The figure of Satan, or “the satan” (Hebrew: הַשָּׂטָן), appears in the Hebrew Bible primarily as an accuser or adversary, rather than the fully developed devil figure seen in later Christian theology. The term “satan” is derived from a Hebrew verb meaning “to obstruct” or “to oppose.” In the Old Testament, it is typically used with the definite article “the,” indicating a role rather than a personal name.
Satan in the Hebrew Bible
In the Genesis account, the serpent tempts Eve to eat from the Tree of the Knowledge of Good and Evil, leading to the fall of humanity. A crucial and often debated question is whether the serpent in Genesis 3 is merely a snake or represents Satan.
The Serpent and Genesis 3
Genesis 3 introduces the enigmatic figure of the serpent, or NAHASH in Hebrew. This raises questions about whether the Bible claims a literal talking snake existed. Depictions like Frans Wouters’ “The Temptation of Eve” often lead many to believe that Eve spoke with a reptile, but there might be more to it.
The Hebrew root of “NAHASH” (serpent) is also the root of “copper,” “brass,” or “bronze.” The connection between these words becomes apparent when considering the symbolic representation of serpents in the ancient world. Serpents were associated with divinity, wisdom, and enlightenment. In Hebrew, “NAHASH” can be interpreted as “the shining one,” which aligns with the term “Nehoshet” (bronze/copper/brass). The International Standard Version (ISV) of the Bible translates “NAHASH” as “shining one” instead of “serpent,” highlighting this connotation:
“Now the Shining One was more clever than any animal of the field that the Lord God had made.” (Genesis 3:1)
In this context, NAHASH is not a reptile but an impressive, shiny angelic being, akin to Paul’s description of Satan:
“for Satan himself masquerades as an angel of light.” (2 Corinthians 11:14)
Thus, “NAHASH” can refer to a snake and an impressive angelic shining being, possibly with some snake-like features. Its consonants also form the root of a word for deception, meaning the serpent can be understood as a deceiver. Even in modern Hebrew, “NAHASH” describes someone deceitful.
In the Garden
Eve was not alarmed when conversing with the “NAHASH,” probably because she was aware of other angelic beings. However, she could not have known about the Shining One’s malicious intent until it was too late, leading to the fall of both him and humanity. It is plausible that the “NAHASH” became a legless reptile only after God cursed it.
Other divine beings in the Bible share these characteristics. For example, serpentine descriptions appear in Isaiah 6, where God is surrounded by winged Seraphim. The term “Seraph” means “to burn” and is associated with fire, but it also refers to a snake. Ancient Egyptian iconography and language suggest that the talking serpent in Genesis 3 may be a divine, serpentine-looking being in rebellion, similar to the fiery Seraphim.
In Genesis 3:1, the serpent is described as “more crafty than any other beast of the field that the LORD God had made.” This can mean either the serpent was the craftiest beast or much more crafty because it was an angelic being. In the ancient Near East, there was no clear distinction between the natural and supernatural realms, particularly not in the Garden of Eden, where even God physically walked with Adam and Eve.
The curse placed upon the NAHASH in Genesis 3 bears similarities to Egyptian Pyramid Texts, which describe serpents from the underworld obstructing the Pharaoh’s journey through the afterlife. These texts contain phrases echoing the curse on the serpent in Genesis 3, such as crawling on its belly, symbolizing being cast down in a humiliating position before all creation.
It seems plausible that the rebellious being in Genesis 3 was a divine being with serpentine traits, capable of speech and possessing divine knowledge. The author of Genesis 3 cleverly draws parallels between their noble nature and actual snakes through metaphor. The passages in Isaiah 14 and Ezekiel 28, depicting the rebellion and judgment of earthly kings, can be seen as allegorical references to the first rebellion in Eden. These passages, together with Isaiah 6 and Genesis 3, take place in a divine council setting.
Connecting these elements suggests that Satan was initially an impressive, shiny, angelic being and member among other divine beings, some of whom, like him, had serpentine traits but were not yet actual snakes.
The New Testament further solidifies this interpretation. In Revelation 12:9, the serpent is directly identified as Satan: “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world.” Similarly, John in 1 John 3:8 and Paul in Romans 16:20 refer to Satan’s role from the beginning and his ultimate defeat.
Satan in other Old Testament books
Job 1-2:
In the Book of Job, “the satan” is a member of the divine council who serves as an accuser and tester of human faithfulness. God allows him to test Job’s righteousness, but he must operate within the limits set by God. This depiction presents Satan as a heavenly prosecutor rather than a rebel against God.
- “One day the angels came to present themselves before the LORD, and Satan also came with them.”
Zechariah 3:1-2:
Here, “the satan” appears as an accuser standing before the angel of the Lord, accusing the high priest Joshua. The Lord rebukes Satan, indicating divine authority over him.
- “Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right side to accuse him.”
1 Chronicles 21:1:
In this verse, Satan incites David to take a census of Israel, an action that leads to God’s displeasure. This is one of the few instances where Satan is mentioned without the definite article, suggesting a more personal identification.
- “Satan rose up against Israel and incited David to take a census of Israel.”
The Hebrew noun “satan” and the verb “satan” are often used in a general sense. For instance, David in Psalm 38:20 says, “Those who render me evil for good accuse [שׂטן (satan)] me because I follow after good.” Here, “satan” means to oppose or accuse. Similarly, in Numbers 22:22, the messenger of the Lord stands as an adversary (שׂטן) to Balaam. This generic use indicates that in many contexts, “satan” simply refers to an adversary, whether human or celestial.
During the intertestamental period, Jewish literature began to develop the character of Satan into a more personalized figure of evil. Texts such as 1 Enoch and the Wisdom of Solomon 2:24 depict fallen angels and identify the devil as the cause of death entering the world. While the text in Genesis does not explicitly identify the serpent as Satan, later Jewish writings make this connection clear. For example, the Wisdom of Solomon 2:24 states, “through the devil’s envy death entered the world,” an obvious reference to Genesis 3.
These writings likely influenced the New Testament portrayal of Satan as a more distinct and personal embodiment of evil.
Satan in the New Testament
The New Testament presents a more developed and personalized concept of Satan. He is seen as the archenemy of God and humanity, actively working to thwart divine plans and lead people astray.
Matthew 4:1-11:
The temptation of Jesus in the wilderness, where Satan attempts to lead Jesus astray, showcases Satan’s role as a tempter.
- “Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.”
Revelation 12:9:
Describes the ultimate defeat of Satan, depicting him as the great dragon who leads the whole world astray.
- “The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray.”
John 8:44:
Jesus refers to Satan as “a murderer from the beginning” and “the father of lies,” emphasizing his role as the origin of evil and deceit.
- “You belong to your father, the devil, and you want to carry out your father’s desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him.”
Satan: Title, Office, or Name?
In the Old Testament, references to Satan often use the definite article “the,” indicating a role or office rather than a proper name. For instance, in Job and Zechariah, “the satan” is not just another angel but a specific figure fulfilling a role as accuser. However, in 1 Chronicles 21:1, Satan is mentioned without the definite article, suggesting a shift towards a more personalized identification.
This shift becomes more pronounced in the New Testament, where Satan is unequivocally presented as the personal name of the archenemy of God. This transformation reflects a broader theological development from a general adversary to a personalized embodiment of evil.
- Accuser vs. Tempter: In the Old Testament, “the satan” is primarily an accuser and tester within the divine order. By the New Testament, Satan evolves into a tempter and a personal embodiment of evil.
- Divine Sovereignty: Both testaments maintain that Satan operates under God’s sovereignty. In Job, Satan requires God’s permission to test Job, and in Revelation, Satan’s defeat is orchestrated by God.
The interpretation of Satan as the serpent in Genesis 3 is not just a later Christian addition but is rooted in Jewish exegesis predating the New Testament. The apostles, taught by Jesus and inspired by the Holy Spirit, provide a trustworthy guide for understanding these Old Testament texts. Their identification of the serpent as Satan is consistent with the theological development seen throughout Scripture.
Conclusion
The character of Satan evolves significantly from the Hebrew Bible to the New Testament. Initially presented as an accuser or adversary within a divine council, Satan becomes a more defined and personal embodiment of evil in later Jewish and Christian texts. This evolution reflects broader theological developments regarding the nature of evil, divine justice, and the ultimate victory of good over evil. Understanding this progression helps to contextualize the various biblical references to Satan and their implications for both ancient and modern theological discussions.
