Jewish thought

It is not the intention of this section to attempt a full account of Jewish angelogy and demonology. Questions of origins do not arise, for we are concerned with the Jewish background only in so far as it may have affected Paul's concept of the powers.

The concept of angelic or demonic beings was part of Hebrew thought in the earliest periods, but it appears not to have been a formative influence in the development of Hebrew religion. Angels appear in the significant notion of the court of Yahweh. The only reference in pre-exilic prophecy is found in Hos. 12: 4, where the man of Gen. 32: 24, who wrestled with Jacob, has become an angel. The sons of God in Gen. 6: 2, who play so prominent a part in later thinking, seem to become angels through the influence of the translators of the LXX. On the demonic side certain monsters such as Azazel (Lev. 16) and Lilith (Is. 34: 14) survive, but are only connected with a multitude of demons much later in the tradition.

During and after the exile there was considerable development of the concept. But even here in the canonical material angels and demons play a relatively small part. The heavenly court recurs in the prologue to Job and in the early parts of Ezekiel. The main function of an angel is still that of representing Yahweh, and often the two persons are confused.