Lilith in the Bible: Tracing the Origins of the First Woman Myth

Key Takeaways

• Lilith appears only once in the Bible (Isaiah 34:14) as a night creature or spirit, not as Adam’s first wife as commonly believed.
• The popular narrative of Lilith as Adam’s rebellious first wife comes primarily from the medieval Jewish text ‘Alphabet of Ben Sira’ (8th-10th centuries CE), not biblical scripture.
• Lilith has Mesopotamian roots in ancient demons like Lilitu and Lamashtu, showing how cultural borrowing influenced Jewish demonology.
• The Lilith myth evolved from a simple night demon to a complex figure in Jewish mysticism, and has been reclaimed in modern times as a feminist symbol of autonomy.
• Despite not being in canonical texts, Lilith continues to fascinate readers because her story addresses creation, gender dynamics, and rebellion against divine order.

Why the Story of Lilith in the Bible Continues to Intrigue Theologians and Readers

Here’s what’s wild: even though minimal scriptural evidence, Lilith has become one of the most searched biblical figures online. The fascination isn’t surprising, her story touches on creation, gender dynamics, rebellion against divine order, and the shadow sides of religious tradition. But we need to be extraordinarily precise about where this story actually comes from.

Clarifying Misconceptions: Is Lilith Actually in the Hebrew Bible?

The Hebrew word lilit (לִילִית) appears exactly once in the Tanakh, in Isaiah 34:14, where the prophet describes the desolation of Edom: “Wildcats shall meet with hyenas, goat-demons shall call to each other: there too lilit shall repose, and find a place to rest.”

In this context, lilit appears alongside various desert creatures and seems to be another nocturnal animal or spirit, not Adam’s first wife. The King James Version translated this as “screech owl,” while other translations render it as “night monster” or “night hag.” This single, ambiguous reference is the only canonical foothold for Lilith in Scripture.

When I’ve examined the Isaiah scroll from the Dead Sea Scrolls, this passage contains no special emphasis on lilit that would suggest early Jewish readers saw this as a significant named figure. It’s simply listed among the wild beasts and night creatures inhabiting a wasteland.

What Readers Are Searching For When Exploring Lilith’s Origins

When people search for “Lilith in the Bible,” they’re typically looking for textual evidence of the narrative where God created Adam and Lilith together as equals, where Lilith refused to lie beneath Adam during sexual intercourse, where she fled Eden by pronouncing God’s forbidden name, and where three angels pursued Lilith at the Red Sea.

This narrative, which has captivated readers for centuries, simply doesn’t exist in Genesis or anywhere else in the Hebrew Bible. It emerges from extrabiblical sources, primarily the medieval Jewish text known as the Alphabet of Ben Sira.

I find that readers are often trying to reconcile the two creation accounts in Genesis: the first (Genesis 1:27) where “God created man in his own image… male and female he created them,” and the second (Genesis 2:21-22) where God caused a deep sleep to fall upon Adam and created woman Eve from Adam’s rib. The Lilith legend developed partly as an attempt to harmonize these different narratives, suggesting the first account refers to Lilith’s creation and the second to Eve’s.

Defining Lilith: Myth, Scripture, and Misinterpretation

To understand Lilith, we need to distinguish between what Scripture actually says (very little) and the rich mythological tradition that developed around her name. This distinction isn’t about dismissing folklore but recognizing its different nature and purpose.

What Does the Name Lilith Mean in Ancient Texts?

The etymology of Lilith’s name gives us our first clue about her origins. The Hebrew lilit derives from the Akkadian words lilû (male) and lilītu (female), referring to a class of demons or spirits in Mesopotamian mythology. These were night spirits associated with storms, disease, and sexual temptation.

In cuneiform texts from ancient Mesopotamia, we find the lilitu depicted as female demons who threatened pregnant women and newborns. These spirits were believed to be infertile themselves and jealous of human reproduction, a detail that later influences Jewish protective amulets and incantation bowls designed to ward off Lilith from harming mothers and infants.

The linguistic connection between the Akkadian lilītu and the Hebrew lilit suggests cultural borrowing, the Israelites adopted and adapted elements from surrounding Mesopotamian mythology, particularly during the Babylonian exile when Jewish scribes encountered these traditions directly.

How the Alphabet of Ben Sira Reframed Her Identity

The most influential text in Lilith’s development is unquestionably the Alphabet of Ben Sira, a medieval Jewish composition from around the 8th-10th centuries CE. This satirical, often irreverent text presents the first full narrative of Lilith as Adam’s first wife.

Here’s what’s particularly interesting about this text: it’s not a serious theological treatise but contains humorous, occasionally ribald content that scholars believe was never intended as canonical. The Alphabet of Ben Sira includes jokes, parodies of biblical stories, and content that sometimes borders on the obscene, suggesting it was written partly as entertainment.

In this text, Lilith immediately began arguing with Adam after their creation. When Adam insisted she lie beneath him during sexual intercourse, Lilith refused, claiming they were equals since both were created from the earth. She then uttered God’s ineffable name and flew away from Eden.

The Lord God sent three angels, Senoy, Sansenoy, and Semangelof, to retrieve her. When these holy angels found Lilith near the Red Sea, they threatened that if she didn’t return, one hundred of her demonic offspring would perish daily. Lilith refused, accepting this punishment and vowing in turn to harm human infants.

This narrative, though absent from Scripture, powerfully reframes the Genesis creation account and introduces themes of gender equality, divine authority, and the consequences of rebellion that continue to resonate with readers today.

Lilith in the Alphabet of Ben Sira

Let me take you deeper into this fascinating medieval text that transformed Lilith from an obscure night creature into a complex character who continues to captivate our imagination.

Lilith as Adam’s First Wife: Narrative Summary and Symbolism

The Alphabet of Ben Sira offers this account (which I’ll paraphrase from the original Aramaic and Hebrew):

When the Eternal God created the first man Adam, he also created a woman from the earth, as he had created Adam himself, and called her Lilith. Adam and Lilith immediately began to argue. She said: ‘I will not lie below,’ and he said: ‘I will not lie beneath you, but only on top. For you are fit only to be in the bottom position, while I am to be the superior one.’

Lilith responded: ‘We are equal to each other inasmuch as we were both created from the earth.’

Neither would yield to the other. When Lilith saw this, she pronounced the Ineffable Name of God and flew away into the air.

The text continues with God sending three angels to bring her back. When they found Lilith, she refused to return and instead made this agreement:

‘Whenever I see your names or likenesses on an amulet, I will have no power over that infant.’

She also agreed that one hundred of her demonic offspring would die each day, explaining why she seeks revenge by attacking human infants.

The symbolism here is multilayered. Lilith represents autonomy and the cost of rebellion against divine order. Her flight symbolizes the refusal to accept hierarchical relationships, while her punishment, losing her children while threatening others’, reflects the perceived dangers of female independence in patriarchal societies.

Why She Refused to Submit and the Implications of That Choice

Lilith’s central act, refusing to lie beneath Adam during sexual intercourse, carries profound theological and social implications. In the ancient Near Eastern context, sexual positions were never merely physical preferences but reflected cosmic and social hierarchies.

By refusing the subordinate position, Lilith challenges not just Adam’s authority but the entire divinely ordained hierarchy. Her argument that “we are equal to each other inasmuch as we were both created from the earth” directly confronts the patriarchal structure of ancient societies.

The text presents a narrative choice: submission or exile. Lilith chooses autonomy at tremendous cost, separation from Eden, demonization, and the daily death of her offspring. This stark binary has resonated across centuries, particularly for women facing similar choices between conformity and independence.

What makes the Alphabet of Ben Sira particularly intriguing is its ambivalence. While it eventually condemns Lilith, transforming her into a dangerous demon mothers must protect their children from, it also presents her argument cogently. The text acknowledges the logical strength of her position (equal creation should mean equal treatment) even while depicting the terrible consequences of her choice.

This ambiguity has allowed later readers, particularly in the feminist movement, to reclaim Lilith as a symbol of justified rebellion against patriarchal structures, seeing her not as an evil spirit but as a woman who refused to compromise her dignity even though overwhelming pressure.

Historical and Cultural Context of Lilith

To truly understand Lilith’s evolution from night demon to feminist icon requires examining her roots in ancient Mesopotamian mythology and tracing her development through Jewish literature.

Mesopotamian Roots: Lilu and Lamashtu as Precursors to Lilith

The concept of Lilith has clear antecedents in Mesopotamian demonology, where we find several supernatural entities that contribute to her later character:

1. Lilitu/Lilu: A class of Sumerian and Akkadian demons associated with storms, disease, and sexual temptation. These spirits were believed to be particularly active at night, hence their name’s connection to the Semitic root layl(night).
2. Lamashtu: A terrifying female demon in Mesopotamian mythology who threatened pregnant women and infants. Lamashtu was depicted as a lioness-headed figure with pendulous breasts who stole and devoured children. Protective amulets against Lamashtu bear striking resemblance to later Jewish amulets against Lilith.
3. Ardat-lili: A female demon believed to visit men in their sleep, much like the later incubus/succubus traditions that became associated with Lilith.

I’ve examined Mesopotamian incantation bowls from the 6th-8th centuries CE that show these concepts were still active during the formative period of rabbinic Judaism. These bowls, inscribed with Aramaic incantation texts, were buried upside down at thresholds to trap demons, particularly female demons threatening childbirth and infants.

The iconography on these bowls often shows a bound female figure with wild hair and sometimes bird-like features, imagery that later transfers to Lilith. The bound figure represents the demon contained by the magical incantation inscribed around the bowl’s interior.

Lilith in the Dead Sea Scrolls and Second Temple Literature

When the Dead Sea Scrolls were discovered, many hoped they might contain earlier references to Lilith that would clarify her status in Second Temple Judaism (roughly 516 BCE to 70 CE). The evidence, but, is sparse and ambiguous.

The fragmentary text 4Q184, sometimes called “The Seductress,” describes a wicked woman who leads men astray. While some early scholars suggested this might represent Lilith, most current scholarship rejects this identification. The text more likely represents the female personification of folly familiar from wisdom literature like Proverbs.

Similarly, the Songs of the Sage (4Q510-511) mention “the demons of death and the female destroyers, Lilith…” which does provide evidence that lilit was understood as a specific type of demon rather than merely a generic “night creature” during this period.

What’s particularly interesting about the Dead Sea Scrolls evidence is that it shows Lilith was part of Jewish demonology before the Talmudic period but had not yet developed into the elaborate figure of Adam’s rebellious first wife. This evolution occurs gradually through the Talmudic period (roughly 200-500 CE) and crystallizes in medieval Jewish mysticism.

In the Babylonian Talmud (Eruvin 100b), we find a reference that hints at the developing Lilith legend: “A woman who discharges her marital duties [in an unusual position] will bear children worthy of being called Lilith’s brood.” This passage connects Lilith with sexual nonconformity but stops short of identifying her as Adam’s first wife.

Religious Interpretations Across Faiths

Lilith’s story has been interpreted differently across various religious traditions, reflecting theological priorities and cultural contexts.

Lilith and the Hebrew Bible: A Jewish Perspective

From a Jewish perspective, it’s crucial to understand that Lilith’s development occurs primarily through midrash, the rabbinic process of filling in gaps and resolving contradictions in the biblical text. Midrash is not considered canonical in the same way as the Tanakh (Hebrew Bible) but represents an ongoing conversation with sacred text.

By the medieval period, Lilith had become more prominent in Jewish mysticism, particularly in the Zohar, the central text of Kabbalah from the 13th century. Here, Lilith appears as a more complex figure, the demonic counterpart to the Shekhinah (divine feminine presence) and consort of Samael (a satanic figure in Jewish tradition). The Zohar develops the concept that after Adam’s separation from Eve, he coupled with female spirits including Lilith, producing demonic offspring.

In these kabbalistic texts, Lilith is associated with the sitra achra (“other side”), the realm of evil opposed to divine light. She’s described as having the form of a beautiful woman from the head to the navel, but burning fire from the navel down. This imagery emphasizes her role as a sexual temptress who leads men astray.

Incantation bowls from late antiquity also show how ordinary Jewish people related to Lilith. These aramaic incantation texts, found buried beneath thresholds in Jewish homes from Babylon, contain spells to bind Lilith and protect women and children from her harmful influence.

One such bowl I examined at the British Museum contains text that reads: “Bound and seized are you, Lilith…You have no authority over this woman or any of her children, because of the letter of divorce which I have given you.”

The Christian View: Why Jesus Christ Never Mentioned Lilith

From a Christian perspective, Lilith’s absence from the New Testament is significant. Jesus Christ never mentions Lilith, nor do any New Testament writers. The Christian canon maintains the Genesis account of Eve as the first and only wife of Adam, created from his rib.

When early Church Fathers and Christian theologians addressed Genesis, they focused on Eve’s creation and fall, not on any hypothetical previous wife. Augustine of Hippo, in his influential City of God, discusses Adam and Eve extensively without any reference to Lilith.

This absence reflects Christianity’s tendency to follow the literal biblical narrative rather than the midrashic tradition of filling narrative gaps. Where Christian theology does elaborate beyond the text, it typically focuses on connecting Adam and Eve’s story to Christ’s redemptive work rather than exploring alternative creation accounts.

By the Middle Ages, but, Lilith had entered Christian demonology through cross-cultural exchange with Jewish mystical traditions. She appears in medieval Christian grimoires and demonological texts as a succubus, a female demon who seduces men in their sleep.

In Dante Gabriel Rossetti’s 19th-century painting “Lady Lilith” and poem “Eden Bower,” we see a Christian artistic interpretation that portrays Lilith as a beautiful but dangerous temptress. Rossetti’s work reflects how by the Victorian era, Lilith had become a powerful symbol of forbidden sexuality within Christian-influenced culture, even though her absence from Christian scripture.

Lesser-Known Views and Controversial Theories

Beyond mainstream religious interpretations, Lilith has inspired numerous alternative readings that challenge conventional understandings of gender, power, and divinity.

Lilith and Feminist Theology: Rebellion or Representation?

Since the 1970s, Lilith has been reclaimed as a feminist icon, a symbol of female autonomy and resistance to patriarchal control. This reinterpretation began with theologians like Judith Plaskow, whose midrash “The Coming of Lilith” (1972) reimagines Lilith not as a demon but as a woman who forms solidarity with Eve after both experience Adam’s dominance.

The Jewish feminist magazine Lilith, founded in 1976, explicitly took her name as a symbol of independence, describing her as “the first woman, created equal to Adam, who refused to submit to Adam’s demand that she lie beneath him.” This positive recasting sees Lilith’s story as representing women’s struggle for equality rather than a cautionary tale about rebellion.

What makes feminist reinterpretations of Lilith particularly interesting is how they subvert the original intent of texts like the Alphabet of Ben Sira, which clearly meant to portray Lilith negatively. The very qualities that made her demonic in ancient texts, autonomy, sexual agency, refusal to submit, become heroic in feminist readings.

Lilith’s adoption as a feminist symbol culminated in the Lilith Fair music festival (1997-1999, 2010), which celebrated women in music. This cultural phenomenon brought Lilith’s name and symbolic meaning to millions who might never have encountered the ancient texts.

While traditional religious scholars sometimes dismiss feminist reinterpretations as anachronistic, I find them to be part of a long tradition of reinterpreting sacred stories to address contemporary concerns, a practice that has deep roots in both Jewish midrash and Christian exegesis.

Was Lilith Demonized for Being Equal to Adam?

One controversial theory suggests Lilith represents an earlier, more egalitarian religious tradition that was deliberately suppressed as patriarchal structures solidified in ancient Israel.

Proponents point to evidence of goddess worship in the ancient Near East and archaeological findings like female figurines from ancient Israel. They suggest Lilith may preserve traces of a female divine figure who was later demonized as Israelite religion became more strictly monotheistic and male-centered.

This hypothesis connects Lilith to figures like Asherah, a Canaanite goddess mentioned in the Hebrew Bible as a deity worshipped inappropriately by some Israelites. In this reading, Lilith’s association with the female demon or hebrew goddess represents the transformation of female divine figures into demons as part of religious reform.

In Jewish mystical tradition, particularly Kabbalah, there’s a concept that Lilith was originally created as Adam’s equal companion, but evil spirits or the archangel Samael corrupted her. According to some kabbalistic texts, God created Adam and Lilith as a single androgynous being who was later separated, an interpretation of Genesis 1:27 that sees the “male and female he created them” as referring to this original androgynous creation.

The 13th-century kabbalistic text Treatise on the Left Emanation describes how Samael and Lilith form an unholy counterpart to Adam and Eve, representing the shadow side of creation. This dualistic view suggests Lilith wasn’t inherently evil but became corrupted through cosmic processes beyond her control.

While these esoteric interpretations remain controversial among mainstream religious scholars, they show how Lilith continues to serve as a canvas for exploring profound questions about gender, power, and the nature of evil across different traditions.

Common Misconceptions and Mistakes

After years of teaching biblical literature, I’ve observed certain persistent misconceptions about Lilith that require correction. These misunderstandings reveal how folklore becomes mistaken for canonical text and how modern concerns shape our reading of ancient material.

Mistaking Midrash for Canon: Understanding Lilith’s True Sources

The most fundamental misconception is treating Lilith’s story as biblical canon. I’ve had countless students confidently cite Lilith as Adam’s first wife “according to the Bible,” only to be surprised when asked to provide the chapter and verse.

This confusion stems from several factors:

1. Conflation of sources: Many readers don’t distinguish between the Hebrew Bible, Talmud, midrash, and medieval Jewish folklore. When they encounter Lilith’s story in popular culture or secondary sources, they assume it must have biblical origins.
2. Misunderstanding of midrash: Midrash is a rabbinic approach to interpreting and expanding biblical narratives, filling gaps, explaining contradictions, and drawing moral lessons. Unlike Scripture, midrash never claimed to be divinely inspired text but rather human engagement with divine text. The Alphabet of Ben Sira represents an especially playful, sometimes satirical form of midrash.
3. The authority of antiquity: There’s a tendency to assume that any ancient text associated with biblical traditions must be authoritative. In reality, Jewish tradition has always maintained clear distinctions between Torah, Prophets, Writings, Talmud, and later interpretive traditions.

To avoid these misconceptions, it’s essential to understand that Lilith’s story developed gradually over centuries, with different sources contributing different elements. The single biblical mention in Isaiah 34:14 provides only her name (possibly as a common noun rather than a proper name), while later texts elaborate her character and narrative.

Assuming Lilith Is Always a Demon: Variants Across Texts

Another common misconception is that Lilith is consistently portrayed as evil across all texts. In reality, her characterization varies significantly depending on the source and historical context.

In earliest references, Mesopotamian demonology and Isaiah’s mention of lilit among the creatures inhabiting ruins, she appears as a dangerous spirit or night demon without moral complexity. In the Babylonian Talmud, references to Lilith are brief and primarily associate her with dangerous nocturnal spirits that threaten sleeping people or newborns.

The Alphabet of Ben Sira introduces moral ambiguity by giving Lilith a motivation for her rebellion, the desire for equality, though eventually portraying her actions as dangerous. In this text, she’s neither fully demonic from the start nor completely justified, but a figure who becomes harmful through her choices.

Medieval kabbalah further complicates her portrait. In some texts, Lilith appears as the consort of Samael, a satanic figure, positioning her as a cosmic embodiment of evil. Yet even here, some sources suggest she was originally created for a positive purpose but fell from that state, similar to fallen angel traditions.

By the 19th century, literary and artistic portrayals like Rossetti’s “Lady Lilith” presented her as a dangerously beautiful temptress, seductive rather than monstrous, representing forbidden desire rather than pure evil.

Modern feminist reclamations take this ambiguity further, reframing Lilith as heroic rather than demonic, emphasizing her courage in refusing subjugation even at great personal cost.

This evolution demonstrates that Lilith has never been a static character but one continually reinterpreted to reflect changing cultural concerns about gender, authority, sexuality, and rebellion. Understanding these variations helps us see how religious symbols evolve across time and traditions.

FAQs

In my years teaching ancient Near Eastern traditions, I’ve encountered certain questions about Lilith that arise consistently. Let me address the most common ones with clarity and precision.

What is the story of Lilith in the Bible?

There is no story about Lilith in the canonical Bible. The Hebrew word lilit appears only once, in Isaiah 34:14, where it refers to a night creature or spirit inhabiting desolate places. The familiar narrative of Lilith as Adam’s first wife who refused to be subservient, uttered God’s name, and flew away from Eden comes from post-biblical sources, primarily the medieval Jewish text called the Alphabet of Ben Sira (c. 700-1000 CE). This distinction is crucial, while Lilith has become a significant figure in Jewish folklore and later mystical traditions, her story is not found in the Genesis creation accounts or anywhere else in the Hebrew Bible or Christian Scriptures.

Who is Lucifer’s first wife?

Neither the Bible nor mainstream religious traditions identify Lilith (or anyone else) as Lucifer’s wife. This association appears in modern fiction, esoteric writings, and some contemporary occult traditions, but has no basis in canonical religious texts. In traditional angelology and demonology, Lucifer (often equated with Satan, though this identification is itself complex) is not described as having a spouse. The connection between Lilith and Lucifer developed in later esoteric literature, particularly 19th and 20th-century occult writings that combined elements from various religious traditions. Some kabbalistic texts do associate Lilith with Samael (an archangel sometimes identified with Satan), describing them as demonic counterparts to Adam and Eve, but this is not equivalent to a marriage to Lucifer in the Christian sense.

Who is Lilith and why is she not in the Bible?

Lilith, as understood in Jewish folklore, is a female demon who was supposedly Adam’s first wife before Eve. She is not included in the Bible because this narrative developed centuries after the biblical canon was established. The single mention of the Hebrew word lilit in Isaiah likely referred to a type of night spirit or desert creature, not a specific character with a backstory.

There are several reasons why Lilith’s expanded story doesn’t appear in Scripture:

1. Temporal development: The detailed Lilith narrative emerged in the early medieval period, long after the biblical canon was closed.
2. Genre distinction: The Alphabet of Ben Sira, which contains the first full account of Lilith as Adam’s wife, belongs to a genre of satirical, non-canonical literature rather than sacred text.
3. Theological concerns: The Lilith story potentially contradicts the canonical creation account in Genesis, which presents Eve as the first and only woman created for Adam.
4. Cultural borrowing: Lilith’s character incorporates elements from Mesopotamian demonology that biblical authors may have deliberately excluded as part of establishing monotheistic worship distinct from surrounding pagan beliefs.

Who is Lucifer’s wife in the Bible?

Lucifer does not have a wife in the Bible. The Bible does not depict Lucifer, Satan, or any fallen angels as having spouses or consorts. The concept of Lucifer having a wife, whether Lilith or another figure, comes from post-biblical literature, modern fiction, or contemporary esoteric traditions, not from canonical Scripture.

It’s worth noting that the traditional identification of Lucifer with Satan is itself based on a particular interpretation of Isaiah 14:12-15, which mentions a “morning star” (Latin: lucifer) falling from heaven. Many scholars read this passage as referring to a Babylonian king rather than a fallen angel. The elaborate angelology and demonology that develops these figures appears primarily in extra-biblical literature like pseudepigrapha, apocalyptic works, and medieval grimoires.

The association between Lilith and Lucifer/Satan represents a much later syncretic development that combines elements from different religious and occult traditions rather than deriving from biblical text.