Job 1:6
5 When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice. 6 Now the day came when the sons of God came to present themselves before the Lord—and Satan also arrived among them. 7 The Lord said to Satan, “Where have you come from?” And Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.” 8 So the Lord said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.”
1 Enoch 40:7
5 And the second voice I heard blessing the Elect One and the elect ones who hang upon the Lord of Spirits. 6 And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits. 7 And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord of Spirits to accuse them who dwell on the earth. 8 After that I asked the angel of peace who went with me, who showed me everything that is hidden: 'Who are these four presences which I have seen and whose words I have heard and written down?'
Notes and References
"... In the Apocalypse, John portrays the world in such a way that Satan’s downfall inaugurates an irretrievable and categorical conflict. In addition, traditions that speak of the fall of Satan locate this event in primordial time. While it is not easy to discern John’s use of time in the Apocalypse, it is clear that the defeat of the Dragon and his angels is closely connected to the ascension and enthronement of Christ (Rev 12:5, 10) and the subsequent inauguration of the eschatological age. Jewish traditions also viewed Satan as one who has access to both the throne-room of God and the earth (Job 1:6–7; Zech 3:1; 1 Enoch 40:7). John, however, indicates that a definitive moment has occurred which limited his activity to the earthly realm (compare 1 Enoch 14:5). Furthermore, the Dragon is aware that the eschatological age has been inaugurated and he has only a limited time (Rev 12:12). The imagery of the Dragon being flung down to the earth and the knowledge of his impending doom is that of a wild animal cornered before it is killed, lashing out in a last attempt to inflict as much damage as possible ..."
Mathews, Mark D. Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (p. 191) Cambridge University Press, 2013