The conception of _Satan_ (Heb. [Hebrew: Satan], the adversary, Gr. [Greek: Satanas], or [Greek: Satan], 2 Cor. xii. 7) belongs to the post-exilic period of Hebrew development, and probably shows traces of the influence of Persian on Jewish thought, but it has also its roots in much older beliefs. An "evil spirit" possesses Saul (1 Sam. xvi. 14), but it is "from the Lord." The same agency produces discord between Abimelech and the Shechemites (Judges ix. 23). "A lying spirit in the mouth of all his prophets" as Yahweh's messenger entices Ahab to his doom (1 Kings xxii. 22). Growing human corruption is traced to the fleshy union of angels and women (Gen. vi. 1-4). But generally evil, whether as misfortune or as sin, is assigned to divine causality (1 Sam. xviii. 10; 2 Sam. xxiv. 1; 1 Kings xxii. 20; Isa. vi. 10, lxiii. 17). After the Exile there is a tendency to protect the divine transcendence by the introduction of mediating angelic agency, and to separate all evil from God by ascribing its origin to Satan, the enemy of God and man. In the prophecy of Zechariah (iii. 1-2) he stands as the adversary of Joshua, the high priest, and is rebuked by Yahweh for desiring that Jerusalem should be further punished. In the book of Job he presents himself before the Lord among the sons of God (ii. 1), yet he is represented both as accuser and tempter. He disbelieves in Job's integrity, and desires him to be so tried that he may fall into sin. While, according to 2 Sam. xxiv. 1, God himself tests David in regard to the numbering of the people, according to 1 Chron. xxi. 1 it is Satan who tempts him.
The development of the conception continued in later Judaism, which was probably more strongly influenced by Persian dualism. It is doubtful, however, whether the Asmodeus (q.v.) of the book of Tobit is the same as the A[=e]shma Da[=e]wa of the Bundahesh. He is the evil spirit who slew the seven husbands of Sara (iii. 8), and the name probably means "Destroyer." In the book of Enoch Satan is represented as the ruler of a rival kingdom of evil, but here are also mentioned Satans, who are distinguished from the fallen angels and who have a threefold function, to tempt, to accuse and to punish. Satan possesses the ungodly (Ecclesiasticus xxi. 27), is identified with the serpent of Gen. iii. (Wisdom ii. 24), and is probably also represented by Asmodeus, to whom lustful qualities are assigned (Tobit vi. 14); Gen. iii. is probably referred to in Psalms of Solomon xvii. 49, "a serpent speaking with the words of transgressors, words of deceit to pervert wisdom." The _Book of the Secrets of Enoch_ not only identifies Satan with the Serpent, but also describes his revolt against God, and expulsion from heaven. In the Jewish _Targums_ Sammael, "the highest angel that stands before God's throne, caused the serpent to seduce the woman"; he coalesces with Satan, and has inferior Satans as his servants. The birth of Cain is ascribed to a union of Satan with Eve. As accuser affecting man's standing before God he is greatly feared.