Rabbinic and later Jewish literature sometimes personifies the good inclination as a heavenly attendant rather than merely an inward disposition, a shift that connects the yetzer tov to an older tradition of guardian and accusing angels and shows the concept was never held to one fixed level of abstraction.
A well-known Talmudic passage describes two ministering angels who accompany a person home from the synagogue on the eve of the Sabbath, one good and one evil; if the household is found prepared, the good angel pronounces a blessing that the next Sabbath be the same and the evil angel is compelled to answer amen, and if not, the reverse (Shabbat 119b). The passage does not use the technical vocabulary of yetzer tov and yetzer hara directly, but later commentators and the popular liturgy built on it, most famously the Sabbath hymn Shalom Aleichem, which welcomes these angels by name, reading the pair as an external projection of the same internal duality the yetzer names elsewhere.
The move from internal drive to external agent has a long history in Jewish and broader Near Eastern thought, visible also in the Qumran sectarian literature's Two Spirits doctrine, which assigns each person to a Spirit of Truth and a Spirit of Deceit in a more deterministic, dualistic framework than rabbinic Judaism ever adopted. Mainstream rabbinic thought resisted pushing the yetzer tov and yetzer hara this far toward external cosmic forces, insisting on a person's continued responsibility and capacity for choice regardless of which image a text uses, which is why the angelic personifications read best as vivid devices for a moral psychology the tradition otherwise describes in resolutely internal terms.