relationship_id,subject_entity_id,relationship_type,object_entity_id,confidence,rationale,source_id,review_status,period_id
568,ENT_ISR_MICHAEL,opposes,ENT_ISR_SATAN,medium,Michael and Satan become opponents in later apocalyptic and Christian reception.,SRC_DDD_BIBLE,reviewed,
717,ENT_CHR_DEVIL,identified_with,ENT_ISR_SATAN,high,The Devil is identified with Satan in Christian reception.,SRC_DDD_CHRISTIAN,reviewed,
1063,ENT_CHR_DRAGON_REVELATION,identified_with,ENT_ISR_SATAN,high,The dragon is identified with Satan in Revelation.,SRC_DDD_CHRISTIAN,reviewed,
1344,ENT_CHR_DEVIL,reception_of,ENT_ISR_SATAN,high,The Christian Devil is the patristic reception of the Second Temple Satan figure.,SRC_DDD_CHRISTIAN,reviewed,PER_PATRISTIC
1388,ENT_ZOR_ANGRA_MAINYU,received_as,ENT_ISR_SATAN,medium,"In early Hebrew texts, ""the satan"" (the accuser) is a member of Yahweh's heavenly court (Job 1–2; Zechariah 3:1–2) — not an independent cosmic evil. The development of Satan as an independent adversarial power opposing God (1 Enoch 6–11; Jubilees 10; later Revelation) parallels the Zoroastrian Angra Mainyu (cosmic adversary of Ahura Mazda, independent evil principle). Jews under Persian/Achaemenid rule (6th–4th c. BCE) had direct access to Zoroastrian theology; Boyce and DDD_BIBLE s.v. ""Satan"" both discuss the probable structural influence. Confidence medium: the development could be endogenous; the influence is probable but not textually demonstrable.",SRC_BOYCE_ZOROASTRIANS,reviewed,PER_ISR_EXILIC
1423,ENT_ISL_IBLIS,reception_of,ENT_ISR_SATAN,high,"Iblis as Islamic reception of the Hebrew/Christian Satan; same function (cosmic adversary, tempter of humanity), name Shaytan cognate with Hebrew satan, same narrative structure (expelled from divine presence for pride/disobedience).",SRC_QURAN,reviewed,PER_ISL_EARLY
1453,ENT_GNO_SAMAEL,reception_of,ENT_ISR_SATAN,medium,Samael as reception of the Satan/accuser tradition in Jewish-Gnostic theology; Zohar identifies Samael as the serpent/adversary and chief of the sitra achra.,SRC_ZOHAR,reviewed,PER_LATE_ANTIQUE
2426,ENT_ISR_MASTEMA,aligned_with,ENT_ISR_SATAN,high,"Mastema (""Hostility / Enmity"") in Jubilees and Satan in Job and the DSS (especially the Community Rule and War Scroll) serve the same structural function — the adversarial/accusatory divine agent who tests, afflicts, and accuses humanity before God. In Jubilees 17:16, Mastema brings the accusation that prompts God to test Abraham (the binding of Isaac): ""Mastema came and said before God, 'Behold, Abraham loves Isaac, his son, and he delights in him above all things. Tell him to offer him as a burnt offering on the altar.'"" This is the exact role of the satan figure in Job 1:9-11. In Jubilees 48:1-18, Mastema actively assists the Egyptians against Moses — precisely the adversarial role the Devil plays in Christian typological readings. Most scholars treat Mastema as the Jubilees-tradition name for the same divine-adversary function that the DSS and later Christian tradition calls ""Satan."" Collins (2016) pp. 92-95.",SRC_JUBILEES,reviewed,PER_ISR_SECOND_TEMPLE
7205,ENT_DEMX_WITCH_FAMILIAR,member_of,ENT_ISR_SATAN,medium,Witch-trial demonology holds familiar spirits are imps assigned by the Devil to the witch under the demonic pact; the class is subordinate to / derives under Satan (recast from reception_of to member_of for correct subordination semantics).,SRC_DEPLANCY_INFERNAL,reviewed,
7648,ENT_SAT_LAVEYAN_SATAN,reception_of,ENT_ISR_SATAN,high,"The LaVeyan symbolic adversary is a modern reinterpretation of the biblical/Second-Temple Satan, stripped of literal existence and recast as the carnal self.",SRC_LAVEY_SATANIC_BIBLE,reviewed,
7649,ENT_SAT_THEISTIC_SATAN,reception_of,ENT_ISR_SATAN,high,Theistic Satanism's worshipped Satan is a devotional reception of the biblical/Second-Temple adversary as a literal deity.,SRC_PETERSEN_RELIGIOUS_SATANISM,reviewed,