Lucifer and the Devil

1. The Villainy of Being on the Losing Side	2. Enter the Devil
3. Names and Offices	4. The Canonical Myth of Lucifer
5. The Original Satan	6. Naming the Truest Devil
7. Endnotes

 The Villainy of Being on the Losing Side

The saying goes that Rome was not built in a day. So too is this true for the Church of Rome. During its rise to dominance the Church of Rome conquered many peoples as it grew to the source of influence it is today. It did this at first as the official religion of the Roman Empire and later, after the fall of Rome, as a world power in its own right.

As the Church of Rome acquired worldly authority it was forced to deal with the religions of the people it conquered. Diana, Venus, Holda, the Horned One, Hel, Plumed Serpent, and all the other deities of polytheism were dragged into the pantheon of the Church of Rome and found guilty of being the baleful influences of evil in the world regardless of what they represented in their original religious contexts.

The first victims of character assassination by the Church of Rome were the former religious icons of the Roman Empire, the Greco-Roman pantheon itself. Jupiter, Juno, Diana, Venus, and all the deities of the formerly dominant religion were cast down and listed among the forces of evil. The gods and goddesses of Rome were considered either demons or they were thought aspects of the Devil himself. The Catholic Encyclopedia makes it clear when it says that "the higher gods of the Greeks had come to be regarded as devils." ¹

Though they were demonized this did not have to be a slander against their character. The Catholic Encyclopedia says that "though the word demon is now practically restricted to this sinister sense, it was otherwise with the earlier usage of the Greek writers. The word ... originally meant a divine being; it was occasionally applied to the higher gods and goddesses, but was more generally used to denote spiritual beings of a lower order coming between gods and men. For the most part these were beneficent beings, and their office was somewhat analogous to that of the angels in Christian theology." ² So we can see that even according to the view of the Church of Rome it was not necessary to view the old Gods as evil. The Greco-Roman Gods and Goddesses could have been viewed in a more positive light. Instead they were portrayed as forces of evil.

This portrayal of other people's deities as evil beings continued with the expansion of the Church of Rome. Fred Gettings put it precisely when he said:

almost all the demons (or, at least, demonic names) were the gods (or god names) of now vanished civilizations. The occult maxim Diabolus est Deus inversus ('The Devil is inverted God') connotes the notion of the demons, under the control of the Devil, being the adversaries of God and perhaps indeed of man. ³

So, by inverting the Gods of Rome and later other people's divine beings, did the myth of the Christian Devil grow.

 Enter the Devil

And so we come to the Devil. The goat-legged, pitchfork wielding, priapic Devil arrives with the stench of brimstone. But the image and character of the Devil were not established in one day. The formation of the idea of the Devil was a work in progress already at the time of Jesus the Christ and the authors who wrote of Him.

Judaism had been expressing the notion of a figure (or figures) that stood for evil since their exile in Babylon. But the Jews were not the first to postulate the thought of a divine being which represents absolute evil. That historical first was established by the Persians with Zoroastrianism and that religion's figure known variously as Angra Mainyu or Ahriman.

It is considered likely that the Zoroastrian thinking on Ahriman was the catalyst for the Judaic evolution of a being (or beings) of evil. Jeffrey Burton Russell, in regard to the source of Judaic inspiration, says that,

of the influences that may have existed, the Iranian is usually considered most likely on two grounds. First, Ahriman and Satan show certain intrinsic similarities, and second, these similarities become striking in Hebrew thought following the exile, when Hebrew writers could easily have come into contact with Zoroastrian ideas in Babylonia. ⁴

While in Zoroastrianism the reign of Ahriman as the sovereign of evil is firm in Judaic and later Christian thought this is not so clear. Some, such as Russell, maintain that the myriad of names can all be applied to the Devil. Russell writes:

the names of the Devil vary, particularly in the Apocalyptic period: he is Belial, Mastema, Azazel, Satanail, Sammael, Semyaza, or Satan. These names have different origins, and the beings they denote differ in their origins and functions from one another. But gradually they coalesce. The Devil becomes a spiritual being personifying the origin and essence of evil: there can be only one Devil. ⁵

This only becomes more confusing as time goes on and more names are applied to the Devil: Beelzebub, Lucifer, Asmodeus, the Horned One, and so on and so on.

Not everyone subscribes to the notion of there being a single Devil, however. While the Church of Rome and others subscribe to there being only one Devil and then many demon followers some feel that there is more than just one devil. John Milton in Paradise Lost, for example, makes Satan, Beelzebub, and Belial all separate devils. Joost van den Vondel does the same with Lucifer, Belial, and Beelzebub in his play Lucifer. Occultists and demonologists have maintained that there is a hierarchy of demonkind that does not necessitate there being only one Devil. Francis Barrett, for example, in The Magus has Belial and Asmodeus as separate devils.

Satan and Lucifer are not the only biblical devil figures, however. There are five names in the modern Judeo-Christian Bible that are commonly associated with the Devil. These are Lucifer, Satan, Beelzebub, Belial and Azazel. In demonology Beelzebub, Belial, and Azazel are frequently made into separate demons.

 Names and Offices

The most common names given to the Devil are Lucifer and Satan. These names are also most commonly applied to the same being as the Devil even when there is a distinction being made of devils being individual. When there is a leader of demon kind being put forth generally speaking Lucifer, Satan, and the Devil are often considered synonymous.

Some make a case for Lucifer and Satan not being names for the same being. Gustav Davidson says in his entry on Lucifer that He is "erroneously equated with the fallen angel (Satan)." ⁶ Under his entry on Satan he restates his belief saying, "through a misreading of Isaiah 14:12, he has been identified with Lucifer." ⁷

Another interesting fact that the words lucifer and satan share is that they have both been taken to be offices or states of being rather than names. The Catholic Encyclopedia in its entry on Lucifer says that the Church fathers, "maintain that Lucifer is not the proper name of the devil but denotes only the state from which he has fallen." ⁸ It was important for the Church of Rome to make such a distinction in the case of Lucifer because the word has such a positive meaning, coming from the Latin for "light-bringer" or "light-bearer." It does not really fit well with the notion of the Devil as the source of evil.

Satan also was used in reference to a role rather than as a personal name. The word was used to indicate a position as an opposer in service to Yahweh. Davidson says, "the term likewise designates an office; and the angel investing that office is not apostate or fallen." ⁹ So, strangely enough, both words originally had a positive meaning (or in the case of satan at least a faithful one) before becoming associated with the composite figure of the Devil.

While the terms lucifer and satan each have a definition as an eternal office it is much more common for the words to be applied as names for the Devil. Indeed to many the terms are synonymous. When evaluated biblically, however, their separate nature becomes apparent. Two very different portrayals can be seen: one of Satan, the faithful servant of Yahweh and one of Lucifer, the rebel angel outcast.

 The Canonical Myth of Lucifer

As has been mentioned, the Christian Lucifer evolved from biblical extrapolation. There are several biblical passages that are interpreted esoterically to tell the tale of Lucifer's Fall from on high. These verses are pieced together to paint a portrait of the loftiest of archangels laid low due to the commitment of a sin of pride.

The most commonly quoted reference to Lucifer comes from Isaiah. The exoteric meaning is a taunt song against a king of Babylon, Nebuchadrezzar, or as he is more commonly known, Nebuchadnezzar. For centuries this has been the key verse in pointing to a biblical Lucifer due to Jerome's use of the term in the Vulgate translation. Isaiah contains the only usage of the word Lucifer in the Latin and English versions of the Judeo-Christian bible and not all English bibles translate the term this way any longer. It is said to show the committing of the sin of pride and the price paid. The passage says:

How have you fallen from the heavens, O morning star (Lucifer), son of the dawn! How are you cut down to the ground, you who mowed down the nations!
You said in your heart: "I will scale the heavens; Above the stars of God I will set up my throne; I will take my seat on the Mount of Assembly, in the recesses of the North.
I will ascend above the tops of the clouds; I will be like the Most High!"
Yet down to the nether world you go to the recesses of the pit!
When they see you they will stare, pondering over you: "Is this the man who made the earth tremble, and kingdoms quake?
Who made the world a desert, razed its cities, and gave his captives no release?
All the kings of the nations lie in glory, each in his own tomb;
But you are cast forth without burial, loathsome and corrupt, Clothed as those slain at sword-point, a trampled corpse. Going down to the pavement of the pit, you will never be one with them in the grave." For you have ruined your land, you have slain your people! Let him not be named forever, that scion of an evil race! ¹⁰

It can be plainly seen in verse fifteen where it says 'Is this the man who made the earth tremble' that this scripture is seemingly speaking about a man and not an angel. This was interpreted as esoterica by the Fathers of the Church of Rome. In the modern era it has become vogue to eliminate the word Lucifer from the English translations. Where the New American Bible translates verse twelve with "morning star" the older King James Bible maintains the usage of Lucifer in this passage. As was discussed earlier, it may not be as farfetched as many naysayers claim that there is no esoteric connection to Lucifer. The earlier Ugaritic fragment on Athtar is a striking parallel.

The next group of verses is from Ezekiel. This passage is speaking about the king of Tyre. It says:

therefore thus says the Lord GOD: Because you have thought yourself to have the mind of a god,
Therefore I will bring against you foreigners, the most barbarous of nations. They shall draw their swords against your beauteous wisdom, they shall run them through your splendid apparel.
They shall thrust you down to the pit, there to die a bloodied corpse, in the heart of the sea.
Will you then say, "I am a god!" when you face your murderers? No, you are a man, not a god, handed over to those who will slay you.
You shall die the death of the uncircumcised at the hands of foreigners, for I have spoken, says the Lord GOD.
Thus the word of the LORD came to me:
Son of man, utter a lament over the king of Tyre, saying to him: Thus says the Lord GOD: You were stamped with the seal of perfection, of complete wisdom and perfect beauty.
In Eden, the garden of God, you were, and every precious stone was your covering (carnelian, topaz, and beryl, chrysolite, onyx, and jasper, sapphire, garnet, and emerald); Of gold your pendants and jewels were made, on the day you were created.
With the Cherub I placed you; you were on the holy mountain of God, walking among the fiery stones.
Blameless you were in your conduct from the day you were created, Until evil was found in you,
the result of your far-flung trade; violence was your business, and you sinned. Then I banned you from the mountain of God; the Cherub drove you from among the fiery stones.
You became haughty of heart because of your beauty; for the sake of splendor you debased your wisdom. I cast you to the earth, so great was your guilt; I made you a spectacle in the sight of kings.
Because of your guilt, your sinful trade, I have profaned your sanctuaries, And I have brought out fire from your midst which will devour you. I have reduced you to dust on the earth in the sight of all who should see you.
Among the peoples, all who knew you stand aghast at you; You have become a horror, you shall be no more. ¹¹

As with the Isaiah passage, there is clearly a reference to the mortal king of Tyre in verse twelve. Still, the flowery language is prettier here, so perhaps we can forgive them in their zealousness as the word cherub actually appears in this passage as well as a reference to Eden. This passage is used to show Lucifer's standing in the heavens before the Fall as the covering angel.

The last of the Old Testament passages is a short one from Job. It is a reference to the Leviathan, which is a tremendous water serpent. The passage says:

Is he not relentless when aroused; who then dares stand before him?
Whoever might vainly hope to do so need only see him to be overthrown. ¹²

The Catholic bible is very heavily redacted here, however. Reading this excerpt as is makes it basically unusable as a reference to Lucifer. Indeed this passage later fell out of favor with those looking in the Christian bible for references to Lucifer. For this verse the King James version of the Christian bible is a less obfuscated translation. It says:

Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down? Canst thou put an hook into his nose? or bore his jaw through with a thorn? ¹³

Leviathan is an obscure figure from Hebrew mythology that may be linked to other Semitic water serpents such as the Canaanite Lotan or the Babylonian Tiamat. It is a reference to a water serpent whose relevance to Judaism is no longer clear other than that Yahweh is said to have defeated Leviathan. Suffice it to say for now that the reference to Leviathan can be connected to Lucifer in as much as the Genesis Serpent is also tied to Lucifer.

These three passages were tied to Satan using a brief blurb from the Gospel of Luke in the New Testament. It says, "Jesus said, "I have observed Satan fall like lightning from the sky." ¹⁴ This passage was linked to Isaiah and the other passages to create the myth of the Fall of Lucifer; a rebellious archangel, covered in gemstones, who coveted that which was not to be: a throne of equal status to Jehovah.

 The Original Satan

The figure of Satan is of prominent interest in the defining of Lucifer. The word satan comes from the Hebrew ha-Satan which means "the Adversary" or "the Accuser." The pictures painted of Satan in the Old and New Testaments are very different. Indeed, to many of the Jewish faith Satan is a member in good standing within Yahweh's sovereignty. This view can be traced back to the Jewish Tanakh (Christian Old Testament).

First, here is a look at some of the statistics of the Judeo-Christian bible. According to Dr. Thomas Horne, a nineteenth century British theologian, the King James Bible contains almost three quarters of a million words. This can be broken down to approximately 593,000 words in the Old Testament and 181,000 words in the New, rounding down. ¹⁵ There does not appear to be a word count readily available for the New American Bible. This makes the Old Testament longer than the New by a ratio of nearly 3:1. In the English translation of the Judeo-Christian bible there are thirty-three verses with the word Satan in the New Testament. In the Old Testament there are only fifteen. A look at the verses reveals much.

The first reference to Satan occurs in 1 Chronicles. It says, "A satan rose up against Israel, and he enticed David into taking a census of Israel." ¹⁶ Other than serving as the instigation of David's numbering of the Israelites there is no further explanation of "a satan" in the book.

Later, in Job there is a more in depth picture of Satan. The word is used ten times in this book. Thusly, the function of the Old Testament Adversary is made clearer. The first passage with the term Satan says:

One day, when the sons of God came to present themselves before the LORD, Satan also came among them.
And the LORD said to Satan, "Whence do you come?" Then Satan answered the LORD and said, "From roaming the earth and patrolling it."
And the LORD said to Satan, "Have you noticed my servant Job, and that there is no one on earth like him, blameless and upright, fearing God and avoiding evil?"
But Satan answered the LORD and said, "Is it for nothing that Job is God-fearing?
Have you not surrounded him and his family and all that he has with your protection? You have blessed the work of his hands, and his livestock are spread over the land.
But now put forth your hand and touch anything that he has, and surely he will blaspheme you to your face."
And the LORD said to Satan, "Behold, all that he has is in your power; only do not lay a hand upon his person." So Satan went forth from the presence of the LORD. ¹⁷

Later on in the book we read:

Once again the sons of God came to present themselves before the LORD, and Satan also came with them.
And the LORD said to Satan, "Whence do you come?" And Satan answered the LORD and said, "From roaming the earth and patrolling it."
And the LORD said to Satan, "Have you noticed my servant Job, and that there is no one on earth like him, faultless and upright, fearing God and avoiding evil? He still holds fast to his innocence although you incited me against him to ruin him without cause."
And Satan answered the LORD and said, "Skin for skin! All that a man has will he give for his life.
But now put forth your hand and touch his bone and his flesh, and surely he will blaspheme you to your face."
And the LORD said to Satan, "He is in your power; only spare his life."
So Satan went forth from the presence of the LORD and smote Job with severe boils from the soles of his feet to the crown of his head. ¹⁸

The figure of Satan depicted here is quite different from the one associated with Lucifer. In these passages we see Satan conversing with the Judeo-Christian god and Yahweh even exchanges pleasantries in asking from where he had come. It is true that Satan inflicts sorrow upon Job but he does this with the assent of his god. Here Satan is a member of Yahweh's court and performs as his servant in his role as the Adversary of mankind who tests the faith of the chosen.

This figure cannot be associated with the Serpent of Genesis. The Serpent in Genesis is cast out. It reads, "Then the LORD God said to the serpent: 'Because you have done this, you shall be banned from all the animals and from all the wild creatures; On your belly shall you crawl, and dirt shall you eat all the days of your life." ¹⁹ The serpent of Genesis is cursed and exiled. The only sense of hostility Yahweh shows toward Satan in the Old Testament is in Zechariah where the Adversary is rebuked for being too zealous in his role. It reads, "Then he showed me Joshua the high priest standing before the angel of the LORD, while Satan stood at his right hand to accuse him. And the angel of the LORD said to Satan, "May the LORD rebuke you, Satan; may the LORD who has chosen Jerusalem rebuke you! Is not this man a brand snatched from the fire?" ²⁰ In this passage Satan is even standing at the right hand of Yahweh. This is not the role of a fallen archangel who resides in Hell!

The only other reference to Satan in the Old Testament comes from the Psalms. The New American Bible reads, "Find a lying witness, an accuser to stand by his right hand." ²¹ The Catholic bible oddly chooses to translate as "accuser" instead of "Satan," or even "a satan" as we saw earlier. The King James Bible reads, "Set thou a wicked man over him: and let Satan stand at his right hand." ²² Neither translation really makes it clear whether it is an angelic office being spoken of here. So this passage is somewhat cryptic to the English speaking reader.

The Satan of the New Testament is quite different from that of the Old. It is in the New Testament that we find the vitriol against Satan as the foe of Jehovah and of humankind. In the New Testament the term has two uses; that of Satan as the Devil and that of Satan as a possessor/tempter/adversary.

The first use is that of the classic image of Satan as the Devil. In Matt. 4:8-10, 12:25-26, 16:23; Mark 1:12-13, 3:22-23, 4:14-15, 8:33; Luke 4:8 (KJV but not NAB); the aforementioned 10:18; 11:18-19, 13:16, 22:3, 22:31; John 13:26-27; Acts 5:3, 26:18; Rom. 16:19-20; 1 Cor. 5:5; 7:5; 2 Cor. 2:10-11, 11:13-14, 12:6-7; 1 Thess. 2:17-18; 2 Thess. 2:9; 1 Tim. 1:20, 5:14-15; and Rev. 2:9, 2:13, 2:24, 3:9, 12:7-9, 20:1-3, 20:7 we see the traditional Christian image of Satan as an evil spirit who can possess others and is destined to be defeated in the end-times.

It is in Revelation where we find the merging of Lucifer the Serpent and Satan the Adversary as one being.

Then war broke out in heaven; Michael and his angels battled against the dragon. The dragon and its angels fought back,
but they did not prevail and there was no longer any place for them in heaven.
The huge dragon, the ancient serpent, who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it. ²³

The second New Testament usage of the term Satan as a tempter/adversary allows the playing of a humorous word game. If Lucifer is not to be taken as Satan who is? If one is to take the Bible literally there is a striking figure that is more clearly identified with Satan than even Lucifer. In the gospels of both Matthew and Mark Jesus is said to utter the words:

Get behind me, Satan! For you are not on the side of God, but of men. ²⁴

Are these words spoken to Lucifer? No. They are uttered to the apostle Peter, the alleged founder of the Church of Rome. So clearly Peter is Satan and Lucifer is just the poor Serpent of Eden who tried to teach something to humanity. The stance being taken here is not that Peter is truly Satan. This fun is being poked solely to demonstrate the fallacy of taking ancient religious scriptures literally rather than figuratively or esoterically. It is not being said here that Peter is Satan. It is merely an amusing word game.

 Naming the Truest Devil

So, if Peter is not Satan and neither is Lucifer the Devil, then who can be said to hold this lowly position? There is so much pestilence, malice, and general wrongdoing on our little planet that it does seem at times that there is a diabolical force at work. The classical, Christian Gnostics postulated who the Devil figure is: Jehovah himself.

To the modern, Christian reader this sounds like a blasphemy. But in reality, Jehovah as the source of evil is older than Christianity itself. In the last book of the Torah, Deuteronomy, Yahweh is made to say, "Here, then, I have today set before you life and prosperity, death and doom." ²⁵ In Judaism this is a non-issue. Rabbi Tovia Singer, a counter-missionary, says:

For the Jewish faith, Satan's purpose in seducing man away from God poses no problem because Satan is only an agent of God. As a servant of the Almighty, Satan faithfully carries out the divine will of his Creator as he does in all his tasks. ²⁶

The situation doesn't improve if a more accurate translation of the original Hebrew is used. In the King James Version, which Singer says is closer to the native Hebrew in this instance, Yahweh says, "See, I have set before thee this day life and good, and death and evil." ²⁷

This is not the only instance of Yahweh claiming ownership as the source of evil. In Isaiah it says, "I form the light, and create the darkness, I make well-being and create woe; I, the LORD, do all these things." ²⁸ Once again the Catholic bible obfuscates the issue to hide the fact that the Judeo-Christian god is the source of evil. In the KJV the same passage reads, "I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things." ²⁹

So what is it the source of evil? According to the classical Gnostics it is a blasphemy uttered by Jehovah in his ignorance. Again citing from Isaiah we hear Jehovah say:

I am the LORD and there is no other, there is no God besides me. It is I who arm you, though you know me not. ³⁰

He says it again later in the book: "I am God, there is no other; I am God, there is none like me." ³¹

This may not seem a great sin in the modern world. After all, since the First Council of Nicaea in 325 CE the Western civilizations have seen the spread of monotheism through the rise of the Church of Rome. But at the time of the classical Gnostics polytheism still ruled the day and Greek philosophy and the mystery religions were the epitome of intellectual and spiritual thought.

That Jehovah's boast of "there is no God besides me" ruffled Gnostic feathers can be seen by the frequency of the Gnostic rebuttal. In the Apocryphon of John, the Christ is made to say:

"Now the Archon who is weak has three names. The first is Yaltabaoth, the second is Saklas, and the third is Samael. And he is impious in his arrogance which is in him. For he said, 'I am God and there is no other God beside me,' for he is ignorant of his strength, the place from which he had come." ³²

The Gnostic refutation of monotheism was certain. In On the Origin of the World there is the following interaction between Pistis Sophia and the blasphemy of the god of the Jews:

He said, "It is I who am God, and there is no other one that exists apart from me." And when he said this, he sinned against all the immortal beings who give answer. And they laid it to his charge.
    Then when Pistis saw the impiety of the chief ruler she was filled with anger. She was invisible. She said, "You are mistaken, Samael," that is, "blind god." ³³

The Hypostasis of the Archons further expands on this, with the explanation coming from the "great angel Eleleth:"

    "Opening his eyes he saw a vast quantity of matter without limit; and he became arrogant, saying, 'It is I who am God, and there is none other apart from me.'
    "When he said this, he sinned against the entirety. And a voice came forth from above the realm of absolute power, saying 'You are mistake, Samael' - which is, 'god of the blind.'
    "And he said, 'If any other thing exists before me, let it become visible to me!' And immediately Sophia stretched forth her finger and introduced light into matter; and she pursued it down to the region of chaos. And she returned up [to] her light; once again darkness […] matter. ³⁴

As was mentioned in the essay "Lucifer - the Queen of Heaven," a meaning of one of the Latin roots of Lucifer, fero, is "to call, name." ³⁵ The Gnostic Aeon, Pistis Sophia, did indeed name Yahweh-Jehovah as Samael, the "blind god," and he is the most suitable candidate for the role of the Devil in modern Christianity whether that Christianity is Gnostic or Judaic.

In almost all cases Jehovah-Samael makes more logical sense as the Devil figure than Lucifer. How many wars have been fought in the name of Lucifer? Now how many have been fought in the name of Jehovah-Samael? Who bears the more striking resemblance to the Islamic devil, Iblis? Is it Lucifer, who bows before Adam and Eve in the role of the Serpent to impart Gnosis upon the first humans? Or is it Jehovah-Samael, who, as the alleged lord-of-all-he-sees bows to no one at any time in the Abrahamic scriptures?

In an incredible reversal of the traditional roles in Western society it is Pistis Sophia who is the parent of Jehovah-Samael, and not the other way around. With the discovery of the Nag Hammadi scriptures we see another spin on the tale of a "perfect," all-loving god creating Lucifer who, for no rational, discernable reason, bloats up with pride and claims a throne "above the stars of God." ³⁶ The Spirit behind the Serpent of Genesis as the elder of the befuddled god figure in the Garden of Eden? Doubt it not! In many ways, Jehovah-Samael is a reversal of the occult phrase cited earlier. Of Jehovah-Samael it can be said that, "God is inverted Devil."

 Endnotes

 1. "demons." Catholic Encyclopedia. [book on-line]; accessed 16 December 2006; available from http://www.newadvent.org/cathen/04710a.htm; Internet.
 2. Ibid.
 3. Fred Gettings, Dictionary of Demons (London: Guild Publishing, 1988), 80.
 4. Jeffrey Burton Russell, The Devil (New York: Cornell University Press, 1977; reprint 1987), 218.
 5. Ibid., 188-189.
 6. Gustav Davidson, A Dictionary of Angels (New York: The Free Press, 1967; reprint 1971), 176.
 7. Ibid., 261.
 8. "Lucifer." Catholic Encyclopedia. [book on-line]; accessed 16 December 2006; available from http://www.newadvent.org/cathen/09410a.htm; Internet.
 9. Davidson, A Dictionary of Angels, 261.
 10. Isa. 14:12-20 (New American Bible).
 11. Ezek. 28:6-19 (NAB).
 12. Job 41:1-2 (NAB).
 13. Job 41:1-2 (King James Bible).
 14. Luke 10:18 (NAB).
 15. David Wallechinsky and Irving Wallace, "Bible Numbers and Statistics," [essay on-line] (accessed 29 October 2009); available from http://www.trivia-library.com/; Internet.
 16. 1 Chron. 21:1 (NAB).
 17. Job 1:6-12 (NAB).
 18. Job 2:1-7 (NAB).
 19. Gen. 3:14 (NAB).
 20. Zech. 3:1-2 (NAB).
 21. Ps. 109:6 (NAB).
 22. Ps. 109:6 (KJV).
 23. Rev. 12:7-9 (NAB).
 24. Matt. 16:23 and Mark 8:33 (NAB).
 25. Deut. 30:15 (NAB).
 26. Tovia Singer, "Who is Satan?," [essay on-line] (accessed 30 October 2009); available from http://www.outreachjudaism.org/; Internet.
 27. Deut. 30:15 (KJV).
 28. Isa. 45:7 (NAB).
 29. Isa. 45:7 (KJV).
 30. Isa. 45:5 (NAB).
 31. Isa. 46:9 (NAB).
 32. Ap. John IV,1 11.16-23 (Nag Hammadi Library).
 33. Orig. World XIII,2 103.11-19 (NHL).
 34. Hyp. Arch. II,4 94.19-34 (NHL).
 35. The New College Latin & English Dictionary (1966), s.v. "fero."
 36. Isa. 14:13 (NAB).

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