The Prophet and His Day: Isaiah 1-39 - Free Bible Commentary

NKJV “night creature”NRSV, NJB “Lilith”REB “nightjar”This term (BDB 535) in later Judaism became the name for a female night tempter. The origin of theterm and concept may be the three night demons of Akkadian mythology (KB 528). The Peshittaidentifies it as a “screech owl.” The night with all its “nature-sounds” was terrifying to ancient people.SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRIT)A. Ancient peoples were animists. They attributed personality to forces of nature, animals, andnatural objects. Life was explained through the interaction of these spiritual entities withmankind.B. This personification became polytheism (many gods). Usually the demonic (genii) werelesser gods or demigods (good or evil) that impacted individual human lives.1. Mesopotamia, chaos and conflict2. Egypt, order and function3. Canaan, see W. F. Albright’s Archaeology and the Religion of Israel, Fifth Edition, pp.67-92C. The OT does not dwell on or develop the subject of lesser gods, angels, or the demonic,probably because of its strict monotheism (cf. Exod. 8:10; 9:14; 15:11; Deut. 4:35,39; 6:4;33:26; Ps. 35:10; 71:19; 86:6; Isa. 46:9; Jer. 10:6-7; Mic. 7:18). It does mention the falsegods of the pagan nations (Shedim, BDB 993, cf. Deut. 32:17; Ps. 106:37) and it does name orpersonify some of them.1. Se'im (satyrs or hair-demons, BDB 972 III, cf. Lev. 17:7; II Chr. 11:15; Isa. 13:21;34:14)2. Lilith (female, a seducing demon, BDB 539, cf. Isa. 34:14)3. Mavet (Hebrew term for death used for Canaanite god of the underworld, Mot, BDB 560,cf. Isa. 28:15,18; Jer. 9:21; and possibly Deut. 28:22)4. Resheph (fire or hailstones, BDB 958, cf. Deut. 32:24; Ps. 78:48; Hab. 3:5)5. Dever (pestilence, BDB 184, cf. Ps. 91:5-6; Hab. 3:5)6. Az'azel (name uncertain, but possibly a desert demon or place name, BDB 736, cf. Lev.16:8,10,26)(These examples are taken from Encyclopaedia Judaica, vol. 5, p. 1523.)However, there is no dualism or angelic independence from YHWH in the OT. Satan isa servant of YHWH (cf. Job 1-3; Zechariah 3), not an enemy (cf. A. B. Davidson, A Theologyof the Old Testament, pp. 300-306).D. Judaism developed during the Babylonian exile (586-538 B.C.). It was theologicallyinfluenced by the Persian personified dualism of Zoroastrianism, a good high god calledMazda or Ormazd and an evil opponent called Ahriman. This allowed within post-exilicJudaism the personified dualism between YHWH and His angels and Satan and his angels ordemons.Judaism’s theology of personified evil is explained and well documented in AlfredEdersheim’s The Life and Times of Jesus the Messiah, vol. 2, appendix XIII (pp. 749-863) andXVI (pp. 770-776). Judaism personified evil in three ways.1. Satan or Sammael2. the evil intent (yetzer hara) within mankind3. the Death Angel337