Hidden Epidemic of Obsessive-Compulsive Disorder, New York City, New York: Dell Publishing, ISBN 0-440-50847-9
- Osborne, B. A. E. "Peter: Stumbling-Block and Satan," Novum Testamentum, Vol. 15, Fasc. 3 (Jul., 1973), pp. 187–190 in JSTOR on "Get thee behind me, Satan!"
- Pagels, Elaine (1995). The Origin of Satan. Vintage; Reprint edition. ISBN 0-679-72232-7.
- Parker, Thomas Henry Louis (1995), Calvin: An Introduction to his Thought, Louisville, Kentucky: Westminster John Knox Press, ISBN 978-0664256029
- Patmore, Hector M. (2012), Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity, Leiden, The Netherlands: Brill, ISBN 978-90-0420880-3
- Peterson, Robert A. (2012), Salvation Accomplished by the Son: The Work of Christ, Wheaton, Illinois: Crossway, ISBN 978-1-4335-2360-1
- Pilch, John J. (1995), The Cultural World of Jesus: Sunday by Sunday, Volume 1, Collegeville, Minnesota: The Liturgical Press, ISBN 0-8146-2286-0
- Plantinga, Richard J.; Thompson, Thomas J.; Lundberg, Matthew D. (2010), An Introduction to Christian Theology, Cambridge, England: Cambridge University Press, ISBN 978-0-521-69037-9
- Poole, W. Scott (2009), Satan in America: The Devil We Know, Lanham, Maryland: Rowman & Littlefield Publishers, ISBN 978-1-4422-0062-3
- Prince, Stephen (2004), The Horror Film, New Brunswick, New Jersey and London: Rutgers University Press, ISBN 0-8135-3363-5
- Rebhorn Wayne A. "The Humanist Tradition and Milton's Satan: The Conservative as Revolutionary," SEL: Studies in English Literature 1500–1900, Vol. 13, No. 1, The English Renaissance (Winter, 1973), pp. 81–93 in JSTOR
- Rosica, The Rev. Thomas (20 July 2015), Why is Pope Francis so obsessed with the devil?, Turner Broadcasting System, CNN
- Rudwin, Maximilian (1970). The Devil in Legend and Literature. Open Court. ISBN 0-87548-248-1.
- Russell, Jeffrey Burton. The Devil: Perceptions of Evil from Antiquity to Primitive Christianity (1987a) excerpt and text search
- Russell, Jeffrey Burton. Satan: The Early Christian Tradition (1987b) excerpt and text search
- Russell, Jeffrey Burton (1984), Lucifer: The Devil in the Middle Ages, Ithaca, New York: Cornell University Press, ISBN 0-8014-9429-X
- Russell, Jeffrey Burton. Mephistopheles: The Devil in the Modern World (1990) excerpt and text search
- Russell, Jeffrey Burton. The Prince of Darkness: Radical Evil and the Power of Good in History (1992) excerpt and text search
- Schaff, D. S. "Devil" in New Schaff–Herzog Encyclopedia of Religious Knowledge (1911), Mainline Protestant; vol 3 pp 414–417 online
- Scott, Miriam Van. The Encyclopedia of Hell (1999) excerpt and text search comparative religions; also popular culture
- Smith, Peter (2000), A Concise Encyclopedia of the Bahá'í Faith, Oxford, UK: Oneworld, pp. 135–136, 304, ISBN 1-85168-184-1
- Smith, Peter (2008), An Introduction to the Baha'i Faith, Cambridge: Cambridge University Press, p. 112, ISBN 978-0-521-86251-6
- Spignesi, Stephen J. (2003), The Italian 100: A Ranking of the Most Influential Cultural, Scientific, and Politics, Past and Present, New York, New York: Citadel Press, ISBN 0-8065-2399-9
- Stoddard, Ed (29 November 2007), Poll finds more Americans believe in devil than Darwin, Reuters
- Tambling, Jeremy (2017), Histories of the Devil: From Marlowe to Mann and the Manichees, London, England: Palgrave Macmillan Publishers Ltd., doi:10.1057/978-1-137-51832-3, ISBN 978-1-137-51832-3
- Thomsett, Michael C. (2011), Heresy in the Roman Catholic Church: A History, Jefferson, North Carolina: MacFarland & Company, Inc., ISBN 978-0-7864-4448-9
- Tomashoff, Craig (13 November 2016), "From 'Touched by an Angel' to 'Lucifer': TV's Heavenly Creatures Are Evolving", The Hollywood Reporter, Hollywood Reporter-Billboard Media Group, retrieved 2017-12-22
- van der Toorn, Karel; Becking, Bob; Willem, Pieter (1999), Dictionary of Deities and Demons in the Bible (second ed.), Grand Rapids, Michigan: William B. Eerdman's Publishing Company, ISBN 0-8028-2491-9
- Verbart, André (1995), Fellowship in Paradise Lost: Vergil, Milton, Wordsworth, 97, Amsterdam, The Netherlands and Atlanta, Georgia: Rodopi, ISBN 90-5183-882-4
- Vicchio, Stephen J. (2008), Biblical Figures in the Islamic Faith, Eugene, Oregon: Wipf & Stock, ISBN 978-1-55635-304-8
- Werner, Bette Charlene (1986), Blake's Vision of the Poetry of Milton: Illustrations to Six Poems, Cranbury, New Jersey, London, England, and Mississauga, Ontario: Associated University Presses, ISBN 0-8387-5084-2
- Wray, T. J. and Gregory Mobley. The Birth of Satan: Tracing the Devil's Biblical Roots (2005) excerpt and text search
|Look up Satan in Wiktionary, the free dictionary.|
|Wikiquote has quotations related to: Satan|
|Wikimedia Commons has media related to Satan.|
- Catholic Encyclopedia — "Devil"
- Jewish Encyclopedia — "Satan"
- The Internet Sacred Texts Archive hosts texts—scriptures, literature and scholarly works—on Satan, Satanism and related religious matters
- The Brotherhood of Satan’s perspective on Satan and Lucifer.
- The Devil, BBC Radio 4 discussion with Martin Palmer, Alison Rowlands and David Wootton (In Our Time, Dec. 11, 2003)