In Abrahamic religions, fallen angels are angels who were cast out of heaven. The term “fallen angel” does not appear in the Bible or other Abrahamic scriptures, but is used for angels who were cast out of heaven, or angels who sinned. Such angels often tempt humans to sin.
The idea of fallen angels derives from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the “sons of God” (בני האלהים) 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 the “sons of God” (בני האלהים) of Genesis 6:1–4 as fallen angels.
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 doctrine asserts that the sins of fallen angels began before the beginning of human history. Consequently, fallen angels were identified with the angels who were led by Satan in rebellion against God and were likened to demons.
However, during the intertestamental period, demons were not considered to be the fallen angels themselves, but rather the surviving souls of their monstrous offspring. According to this interpretation, fallen angels have sexual relations with human women, giving rise to the biblical giants. To purge the world of these creatures, God sends the Great Flood and their bodies are destroyed. However, their spiritual parts survive, henceforth wandering the earth as demons.
Although sometimes denied by some scholars, many classical Islamic scholars accepted the existence of fallen angels. Evidence for the motif of fallen angels dates back to reports attributed to some of Muhammad’s companions, such as Ibn Abbas (619-687) and Abdullah ibn Masud (594-653).
At the same time, some Islamic scholars opposed the assumption of fallen angels by emphasizing the piety of angels supported by verses from the Quran, such as 16:49 and 66:6. One of the earliest opponents of fallen angels was the influential early Islamic ascetic from Basra (642-728). To support the doctrine of infallible angels, he pointed to verses that emphasized the piety of angels, while reinterpreting verses that could imply the recognition of fallen angels.
For that reason, he read the term mala’ikah (angels) in reference to Harut and Marut in 2:102 as malikayn (kings), describing them as ordinary men and not as angels, and Iblis as a jinn. Scholars who accepted the fallen angels estimated the degree of fallibility of angels. According to a common assertion, only messengers among angels are flawless.
Scholars have debated whether the Qur’anic jinn are identical to the biblical fallen angels. Although the different types of spirits in the Qur’an are sometimes difficult to distinguish, the jinn in Islamic traditions seem to differ in their main characteristics from fallen angels.
1. Second Temple Period
The concept of fallen angels is found mainly in works dating from the Second Temple period between 530 BC and 70 AD: in the Book of Enoch, the Book of Jubilees, and the Book of Giants from Qumran; and perhaps in Genesis. A reference to heavenly beings called “Watchers” originates in Daniel 4, in which there are three mentions, twice in the singular in verses 13 and 23, and once in the plural (in verse 17), of “watchers, holy ones.”
The ancient Greek word for observers (egregoroi, plural of egregores) literally translates as “watchers.” Some scholars consider it very likely that the Jewish tradition of fallen angels predates, even in written form, the composition of Genesis. In the Book of Enoch, these Watchers “fell” and then fell in love with human women. The Second Book of Enoch (Slavic Enoch) refers to the same beings as in the (First) Book of Enoch, now called Grigori in the Greek transcription.
Compared to the other Books of Enoch, the fallen angels play a less significant role in Book 3 of Enoch. In the Book of Enoch , only three fallen angels are mentioned, named Azazel, Azza, and Azrael. As in the first book of Enoch, they taught sorcery on earth and caused corruption. Unlike the first Book of Enoch, the reason for their fall is not mentioned, and according to Book 3 of Enoch, chapter 4, verse 6, they also appear later in heaven to object to Enoch’s presence.
In the Book of Enoch, these Watchers “fell” and then fell in love with human women. The Second Book of Enoch (Slavic Enoch) refers to the same beings from the (First) Book of Enoch, now called Grigori in the Greek transcription. Compared to the other Books of Enoch, the fallen angels play a less significant role in Book 3 of Enoch.
The first book of Enoch Chester Beatty XII, Greek manuscript of the book of Enoch, 4th century. According to book 1 of Enoch chapter 7 verse 2, the Watchers “fall in love” with human women and have sexual relations with them. The offspring of these unions and the knowledge they possess corrupt human beings and the earth 1 Enoch. Prominent among these angels are Shemyaza, their leader, and Azazel. Like many other fallen angels mentioned in Book 1 of Enoch, chapter 8, verses 1-9.
Azazel introduces men to the “forbidden arts,” and it is Azazel who is rebuked by Enoch himself for giving illicit instructions, as indicated in Book 1 of Enoch, chapter 13, verse 1. God sends the archangel Raphael to chain Azazel in the desert of Dudael as punishment. Furthermore, Azazel is blamed for the corruption of the earth: 1 Enoch chapter 10 verse 12: “The whole earth has been corrupted by the effects of Azazyel’s teaching. Therefore, all crime is attributed to him.”
An etiological interpretation of 1 Enoch deals with the origin of evil. By shifting the origin of humanity’s sin and crimes to the illicit instruction of angels, evil is attributed to something supernatural from outside. This motif, found in 1 Enoch, differs from that of later Jewish and Christian theology, in which evil is something from within. According to a paradigmatic interpretation, 1 Enoch could deal with illicit marriages between priests and women. As can be seen from Leviticus, priests were forbidden to marry an impure woman.
Consequently, the fallen angels in 1 Enoch are the counterparts of the priests, who defile themselves through marriage. Just as the angels are cast out of 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 the third century BCE.
The paradigmatic interpretation parallels the Adamic myth regarding the origin of evil: in both cases, transcending the limitations inherent in their own nature causes their downfall. This contrasts with the etiological interpretation, which implies another power besides God in heaven. The latter solution, therefore, fits poorly with monotheistic thought. Otherwise, the introduction of illicit knowledge could reflect a rejection of foreign Hellenistic culture.
Consequently, the fallen angels represent creatures from Greek mythology, who introduced forbidden arts, used by Hellenistic kings and generals, which resulted in the oppression of the Jews.
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. However, unlike the (first) Book of Enoch, God commands the Watchers to descend to earth and instruct humanity.
It is only after they copulate with human women that they transgress God’s laws. These illicit unions result in demonic offspring, who fight each other until they die, while the Watchers are bound to the depths of the earth as punishment. In Jubilees chapter 10 verse 1, another angel named Mastema appears as the leader of the evil spirits. He asks God to spare some of the demons so that he can use their help to lead humanity into sin.
He then becomes their leader: “Lord, Creator, let some of them remain before me, that they may hear my voice and do all that I shall tell them; for if any of them are left, I shall not be able to execute them. The power of my will over the sons of men, for they are for corruption and to go astray before my judgment, because great is the wickedness of the sons of men.
Both the (first) Book of Enoch and the Book of Jubilees include the motive of angels introducing evil to humans. However, unlike the Book of Enoch, the Book of Jubilees does not claim that evil was caused by the fall of angels in the first place, although their introduction to sin is affirmed. Furthermore, 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 of God, but only act within his power.
2. Rabbinic Judaism
Although the concept of fallen angels developed from early Judaism during the Second Temple period, rabbis from the second century onwards turned against the Enochian writings, probably to prevent other Jews from worshipping and venerating angels. Thus, while many angels were individualized and sometimes venerated during the Second Temple period, the status of angels was downgraded to a class of creatures on the same level as humans, thereby emphasizing God’s omnipresence.
The second-century rabbi Simeon b. Yohai cursed all those who explained the term Sons of God as angels. He declared that the Sons of God were actually sons of judges or sons of nobles. Evil was no longer attributed to heavenly forces, but was now treated as an “inclination toward evil” within humans. However, accounts of fallen angels appear in later rabbinic writings.
In some midrashim, the “inclination to evil” is attributed to Samael, who is in charge of various satans. But these angels are still subordinate to God. The reaction of the fallen angels in midrashic discourse was probably influenced by the role of fallen angels in Islamic tradition.
The idea of fallen angels is also incorporated into the aggressive midrashic work Pirke De-Rabbi Eliezer. The first fall of the angels is attributed to Samael. Samael refuses to worship Adam and objects to God favoring Adam over the angels. He then descends to Adam’s dwelling and tempts him to sin.
While the first fall of the angels was probably rooted in the motif of the fall of Iblis in the Qur’an and the fall of Satan in the Cave of Treasures, the second fall of the angels echoes the Enochian narratives. Again, the “sons of God” mentioned in Genesis are depicted as angels. During their fall, their “strength and stature became like the sons of man,” and again, they give rise to giants through intercourse with human women.
3. Christianity
God sits on a throne inside a mandorla. The rebellious angels are depicted falling from heaven and into hell, in the shape of a mouth. As they fall, the angels turn into demons.
4. Bible
Luke 10:18 refers to “Satan falling from heaven,” and Matthew 25:41 mentions “the devil and his angels,” who will be cast into hell. All of the synoptic gospels identify Satan as the leader of demons. The apostle Paul declares in Corinthians that there are angels who will be judged, implying the existence of evil angels. In the books of the Bible, 2 Peter and Jude refer pareneticly to angels who have sinned against God and await punishment on Judgment Day.
The Book of Revelation speaks of “that ancient serpent, who is called the devil and Satan, the deceiver of the whole world,” being cast down to Earth along with his angels. In verses 7–9, Satan is defeated in the war in heaven against Michael and his angels: “The great dragon was cast down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world, was cast down to the earth, and his angels were cast down with him.”
Nowhere in the New Testament writings are fallen angels identified with demons. But by combining references to Satan, demons, and angels, early Christian exegetes equated fallen angels with demons, with Satan as their leader.
5. Early Christianity
During the period immediately preceding the emergence of Christianity, the relationship between the watchers and human women was often considered to be the first fall of the angels. Christianity adhered to the Enochian writings at least until the third century. Many Church Fathers, such as Irenaeus, Justin Martyr, Clement of Alexandria, and Lactantius, accepted the association of the myth of angelic descent with the passage of the “sons of God” in Genesis 6:1–4.
However, some ascetics rejected this interpretation. According to the Church Fathers who accepted Origen’s doctrine, these angels were guilty of transgressing the limits of their nature and wanting to abandon their heavenly abode to experience sensual pleasures. Irenaeus referred to fallen angels as apostates who will be punished by eternal fire. Justin Martyr identified pagan deities as fallen angels or their demonic descendants in disguise.
Justin also held them responsible for Christian persecution during the early centuries. Tertullian and Origen also referred to fallen angels as teachers of astrology. The king of Babylon, described as a fallen “morning star” in Isaiah 14:1–17, was probably the first time Origen identified a fallen angel. This description was interpreted typologically as an angel and a human king. The image of the morning star or fallen angel was applied to Satan by early Christian writers, following the equation of Lucifer with Satan in the pre-Christian century.
6. Origen and other Christian writers
They linked the fallen morning star in Isaiah chapter 14 verse 12 of the Old Testament with Jesus’ statement in Luke chapter 10 verse 18 that he “saw Satan fall like lightning from heaven,” as well as a passage about Satan’s fall in Revelation chapter 12 verses 8–9. The Latin word lucifer, as introduced in the late 4th century AD Vulgate, gave rise to the name of a fallen angel.
Christian tradition has associated Satan not only with the image of the morning star in Isaiah, but also with Ezekiel’s denunciation of the king of Tyre, who is said to have been a “cherub.” The Church Fathers saw these two passages as somewhat parallel, an interpretation also attested to in apocryphal and pseudepigraphical works. However, “no modern evangelical commentary on Isaiah or Ezekiel sees Isaiah 14 or Ezekiel 28 as information about the fall of Satan.”
7. Catholicism
In the third century, Christians began to reject the Enochian literature. The sons of God came to be identified simply with righteous men, more precisely with descendants of Seth who had been seduced by women descended from Cain. The cause of evil was shifted from the higher powers of angels to human beings themselves, and to the very beginning of history: the expulsion of Satan and his angels, on the one hand, and the original sin of humans, on the other.
However, the Book of Watchers, which identified the sons of God with fallen angels, was not rejected by Syriac Christians. The work of Augustine of Hippo, Civitas Dei (5th century), became the main opinion of Western demonology and the Catholic Church. He rejected the Enochian writings and declared that the only origin of the fallen angels was Satan’s rebellion.
As a result, fallen angels were equated with demons and described as asexual spiritual entities. The exact nature of their spiritual bodies became another subject of dispute during the Middle Ages. Augustine based his descriptions of demons on his perception of the Greek Daimon. The Daimon was thought to be a spiritual being, composed of ethereal matter, a notion also used by Augustine for fallen angels.
However, these angels received their ethereal body only after their fall. Later scholars tried to explain the details of their spiritual nature, claiming that the ethereal body is a mixture of fire and air, but that they are still composed of material elements. Others denied any physical connection to material elements, describing fallen angels as purely spiritual entities.
But even those who believed that fallen angels had ethereal bodies did not believe that they could produce offspring. Augustine, in his Civitas Dei, describes two cities (Civitates) distinct from each other and opposed to each other as light and darkness. The earthly city is caused by the act of rebellion of the fallen angels and is inhabited by evil men and demons (fallen angels) led by Satan. On the other hand, the heavenly city is inhabited by righteous men and angels guided by God.
Although their ontological division into two different realms shows similarities to Manichaean dualism, Augustine differs in terms of the origin and power of evil. In Augustine’s works, evil originates from free will. Augustine always emphasized God’s sovereignty over fallen angels. Consequently , the inhabitants of the earthly city can only operate within the framework given by God.
The rebellion of the angels is also a result of the freedom of choice given by God. Obedient angels are endowed with grace, giving them a deeper understanding of God’s nature and the order of the cosmos. Enlightened by God’s grace, they became incapable of feeling any desire for sin. The other angels, however, are not blessed with grace, so they remain capable of sinning.
After these angels decide to sin, they fall from heaven and become demons. According to Augustine’s view of angels, they cannot be guilty of carnal desires since they lack flesh, but they can be guilty of sins that are rooted in the spirit and intellect, such as pride and envy. However, after they have made the decision to rebel against God, they cannot return.
The Catechism of the Catholic Church does not take “the fall of the angels” literally, but as a radical and irrevocable rejection of God and his reign by some angels who, although created as good beings, freely choose evil. Their sin is unforgivable because of the irrevocable nature of their choice, not because of any defect in God’s infinite mercy. This is rejected by Catholicism today.
8. Popular culture
In Dante Alighieri’s Divine Comedy (1308–1320), fallen angels guard the City of God by surrounding the lower circles of hell. They mark a transition: while in earlier circles, sinners are condemned for sins they simply could not resist, later circles of hell are filled with sinners who deliberately rebel against God, such as fallen angels or Christian heretics.
In John Milton’s 17th-century epic poem Paradise Lost, both obedient and fallen angels play an important role. They appear as rational individuals: their personalities are similar to those of humans. Fallen angels are named after entities from Christian and pagan mythology, such as Moloch, Chemosh, Dagon, Belial, Beelzebub, and Satan himself. Following the canonical Christian narrative, Satan convinces other angels to live free from God’s laws, and they are then cast out of heaven.
The epic poem begins with the fallen angels in hell. The first portrait of God in the book is given by the fallen angels, who describe him as a questionable tyrant and blame him for their fall. Away from heaven, the fallen angels establish their own kingdom in the depths of hell, with a capital called Pandemonium. Unlike most previous Christian depictions of hell, it is not the main place where God tortures sinners, but the fallen angels’ own kingdom.
The fallen angels even build a palace, play music, and debate freely. However, without divine guidance, the fallen angels themselves turn hell into a place of suffering. The idea of fallen angels plays an important role in the various poems of Alfred de Vigny. In Le Déluge (1823), the son of an angel and a mortal woman learn from the stars about the great flood. He seeks refuge with his beloved on Mount Ararat, hoping that his angelic father will save them.
But when he fails to appear, they are trapped by the flood. Éloa (1824) is about a female angel created from the tears of Jesus. She hears about a male angel who has been cast out of heaven, and she seeks to comfort him, but as a result, she goes to perdition.
