Fallen angel Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! == Second Temple period == The concept of fallen angels derives mostly from works dated to the [[Second Temple period]] between 530 BC and 70 AD: in the [[Book of Enoch]], the [[Book of Jubilees]] and the [[Qumran]] ''[[The Book of Giants|Book of Giants]]''; and perhaps in Genesis 6:1–4.<ref name=Grabbe>Lester L. Grabbe, ''[https://books.google.com/books?id=DO6kT5RPuxgC&q=full-blown+story&pg=PA101 An Introduction to First Century Judaism: Jewish Religion and History in the Second Temple Period]'' (Continuum International Publishing Group 1996 {{ISBN|978-0-567-08506-1}}), p. 101</ref> A reference to heavenly beings called "[[Watcher (angel)|Watchers]]" originates in [[Daniel 4]], in which there are three mentions, twice in the singular (v. 13, 23), once in the plural (v. 17), of "watchers, holy ones". The [[Ancient Greek]] word for watchers is {{lang|grc|ἐγρήγοροι}} ({{transliteration|grc|egrḗgoroi}}, plural of {{transliteration|grc|egrḗgoros}}), literally translated as "wakeful".<ref>[http://perseus.uchicago.edu/cgi-bin/philologic/getobject.pl?c.20:3:109.LSJ ἐγρήγορος] {{Webarchive|url=https://web.archive.org/web/20140311210141/http://perseus.uchicago.edu/cgi-bin/philologic/getobject.pl?c.20:3:109.LSJ |date=11 March 2014 }}. Henry George Liddell. Robert Scott. ''[[A Greek–English Lexicon]]'' revised and augmented throughout by Sir Henry Stuart Jones with the assistance of [[Roderick McKenzie]]. Oxford. Clarendon Press. 1940. p. 474. Available online at the Perseus Project Texts Loaded under PhiloLogic (ARTFL project) at the University of Chicago.</ref> Some scholars consider it most likely that the Jewish tradition of fallen angels predates, even in written form, the composition of Gen 6:1–4.<ref>Lester L. Grabbe, ''A History of the Jews and Judaism in the Second Temple Period'' (Continuum 2004 {{ISBN|978-0-567-04352-8}}), p. 344</ref><ref>Matthew Black, ''The Book of Enoch or I Enoch: A New English Edition with Commentary and Textual Notes'' (Brill 1985 {{ISBN|978-90-04-07100-1}}), p. 14</ref>{{efn|Lester L. Grabbe calls the story of the sexual intercourse between angels and women "an old myth in Judaism". Further, he states: "the question of whether the myth is an interpretation of Genesis or whether Genesis represents a brief reflection of the myth is debated."<ref>Grabbe 2004, p. 101</ref>}} In the Book of Enoch, these [[Watcher (angel)|Watchers]] "fell" after they became "enamored" with human women. The [[2 Enoch|Second Book of Enoch]] (''Slavonic Enoch'') refers to the same beings of the (First) Book of Enoch, now called ''Grigori'' in the Greek transcription.<ref>Andrei A. Orlov, ''Dark Mirrors: Azazel and Satanael in Early Jewish Demonology'' (SUNY Press 2011 {{ISBN|978-1-4384-3951-8}}), p. 164</ref> Compared to the other Books of Enoch, fallen angels play a less significant role in [[3 Enoch]]. 3 Enoch mentions only three fallen angels called [[Azazel]], Azza and Uzza. Similar to The first Book of Enoch, they taught sorcery on earth, causing corruption.<ref>[[Annette Yoshiko Reed]] ''Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature'' Cambridge University Press 2005 {{ISBN|978-0-521-85378-1}} p. 256</ref> Unlike the first Book of Enoch, there is no mention of the reason for their fall and, according to 3 Enoch 4.6, they also later appear in heaven objecting to the presence of Enoch. === 1 Enoch === [[File:P. Chester Beatty XII, leaf 3, verso.jpg|thumb|right|200px|''[[Chester Beatty]] XII'', Greek manuscript of the Book of Enoch, 4th century]] {{See also| Book of Enoch}} According to 1 Enoch 7.2, the Watchers become "enamoured" with human women<ref name="Laurence">{{cite web |url=http://www.sacred-texts.com/bib/bep/bep02.htm |last=Laurence |first=Richard |title=The Book of Enoch the Prophet|year=1883}}</ref> and have intercourse with them. The offspring of these unions, and the knowledge they were giving, corrupt human beings and the earth (1 Enoch 10.11–12).<ref name="Laurence" /> Eminent among these angels are [[Samyaza]] and [[Azazel]]. Like many other fallen angels mentioned in 1 Enoch 8.1–9, Azazel introduces men to "forbidden arts", and it is Azazel who is rebuked by [[Enoch (ancestor of Noah)|Enoch]] himself for illicit instruction, as stated in 1 Enoch 13.1.<ref>Ra'anan S. Boustan, Annette Yoshiko Reed ''Heavenly Realms and Earthly Realities in Late Antique Religions'' Cambridge University Press 2004 {{ISBN|978-1-139-45398-1}} p. 60</ref> According to 1 Enoch 10.6, God sends the archangel [[Raphael (archangel)|Raphael]] to chain Azazel in the desert [[Dudael]] as punishment. Further, Azazel is blamed for the corruption of earth:{{blockquote|1 Enoch 10:12: "All the earth has been corrupted by the effects of the teaching of Azazyel. To him therefore ascribe the whole crime."}} An [[Etiology|etiological]] interpretation of 1 Enoch deals with the origin of evil. By shifting the origin of mankind's sin and their misdeeds to illicit angel instruction, evil is attributed to something supernatural from without. This motif, in 1 Enoch, differs from that of later Jewish and Christian [[theology]]; in the latter evil is something from within.<ref>Annette Yoshiko Reed ''Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature'' Cambridge University Press 2005 {{ISBN|978-0-521-85378-1}} p. 6</ref> According to a [[paradigm]]atic interpretation, 1 Enoch might deal with illicit marriages between priests and women. As evident from [[Book of Leviticus|Leviticus]] 21:1–15, priests were prohibited to marry impure women. Accordingly, the fallen angels in 1 Enoch are the priests counterpart, who defile themselves by marriage. Just like the angels are expelled from heaven, the priests are excluded from their service at the altar. Unlike most other [[Apocalyptic literature|apocalyptic writings]], 1 Enoch reflects a growing dissatisfaction with the priestly establishments in Jerusalem in the 3rd century BC. The paradigmatic interpretation parallels the [[Adam and Eve|Adamic myth]] in regard of the origin of evil: In both cases, transcending one's own limitations inherent in their own nature causes their fall. This contrasts the etiological interpretation, which implies another power besides God, in heaven. The latter solution therefore poorly fits into [[Monotheism|monotheistic]] thought.<ref>SUTER, DAVID. ''Fallen Angel, Fallen Priest: The Problem of Family Purity in 1 Enoch 6—16.'' Hebrew Union College Annual, vol. 50, 1979, pp. 115–135. JSTOR,</ref> Otherwise, the introduction to illicit knowledge might reflect a rejection of foreign [[Hellenistic period|Hellenistic]] culture. Accordingly, the fallen angels represent creatures of [[Greek mythology]], which introduced forbidden arts, used by Hellenistic kings and generals, resulting in oppression of Jews.<ref>George W. E. Nickelsburg. "Apocalyptic and Myth in 1 Enoch 6–11." Journal of Biblical Literature, vol. 96, no. 3, 1977, pp. 383–405</ref> === 2 Enoch === The concept of fallen angels is also in the [[Second Book of Enoch]]. It tells about [[Enoch (ancestor of Noah)|Enoch]]'s ascent through the layers of heaven. During his journey, he encounters fallen angels imprisoned in the [[Seven heavens|2nd heaven]]. At first, he decides to pray for them, but refuses to do so, since he himself as merely human, would not be worthy to pray for angels. In the 5th heaven however, he meets other rebellious angels, here called ''[[Watcher (angel)|Grigori]]'', remaining in grief, not joining the heavenly hosts in song. Enoch tries to cheer them up by telling about his prayers for their fellow angels and thereupon they join the heavenly liturgy.<ref>Annette Yoshiko Reed ''Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature'' Cambridge University Press 2005 {{ISBN|978-1-139-44687-7}} pp. 103–104</ref> Strikingly, the text refers to the leader of the Grigori as Satanail and not as Azael or Shemyaza, as in the other Books of Enoch.<ref name="Orlov 2012">Andrei Orlov, Gabriele Boccaccini ''New Perspectives on 2 Enoch: No Longer Slavonic Only'' Brill 2012 {{ISBN|978-90-04-23014-9}} pp. 150, 164</ref> But the Grigori are identified with the Watchers of 1 Enoch.<ref name="Orlov,164">{{harvnb|Orlov|2011|p=164}}</ref><ref>{{harvnb|Anderson|2000|p=[https://books.google.com/books?id=1YoUBBVGBGEC&dq=2+enoch+18%3A3&pg=PA46 64]: "In 2 Enoch 18:3... the fall of Satan and his angels is talked of in terms of the Watchers (Grigori) story, and connected with Genesis 6:1–4."}}</ref> The narration of the Grigori in 2 Enoch 18:1–7, who went down on to earth, married women and "befouled the earth with their deeds", resulting in their confinement under the earth, shows that the author of 2 Enoch knew about the stories in 1 Enoch.<ref name="Orlov 2012" /> The longer [[recension]] of 2 Enoch, chapter 29 refers to angels who were "thrown out from the height" when their leader tried to become equal in rank with the Lord's power (2 Enoch 29:1–4), an idea probably taken from [[Ancient Canaanite religion]] about [[Attar (god)|Attar]], trying to rule the throne of [[Baal]]. The equation of an angel called ''Satanail'' with a deity trying to usurp the throne of a higher deity, was also adapted by later Christian in regard to the fall of Satan.<ref>Howard Schwartz ''Tree of Souls: The Mythology of Judaism'' Oxford University Press 2006 {{ISBN|978-0-19-532713-7}} p. 108</ref> === Jubilees === {{Main|Book of Jubilees}} The [[Book of Jubilees]], an ancient Jewish religious work, accepted as canonical by the [[Ethiopian Orthodox Church]] and [[Beta Israel]], refers to the Watchers, who are among the angels created on the first day.<ref>{{Cite web|url=http://www.sacred-texts.com/bib/bep/bep02.htm|title=The Book of Enoch the Prophet: Chapter I-XX|website=www.sacred-texts.com}}</ref><ref>Todd R. Hanneken ''The Subversion of the Apocalypses in the Book of Jubilees'' Society of Biblical Lit {{ISBN|978-1-58983-643-3}} p. 57</ref> However, unlike the (first) Book of Enoch, the Watchers are commanded by God to descend to earth and to instruct humanity.<ref>Todd R. Hanneken ''The Subversion of the Apocalypses in the Book of Jubilees'' Society of Biblical Lit {{ISBN|978-1-58983-643-3}} p. 59</ref><ref>Annette Yoshiko Reed ''Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature'' Cambridge University Press 2005 {{ISBN|978-0-521-85378-1}} p. 90</ref> It is only after they copulate with human women that they transgress the laws of God.<ref name="ReferenceB">Chad T. Pierce ''Spirits and the Proclamation of Christ: 1 Peter 3:18–22 in Light of Sin and Punishment Traditions in Early Jewish and Christian Literature'' Mohr Siebeck 2011 {{ISBN|978-3-16-150858-5}} p. 112</ref> These illicit unions result in demonic offspring, who battle each other until they die, while the Watchers are bound in the depths of the earth as punishment.<ref>Jeffrey Burton Russell ''The Devil: Perceptions of Evil from Antiquity to Primitive Christianity'' Cornell University Press 1987 {{ISBN|978-0-8014-9409-3}} p. 193</ref> In Jubilees 10:1, another angel called [[Mastema]] appears as the leader of the evil spirits.<ref name="ReferenceB" /> He asks God to spare some of the demons, so he might use their aid to lead humankind into sin. Afterwards, he becomes their leader:<ref name="ReferenceB" /> {{quotation|Lord, Creator, let some of them remain before me, and let them harken to my voice, and do all that I shall say unto them; for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. (10:8)}} Both the (first) Book of Enoch and the Book of Jubilees include the motif of angels introducing evil to humans. However, unlike the Book of Enoch, the Book of Jubilees does not hold that evil was caused by the fall of angels in the first place, although their introduction to sin is affirmed. Further, while the fallen angels in the Book of Enoch are acting against God's will, the fallen angels and demons in the Book of Jubilees seem to have no power independent from God but only act within his power.<ref>Todd R. Hanneken ''The Subversion of the Apocalypses in the Book of Jubilees'' Society of Biblical Lit {{ISBN|978-1-58983-643-3}} p. 60</ref> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page