The names of the Watchers

[Volkaitis]

The names of the Watchers

According to the Book of Enoch, exactly 200 Watchers fell to Earth to take human wives. It names 20 of these, explaining that each one was a leader in a group of 10. In his book From the Ashes of Angels, Andrew Collins names a few others, and other reference works corroborate some of the names given in these sources, sometimes with alternate spellings. Through these various sources, I have collected information on what some of these named Watchers taught to mankind. Where there was a variation in wording, I have included both wordings.

According to Collins, there is no complete record of the names of all 200 Watchers. Most of the names included in Enoch are not included in other books, apocryphal or otherwise; in fact, very few of the others appear inother mythological texts; these include Azazel and Kokabel (Shemyaza is a central character in Storm Constantine's Grigori triology). Azazel is a curious example; although the Watchers, in the beginning of Enoch, swear to Shemyaza, the clear leader, that they will not change their minds about descending. But later, Azazel takes the brunt of the blame for what happens (to his credit, he taught more forbidden items to humankind than the others). He was thrown into the canyon of Duadel, and pinned with sharp rocks, with his face covered. In the Biblical book Leviticus, he is recreated as a desert creature to whom the ancient Israelites dedicated their scapegoats:

    "Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel. And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; but the goat on which the lot fell for Azazel shall be presented alive before the lord to make atonement for it, that it may be sent away into the wilderness to Azazel."

In still later times, Azazel is considered a demon, and is occasionally identified as the devil -- or as one of his chieftains.

Kokabel, or Kakabel, also appears in Jewish folklore as a powerful angel who is in charge of the stars and constellations. He is considered by some to be a holy angel; by others, a fallen one. It is said that he commands 365,000 lesser spirits and teaches astrology to his fellow angels.

Sariel is known under many names, but this one translates to "God's command." Some say he is the angel of death; he is named as the one who retrieved the soul of Moses from Mount Sinai. He is also called by some a "prince of the presence" and an angel of healing. His name appears in Gnostic amulets and it is said that when he's invoked he manifests in the form of an ox; according to the Cabala, he is one of the seven angels that rule the earth. He is also associated with the skies and is in charge of the zodiac sign of Aries and instructs others on the course of the Moon. In occult circles he is one of the nine angels of the summer equinox and can protect against the evil eye.

What follows is as complete a list of the Watchers' names as I can find; I will add names as I discover more of them.

1. Semyaza, Shemyaza, Semjaza, Semiaza, Samyaza, Shemhazai
"Taught enchantments and root-cuttings."

2. Azazel, Azazyel, Azaziel
"Taught men to make swords, knives, shields, breastplates, the fabrication of mirrors and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and of all sorts of dyes, so that the world became altered."

"Taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures."

3. Amazarak
"Taught all the sorcerers, and dividers of roots."

4. Armers, Armeros, Armaros
"Taught the solution of sorcery."
"Taught the resolving of enchantments."

5. Barkayal, Baraqijal, Baraqel
"Taught the observers of the stars."
"Taught astrology."

6. Kokabel, Kawkabel, Kakabel
"Taught the science of the constellations."

7. Ezeqeel, Ezekeel
"Taught the knowledge of the clouds."

8. Araqiel, Arakiel
"Taught the signs of the earth."

9. Shamsiel, Shamshiel
"Taught the signs of the sun."

10. Sariel,, Suriel, Zerachiel, Saraquel, Asardel
"Taught the motion of the moon."
"Taught the course of the moon."

11. Akibeel
"Taught signs."

12. Tamiel
"Taught astronomy."

13. Penemue
"Taught the bitter and the sweet, the use of ink and paper."

14. Kasdeja, Kisdeja
"Taught the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away."

15. Gadreel
"Introduced weapons of war."

16. Ramuell
17. Danel
18. Azkeel
19. Saraknyal
20. Asael
21. Batraal
22. Anane
23. Zavebe
24. Samsaveel
25. Ertael
26. Turel
27. Yomvael
28. Urakabarameel


The many names of the Nephilim

"The Nefilim ('Fallen Ones') bore many other tribal names, such as Emim ('Terrors'), Repha'im ('Weakeners'), Gibborim ('Giant Heroes'), Zamzummim ('Achievers'), Anakim ('Long-necked' or 'Wearers of Necklaces'), Awwim ('Devastators' or 'Serpents'). One of the Nefilim named Arba is said to have built the city of Hebron, called 'Kiriath-Arba' after him, and become the father of Anak whose three sons, Sheshai, Ahiman and Talmai, were later expelled by Joshua's comrade Caleb. Since, however, arba means 'four' in Hebrew, Kiriath-Arba may have originally have meant 'City of Four,' a reference to its four quarters mythically connected with the Anakite clans: Anak himself and his 'sons' Sheshai, Ahiman and Talmai."
- Robert Graves and Raphael Patai, Hebrew Myths: The Book of Genesis


http://echoes.devin.com/watchers/names.html

[Volkaitis]

Watcher (Aramaic, עִיר, iyr; Theodotian trans: ir; from the verb ur, "to watch"; Heb. er, "being watchful";[1] Gk. ἐγρήγοροι, trans: egrḗgoroi; Slav transliteration, Grigori,[2] "Watchers", "those who are awake"; Chaldean, "guard", "watcher"[3]) is a term used in connection with angels. Watcher occurs in both plural and singular forms in the Book of Daniel, where reference is made to them being holy. The Apocryphal Books of Enoch refer to both good and bad Watchers, with a primary focus on the rebellious ones.

[Volkaitis]

Angel watching over Looking up at the spire of St Michael's with a carving of an angel looking down.

[Volkaitis]

Daniel

In the Book of Daniel 4:13, 17, 23[4] there are three references to the class of "watcher, holy one" (watcher, Aramaic `iyr; holy one, Aramaic qaddiysh). The term is introduced by Nebuchadnezzar who says he saw "a watcher, a holy one come down (singular verb) from heaven." The singular verb indicates that "a watcher, a holy one" are two titles for the same being or class of beings. Nebuchadnezzar then describes how in his dream the watcher says that Nebuchadnezzar will eat grass and be mad and that this punishment is "by the decree of the watchers, the demand by the word of the holy ones" in order that "the living may know that the Most High rules in the kingdom of men." After hearing the king's dream Daniel considers for an hour and then responds:

    Daniel 4:23-24 And whereas the king saw a watcher, a holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and [let] his portion [be] with the beasts of the field, till seven times pass over him; This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the kingKJV

Lutheran Protestant reformer Johann Wigand viewed the watcher in Nebuchadnezzar's dream as either God himself, or the Son of God. He promoted Trinitarian thinking by linking verse 17 (This matter is by the decree of the watchers) with verse 24 (this is the decree of the most High).[5]

Secular scholars view these "watchers, holy ones" as perhaps showing an influence of Babylonian religion, that is an attempt by the author of this section of Daniel to present Nebuchadnezzar's Babylonian gods recognising the power of the God of Israel as "Most High."[6] The Greek Septuagint version differs from the Aramaic Massoretic Text: for example, the Aramaic text is ambiguous about who is telling the story of verse 14, whether it is Nebuchadnezzar himself, or the watcher in his dream.[7]

[Volkaitis]

Books of Enoch

In the Books of Enoch, the first Book of Enoch devotes much of its attention on the fall of the Watchers. The Second Book of Enoch addresses the Watchers (Gk. Grigori) who are in fifth heaven where the fall took place. The Third Book of Enoch gives attention to the unfallen Watchers.[8]

The use of the term "Watchers" is common in the Book of Enoch. The Book of the Watchers (1 Enoch 6-36) occurs in the Aramaic fragments with the phrase irin we-qadishin, "Watchers and Holy Ones", a reference to Aramaic Daniel.[9] The Aramaic irin "watchers" is rendered as "angel" (Greek angelos, Coptic malah) in the Greek and Ethiopian translations, although the usual Aramaic term for angel malakha does not occur in Aramaic Enoch.[10] The dating of this section of 1 Enoch is around 2nd-1st Century BCE. This book is based on one interpretation of the Sons of God passage in Genesis 6, according to which angels married with human females, giving rise to a race of hybrids known as the Nephilim. The term irin is primarily applied to disobedient Watchers who numbered a total of 200, and of whom their leaders are named, but equally Aramaic iri ("watcher" singular) is also applied to the obedient archangels who chain them, such as Raphael (1 Enoch 22:6).
Book of Enoch

In the Book of Enoch, the Watchers (Aramaic. עִירִין, iyrin), are angels dispatched to Earth to watch over the humans. They soon begin to lust for human women and, at the prodding of their leader Samyaza, defect en masse to illicitly instruct humanity and procreate among them. The offspring of these unions are the Nephilim, savage giants who pillage the earth and endanger humanity. Samyaza and his associates further taught their human charges arts and technologies such as weaponry, cosmetics, mirrors, sorcery, and other techniques that would otherwise be discovered gradually over time by humans, not foisted upon them all at once. Eventually God allows a Great Flood to rid the earth of the Nephilim, but first sends Uriel to warn Noah so as not to eradicate the human race. While Genesis says that the Nephilim remained "on the earth" even after the Great Flood, Jude says that the Watchers themselves are bound "in the valleys of the Earth" until Judgment Day. (See Genesis 6:4 and Jude 1:6, respectively)

The chiefs of tens, listed in the Book of Enoch, are as follows:

    7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl. 8. These are their chiefs of tens.
    —R. H. Charles translation, The Book of the Watchers, Chapter VI.

The book of Enoch also lists leaders of the 200 fallen angels who married and commenced in unnatural union with human women, and who taught forbidden knowledge. Some are also listed in Book of Raziel (Sefer Raziel HaMalakh), the Zohar, and Jubilees.

    Araqiel (also Arakiel, Araqael, Araciel, Arqael, Sarquael, Arkiel, Arkas) taught humans the signs of the earth. However, in the Sibylline Oracles, Araqiel is referred to not as a fallen angel, or Watcher, but as one of the 5 angels who lead the souls of men to judgement, the other 4 being Ramiel, Uriel, Samiel, and Azazel.
    Armaros (also Amaros) in Enoch I taught men the resolving of enchantments.
    Azazel taught men to make knives, swords, shields, and how to devise ornaments and cosmetics.
    Gadriel taught the art of cosmetics.
    Baraqel (Baraqiel) taught men astrology
    Bezaliel mentioned in Enoch I, left out of most translations because of damaged manuscripts and problematic transmission of the text.
    Chazaqiel (sometimes Ezeqeel) taught men the signs of the clouds (meteorology).
    Kokabiel (also Kakabel, Kochbiel, Kokbiel, Kabaiel, and Kochab), In the Book of Raziel he is a high-ranking, holy angel. In Enoch I, he is a fallen Watcher, resident of the nether realms, and commands 365,000 surrogate spirits to do his bidding. Among other duties, he instructs his fellows in astrology.
    Penemue "taught mankind the art of writing with ink and paper," and taught "the children of men the bitter and the sweet and the secrets of wisdom." (I Enoch 69.
    Sariel (also Suriel) taught mankind about the courses of the moon (at one time regarded as forbidden knowledge).
    Samyaza (also Shemyazaz, Shamazya, Semiaza, Shemhazi, Semyaza and Amezyarak) is one of the leaders of the fall from heaven in Vocabulaire de l' Angelologie.
    Shamsiel, once a guardian of Eden as stated in the Zohar, served as one of the two chief aides to the archangel Uriel (the other aide being Hasdiel) when Uriel bore his standard into battle, and is the head of 365 legions of angels and also crowns prayers, accompanying them to the 5th heaven. In Jubilees, he is referred to as one of the Watchers. He is a fallen angel who teaches the signs of the sun.

The account of the Book of Enoch has been associated with the passage in Genesis 6:1-4, which speaks of Sons of God instead of Watchers:

    When men began to multiply on earth and daughters were born to them, the sons of God saw how beautiful the daughters of man were, and so they took for their wives as many of them as they chose. Then the Lord said: "My spirit shall not remain in man forever, since he is but flesh. His days shall comprise one hundred and twenty years." At that time the Nephilim appeared on earth (as well as later), after the sons of God had intercourse with the daughters of man, who bore them sons. They were the heroes of old, the men of renown.
    —Genesis 6:1-4

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Second Book of Enoch
"Grigori" redirects here. For the masculine given name, see Grigori (given name).

The Jewish pseudepigraphon Second Book of Enoch (Slavonic Enoch) refers to the Grigori, who are the same as the Watchers of 1 Enoch.[2] The Slavic word Grigori used in the book is a transcription[11] of the Greek word ἐγρήγοροι egrḗgoroi, pronounced play /ɛˈɡriɡɒri/, meaning "wakeful".[12] The Hebrew equivalent is עירים, meaning "waking", "awake".[13]

Chapter 18 presents the Grigori as countless soldiers of human appearance, "their size being greater than that of great giants". They are located in the fifth heaven and identified as "the Grigori, who with their prince Satanail rejected the Lord of light".[14] One version of 2 Enoch adds that their number was 200 myriads.[15][16][17] Furthermore, some "went down on to earth from the Lord's throne" and there married women and "befouled the earth with their deeds", resulting in confinement under earth.[14][18] The number of those who descended to earth is generally put at three,[19] but Andrei A. Orlov, while quoting the text as saying three,[11] remarks in a footnote that some manuscripts put them at 200 or even 200 myriads.[2]

Chapter 29, referring to the second day of creation, before the creation of human beings, says that "one from out the order of angels"[20] or, according to other versions of 2 Enoch, "one of the order of archangels"[21] or "one of the ranks of the archangels"[22] "conceived an impossible thought, to place his throne higher than the clouds above the earth, that he might become equal in rank to [the Lord's] power. And [the Lord] threw him out from the height with his angels, and he was flying in the air continuously above the bottomless." Although in this chapter the name "Satanail" is mentioned only in a heading added in one manuscript,[17][23] this chapter too is often understood to refer to Satanail and his angels, the Grigori.[17][22]

Mercer Dictionary makes a distinction between the Grigori and the fallen angels by stating that in fifth heaven, Enoch sees "the giants whose brothers were the fallen angels."[24]

The longer recension of 2 Enoch 18:3 identifies the prisoners of second heaven as the angels of Satanail.[25]
Philo

According to Philo of Byblos, Sanchuniathon described unique beings that had no perception, out of whom intelligent beings came into existence. These beings were formed in the shape of an egg and were called Zophasemin (Heb: sope-sa-mayim, "Watchers of Heaven" (PrEv 1.10.1-2).[8]
Jubilees

The term "Watchers" occurs in the Book of Jubilees (Jub. 4:15, 5:1).
Damascus Document

A reference to the "fall of the watchers from heaven" is found in Hebrew in the Damascus Document 2:18 echoing 1 Enoch 13:10.[18]

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Footnotes

    ^ SDA Commentary on Daniel 1980 reprint, pp. 789, 780
    ^ a b c Orlov 2011, p. 164
    ^ "Strong's H5894". Blueletterbible.org. Retrieved 2012-07-03.
    ^ Daniel 4:1-37
    ^ Beckwith, edited by Carl L.. Ezekiel, Daniel. Downers Grove, Ill.: IVP Academic. p. 285. ISBN 0830829628.
    ^ Porteous 1965, p. 69: "... of the watchers, the decision by the words of the holy ones' may reflect the influence of the Babylonian belief"
    ^ Meadowcroft 1995, p. 45: "14 of the MT the reader wonders who is telling the story, the watcher or Nebuchadnezzar. For a brief moment it does not seem to matter because the dream and its reason ('so that the living might know..."
    ^ a b Charlesworth 2010, p. 130
    ^ Boccaccini 2005, p. 157: "Exceedingly common in 1 Enoch is the term "Watchers," which gives its name to an entire book of Enoch (1 En 6-36). It occurs in the phrase 'irin we-qadishin, "Watchers and Holy Ones,"
    ^ Nickelsburg 2004, p. 44
    ^ a b Andrei A. Orlov, Dark Mirrors (SUNY Press 2011 ISBN 9781438439518), p. 93
    ^ 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
    ^ Brown-Driver-Briggs Hebrew Dictionary
    ^ a b 2 Enoch 18:1-7 in The Forgotten Books of Eden and in many other editions
    ^ Books by Andrei A. Orlov
    ^ Julia Cresswell, The Watkins Dictionary of Angels (Duncan Baird 2006 ISBN 9781780283609), entry "Grigori"
    ^ a b c Robert Charles Branden, Satanic Conflict and the Plot of Matthew (Peter Lang 2006 ISBN 9780820479163), p. 30
    ^ a b DDD 1998, p. 893
    ^ Sources using one version of 2 Enoch and sources using a different version
    ^ Most sources
    ^ Marc Michael Epstein, Dreams of Subversion in Medieval Jewish Art and Literature (Penn State University Press 1997 ISBN 9780271016054), p. 141 and other sources
    ^ a b James Hastings, A Dictionary of the Bible (1898 edition reproduced 2004 by the University Press of the Pacific ISBN 9781410217288), vol. 4, p. 409
    ^ James H. Charlesworth, Old Testament Pseudepigrapha-set (Hendrickson 2010 ISBN 9781598564891), p. 149
    ^ Mercer, General editor, Watson E. Mills ; associate editor, Roger Bullard ... [et (1997). Mercer Dictionary of the Bible (3rd and corr. printing. ed.). Macon, Ga.: Mercer University Press. p. 253. ISBN 0865543739.
    ^ Orlov, Andrei A. (2005). The Enoch-Metatron tradition. Tübingen: Mohr Siebeck. p. 221. ISBN 3161485440.

References

    Boccaccini, edited by Gabriele (2005). Enoch and Qumran origins : new light on a forgotten connection ([Nachdr.]. ed.). Grand Rapids (Mich.): W. B. Eerdmans. ISBN 0802828787.
    Charlesworth, edited by James H. (2010). The Old Testament pseudepigrapha.. Peabody, Mass.: Hendrickson. ISBN 1598564919.
    DDD, Karel van der Toorn, Bob Becking, Pieter W. van der Horst, (1998). Dictionary of deities and demons in the Bible (DDD) (2., extensively rev. ed. ed.). Leiden: Brill. ISBN 9004111190.
    Meadowcroft, T. J. (1995). Aramaic Daniel and Greek Daniel : a literary comparison. Sheffield: Sheffield Acad. Press. ISBN 1850755515.
    Nickelsburg, George W.E. (2004). 1 Enoch : a new translation : based on the Hermeneia commentary. Minneapolis: Fortress Press. ISBN 0800636945.
    Orlov, Andrei A. (2011). Dark mirrors : Azazel and Satanael in early Jewish demonology. Albany: State University of New York Press. ISBN 1438439512.
    Platt, Rutherford H. (2004). Forgotten Books of Eden. (Reprint ed.). Forgotten Books. p. 239. ISBN 1605060976.
    Porteous, Norman W. (1965). Daniel : a commentary. Philadelphia: Westminster Press. ISBN 0664223176.
    SDA Commentary on Daniel (1980). Commentary on Daniel and the Revelation : from the Seventh-day Adventist Bible Commentary. (Reprint ed.). Hagerstown, Md.: Review and Herald Pub. Association. ISBN 0828023808.
    Ward, Andrew Collins ; additional research by Richard (2001). From the ashes of angels : the forbidden legacy of a fallen race. Rochester, Vt.: Bear & Co.. ISBN 978-1-879181-72-4.

[Volkaitis]

Fallen angel is a concept that is typically synonymous with a wicked or rebellious angel. As the actual term fallen angel is not found in either the Hebrew Bible or the Deuterocanonical Books or the New Testament, biblical commentators use this term to describe angels who sinned or angels cast down to the earth from the War in Heaven, Satan,[1] demons,[2] or certain Watchers.[3]

[Volkaitis]

A Jewish myth of angels coming down to earth rather than being cast down, referred to as the myth of angelic descent,[4] is found chiefly in the Jewish pseudepigraphic Book of Enoch, 6-9 and the Qumran Book of Giants and perhaps in Genesis 6:1-4.[5] The angels in question were Watchers[6] who were inveigled by the beauty of human women,[5] had intercourse with them and corrupted mankind.[7] They were the prime instigators of the sinfulness that led to the Great Deluge.[8] This myth was adopted by early Christianity, but abandoned by Rabbinic Judaism and later Christianity.[6] During the period immediately before the rise of Christianity, the intercourse between these Watchers and human women was often seen as the first fall of the angels.[9]
Sons of God
Main article: Sons of God

In the period immediately preceding the composition of the New Testament, some sects of Judaism identified the "sons of God" (בני האלהים) of Genesis 6:1-4 with fallen angels.[10] Some scholars consider it most likely that this Jewish tradition of fallen angels predates, even in written form, the composition of Gen 6:1-4.[11][12] Lester L. Grabbe calls the story of the sexual intercourse of angels with women "an old myth in Judaism".[13] Indeed, until the mid-2nd century AD, Jewish writing (such as midrashim) can be taken to identify the "sons of God" of Gen 6:1 and 4 as angels.[14] By the 3rd century, there is evidence that some early Christians accepted this Jewish Enochic pseudepigraphy and the application of the angelic descent myth to the "sons of God" passage in Genesis 6:1-4,[15] Its presence not only in the East but also in the Latin-speaking West is attested by the polemic of Augustine of Hippo (354–430) against the motif of giants born of the union between fallen angels and human women.[16] Rabbinic Judaism and Christian authorities rejected the tradition.[17] Those who adopted the tradition viewed the "sons of God" as fallen angels who married human women and by unnatural union begot the Nephilim.

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Grigori

The Second Book of Enoch refers to "the Grigori, who with their prince Satanail rejected the Lord of light". The Grigori are identified with the Watchers of 1 Enoch.[19][20] The Grigori who "went down on to earth from the Lord's throne", married women and "befouled the earth with their deeds", resulting in confinement under earth (2 Enoch 18:1-7) In 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).

Most sources quote 2 Enoch as stating that those who descended to earth were three,[21] but Andrei A. Orlov, while quoting 2 Enoch as saying that three went down to the earth,[22] remarks in a footnote that some manuscripts put them at 200 or even 200 myriads.[19] In The Old Testament Pseudepigrapha: Apocalypic Literature and Testaments edited by James H. Charlesworth, manuscript J, taken as the best representative of the longer recension, has "and three of them descended" (p. 130), while manuscript A, taken as the best representative of the shorter recension, has "and they descended", which might indicate that all the Grigori descended, or 200 princes of them, or 200 princes and 200 followers, since it follows the phrase "These are the Grigori, 200 princes of whom turned aside, 200 walking in their train" (p. 131).

Chapter 29, referring to the second day of creation, before the creation of human beings, says that "one from out the order of angels"[23] or, according to other versions of 2 Enoch, "one of the order of archangels"[24] or "one of the ranks of the archangels"[25] "conceived an impossible thought, to place his throne higher than the clouds above the earth, that he might become equal in rank to [the Lord's] power. And [the Lord] threw him out from the height with his angels, and he was flying in the air continuously above the bottomless." In this chapter the name "Satanail" is mentioned only in a heading added in a single manuscript,[26][27] the GIM khlyudov manuscript,[28] which is a representative of the longer recension and was used in the English translation by R.H. Charles.

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Fall of Satan

Satan, presented in the Hebrew Bible as subordinate to God's designs, is pictured in Jewish pseudepigrapha as a chief evil figure opposed to God, as ruler of demons and from 2 Enoch as a fallen angel cast out of heaven.[29]

In Christianity also Satan, though capable of disguising himself as an "angel of light" (2 Cor 11:14), is the leader of the fallen angels.[30] The New Testament mentions Satan 36 times in 33 verses, and the Book of Revelation tells of "that ancient serpent, who is called the devil and Satan, the deceiver of the whole world," being thrown down to the earth together with his angels.[31] Luke 10:18 has Jesus say: "I saw Satan fall like lightning from heaven", a phrase that, according to Ben Witherington, can mean either "fall from heaven, like lightning" or "fall, like lightning from heaven".[32]

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In the New Testament, Revelation 12:3-4 speaks of a great red dragon whose tail swept a third part of the stars of heaven and cast them to the earth. In verses 7-9, after defeat in a War in Heaven in which the dragon and his angels fought against Michael and his angels, "the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world - he was thrown down to the earth, and his angels were thrown down with him."[33] Thus, amongst Christians, fallen angels have been associated with the term “cast out”.[1]

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The fall of Lucifer finds its earliest identification with a fallen angel in Origen,[citation needed] based on an interpretation of Isaiah 14:1-17, which describes a king of Babylon as a fallen morning star (in Hebrew, הילל ). When this description was interpreted as regarding an angel, not a human king, the image of the fallen morning star or angel was applied to Satan both in Jewish pseudepigrapha[dubious – discuss][29] and by early Christian writers,[34][35] following the transfer of the Lucifer myth to Satan in the pre-Christian century.[36] Origen and other Christian writers linked the fallen morning star of Isaiah 14:12 to Jesus' statement in Luke 10:18, "I saw Satan fall like lightning from heaven" and to the mention of a fall of Satan in Revelation 12:8-9.[37] In Latin-speaking Christianity, the Latin word lucifer, employed in the late 4th-century AD Vulgate to translate הילל, gave rise to the name "Lucifer" for the angel believed to be referred to in the text.[dubious – discuss]
Religious views
Judaism

The concept of fallen angels is first found in Judaism among texts of the Second Temple era, being applied in particular to Azazel[38] and Satan.[29] However, from the Middle Ages certain Jewish scholars, both rationalist and traditionalist, rejected belief in rebel or fallen angels, since they considered evil as simply the absence of good or at least as not absolute.[39]
Christianity

Christians adopted the concept of fallen angels mainly based on their interpretations of the Book of Revelation Chapter 12.[1]

In Catholicism, the Catechism of the Catholic Church speaks of "the fall of the angels" not in spatial terms but as a radical and irrevocable rejection of God and his reign by some angels who, though created as good beings, freely chose evil, their sin being unforgivable because of the irrevocable character of their choice, not because of any defect in the infinite divine mercy.[40]

In 19th-century Universalism, Universalists such as Thomas Allin (1891)[41] claimed that Clement of Alexandria, Origen and Gregory of Nyssa taught that even the Devil and fallen angels will eventually be saved.[42]

In Unitarianism, Joseph Priestley suggested that the passages refer to Korah.[43] William Graham (1772) suggested that it referred to the spies in Canaan.[44] These passages are generally held today to be commentary, either positive or neutral or negative, on Jewish traditions concerning Enoch circulating in the Early Church.[45]
Islam

The Quran mentions angels (malak ملاك) around ninety times, usually in the plural and referring to obedient angels.

The Quran states that Satan was a jinn (as in Islam, angels cannot disobey Allah) and also he is mentioned with the angels in verses (2:34,[46] 7:11, 15:29, 17:61, 18:50, 20:116, 38:71) prior to his fall. Satan (also called Iblis from Greek diabolos, "the devil") rebelled and was banished on earth, and he vowed to create mischief on earth after being given respite by Allah till the Day of Judgment, according to verses (80-85:38).[47] In Islamic terminology, jinns, like humans, have the capacity to choose whether to obey Allah or disobey him, which means they have free will.

Harut and Marut (Arabic: هاروت وماروت) are two angels sent to test the people of Babylon. That there are fallen angels is not in the Quran and the Quran explicitly states angels have no free will, but are like appendages of Allah.[48][49] But, it is said Allah gave free will to those two angels for 2 months to show them why human beings are superior creatures, and then they were taken back to the heavens. In the meantime, they taught some spiritual things and magic to human beings.(Quran 2:30)
Influence

In literature, John Milton's Paradise Lost (7.131-134, etc.), refers to Satan as being "brighter once amidst the host of Angels, than the sun amidst the stars."[50]

[Volkaitis]

The sculpture of The Fallen Angel at Plaza del Ángel Caído, in the Retiro Park in Madrid (Spain). Created in 1877 and cast in bronze for Universal Exposition in Paris. Work by Ricardo Bellver (1845-1924), a Spanish sculptor. Photo by Thermos.

[Volkaitis]

Sculpture 1893; photo 7-23-2011
Source    Salvatore Albano in Brooklyn Museum