Satan

Biblical Occurrences

"Satan" is originally a common Hebrew noun meaning "adversary" or "accuser." For this reason, the Old Testament also applies the word to a human or an angel who stands in someone's way (Numbers 22:22; 1 Kings 11:14).

Satan as a specific being first appears clearly in Job 1–2. He comes among the "sons of God" who present themselves before the LORD and brings accusations against Job's faith (Job 1:6). In Zechariah 3:1–2, he accuses Joshua the high priest. In both passages the Hebrew text uses the definite article, so that the word functions almost as a title: "the adversary." 1 Chronicles 21:1 records that Satan "provoked David to number Israel." Yet 2 Samuel 24:1, which narrates the same event, states that the LORD "moved David," and how the two texts should be read together has long been debated.

In the New Testament, alongside "Satan" (Greek Satanas), the word diabolos, meaning "slanderer" and rendered "the devil," is used synonymously. Satan tempts Jesus in the wilderness (Temptation in the Wilderness, Matthew 4:1–11). When Peter tries to turn Jesus from the way of the cross, Jesus tells him, "Get thee behind me, Satan" (Matthew 16:23). The Epistles exhort believers to resist the devil (Ephesians 6:10–18; 1 Peter 5:8–9; James 4:7). Revelation 12:9 calls him "the great dragon," "that old serpent," "the Devil," and "Satan," and depicts him as cast out of heaven. Revelation 20 records that he is bound and, at the end, cast into the lake of fire.

Significance in the Whole of Scripture

In the Old Testament, Satan is portrayed as an accuser who acts by God's permission. In the New Testament, he emerges more distinctly as the head of the evil forces that oppose the kingdom of God. The New Testament presents the ministry and death of Jesus as a victory that destroys the works of the devil (1 John 3:8; Hebrews 2:14–17). Revelation 12:9 is frequently cited as grounds for identifying the serpent of Genesis 3 with Satan, although the Genesis text itself does not call the serpent Satan.

Interpretations and Debates

• Origin and fall: A widespread view holds that Satan was originally an angel who fell through pride. One tradition reads Isaiah 14:12, with its "morning star" (Latin Vulgate lucifer, hence "Lucifer"), and Ezekiel 28 as support for this view. In context, however, the two passages are addressed to the king of Babylon and the king of Tyre respectively, and interpreters differ on whether they should be read as describing Satan.
• A personal being?: Evangelicals and conservative denominations generally regard Satan as a real, personal being. Some within liberal theology interpret Satan as a symbolic expression for evil forces or structures.
• Emphasis on spiritual warfare: Pentecostal and charismatic circles emphasize deliverance ministry—casting out demons—and spiritual warfare. By contrast, teachings that place excessive emphasis on the activity of evil spirits, such as the doctrine of generational curses, have drawn criticism and controversy among denominations.
• Extrabiblical imagery: The familiar red figure with horns and a tail, holding a trident, became fixed in later art and literature. No such description appears in the biblical text.

In the Korean Church

In the Korean church, the word "devil" (magwi) is used more often than "Satan." During corporate praying aloud (tongsung kido) or at revival meetings, believers sometimes pray by directly rebuking evil spirits, with words such as "Devil, be gone!" Martin Luther's hymn "A Mighty Fortress Is Our God" sings of the struggle against "our ancient foe," and it is widely sung in the Korean church as well.