Demons origin? angel, Jin, human, falling angels, and spirits by Steve Ramsey

Where do Demons come from?

I WANT YOU ALL TO REMEMBER BASIC THINGS ABOUT THE CREATIONS. Gd is the living light and he and only he can create new energy and can destroy it no one else can do that. He creates angels from his light. 33% of the angels became falling angels with a rebellion against God sided with the father of Lucifer who was killed by Saint Micheal the archangel. The devil Lucifer was allowed with permission from God to test the human and the jins to see if they follow God or Lucifer. HUMAN AND JINS are other 2 separate creations. The name demons only apply to the falling angels and not to the jin the elementary spirits that can be shifted and can live in the air, water, caves and mountains, river, and seas etc.

The jin can take the faith and religion of the people who are close to them and there are wars between the jinns among themselves just like the human wars, wars between the faithful jinns against those who are not faithful to God, and also between the jin and demons ( the falling angles). The jinn can have varieties f color, shape,  size and shape-shifting abilities extremely knowledgeable and powerful but they have a hard time to fight demons.

JIN can be seen as an animal, small, large tall entities, jump and dive in the water, some can fly they can reside in houses, it was said that every

Jewish, Muslim and Christian house have a jin called Ammar, good jin who do not make any problems until the people in the house start drinking, cursing, swearing, involved in stealing and killing or breaking God order then they can be mad and creates many problems. When the people start get upset, stressed out, depressed and have anger issues and aggression that when they leave the house and then the demons or falling angels can enter and cause more harm.

Spirit in other hands can be human, animal or element spirits and the human spirit can be good or bad. They can also be watched or guided with one or more spirits r demons depends on how good they were on the earth.

The world of sleep and dreams has long fascinated mankind and has held a prominent place in folklore, legends, and myths around the world for as long as we have been able to ponder such things. It is interesting that even now in the modern age sleep and dreams remain virtually as mysterious as they always have been, with no real concrete, agreed upon reasons for why we do either one of them. When we dream we might as well be venturing out to the boundaries of the known universe for all we know about them. One curious and recurring facet of this landscape of mystery and lore is the consistently reported presence of entities or demons, usually hostile, which appear to us in our dreams or upon awakening to watch, frighten, and torment us. Do such creatures exist, invading our subconscious as we sleep and lurking on the fringes of this shadow world? Or is there some other more rational explanation to all of this? Here is a peek into the strange world of dream demons.

Tales and myths of dream-dwelling entities and apparitions can be found in all cultures from every corner of the world, with the descriptions of such mysterious entities varying as much as the people who dream them. Japan has its Baku, also known as “eaters of dreams.” China has its dream-walking fox spirits. St. Lucia has its creepy dream spirits called the kokoma, which come in the form of babies that beat their victims with furious little fists. In Germany, these entities were called the trud or alp, and they were said to come to people or even animals in their dreams to press down on them and in some cases even crush the victims to death, with the German word for “nightmare,” alpdrücke, coming from their name.  Medieval Europe had its “old hags,” which were spooky apparitions that similarly invaded dreams to immobilize or hold their prey down, and there were also the incubi and succubi, which were dream demons that sexually assaulted their victims and fed off of sexual energy. In Anglo-Saxon and Old Norse lore these dream demons were called the mårt, or also the maramahr, or mare, which is indeed the origin of the English word “nightmare,” which comes from the word nightmårt.


Everyone familiar with the Bible knows it talks about angels and demons. But most would be surprised to learn that there’s no verse in the Bible that explains where demons came from. Christians typically assume that demons are fallen angels, cast from heaven with Satan (the Devil) right before the temptation of Adam and Eve. But guess what? There’s no such story in the Bible. The only description of anything like that is in Revelation 12:9—but the occasion for that whole episode was the birth of the Messiah (Rev 12:4-6), an event long after Adam and Eve. The idea of a primeval fall of angels actually comes from church tradition and the great English poet John Milton in his epic Paradise Lost.

So if the Bible doesn’t record an ancient expulsion from heaven by hordes of angels who then became known as demons, where do demons come from?

There’s actually a straightforward answer to that question, but it’s likely one you’ve never heard of: In ancient Jewish texts like the Dead Sea Scrolls, demons are the disembodied spirits of dead Nephilim giants who perished at the time of the great flood.

I know what you’re thinking—Mike, you’re trying to freak us out because it’s Halloween season. I’ll admit this is great fodder for Halloween, but I’m serious about that being the answer. I’ll briefly sketch the idea below, but if you want all the serious data and high-browed scholarship behind it, you’ll have to read my book,  The Unseen Realm: Recovering the Supernatural Worldview of the Bible.

While I referenced the Dead Sea Scrolls above, don’t be misled. This explanation for the origin of demons has secure links in the biblical text, they just aren’t obvious—to us anyway. To an ancient reader, someone who lived during the time of the Bible, this explanation would have been quite clear. For us to see what they saw, we need to go back to the Bible’s account of the great flood.

The sons of God, the Nephilim, and the Mesopotamian Apkallu

Noah's Ark

The first four verses of the Bible’s flood account read:

When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the Lord said, ‘My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.’ The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown. (Gen 6:1-4, ESV)

The sons of God—angels in more familiar parlance—transgress the divinely-ordained boundary between heaven and earth by producing children with human women. Those children are referred to as Nephilim. The term “Nephilim” doesn’t mean “fallen ones”; it means “giants.” Those who want to read the scholarly data behind that conclusion can read  The Unseen Realm. For our purposes, what we need to focus on is that scholars of ancient cuneiform—the wedge-writing on clay tablets known from ancient Mesopotamia—have recently uncovered new evidence in those tablets that provide clear, explicit parallels to Genesis 6:1-4 that validate what I’m presenting—and explain why this weird story was included in the flood story.

Apkallu wall relief

Apkallu wall relief.

In Mesopotamian religion, divine beings known as apkallu are a central focus of the Mesopotamian version of the flood story. The apkallu were dispensers of divine knowledge to humanity. They get credited with teaching the people of Mesopotamia what they needed to know to establish a human civilization. When the great gods decided humans were too noisy and irritating and needed to be wiped out, the apkallu came up with a plan to preserve the divine knowledge humanity would need—they fathered children with a human woman. Sure enough, the plan worked, as the quasi-divine humans who survived the flood—also known as apkallu—rebuilt civilization. They were the mighty ones whose wisdom and exploits led to the greatness of cities like Babylon. These “second generation apkallu” were not only divine-human hybrids, but they were also described as giants in the Mesopotamian epics. Gilgamesh is perhaps the most familiar example. He is called “lord of the apkallu” in a cuneiform inscription on a small clay seal.

Let’s not miss the point. Each element of the biblical story—the divine beings who cohabit with human women and produce giant offspring—are represented in the Mesopotamian story. Both the divine fathers and their giant children are called apkallu in the cuneiform sources. Incidentally, statues of the apkallu have been discovered by archaeologists in boxes in the foundations of walls for protection against evil spirits. The boxed apkallu are referred to by another Mesopotamian term: mats-tsarey, which means “watchers.”

While that’s interesting (and bizarre), you might ask what that has to do with demons. The answer is theology.

The “Anakim, who are counted as Rephaim” (Deut 2:11)

Genesis 6:1–4 was written by Israelites who wanted to make a statement: the apkallu before the flood were not good guys. What they did was wicked, and the giant offspring apkallu produced by their transgression were enemies of the true God of heaven. In fact, their own giant offspring were bent on annihilating Israel many years later.

Later in biblical history, during the days of Moses and Joshua, the Israelites ran into groups of very large warriors called Anakim. Numbers 13:32–33 tells us explicitly that the Anakim came from the Nephilim. The giant clans went by other names as well: Emim, Zamzummim, and Rephaim (Deut 2-3). The wars of conquest for the land required the annihilation of these giant Anakim, which is why Joshua summed up  the demons this way: “There was none of the Anakim left in the land of the people of Israel. Only in Gaza, in Gath, and in Ashdod did some remain.” Those were three Philistine cities. Goliath would come from one of them (Gath) in the days of David (1 Sam 17:4).

The key to understanding how these giants were perceived as demons in the biblical material—an idea that got a lot of focus in Jewish writings produced after the Old Testament—is the term Rephaim. In the Old Testament, the Rephaim are described as giant warlords (Deut 2:8-11;  3: 1-11;Josh 13:12), but also as frightening, sinister disembodied spirits (“the shades”) in the Underworld, called Sheol in Hebrew (Isa 14:926:14Job 26:5). The disembodied spirits of these giants have therefore associated with the abode of the dead, something everyone feared since everyone feared death.

But the Rephaim also had another awful association. There are nearly 10 references in the Old Testament to a place called the Valley of the Rephaim (e.g.,  2 Sam 5: 18, 22;23:13). Joshua 15:8and 18:16 tell us that the Valley of the Rephaim adjoined another valley—the Valley of Hinnom, also known as the Valley of the Son of Hinnom. In Hebrew “Valley of Hinnom” is ge hinnom, a phrase from which the name gehenna derives—a term conceptually linked to Hades/Hell in the New Testament.

Tying the threads together

While this supernatural backdrop has eluded most Christian thinkers in the history of Christianity to the present day, it was well known to the generation of Jews who lived right after the Old Testament period—what scholars call the “Second Temple” period or, more popularly, the “Intertestamental” period. It was during this era that books like 1 Enoch were written, as well as the Dead Sea Scrolls.

In the book of 1 Enoch the villainous sons of God of Genesis 6:1-4 are not only called angels—they are called Watchers. The link back to the Mesopotamian apkallu is transparent and unmistakable. 1 Enoch spells out how the Watchers and their offspring were the sources of demons:

In those days, when the children of man had multiplied, it happened that there were born unto them handsome and beautiful daughters. And the angels, the children of heaven, saw them and desired them; and they said to one another, ‘Come, let us choose wives for ourselves from among the daughters of man and beget us children.’ . . . And they took wives unto themselves, and everyone (respectively) chose one woman for himself, and they began to go unto them. . . .

Then Michael, Surafel, and Gabriel observed carefully from the sky and they saw much blood being shed upon the earth, and all the oppression being wrought upon the earth. . . . As for the women, they gave birth to giants to the degree that the whole earth was filled with blood and oppression. And now behold, the Holy One will cry, and those who have died will bring their suit up to the gate of heaven. Their groaning has ascended (into heaven), but they could not get out from before the face of the oppression that is being wrought on earth. . . . And to Gabriel the Lord said, ‘Proceed against the bastards and the reprobates and against the children of adultery; and destroy the children of adultery and expel the children of the Watchers from among the people. And send them against one another (so that) they may be destroyed in the fight, for length of days have they not. . . .’

And when they and all their children have battled with each other, and when they have seen the destruction of their beloved ones, bind them for 70 generations underneath the rocks of the ground until the day of their judgment and of their consummation, until the eternal judgment is concluded. . . . But now the giants who are born from the (union of) the spirits and the flesh shall be called evil spirits upon the earth, because their dwelling shall be upon the earth and inside the earth. Evil spirits have come out of their bodies. Because from the day that they were created from the holy ones they became the Watchers; their first origin is the spiritual foundation. They will become evil upon the earth and shall be called evil spirits.

—1 Enoch 6:1-2; 7:1; 9:1, 9-10; 10:9; 15:8-9; translation from J. H. Charlesworth, Old Testament Pseudepigrapha, vol. 

1 Enoch calls the giants “bastard spirits”—a phrase used of demons in several Dead Sea Scrolls.A non-biblical psalm found among the Dead Sea Scrolls calls demons “offspring of man and the seed of the holy ones,” a clear reference to the disembodied spirits of the divine-human offspring from  Genesis 6: 1-4.[

Several threads of this explanation for demons surface in the New Testament, but I’ll mention only one. The excerpt from 1 Enoch notes that the Watchers whose transgression led to the origin of demons were to be bound “for 70 generations underneath the rocks of the ground.” This belief is found in  2 Peter 2: 4-5, where Peter, speaking about the days of Noah says, “God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment.” Peter and the author of 1 Enoch were on the same wavelength—they both understood the original context for  Genesis 6: 1-4.

What’s the takeaway from all this? The message to most Bible readers is that, when it comes to the supernatural worldview of the Bible, what you think you know may not be so. Don’t be satisfied with handed down traditions about what’s in the Bible (and isn’t). I’m hoping that even an occasion like Halloween, with its deserved reputation for darkness, can motivate us to make the effort to understand the Bible in light of the worldview of the people who produced it. That’s the goal of  The Unseen Realm.

 4Q510 [=4QShira] frag. 1:5; 4Q511 [=4QShirb] frag. 35:7; 4Q204 [=4QEnochc ar], Col V:2–3.

 11QapocPsa[=11Q11], Col V:6.



The Unseen Realm

For more fascinating insights into Scripture’s supernatural worldview, get Dr. Heiser’s  The Unseen Realm. Presenting the fruit of 15 years of research, this paradigm-shifting resource shows what the Bible really says about the unseen world of the supernatural.  Get it now.

  1. Doesn’t 1 Enoch 6 presuppose fallen angels who wish to have children with the daughters of men?

    • there would have had to have been millions and millions or more for them to be demons, maybe demons are them and fallen angels,

  2. Doesn’t 1 Enoch 6 presuppose fallen angels who wish to have children with the daughters of men?

  3. Yes – the Watchers (an Enochian term for the sons of God) fathered children with human women (sexually or otherwise – see The Unseen Realm for the distinction). Those offspring were the Nephilim, and when a Nephilim was killed, its disembodied spirit = demon.

    That is the unified view of second temple Judaism for the origin of demons, which is hinted at in the OT (and it’s more than a hint if one knows the Mesopotamian apkallu background to Genesis 6:1-4). For all that information, see The Unseen Realm. It’s all documented here with sources (primary and secondary).

    • So, help me clarify: you’re saying that fallen angels are the progenitors of demons (i.e., the disembodied Nephilim), while not being the demons themselves?

      • The problem here is terminology. The word “demon” in the NT context never occurs in the OT. The word translated “demon” in the OT (two occurrences; shedim) is not a demon as those entities are described in the NT). This terminological problem is discussed in The Unseen Realm.

        More specifically, the sons of God who are the focus of Gen 6 were rebellious (they sinned) when they decided to do what they did. They are referred to in the NT as “angels that sinned” – but not as demons. WE CONFLATE these two ideas in church tradition, which causes confusion when you want to talk about the primary texts and what they say (biblical text or other ancient texts).

        So … yes, the sons of God of Gen 6 were in rebellion and sinful. But they are not the demons of the NT period. The offending sons of God / Watchers of Gen 6 were imprisoned in the Abyss/Tartarus in *all* Jewish traditions, including the NT — they are not free to roam around like demons. They are imprisoned until the time of the end in all the material. Demons, on the other hand, roam the earth seeking embodiment.

        Again, what makes the discussion hard/confusing is the vocabulary of church-talk / tradition not being aligned with the vocabulary of the primary texts.

    • The unified view of Second Temple Judaism carried on in Christianity for some time as well. I’ve found quotes from Justin Martyr and Athenagoras that agree that the “giants” were the source of the spirits we call demons. IIRC (and it’s been a while since I studied the early Church fathers, so someone please correct me if I’m wrong), Tertullian was a fan of the book of Enoch, so he probably would have gone with that view as well.

      The “Watcher” view of Genesis 6 fell out of favor in about the 4th Centuries, and that had more to do with it being considered embarrassing in the face of then-popular philosophies than anything else.


      A. Sutherland – – The empusa originally appeared in the mythology of classical Greece as a frightening female monster. She is a demonic vampire without shape of its own, but with the ability to appear in many different animal guises, and as a beautiful, tempting, young woman.

      Empusa monster

      Modern-day Greek folklore still speaks of the empusa, who enters the body of its human prey (particularly children) to consume the flesh and blood of its victim. She loves to eat young and beautiful bodies and drink their blood because it’s strong and pure.

      Empusa represents the Grecian form of a vampire. In the Greek myth, this female demon is usually described as having one prosthetic leg, made of brass and the other leg of a donkey; from the waist up, Empusa is a human-like creature, with hideous blemishes and blotches on her skin.

      She was said to have been the daughter of the goddess of witchcraft, the night, moon, ghosts and necromancy, Hekate, and was sent by her to torment people, especially travelers.

      The monster thrives in waters and on land, so it tends to dwell along the coast. Lurking on the darkened roads at night, the empusa seeks its prey. Empusa, the shape-shifter, changes its apparition into an animal or to a beautiful woman; she lures its offer to drink its blood and consume its flesh.

      An ancient story about a 25-year-old man of Lycia, Menippus, who is smart, handsome and exceptionally well-built as an athlete relates an encounter with this evil creature.

      Empusa monster

      One day, as Menippus walks along the road, he is met by an apparition – an empusa – in the guise of a foreign woman.

      She is the Phoenician and under her spell, he falls in love with her, unaware of what she really is. They make plans to marry.

      Apollonius is rather skeptical of her; he attends the wedding and is introduced to her by Menippus. This very rich woman is the mistress of all the servants.

      Hearing this, Apollonius tells Menippus that his wonderful bride is nothing but a vampire, who – like other in her race – loves to devour the flesh and blood of its victims.

      Menippus’ bride is offended and orders Apollonius to leave, but his words have already broken her spell and all the gold, silver and the servants vanished.

      Pretending to weep, the empusa begs Apollonius not to force her to confess what she really is, but he does. Finally, she admits she usually chooses her offers among young and beautiful people to dine on them and Menippus is one of them.

      Belief in this evil monster persists into modern times.

      l hath no fury as a demon scorned.

      When the evil  conservative radio show host Alex Jones takes to the airwaves to quite literally call Hillary Clinton a “demon,” you know you’re living in interesting times. But female devils, demons and underworld creatures aren’t anything new. In fact, they have a long and robust history throughout the world’s cultures. Come to descend into the depths, where we’ll meet some of ancient history’s most famous demonic damsels. Between strangling infants and chopping off farmers’ heads, these apparitions were some of the busiest creatures in the otherworldly realm.


      According to the pre-Christian religions of Assyria, Sumeria, and Israel, demons came in both genders and preyed on mortals equally.

      Ines Vuckovic/DoseThe  Testament of Solomon is probably the most exhaustive chronicle of early demonology. Written sometime in the 1st century AD, it describes how the legendary biblical ruler built his namesake temple while contending with a number of demons and other spiritual creatures.

      In the Testament, the male fiend Ornias takes the appearance of a beautiful woman in order to mess with a young boy constructing Solomon’s temple. Every night Ornias would appear to the boy, suck his thumb (that might be a metaphor for something) and steal half his money. The creature was vanquished when Solomon gave the boy a magic ring to throw at the demon.

      That same book also introduces us to Obizuth, a female demon who wanders the globe finding women in childbirth and strangling their children in front of them. Solomon has her tied up by the hair to the front of the Temple and put on display for the people to witness his command of the fiends.

      Ines Vuckovic/DoseOne of the most compelling tales of pre-Christian demons is Lilith, who in early versions of the Old Testament is Adam’s first wife, created by God at the same time as the first man. Unlike Eve, though, God didn’t create Lilith from Adam’s rib—instead, she’s made of “filth and dust.” When Lilith refuses to lay underneath Adam during sex, she pronounces the forbidden name of God and flies away. Her new form is a winged demon who kills mothers and children during the birthing process.

      Lilith in many stories is considered the first succubus, the most famous female demons in Judeo-Christian mythology. As time went by, succubi underwent a strange metamorphosis. Instead of being naturally female, they became male demons who changed their shape to corrupt men and women alike.

      Why exactly the early priests felt the need to make being devil spawn a man’s job was anybody’s guess. Legends describe succubi taking a female form to harvest sperm from males, and then transforming into men to impregnate women with the stolen fluid. That seems like a lot of work for something regular, non-demonic people would be doing, anyway.

      Some historians speculate that the legends of these sex demons were created to explain away inconvenient things like “mysterious” pregnancies, wet dreams and other ungodly behaviors.

      Ancient Greek

      In ancient Greek mythology, one of the most notable female demons was Lamia. Once a queen, she had a dalliance with the god Zeus. That pissed Zeus’s wife Hera off enough to curse his side piece into becoming a half-snake that eats people’s children. Some tellings also leave her with eyes perpetually open, always on the hunt for tender young flesh.

      Slavin’s Vuckovic/DoseEastern Europe has its own supernatural traditions, and one of the most fearsome females in Slavic lore is  Lady Midday, also known as Poludnitsa. Farmers toiling in their fields were confronted with this apparition, who would ask them questions and chop their heads off if they took too long to answer. She would also afflict the workers with sickness and heatstroke.


      Over in Asia, they have their own rich tapestry of messed-up mythology. Japan’s mythical creatures, known as yokai, are fascinatingly diverse, coming in hundreds of different forms. They prey on travelers and people wandering at night, and each region has its own supernatural occupants.

      One of the most famous of the yokai is Onibaba, an elderly demon woman who lives in a cave and lures travelers to their deaths. Many different manifestations of her appear in folklore, but historians believe she was actually based on a real woman who lived in Adachi-ga-Hara. A  museum in the area displays the knife and cooking pot she used to slay and boil her victims.

      Ines Vuckovic/Dose Nure-onna is a disturbing beast, a massive serpent with the head of a woman that tricks people into holding her “baby” then sucks the blood from them while they’re paralyzed. The baby takes on massive weight and can’t be put down. This also seems like some kind of metaphor.

      We can see some interesting commonalities among these female demons. Instead of overwhelming their victims by force, they use deceit and trickery to lull them into a false sense of security, and then kill and often eat them (or at least drain them of vital fluids). It’s easy to see how negative stereotypes about women made their way through history embodied in these demonic creatures.

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