David B. Curtis
David B. Curtis
| Media #1,310 |  |
 |
Good morning, Bereans. This morning, we are continuing our study of 1 Peter, and we are looking at verses 8 and 9 of chapter 5. These verses deal with the devil.
Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. 1 Peter 5:8-9 ESV
So, what we have been doing the last several weeks is looking at what the Scriptures say about the supernatural divine beings. As you can imagine, there are different views on this subject. I believe that Satan, the devil, and demons were real spirit beings that had influence over humans. They turned some of them against God's people, and they became known as the devil and Satan. I believe that these enemies of God, both heavenly and earthly, were destroyed in AD 70 at the return of Christ.
For the past two weeks, we have been looking at the view that Satan, the devil, and demons are divine beings. We looked at the word Elohim, and I established that the term is only used of divine beings; it is a place of residence locator.
We talked about the divine council (God's heavenly family), and we looked at several Scriptures that talked about other Elohim beside Yahweh. These are divine beings that Yahweh created to be part of his heavenly family.
The LORD has established his throne in the heavens, and his kingdom rules over all. Bless the LORD, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the LORD, all his hosts, his ministers, who do his will! Psalms 103:19-21 ESV
Here the council members are called "His angels, Mighty ones," and "His hosts." Throughout the Scriptures, we see many different names used of these council members. They are called, "the gods" and "sons of the Most High" in Psalm 82; they are called "the watchers" in Daniel 4; they are called "the holy ones" and "sons of the Mighty" in Psalm 89; they are called "sons of God" in Genesis 6, Job 1-2; they are called "cherubim" in Genesis 3:24; Exodus 25:18-22; Ezekiel 10:1-20; they are called "seraphim" in Isaiah 6; they are called "messengers of God" and messengers of Yahweh in numerous places.
Other indications of the council include the use of plural pronouns and verbs in statements attributed to God.
Come, let us go down and there confuse their language, so that they may not understand one another's speech." Genesis 11:7 ESV
Plurals, such as those in Genesis, are seen in the book of Isaiah. For example:
In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. Isaiah 6:1-2 ESV
Here Yahweh is in His throne room surrounded by His court:
And I heard the voice of the Lord saying, "Whom shall I send, and who will go for us?" Then I said, "Here I am! Send me." Isaiah 6:8 ESV
Here we see that Yahweh's court was made up of His heavenly servants. Similarly, the courtroom scene in Isaiah 41 contains several plural pronouns.
Set forth your case, says the LORD; bring your proofs, says the King of Jacob. Let them bring them, and tell us what is to happen. Tell us the former things, what they are, that we may consider them, that we may know their outcome; or declare to us the things to come. Tell us what is to come hereafter, that we may know that you are gods; do good, or do harm, that we may be dismayed and terrified. Isaiah 41:21-23 ESV
This is what is called the "consultative we," because it reflects God's consultations with His spiritual creatures in heaven.
We looked at Psalm 82 and see how Christ was to judge the unfaithful gods and remove their immortality. We looked last week at John 10 where Yeshua uses Psalm 82:6 to defend his deity. We looked at Genesis 6 in which we found that the Watchers left heaven and married human women and produced hybrid beings that were giants.
We looked at some Second Temple literature and concluded that all the Biblical writers were familiar with and influenced by this literature. We saw that Second Temple Judaism, which is the context of the New Testament, believed in divine plurality. They believed that these other gods, the Watchers, were the reason that the world was so wicked. Second Temple Literature is filled with divine plurality. Second Temple Literature, often called the "Pseudepigrapha," refers to the books written by Jews between Malachi and the time of Yeshua.
My purpose in the last two messages and for today is to show, without a doubt, that the Scriptures teach divine plurality. Yahweh created other gods who were part of his divine council and family.
For our study this morning, I want to look at Satan and the devil in the Tanakh.
In the creation account, God creates Adam.
So God created man in his own image, in the image of God he created him; male and female he created them. Genesis 1:27 ESV
We are created "as" the image of God would be a better translation. This means that we are divine representatives. We are to represent Him, and we are to do what Yahweh wants us to do as if He were physically present with us.
So, Yahweh created Adam. And according to Job, Adam had access to the council.
"Are you the first man who was born? Or were you brought forth before the hills? Have you listened in the council of God? And do you limit wisdom to yourself? Job 15:7-8 ESV
The first man, Adam, was in Eden in the council of Yahweh. Adam was in an intimate relationship with Yahweh.
And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. Genesis 3:8 ESV
Adam and Eve walked in the garden with Yahweh. They dwelt in His presence. Eden is where Yahweh lives and issues decrees. He is with His heavenly host, who existed before humanity did. This is the divine council, the family of God, and Adam is there with them.
You know what happens next—man is tempted, and he sins. Who tempted him and why?
Now the serpent was more crafty than any other beast of the field that the LORD God had made. He said to the woman, "Did God actually say, ‘You shall not eat of any tree in the garden'?" Genesis 3:1 ESV
Remember we are looking for Satan and the devil in the Tanakh. But here we find a serpent. Only in Revelation do we see that the serpent is Satan and the devil.
And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world-he was thrown down to the earth, and his angels were thrown down with him. Revelation 12:9 ESV
Revelation calls this serpent the devil and Satan. This tells us that the serpent in Genesis 3:1 is the devil and satan. I don't think this is a snake. I think what we see here is one of the watchers, a council member, tempting man so he could get rid of him. God had made man vice regent with Him, and some of the watchers may not have been too happy about this. Some of the watchers may have been upset about Yahweh's creation of man and His admittance to the council.
The Pseudepigrapha work called, Life of Adam and Eve, elaborates on the motive and role of Satan in the fall of humankind. In chapter 14 it states:
And Michael went out and called to all the angels, "Worship the image of God as the Lord God has commanded." And Michael himself worshiped first; then he called me and said, "Worship the image of the Lord God." And I answered, "It is not for me to worship Adam." And since Michael kept urging me to worship, I said to him, "Why do you urge me? I will not worship an inferior and younger being than I. I am his senior in the Creation, before he was made was I already made. It is his duty to worship me."
When the angels who were under me heard this, they refused to worship him. And Michael said, "Worship the image of God, but if you will not worship him, the Lord God will be angry with you." And I said, "If He be angry with me, I will set my seat above the stars of heaven and will be like the Highest."
This watcher chose to oppose Yahweh's plan for humanity by prompting humans to disobey Yahweh, so they would either be killed or removed from Eden, Yahweh's council and family.
At the end of the creation account what happens? God rests. What does that mean? Was he tired from creating? No, John Walden, in his book, The Lost World of Genesis One, writes, "The difference is the piece of information that everyone knew in the ancient world and to which most modern readers are totally oblivious: Deity rests in a temple, and only a temple" (page 71).
And what we need to see is that Eden compares to tabernacle or Temple. It is Yahweh's dwelling where the divine council was. In ANE culture understanding, God dwelt in the best places—a lush garden, an oasis, or a mountain top. So, Adam was created and brought into Yahweh's dwelling with His council.
Let's look at the text in Genesis 3:1. "Serpent" here is from the Hebrew word nachash, which, according to Hebrew scholar Michael Heiser, is most likely a triple entendre (a word or phrase that has three different meanings at once). The root of nachash is (noon, het and sheen), which is the basis for a noun, a verb, and an adjective in Hebrew. If you take nachash as pointing to the noun, the word here would mean "serpent." This is a valid translation. But you must keep in mind that "serpent" is not a member of the animal kingdom. If you were to take it as a verb, it would mean "deceiver" or "diviner." So nachash could imply a "deceiver." This option also fits the story. As an adjective it would mean "bronze," or "the shining one." In our text, it is "ha nachash" (the Shining one). Luminosity is a characteristic of a divine being in the Hebrew Bible and in the ANE texts. It is not the characteristic of an animal or a man. This is a divine being, not an animal or man. Would Eve carry on a conversation with a snake? I don't think so. But she would talk to a divine being. Adam and Eve lived in the Garden of God, therefore, they were very familiar with these divine beings. Look at Isaiah 6.
In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. Isaiah 6:1-2 ESV
The word "seraphim" here means "the shining" or "blazing ones." But the Hebrew saraph as a noun means "serpent." What we have here is a divine throne room and a throne room guardian (saraph).
What we find in Genesis 3, therefore, is a divine being, not an animal. It is a throne room guardian, a saraph, a serpentine being, one who was part of the divine council in Eden. This being decided to deceive humanity to get rid of them. He sought to get humans removed from Eden and separated from Yahweh's council and family. Why? I think the Scriptures hint at pride or jealousy.
There are parallels among Genesis 3, Isaiah 14:12-15, and Ezekiel 28:11-19. The passages in Isaiah and Ezekiel are about evil tyrant kings whose pride is described in terms of an ancient story about a divine being who fell from paradise due to rebellion against Yahweh. These accounts reference Eden directly in Ezekiel's case, and indirectly in Isaiah's case. Let's look at Ezekiel.
The word of the LORD came to me: "Son of man, say to the prince of Tyre, Thus says the Lord GOD: Ezekiel 28:1-2 ESV
Moreover, the word of the LORD came to me: "Son of man, raise a lamentation over the king of Tyre, and say to him, Thus says the Lord GOD: " Ezekiel 28:11-12 ESV
Ezekiel 28 distinguishes between the "prince" (v. 1-10) and "king" (v. 11-19) of Tyre, the shift from "prince" (nagid) to "king" (melek) is widely interpreted by scholars as a transition from a literal human ruler to the spiritual power behind him. The prince represents the proud human king facing mortal judgment, while the king is described in angelic terms (Eden, cherub), likely representing Satan as the power driving Tyre's pride and corruption. Let's look at these texts.
The word of the LORD came to me: "Son of man, say to the prince of Tyre, Thus says the Lord GOD: "Because your heart is proud, and you have said, ‘I am a god, I sit in the seat of the gods, in the heart of the seas,' yet you are but a man, and no god, though you make your heart like the heart of a god— you are indeed wiser than Daniel; no secret is hidden from you; by your wisdom and your understanding you have made wealth for yourself, and have gathered gold and silver into your treasuries; by your great wisdom in your trade you have increased your wealth, and your heart has become proud in your wealth— therefore thus says the Lord GOD: Because you make your heart like the heart of a god, therefore, behold, I will bring foreigners upon you, the most ruthless of the nations; and they shall draw their swords against the beauty of your wisdom and defile your splendor. They shall thrust you down into the pit, and you shall die the death of the slain in the heart of the seas. Will you still say, ‘I am a god,' in the presence of those who kill you, though you are but a man, and no god, in the hands of those who slay you? You shall die the death of the uncircumcised by the hand of foreigners; for I have spoken, declares the Lord GOD." Ezekiel 28:1-10 ESV
The nagid is described as a mortal man claiming divinity. This addresses the historical ruler (likely Ithobaal III). He is condemned for human pride by claiming to be a god, by boasting of wisdom, and by accumulating wealth through unjust trade. His judgment is mortality: to be slain by "foreigners" and die a human death.
So, this is addressed to the prince of Tyre, the literal human ruler. Now look at the next section.
Moreover, the word of the LORD came to me: "Son of man, raise a lamentation over the king of Tyre, and say to him, Thus says the Lord GOD: "You were the signet of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering, sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire, emerald, and carbuncle; and crafted in gold were your settings and your engravings. On the day that you were created they were prepared. You were an anointed guardian cherub. I placed you; you were on the holy mountain of God; in the midst of the stones of fire you walked. You were blameless in your ways from the day you were created, till unrighteousness was found in you. In the abundance of your trade you were filled with violence in your midst, and you sinned; so I cast you as a profane thing from the mountain of God, and I destroyed you, O guardian cherub, from the midst of the stones of fire. Your heart was proud because of your beauty; you corrupted your wisdom for the sake of your splendor. I cast you to the ground; I exposed you before kings, to feast their eyes on you. By the multitude of your iniquities, in the unrighteousness of your trade you profaned your sanctuaries; so I brought fire out from your midst; it consumed you, and I turned you to ashes on the earth in the sight of all who saw you. All who know you among the peoples are appalled at you; you have come to a dreadful end and shall be no more forever." Ezekiel 28:11-19 ESV
Let's break this down.
"Son of man, raise a lamentation over the king of Tyre, and say to him, Thus says the Lord GOD: "You were the signet of perfection, full of wisdom and perfect in beauty. Ezekiel 28:12 ESV
Hebrew scholar, Michael Heiser, says, "Signet of perfection"—could mean "serpent." In Semitic at times the "M" at the end of a noun is silent. It's called the enclitic mem. If that is the case here, we have het, vave, tav, which would be "serpent of perfection."
In Genesis 3 the nachash (the serpentine, shining one, deceiver) was in the Garden of Eden where Yahweh walked. Notice what Ezekiel says:
You were in Eden, the garden of God; every precious stone was your covering, sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire, emerald, and carbuncle; and crafted in gold were your settings and your engravings. On the day that you were created they were prepared. Ezekiel 28:13 ESV
These stones elsewhere describe the brightness of Yahweh's throne. So, whomever this is talking about, he is in Yahweh's Temple, His throne room.
You were an anointed guardian cherub. I placed you; you were on the holy mountain of God; in the midst of the stones of fire you walked. Ezekiel 28:14 ESV
"Anointed cherub"—anointed is the word mashach, which may mean "anointed." But it may come from a Semitic homonym, "to shine" (The shining cherub). Cherub and Seraphim are the same. In Assyrian, it is a throne guardian. The definition given by Brown-Driver-Briggs is "an angelic being, a guardian of Eden." The "cherub" serpent figure is in "midst of the stones of fire," which is the divine counsel. In this text, Eden is called a garden and a mountain.
In Isaiah 14:12 we have:
"How you are fallen from heaven, O Day Star, son of Dawn! How you are cut down to the ground, you who laid the nations low! Isaiah 14:12 ESV
"O day star, son of dawn"—is "Helel ben Shachar," which means "the Shining one." Lucifer is the Latin vulgate translation of Helel (shining, a luminous being).
You said in your heart, ‘I will ascend to heaven; above the stars of God I will set my throne on high; I will sit on the mount of assembly in the far reaches of the north; Isaiah 14:13 ESV
The "mount of the assembly" is the home of Yahweh, the place of the divine council. This divine being seeks to usurp Yahweh. We already saw in Job 38 that the sons of God are described as the stars.
This being talked about in Isaiah 14 and Ezekiel 28 was in Eden. He was a member of the divine council. Many theologians believe the "king" represents Satan (the "power behind the throne), while the "prince" is the human puppet. This follows a biblical pattern where earthly nations are linked to spiritual principalities. We see this in Daniel 10.
Then he said to me, "Fear not, Daniel, for from the first day that you set your heart to understand and humbled yourself before your God, your words have been heard, and I have come because of your words. The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia, Daniel 10:12-13 ESV
This is the angel Gabriel talking to Daniel. This is not a human prince who withstood Gabriel. This gives us insight into the heavenly battle.
We see in Genesis 3 and in Isaiah 14 and Ezekiel 28 a divine figure who seems to fit the role of Satan, but he isn't called Satan or the devil. Let's go through the Tanakh and look at the passages that mention the devil or Satan.
When is the first time we see the word devil in the Tanakh? We don't—unless you are looking at the LXX. Devil is from the Greek diabolos and the Tanakh is written in Hebrew. The LXX uses the word diabolos instead of the Hebrew word satan. Let me just say here that "Satan" is one of the few words that English has borrowed from Hebrew. We use the Hebrew name for Satan, but not the Hebrew word for Yeshua. That makes no sense to me.
Where would you find the first use of the word Satan in the Scriptures? Most Christians would probably say that we find it in Genesis, in the Garden of Eden. But if you look at that text, Satan is not mentioned in that story at all. What we see is "the serpent." The last book of the Bible, Revelation, does connect the "the serpent" with "the devil and Satan" (Rev. 12:9), but you do not find that in the Tanakh. We must be careful not to read New Testament theology back into the Tanakh. Let's see if we can develop a theology of the devil/Satan in the Tanakh itself. Where is the first use of Satan? It first occurs in Numbers 22.
So Balaam rose in the morning and saddled his donkey and went with the princes of Moab. But God's anger was kindled because he went, and the angel of the LORD took his stand in the way as his adversary. Now he was riding on the donkey, and his two servants were with him. Numbers 22:21-22 ESV
The word "adversary" here is the Hebrew word Satan. Who is called Satan here? Yahweh and the angel of Yahweh. So, the very first use of Satan in the Bible refers to Yahweh. Does that surprise you? The Hebrew word "Satan" is not a proper noun in the Tanakh. As such, the term was not used to refer to a cosmic archenemy of Yahweh. "Satan" isn't a proper name but is rather a function or office with the primary meaning of "adversary or "challenger." Satan describes a particular action or role, often in the context of opposition or judgment:
And the angel of the LORD said to him, Why have you struck your donkey these three times? Behold, I have come out to oppose you because your way is perverse before me. Numbers 22:32 ESV
Again, we see that it is the Angel of Yahweh who is "Satan" because he opposes Balaam on his journey to curse Israel. From these two verses we determine that the word "Satan" doesn't carry an exclusive evil meaning because both Yahweh and the Angel of Yahweh are called a "Satan."
Then Satan stood against Israel and incited David to number Israel. 1 Chronicles 21:1 ESV
You may be thinking, there he is, this is God's archenemy in this verse. The translators certainly thought so because instead of "adversary," they put "Satan." Let's look at the parallel passage to this event.
Again the anger of the LORD was kindled against Israel, and he incited David against them, saying, Go, number Israel and Judah. 2 Samuel 24:1 ESV
Here Yahweh Himself prompts David to take the census. Contextual clues in 1 Chronicles 21:1 indicate that Satan is again the angel of Yahweh and should have been translated "the adversary." These two passages can be easily harmonized, because in the Tanakh we often see Yahweh and the angel of Yahweh co-identified.
There are 27 uses of "Satan" in the Tanakh. We have seen that three of them refer to Yahweh. Seven uses of "Satan" refer to human adversaries. Let's look at 1 Kings 11:14 as an example (you can look up the rest for yourself).
And the LORD raised up an adversary against Solomon, Hadad the Edomite. He was of the royal house in Edom. 1 Kings 11:14 ESV
So here "Satan" is Hadad the Edomite, a human adversary and not a supernatural being. You may be wondering why the word "Satan" is used to refer to humans and the Angel of Yahweh. As I have already stated, the term "Satan" means "accuser" or "challenger." It describes a particular action or role, not a person.
The rest of the uses of "Satan" in the Tanakh are found in Job and Zechariah. Chapters 1 and 2 of the Book of Job show two instances of the divine council composed of the sons of God (the beney 'elohim) gathering in heaven for a meeting of the council.
Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. The LORD said to Satan, From where have you come? Satan answered the LORD and said, From going to and fro on the earth, and from walking up and down on it. Job 1:6-7 ESV
Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. Job 2:1 ESV
The term Satan is used in Job 14 times. Now this is where we find Yahweh's archenemy, right? Hang on a minute. Hebrew scholar Michael S. Heiser writes:
The Hebrew word satan is not a proper noun in the Old Testament. As such, the term was not used to refer to a cosmic archenemy of God. A brief consideration of the Hebrew grammar helps explain why. Like English, Hebrew does not attach the definite article (the) to proper personal nouns. For example, English speakers do not refer to themselves (or to another person) with phrases like the Tom or the Janet. However, most of the 27 occurrences of satan in the Hebrew Bible include a definite article essentially reading the satan. For example, all occurrences in the Book of Job (Job 1:6-9, 12; 2:1-4, 6-7) include the definite article.
All the mentions of Satan in Job are "ha satan" (the satan), which means "the adversary." Satan is not a name here; it is a particular action or role. Here we see that "ha satan" is used for one of the divine council members. Here we have the term "sons of God" which is one of the names for those on the divine council. We see this in Deuteronomy 32:8.
When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. Deuteronomy 32:8 ESV
The "sons of God" (beney 'elohim) are divine beings. Notice that in our text in Job, these sons of God "present themselves before Yahweh." This is the divine council with the sons of God coming to report before the King, Yahweh. Satan also came to these meetings, but from the text we cannot tell if he is one of the members of the council or if he simply appeared to bring a petition before the council.
The vast majority of Old Testament scholars who are experts in the field of ANE literature conclude that what we see here in Job is that Satan is "one of members of the divine council of Yahweh." What we see here is not Yahweh's archenemy but rather is a member of the divine council who had some sort of role as a heavenly court prosecutor.
In the Dictionary of the Old Testament: Wisdom, Poetry & Writings, the section on "Satan" says this:
Though it is common for the satan's job to be portrayed as seeking out human failings (Page, 26), it is God's policies that are the true focus of the challenge (Day, 80-81). Job's character is only the test case. In that vein, the existence of disinterested righteousness and the effect of a reward system on a person's motives are both legitimate issues. God neither scoffs at the challenge nor discounts the legitimacy of the question. What the satan is in fact challenging is God's blueprint for divine-human relations. In other words, the satan is questioning the validity of a moral order in which the pious unfailingly prosper. The test of true righteousness would be worship without the promise of reward. In this sense we might consider a loose analogy to someone designated as ‘parliamentarian' in a group organized by Roberts Rule of Order. His/her job is to identify procedures that are out of order. The role is intended to serve, not disrupt. The Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008)
The question is: "Can human beings have a disinterested faith in God, that is, can they believe in God without looking for rewards and fearing punishments?" Even more specifically: Are human beings capable, in the midst of unjust suffering, of continuing to assert their faith in God and speak of God without expecting a return? This seems to be the issue in Job.
In Job, "the satan" does not appear to be the archenemy of Yahweh but rather is a heavenly court prosecutor. There is really nothing intrinsically evil in the author's portrayal of "the satan" in Job. There is no tempting, no possession, no evil intent. This doesn't fit most people's view of Satan.
What is interesting in the story of Job is that he never blamed "the satan." Notice what Job says:
Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, Naked I came from my mother's womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD. In all this Job did not sin or charge God with wrong. Job 1:20-22 ESV
Job uses the covenant name Yahweh and says, "Yahweh has taken away. Blessed be the name of Yahweh." He attributes his losses to Yahweh, not to the Sabeans, Chaldeans, and natural disasters. Job seems to understand the sovereignty of Yahweh. He sees that all things come from His hand no matter who brings them.
There are two more uses of "Satan" in the Tanakh. They are found in Zechariah 3:1-2.
Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD said to Satan, The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire? Zechariah 3:1-2 ESV
In both Zechariah and Job, "Satan" includes the definite article (the), which grammatically rules out its use as a proper name. Instead, it should be understood to mean "the Accuser." In Zechariah, Satan functions much like he does in Job. He stands before the Angel of Yahweh and accuses the high priest, Joshua.
Bottom line, there are no passages in the Tanakh where the word "Satan" refers to Yahweh's divine archenemy. None! These verses that we have looked at in the Tanakh blow away the assumption that the technical term "Satan" always applies to the same supernatural being, a single Satan. As we have seen, "Satan" is attached to several different beings.
| Continue the Series |