fallen angels
The Watchers become "in love" with human women and have sex with them.
Enoque
The idea of fallen angels derived from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the "sons of God" (בני האלוהים) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified these same "sons of God"
as fallen angels. During the late Second Temple period the Biblical giants were sometimes considered the monstrous offspring of fallen angels and human women. In such accounts, God sends the Great Deluge to purge the world of these creatures; their bodies are destroyed, yet their peculiar souls survive, henceforth roaming the earth as demons. Rabbinic Judaism and Christian authorities after the third century rejected
the Enochian writings and the notion of an illicit union between angels and women producing giants. Christian theology indicates the sins of fallen angels occur before the beginning of human history. Accordingly, fallen angels became identified with those led by Satan in rebellion against God, also equated with demons.
Evidence for the belief in fallen angels among Muslims can be traced back to reports attributed to some of the companions of Muhammad, such as Ibn Abbas (619–687) and Abdullah ibn Masud (594–653).[2] At the same time, some Islamic scholars opposed the assumption of fallen angels by stressing the piety of angels supported by verses of Quran, such as 16:49 and 66:6, although none of these verses declare angels as immune from sin.[3] One of the first opponents of fallen angels was the early and influential Islamic ascetic Hasan of Basra (642–728)
. To support the doctrine of infallible angels, he pointed at verses which stressed the piety of angels, while simultaneously reinterpreting verses which might imply acknowledgement of fallen angels. For that reason, he read the term mala'ikah (angels) in reference to Harut and Marut, two possible fallen angels mentioned in 2:102, as malikayn (kings) instead of malā'ikah (angels), depicting them as ordinary men and advocated
the belief that Iblis was a jinn and had never been an angel before.[4] The precise degree of angelic fallibility is not clear even among scholars who accepted fallen angels; according to a common assertion, impeccability applies only to the messengers among angels or as long as they remain angels.[5]
Academic scholars have discussed whether or not the Quranic jinn are identical to the Biblical fallen angels. Although the different types of spirits in the Quran are sometimes hard to distinguish, the jinn in Islamic traditions seem to differ in their major characteristics from fallen angels.[1][a]
Enoch
According to 1 Enoch 7.2, the Watchers become "enamoured" with human women[14] 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).[14] Eminent among these angels are Shemyaza, their leader, 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 himself for illicit instruction, as stated in 1 Enoch 13.1.[15] According to 1 Enoch 10.6, God sends the archangel Raphael to chain Azazel in the desert Dudael as punishment. Further, Azazel is blamed for the corruption of earth:
An 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.[16] According to a paradigmatic interpretation, 1 Enoch might deal with illicit marriages between priests and women. As evident from 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 writings, 1 Enoch reflects a growing dissatisfaction with the priestly establishments in Jerusalem in 3rd century BC. The paradigmatic interpretation parallels the Adamic myth in regard of the origin of evil: In both cases, transcending ones 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 monotheistic thought.[17] Otherwise, the introduction to illicit knowledge might reflect a rejection of foreign 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.[18]
2 Enoch[edit]
The concept of fallen angels is also in the Second Book of Enoch. It tells about Enoch's ascent through the layers of heaven. During his journey, he encounters fallen angels imprisoned in the 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 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.[19]
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.[20] But the Grigori are identified with the Watchers of 1 Enoch.[21][22]
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.[20] 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, 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.[23]
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