Angelic Hierarchies

Angelic Hierarchies
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Contents
Articles
Hierarchy of angels
Christian angelic hierarchy
Yazata
10
Jewish angelic hierarchy
14
Angels in Judaism
15
Living creatures (Bible)
27
Ophanim
28
Er'el
30
Hashmal
31
Seraph
32
Elohim
35
Sons of God
41
Cherub
45
Thrones
49
Archangel
50
Seven Archangels
58
Islamic view of angels
60
Israfil
64
Holy Spirit (Islam)
67
Buraq
70
References
Article Sources and Contributors
73
Image Sources, Licenses and Contributors
75
Article Licenses
License
76
Hierarchy of angels
Hierarchy of angels
A Hierarchy of Angels is a belief or
tradition found in the angelology of different
religions, which holds that there are
different levels or ranks of angels. Higher
ranks may be asserted to have greater power
or authority over lower ranks, and with
different ranks having differences in
appearance, such as varying numbers of
wings or faces.
Abrahamic faiths
The Jewish angelic hierarchy is established
in the Hebrew Bible, Talmud, Rabbinic
literature, and traditional Jewish liturgy.
They are categorized in different hierarchies
proposed by various theologians. For
example, Maimonides, in his Mishneh
Torah or Yad ha-Chazakah: Yesodei
ha-Torah, counts ten ranks of angels.
The Assumption of the Virgin by Francesco Botticini at the National Gallery

London, shows three hierarchies and nine orders of angels, each with different
characteristics.
The most influential Christian angelic

hierarchy was that put forward by
Pseudo-Dionysius the Areopagite in the 4th
or 5th century in his book De Coelesti
Hierarchia (On the Celestial Hierarchy).
During the Middle Ages, many schemes
were proposed, some drawing on and
expanding on Pseudo-Dionysius, others
suggesting
completely
different
classifications. According to medieval
Christian theologians, the angels are
organized into several orders, or "Angelic
Choirs".
Pseudo-Dionysius (On the Celestial
Hierarchy) and Thomas Aquinas (Summa
Theologica) drew on passages from the New
Testament, specifically Ephesians 1:21 and
Colossians 1:16, to develop a schema of
three Hierarchies, Spheres or Triads of
angels, with each Hierarchy containing three Orders or Choirs.
Orthodox icon of nine orders of angels.
There is no standard hierarchical organization in Islam that parallels the Christian division into different "choirs" or
spheres, and the topic is not directly addressed in the Quran. However, it is clear that there is a set order or hierarchy
that exists between angels, defined by the assigned jobs and various tasks to which angels are commanded by God.
Hierarchy of angels
Some scholars suggest that Islamic angels can be grouped into fourteen categories, with some of the higher orders
being considered archangels.
There is also an informal Zoroastrian angelic hierarchy, with specific angelic beings called yazatas having key
positions in the day-name dedications on the Zoroastrian calendar.
Role-playing games
Angels are occasionally presented in role-playing games as having ordered hierarchies, within which higher level
angels have more power and the ability to cast more spells or exercise other magical abilities. For example, Angels
in Dungeons & Dragons, a subgroup of the beings called Celestials, coming in three different types, the
progressively more powerful Astral Deva, Planetar, and Solar.
References

For other angelic hierarchies, see Hierarchy of angels.
The most influential Christian angelic
hierarchy was that put forward by
Pseudo-Dionysius the Areopagite in the 4th
or 5th century in his book De Coelesti
Hierarchia (On the Celestial Hierarchy).
During the Middle Ages, many schemes
were proposed, some drawing on and
expanding on Pseudo-Dionysius, others
suggesting
completely
different
classifications. According to medieval
Christian theologians, the angels are
organized into several orders, or "Angelic
Choirs".
The Assumption of the Virgin by Francesco Botticini at the National Gallery

London, shows three hierarchies and nine orders of angels, each with different
characteristics.
Pseudo-Dionysius (On the Celestial

Hierarchy) and Thomas Aquinas (Summa
Theologica) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to develop
a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs.
Although both authors drew on the New Testament, the Biblical canon is relatively silent on the subject. Thus these
hierarchies are highly speculative.
First Sphere
The first sphere angels serve as the heavenly counselors.
Orthodox icon of nine orders of angels.
Seraphim
Seraphim (singular "Seraph"), mentioned in Isaiah 6:1-7 [1] are the
highest angelic class and serve as the caretakers of God's throne
and continuously shout praises: "Holy, holy, holy is the Lord of
hosts; the whole earth is full of his glory!" According to Isaiah 6:2
[2]
, the Seraphim have six wings: "with two he covered his face,
and with two he covered his feet, and with two he flew".
Seraphim surround the divine throne in this illustration

from the Petites Heures de Jean de Berry, a
14th-century illuminated manuscript.
Cherubim
Cherubim have four faces: one of a man, an ox, a lion, and an
eagle. They have four conjoined wings covered with eyes, a lion's
body figure, and they have ox's feet. Cherubim guard the way to
the tree of life in the Garden of Eden (Genesis 3:24) and the throne
of God (Ezekiel 28:1416).
The cherubim are mentioned in Genesis 3:24; Exodus 25:1722; 2
Chronicles 3:714; Ezekiel 10:1214, 28:1416; 1 Kings
6:2328; and Revelation 4:68.
Modern English usage has blurred the distinction between
cherubim and putti. Putti are the winged human baby/toddler-like
beings traditionally used in figurative art.
St. Thomas Aquinas imagined Satan as a fallen Cherub.
A cherub, as described by Ezekiel and according to

traditional Christian iconography.
Thrones or Ophanim
The "Thrones" (Greek: thronoi, pl. of
thronos) or Elders, also known as the Erelim
or Ophanim,[citation needed] are a class of
celestial beings mentioned by Paul of Tarsus
in Colossians 1:16 [3] (New Testament).
They are living symbols of God's justice and
authority, and have as one of their symbols
the throne. These high celestial beings
appear to be mentioned again in Revelation
11:16 [4].
The Ophanim (Heb. ofanim: Wheels, also
known as Thrones, from the vision of Daniel
7:9 [5]) are unusual looking even compared
to the other celestial beings; They appear as
a beryl-coloured wheel-within-a-wheel, their
rims covered with hundreds of eyes.
One traditional depiction of the chariot vision, based on the description in Ezekiel.
They are closely connected with the Cherubim: "When they moved, the others moved; when they stopped, the others
stopped; and when they rose from the earth, the wheels rose along with them; for the spirit of the living creatures
[Cherubim] was in the wheels." Ezekiel 10:17 NRSV.
Second Sphere
Angels of the Second Sphere work as heavenly governors.
Dominions or Lordships
The "Dominions" (Eph. 1:21; Col. 1:16) (lat. dominatio, plural dominationes, also translated from the Greek term
kyriotetes, pl. of kyriotes, as "Lordships") or "Dominations" are presented as the hierarchy of celestial beings
"Lordships" in the De Coelesti Hierarchia. The Dominions, also known as the Hashmallim, regulate the duties of
lower angels. It is only with extreme rarity that the angelic lords make themselves physically known to humans.
They are also the angels who preside over nations.
The Dominions are believed to look like divinely beautiful humans with a pair of feathered wings, much like the
common representation of angels, but they may be distinguished from other groups by wielding orbs of light
fastened to the heads of their scepters or on the pommel of their swords.
Virtues or Strongholds
The "Virtues" or "Strongholds" lay beyond the ophanim (Thrones/Wheels). Their primary duty is to supervise the
movements of the heavenly bodies in order to ensure that the cosmos remains in order.
The term appears to be linked to the attribute "might", from the Greek root dynamis (pl. dynameis) in Ephesians 1:21
[6]
, which is also translated as "Virtue". They are presented as the celestial Choir "Virtues", in the Summa
Theologica. Traditional theological conceptions of the Virtues might appear to describe the same Order called the
Thrones (in which case the Ophanim may not be the same thing as "Thrones").
From Pseudo-Dionysius the Areopagite's De Coelesti Hierarchia:
"The name of the holy Virtues signifies a certain powerful and unshakable virility welling forth into all
their Godlike energies; not being weak and feeble for any reception of the divine Illuminations granted
to it; mounting upwards in fullness of power to an assimilation with God; never falling away from the
Divine Life through its own weakness, but ascending unwaveringly to the superessential Virtue which is
the Source of virtue: fashioning itself, as far as it may, in virtue; perfectly turned towards the Source of
virtue, and flowing forth providentially to those below it, abundantly filling them with virtue."
Powers or Authorities
The "Powers" (lat. potestas (f), pl. potestates), or "Authorities", from the Greek exousiai, pl. of exousia (see Greek
root in Eph 3:10 [7]), appear to collaborate, in power and authority, with the Principalities (Rulers).
The Powers are the bearers of conscience and the keepers of history. They are also the warrior angels created to be
completely loyal to God. Some believe that no Power has ever fallen from grace, but another theory states that Satan
was the Chief of the Powers before he Fell (see also Ephesians 6:12 [8]). Their duty is to oversee the distribution of
power among humankind, hence their name.
Paul used the term rule and authority in Ephesians 1:21, and rulers and authorities in Ephesians 3:10. He may have
been referring to the rulers and authorities of humanity, instead of referring to angels.[citation needed]
Third Sphere
Angels who function as heavenly messengers and soldiers.
Principalities or Rulers
The "Principalities" (lat. principatus, pl. principats) also translated as "Princedoms" and "Rulers", from the Greek
archai, pl. of arche (see Greek root in Eph 3:10 [7]), appear to collaborate, in power and authority, with the Powers
(Authorities).
The Principalities are shown wearing a crown and carrying a sceptre. Their duty also is said to be to carry out the
orders given to them by the Dominions and bequeath blessings to the material world. Their task is to oversee groups
of people. They are the educators and guardians of the realm of earth. Like beings related to the world of the
germinal ideas, they are said to inspire living things to many things such as art or science.
Paul used the term rule and authority in Ephesians 1:21, and rulers and authorities in Ephesians 3:10.
Archangels
The word "archangel" comes from the Greek
(archangls), meaning chief angel, a translation of the Hebrew
( rav-mal'kh) [9] It derives from the Greek arch, meaning to
be first in rank or power; and angls which means messenger or
envoy. The word is only used twice in the New Testament:
1Thessalonians 4:16 [10] and Jude 1:9 [11]. Only Archangels Gabriel
and Michael are mentioned by name in the New Testament.
In most Christian traditions Gabriel is also considered an archangel,
but there is no direct literal support for this assumption. It is also worth
noting that the term 'archangel' appears only in the singular, never
plural, and only in specific reference to Michael. Some Christian faiths
take this to mean that Michael is, in fact, the only archangel.
The name of the archangel Raphael appears only in the Book of Tobit
(Tobias). Tobit is considered Deuterocanonical by Roman Catholics
(both Eastern and Western Rites) and Eastern Orthodox Christians.
The Book of Tobit is also read by Anglicans and Lutherans, but not by
Reformed Christians or Baptists. Raphael said to Tobias that he was
"one of the seven who stand before the Lord", and it is generally
believed that Michael and Gabriel are two of the other six.
Guido Reni's archangel Michael (in the Capuchin

church of Santa Maria della Concezione, Rome,
1636) tramples Satan.
A fourth Archangel is Uriel whose name literally means "Light of God." Uriel's name is the only one not mentioned
in the Lutheran Bible, but plays, however, a prominent role in an apocryphon read by Anglican and Russian
Orthodox Christians: The second Book of Esdras (fourth Books of Esdras in the Latin Vulgate). In the book he
unveils seven prophecies to the prophet Ezra, after whom the book is named. He also plays a role in the apocryphal
Book of Enoch, which is considered canonical by both the Ethiopian Orthodox and Eritrean Orthodox Church.
Another possible interpretation of the seven archangels is that these seven are the seven spirits of God that stand
before the throne described in the Book of Enoch, and in the Book of Revelation.[12]
The Seven Archangels are said to be the guardian angels of nations and countries, and are concerned with the issues
and events surrounding these, including politics, military matters, commerce and trade: e.g. Archangel Michael is
traditionally seen as the protector of Israel and of the ecclesia (Gr. root ekklesia from the New Testament passages),
theologically equated as the Church, the forerunner of the spiritual New Israel.
It is possible to make a distinction between archangel (with a lower-case a) and Archangel (with an uppercase A).
The former can denote the second-lowest choir (arch-angels in the sense of being just above the lowest Choir of
angels that is called only "angels") but the latter may denote the highest of all the angels (i.e., Arch-angels in the
sense of being above all angels, of any Choir. The seven highest Seraphim, Michael being the highest of all).
Some Christian groups, such as the Seventh Day Adventists, believe Michael the Archangel is another name for
Jesus.
Angels
The "angels" or malakhim, i.e. the "plain" angels (, pl. of the
Greek word , angls, i.e. messenger or envoy), are the lowest
order of the angels, and the most recognized. They are the ones most
concerned with the affairs of living things. Within the category of the
angels, there are many different kinds, with different functions. The
angels are sent as messengers to mankind.
An angel comforting Jesus, by Carl Heinrich

Bloch, 1865-1879.
Choirs in medieval theology

During the Middle Ages, many schemes were
proposed, some drawing on and expanding on
Pseudo-Dionysius, others suggesting completely
different classifications (some authors limited the
number of Choirs to seven). Several other hierarchies
were proposed, some in nearly inverted order. Some of
those schemes are here presented:
Clement of Rome in Apostolic Constitutions (1st
century):
1. Seraphim, 2. Cherubim, 3. Aeons, 4. Hosts, 5.
Powers, 6. Authorities, 7. Principalities, 8.
Thrones, 9. Archangels, 10. Angels, 11.
Dominions.
St. Ambrose in Apologia Prophet David, 5 (4th
century):
1. Seraphim, 2. Cherubim, 3. Dominations, 4.
Thrones, 5. Principalities, 6. Potentates (or
Powers), 7. Virtues, 8. Angels, 9. Archangels.
The angelic choirs circling the abode of God, from Dante's Paradiso,
illustrated by Gustave Dor.
St. Jerome (4th century):

1. Seraphim, 2. Cherubim, 3. Powers, 4. Dominions (Dominations), 5. Thrones, 6. Archangels, 7. Angels.
Pseudo-Dionysius the Areopagite in De Coelesti Hierarchia (ca. 5th century):
First sphere: 1. Seraphim, 2. Cherubim, 3. Thrones;
Second sphere: 4. Authorities, 5. Lordships, 6. Powers;
Third sphere: 7. Principalities, 8. Archangels, 9. Angels.
St. Gregory the Great in Homilia (6th century)
1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5. Principalities, 6. Powers, 7. Virtues, 8. Archangels,
9. Angels.
St. Isidore of Seville in Etymologiae (7th century):
1. Seraphim, 2. Cherubim, 3. Powers, 4. Principalities, 5. Virtues, 6. Dominations, 7. Thrones, 8. Archangels,
9. Angels.
John of Damascus in De Fide Orthodoxa (8th century):
1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominions, 5. Powers, 6. Authorities (Virtues), 7. Rulers
(Principalities), 8. Archangels, 9. Angels.
St. Hildegard of Bingen in Scivias [13] (10981179):
1. Seraphim, Cherubim;
2. Thrones, Dominations, Principalities, Powers and Virtues;
3. Archangels and Angels.
St. Thomas Aquinas in Summa Theologica (12251274):
1. Seraphim, Cherubim, and Thrones;
2. Dominations, Virtues, and Powers;
3. Principalities, Archangels, and Angels.

Dante Alighieri in The Divine Comedy (13081321)
1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5. Virtues, 6. Powers, 7. Principalities, 8. Archangels,
9. Angels.
References
[1] http:/ / www. biblegateway. com/ passage/ ?search=Isaiah+ 6%3A1-7& version=ESV
[2] http:/ / www. biblegateway. com/ passage/ ?search=Isaiah+ 6%3A2& version=ESV
[3] http:/ / wayback. archive. org/ web/ 20130204082901/ http:/ / www. blueletterbible. org/ cgi-bin/ c. pl?book=Col& chapter=1& verse=16&
version=KJV#16
[4] http:/ / www. biblegateway. com/ passage/ ?search=Revelation%2011:15-17;& version=31;
[5] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Daniel& verse=7:9& src=NIV
[6] http:/ / wayback. archive. org/ web/ 20130204082854/ http:/ / www. blueletterbible. org/ cgi-bin/ c. pl?book=Eph& chapter=1& verse=21&
version=KJV#21
[7] http:/ / wayback. archive. org/ web/ 20130204082858/ http:/ / www. blueletterbible. org/ cgi-bin/ c. pl?book=Eph& chapter=3& verse=10&
version=KJV#10
[8] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Ephesians& verse=6:12& src=KJV
[9] Strong, J, Strong's Exhaustive Concordance of the Bible, Riverside Books and Bible House, Iowa Falls (Iowa), ISBN 0-917006-01-1.
[10] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=1%20Thessalonians& verse=4:16& src=NRSV
[11] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Jude& verse=1:9& src=NRSV
[12] Revelation 1:5.
[13] Mother Columba Hart, Bishop, Jane , Newman Barbara (1990) Hildegard of Bingen: Scivias (Classics of Western Spirituality)
U.S.A.:Paulist Press. Vision Six, page 139f. Amazon.com (http:/ / www. amazon. com/ dp/ 0809131307)
Bibliography
Copeland, Mark. Ministering Spirits: Angels In The Old Testament (http://www.ccel.org/contrib/
exec_outlines/angel/angel_02.htm). Executable Outlines. 2004.
Copeland, Mark. Terms And Descriptions Of Angels (http://www.ccel.org/contrib/exec_outlines/angel/
angel_01.htm). Executable Outlines. 2004.
Fares, Aymen. Angelics and the Angelic Realm (http://wayback.archive.org/web/20130427045456/http://
www.spiritual.com.au/articles/angels/angels_uk.htm). Spiritual.com.au Pty. Ltd. 2000.
Tatum, Johnny. The Hierarchy of Angels: Hierarchical Chart of Angels (http://radicalgrace.com/creat15.htm).
Worldnet Grace Ministries.
Tatum, Johnny. The Hierarchy of Angels: Distinguishing the Higher Ranked (http://radicalgrace.com/creat11.
htm). Worldnet Grace Ministries.
The Bible ( Searchable online version (http://wayback.archive.org/web/20060314103504/http://www.bible.
com/bible_read.html))
Pseudo-Dionysus the Areopagite. The Celestial Hierarchy (http://www.esoteric.msu.edu/VolumeII/
CelestialHierarchy.html).
Further reading
C. A. Patrides. "On the orders of angels" (Chapter one). Premises and Motifs in Renaissance Thought and
Literature (Princeton, 1982). ISBN 0-691-06505-5.
10

First Sphere
Seraphim Cherubim Ophanim Thrones
Second Sphere Dominions Virtues Powers or Authorities

Third Sphere
Principalities or Rulers Archangels Angels
Yazata
Part of a series on
Zoroastrianism
The Faravahar, believed to be a depiction of a fravashi

Primary topics
Ahura Mazda
Zarathustra
aa (asha) / arta
Babylonia
Angels and demons
Amesha Spentas Yazatas

Ahuras Daevas
Angra Mainyu
Scripture and worship
Avesta
Gathas Yasna
Vendidad Visperad
Yashts Khordeh Avesta
Ab-Zohr
The Ahuna Vairya Invocation
Fire Temples
Accounts and legends
Dnkard Bundahin
Book of Arda Viraf
Book of Jamasp
Story of Sanjan
History and culture
Zurvanism
Calendar Festivals
Marriage
Eschatology
Adherents
Yazata
11
Zoroastrians in India Zoroastrians in Iran

Parsis Iranis
Persecution of Zoroastrians
Zoroastrianism portal
v
t
e [1]
Yazata is the Avestan language word for a Zoroastrian concept. The word has a wide range of meanings but
generally signifies (or is an epithet of) a divinity. The term literally means "worthy of worship" or "worthy of
veneration".
The yazatas collectively represent "the good powers under Ohrmuzd", where the latter is "the Greatest of the
yazatas".
Etymology
Yazata- is originally an Avestan language adjective derived from the verbal root yaz- "to worship, to honor, to
venerate". From the same root comes Avestan yasna "worship, sacrifice, oblation, prayer". A yazata is accordingly
"a being worthy of worship" or "a holy being".
As the stem form, yazata- has the inflected nominative forms yazat, pl. yazath. These forms reflect
Proto-Iranian *yazatah and pl. *yazathah. In Middle Persian the term became yazad or yazd, pl. yazdn, continuing
in New Persian as izad.
Related terms in other languages are Sanskrit yjati "he worships, he sacrifices", yajat- "worthy of worship, holy",
yaj "sacrifice", and perhaps[a] also Greek hagios "devoted to the gods, sacred, holy".
In Pokorny's comparative dictionary on Indo-European languages, the author considers Yazata-, yaz-, yasna, yjati,
yaj, hagios to all be derivatives of a Proto-Indo-European (PIE) root iag- (iag-) "religis verehren"
("religiously venerate"). However, some partially derivative authorities, such as Calvert Watkins' PIE Roots
appendix to The American Heritage Dictionary of the English Language, give no indication that Greek hagios
is still considered a reflex of this PIE root.
In scripture
The term yazata is already used in the Gathas, the oldest texts of Zoroastrianism and believed to have been
composed by Zoroaster himself. In these hymns, yazata is used as a generic, applied to God as well as to the "divine
sparks", that in later tradition are the Amesha Spentas. In the Gathas, the yazatas are effectively what the daevas are
not; that is, the yazatas are to be worshipped while the daevas are to be rejected.
The Gathas also collectively invoke the yazatas without providing a clue as to which entities are being invoked,
andgiven the structure and language of the hymnsit is generally not possible to determine whether these yazatas
are abstract concepts or are manifest entities. Amongst the lesser Yazatas being invoked by name by the poet of the
Gathas are Sraosha, Ashi, Geush Tashan, Geush Urvan, Tushnamaiti, and Iza, and all of which "win mention in his
hymns, it seems, because of their close association with rituals of sacrifice and worship".
In the Younger Avesta, the yazatas are unambiguously divinities, with divine powers but performing mundane tasks
such as serving as charioteers for other divinities. Other divinities are described with anthropomorphic attributes,
such as cradling a mace or bearing a crown upon their heads, or not letting sleep interrupt their vigil against the
demons.
Yazata
At some point during the late 5th or early 4th century BCE, the Achaemenids instituted a religious calendar in which
each day of the month was named after, and placed under the protection of, a particular yazata. These day-name
dedications were not only of religious significance because they ensured that those divinities remained in the public
consciousness, they also established a hierarchy among the yazatas, with specific exalted entities having key
positions in the day-name dedications (see Zoroastrian calendar for details).
Although these day-name dedications are mirrored in scripture, it cannot be determined whether these day-name
assignments were provoked by an antecedent list in scripture (e.g. Yasna 16), or whether the day-name dedications
provoked the compilation of such lists. Relatively certain however is that the day-name dedications predate the
Avesta's Siroza ("30 days"), which contain explicit references to the yazatas as protectors/guardians of their
respective days of the month.
In tradition
The 9th - 12th century texts of Zoroastrian tradition observe the yazatas (by then as Middle Persian yazads) in much
the same way as the hymns of the Younger Avesta. In addition, in roles that are only alluded to in scripture, they
assume characteristics of cosmological or eschatological consequence.
For instance, Aredvi Sura Anahita (Ardvisur Nahid) is both a divinity of the waters as well as a rushing world river
that encircles the earth, which is blocked up by Angra Mainyu (Ahriman) thus causing drought. The blockage is
removed by Verethragna (Vahram), and Tishtrya (Tir) gathers up the waters and spreads them over the earth (Zam)
as rain. In stories with eschatological significance, Sraosha (Sarosh), Mithra (Mihr), and Rashnu (Rashn) are
guardians of the Chinvat bridge, the bridge of the separator, across which all souls must pass.
Further, what the calendrical dedications had begun, the tradition completed: At the top of the hierarchy was Ahura
Mazda, who was supported by the great heptad of Amesha Spentas (Ameshaspands/Mahraspands), through which
the Creator realized ("created with his thought") the manifest universe. The Amesha Spentas in turn had hamkars
"assistants" or "cooperators", each a caretaker of one facet of creation.
In both tradition and scripture, the terms 'Amesha Spenta' and 'yazata' are sometimes used interchangeably. In
general, however, 'Amesha Spenta' signifies the six great "divine sparks". In tradition, yazata is the first of the 101
epithets of Ahura Mazda. The word also came to be applied to Zoroaster, but Zoroastrians to this day remain sharply
critical of any attempts to divinify the prophet. In a hierarchy that does not include either Ahura Mazda or the
Amesha Spentas amongst the yazatas, the most prominent amongst those "worthy of worship" is Mithra, who "is
second only in dignity to Ohrmazd (i.e. Ahura Mazda) himself."
In the present day

In the 1860s and 1870s, the linguist Martin Haug interpreted Zoroastrian scripture in Christian terms, and compared
the yazatas to the angels of Christianity. In this scheme, the Amesha Spentas are the arch-angel retinue of God, with
the hamkars as the supporting host of lesser angels.
At the time Haug wrote his translations, the Parsi (i.e. Indian Zoroastrian) community was under intense pressure
from English and American missionaries, who severely criticized the Zoroastrians foras John Wilson portrayed it
in 1843"polytheism", which the missionaries argued was much less worth than their own "monotheism". At the
time, Zoroastrianism lacked scientifically-trained theologians of its own, and so the Zoroastrians were poorly
equipped to make their own case. In this situation, Haug's counter-interpretation came as a welcome relief, and was
(by-and-large) gratefully accepted as legitimate.
Haug's interpretations were subsequently disseminated as Zoroastrian ones, which then eventually reached the west
where they were seen to corroborate Haug. Like most of Haug's interpretations, this comparison is today so well
entrenched that a gloss of 'yazata' as 'angel' is almost universally accepted; both in publications intended for a
general audience[2][3] as well as in (non-philological) academic literature.[4][5]
12
Yazata
13
Amongst the Muslims of Islamic Iran, Sraosha came to be "arguably the most popular of all the subordinate
Yazatas", for as the angel Surush, only he (of the entire Zoroastrian pantheon) is still venerated by name.
References
[1]
[2]
[3]
[4]
[5]
http:/ / en. wikipedia. org/ w/ index. php?title=Template:Zoroastrianism& action=edit

cf. .
cf. .
cf. .
cf. .
Bibliography
Boyce, Mary (1969), "On Mithra's Part in Zoroastrianism", Bulletin of the School of Oriental and African Studies
32 (1): 1034, doi: 10.1017/S0041977X00093678 (http://dx.doi.org/10.1017/S0041977X00093678).
Boyce, Mary (1972), History of Zoroastrianism I, Leiden: Brill
Boyce, Mary (1983), "Ama Spnta", Encyclopaedia Iranica 1, New York: Routledge & Kegan Paul.
Boyce, Mary (1993), "Bulletin of the School of Oriental and African Studies", Dahma friti and Some Related
Problems 56 (2), pp.209218
Boyce, Mary (2001), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge
Bchner, V. F. (19131936), "Yazdn", in Houtsma, Martijn Theodor, Encyclopedia of Islam IV (1st ed.).
Dhalla, Maneckji Nusserwanji (1914), Zoroastrian Theology, New York: OUP
Edwards, E. (1927), "Sacrifice (Iranian)", in Hastings, James, Encyclopedia of Religion and Ethics XI,
Edinburgh: T & T Clark
Geiger, Wilhelm (1885), Civilization of the Eastern Iranians in Ancient Times, Oxford: OUP/H. Frowde
Gray, Louis H. (1927), "Jews in Zoroastrianism", in Hastings, James, Encyclopedia of Religion and Ethics VII,
Edinburgh: T & T Clark
Luhrmann, T. M. (<! Citation bot : comment placeholder c0 >2002), "Evil in the Sands of Time: Theology
and Identity Politics among the Zoroastrian Parsis", The Journal of Asian Studies 61 (3): 861889, doi:
10.2307/3096349 (http://dx.doi.org/10.2307/3096349)
Maneck, Susan Stiles (1997), The Death of Ahriman: Culture, Identity and Theological Change Among the Parsis
of India, Bombay: K. R. Cama Oriental Institute
Pokorny, J. (1930), Vergleichendes Wrterbuch der Indogermanischen Sprachen (Comparative Dictionary of the
Indo-European Languages) I, Berlin/Leipzig: Walter De Gruyter.
Watkins, Calvert (2000), "Appendix: PIE Roots", The American Heritage Dictionary of the English Language
(4th ed.), New York: Houghton Mifflin.
Peterson, Joseph H. (June 4, 2003), Angels in Zoroastrianism (http://avesta.org/angels.html), Herndon:
avesta.org
14

Angels in Judaism (angel: Hebrew: mal, plural malm) appear throughout the Hebrew Bible, Talmud,
Rabbinic literature, and traditional Jewish liturgy. They are categorized in different hierarchies.
Maimonides
Maimonides, in his Mishneh Torah or Yad ha-Chazakah: Yesodei ha-Torah, counts ten ranks of angels in the Jewish
angelic hierarchy, beginning from the highest:
Rank Angelic Class
Notes
Chayot HaKodesh See Ezekiel chs. 1 and 10
Ophanim
See Ezekiel chs. 1 and 10
Erelim
See Isaiah 33:7
Hashmallim
See Ezekiel 1:4
Seraphim
See Isaiah 6
Malakim
Messengers, angels
Elohim
"Godly beings"
Bene Elohim
"Sons of Godly beings"
Cherubim
See Talmud Hagigah 13b
10
Ishim
"manlike beings", see Genesis 18:2, Daniel 10:5
Kabbalah
The Sephirot in Jewish Kabbalah
Category:Sephirot
v
t
[1]
According to the Golden Dawn's interpretation of the Kabbalah, there are ten archangels, each commanding one of
the choirs of angels and corresponding to one of the Sephirot. It is similar to the Jewish angelic hierarchy.
15
Rank Choir of Angels
Translation
Archangel Sephirah
Hayot Ha Kodesh Holy Living Ones
Metatron
Keter
Ophanim
Wheels
Raziel
Chokmah
Erelim
Brave ones
Tzaphkiel
Binah
Hashmallim
Glowing ones, Amber ones
Tzadkiel
Chesed
Seraphim
Burning Ones
Khamael
Gevurah
Malakim
Messengers, angels
Raphael
Tipheret
Elohim
Godly Beings
Uriel
Netzach
Bene Elohim
Sons of Elohim
Michael
Hod
Cherubim
Gabriel
Yesod
10
Ishim
Men (man-like beings, phonetically similar to "fires") Sandalphon Malkuth
References
[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Sefirot& action=edit
External links
Jewish Encyclopedia, "Angelology" (http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A)
Jewish POV: Angels and Demons (http://www.youtube.com/watch?v=rc8c-3gaGbY) (YouTube)
Israel Regardie, The Golden Dawn, Llewellyn Publications, 1992, ISBN 0-87542-663-8
Angels in Judaism
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Angels in Judaism
16
v
t
e [1]
In Judaism an angel (Hebrew: malak, plural malakim) is a messenger of God, an angelic envoy or an angel in
general who appears throughout the Hebrew Bible, Rabbinic literature, and traditional Jewish liturgy. Angels in
Judaism are categorized in different hierarchies.
Etymology
Hebrew "mal'akh" ( )is the standard Hebrew Bible word for "messenger", both human and divine, though it is
less used for human messengers in Modern Hebrew[2] as the latter is usually denoted by the term shaliyah (). In
the King James Bible, the noun mal'akh is rendered "angel" 111 times, "messenger" 98 times, "ambassadors" 4
times. The noun derives from the verbal consonantal root l-'-k (--), meaning specifically "to send with a
message" and with time was substituted with more applicable sh-l-h. In Biblical Hebrew this root is attested only in
this noun and in the noun "Mel'akah" (), meaning "work", "occupation" or "craftsmanship".
The morphological structure of the word malakh suggests that it is the maqtal form of the root denoting the tool or
the mean of performing it. The term "Mal'akh" therefore simply means the one who is sent, often translated as
"messenger" when applied to humans; for instance, "Mal'akh" is the root of the name of the prophet Malachi, whose
name means "my messenger". In modern Hebrew, mal'akh is the general word for "angel"; it is also the word for
"angel" in Arabic (malak ), Aramaic and Ethiopic.
In the Hebrew Bible

The Hebrew Bible reports that angels appeared to each of the Patriarchs, to Moses, Joshua, and numerous other
figures. They appear to Hagar in Genesis 16:9, to Lot in Genesis 19:1, and to Abraham in Genesis 22:11, they ascend
and descend Jacob's Ladder in Genesis 28:12 and appear to Jacob again in Genesis 31:1113. God promises to send
one to Moses in Exodus 33:2, and sends one to stand in the way of Balaam in Numbers 22:31.
Isaiah speaks of malak panov, "the angel of the presence" ("In all their affliction he was afflicted, and the angel of
his presence saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all the
days of old") (Isaiah 63:9).
The Book of Psalms says "For his angels will charge for you, to protect you in all your ways" (Psalms 91:11).
Angel of the Lord and the origins of angels

The figure of "the angel of Yahvheh" (Heb. ) has been perceived by generations of exegetes and
interpreters as theologically troublesome due to its obscure and perplexing identity. Yet, mal'akh Yahveh seems to
conceal the answer in regards to the origins of the idea of angels as heavenly commissioners. Almost every
appearance of this figure in the Hebrew Bible complies to the following pattern:
1. the narration introduces the angel of Yahveh;
2. it behaves as if he was a deity e.g. promising bewildering fertility (e.g. Genesis 21:18), annihilating the whole
army with a single blow (e.g. 2 Kings 19:32-36) or merely delivering a speech where he presents himself as
Yahveh or Elohim (e.g. Exodus 3:2-4);
3. the interlocutors of this figure address and revere him in a way reserved exclusively to deity.
As such, the incident leaves the reader with the question whether it was an angel or a deity who had just appeared.
There is a wide array of explanations striving to elucidate this confusion. The most widespread theological ones try
to deal with the problem by introducing additional concepts: the angel might be an earthly manifestation of God,
some kind of Gods avatar or pre-incarnated Christ. The different answer comes from the cultural studies which
Angels in Judaism
argue that the ancient commissioners during their proclamations used the first person point of view and spoke as if
they had been the consigner himself. Both approaches however resort to additional theoretical concepts retroactively
introduced to the source text itself. Meanwhile, the problem can be addressed by means of S.A. Meier's interpolation
theory - a linguistic resolution of a seemingly complex theological and cultural dilemma. Accordingly, the word
malakh would be a mere addendum preceding the divine name and simultaneously modifying the narrations in order
to meet the standards of the new Israelite theology of single and transcendent God. The default form would be
that of the ancient Near Eastern literary standards presenting a deity as manifesting to humans directly without any
intermediary.On the grammatical level aforesaid augmentation resulted in forming the genitive construction and as
such it was characterized by an exceptional ease of use deriving from two factors.
1. Both malakh and a deity, be it Yahveh or Elohim, are of masculine grammatical gender.
2. The introduction of the modifier noun neither affects the modified noun on the consonantal level nor does need
any change in the form of the verbs connected to it.
In other words, malakh becomes automatically incorporated into the genitive construction and all the related verbs
change their subject or object accordingly. On the other hand, the removal of the word malakh from the narration
usually makes it far more coherent, meaningful and in line with its ancient Near Eastern literary context. In a
nutshell, the interpolation theory, while basically explaining the function of malakh Yahveh, can be very well
expanded so as to elucidate the nature of the rest of biblical angels. From this perspective then, the angels
understood as metaphors would be the semantic offspring of malakh Yahveh who at certain moment in history
started their literary existence.
Angels and healing from impurity

There are instances in the Bible where angels have the ability to heal an individual from impurity. For example, in
the book of Isaiah, Isaiah ascends into heaven and sees angels praising the Lord. Their voices were so powerful that
they make the pivots on the thresholds shake and filled the temple with smoke. (Isaiah 6: 3-4) All of this power made
Isaiah feel unworthy and unclean so he cried out, "Woe is me! I am lost, for I am a man of unclean lips, and I live
among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!" (Isaiah 6:5) Then one of the
angels flew to Isaiah and touched his mouth with a live coal that had been taken from the altar with a pair of tongs.
Once the angel had touched Isaiahs lips with the coal, he then said, Now that this has touched your lips, your guilt
has departed and your sin is blotted out. (Isaiah 6: 6-7)
In the Book of Zechariah, Joshua was standing before the angel of the Lord, Satan, and God. (Zechariah 3:3) He was
dressed in filthy clothes when standing before them. The angel then commanded him to take off his filthy clothing
and gave him festal apparel and a clean turban to put on. At the removal of Zechariahs filthy clothing, the angel
proclaimed, See, I have taken your guilt away from you. (Zechariah 3: 4-5) Thus, the removal of Joshua's filthy
clothing was like healing him from his guilt.
Angels and prayer

In the Book of Zechariah, Zechariah hears from the Lord that He had been angry with his ancestors due to their evil
deeds. He promised them that if they return[ed] to [Him], [He] would return to [them]. Then the angel of the Lord
prayed to the Lord and said, O Lord of hosts, how long will you withhold mercy from Jerusalem and the cities of
Judah, with which you have been angry these seventy years? Thus, the angel of the Lord prayed to God in order to
petition for the people (Zechariah 1:12).
17
Angels in Judaism
Angels as warriors
In the Bible there are some references to angels acting as warriors, the protectors of all that is good. One of these
references is The Book of Daniel which contains four apocalyptic visions. However, in Daniel 10:13, it makes
reference to a sort of battle between the prince of the kingdom of Persia and the speaker whom weWikipedia:Avoid
weasel words believe is Gabriel. Here Gabriel tells Daniel that the chief of princes, Michael, helped him in the
opposition he was facing from the prince of the kingdom of Persia. Thus, both angels are acting as warriors for the
good against the bad opposition from the prince of the kingdom of Persia. In addition, in Daniel 12:1, the speaker,
Gabriel says that the angel Michael is the protector of the Israelite people and is a great prince.
Angels as messengers
In many passages from the Hebrew Bible, angels are utilized as messengers; indeed, there is no specific Hebrew
equivalent for the English word angel, relying instead on the Hebrew word for messenger. Angels seem to have
the appearance of ordinary humans; they are typically men and (unlike seraphim), have no wings. The presence of an
angelic messenger versus a human messenger must be determined by the context of the passage.[3] Regardless,
messenger angels are a highly important part of preserving and strengthening the link, as well as necessary distance,
of God to humans. The nature of the knowledge that angelic messengers carry is always heavenly; that is to say, it is
divine, and only by being sanctioned by God can it be transmitted to humans, and only for necessary reasons. When
an angel transmits knowledge from God, his own identity is effaced by that of his Lord; that is, he speaks directly for
God.[4] Examples of this role can be seen in numerous famous passages from the Old Testament, including the three
mysterious men in the story of Abraham and the destruction of Sodom in Genesis 18:1-19:23, as well as the angel
who informs Samsons mother of the nature of the baby she carries in Judges 13:3-5. In these examples, the angels
are disguised, their identities unimportant in relation to the heavenly magnitude of the knowledge they possess; they
are entirely defined by their jobs.
Angels as Teachers in Jewish Apocalyptic Literature
Angels in the roles of teachers become especially important in Jewish apocalyptic literature, in such books as Daniel,
Zechariah, and 4 Ezra, which feature enigmatic and terrifying prophetic visions experienced by unknowing humans
who need heavenly guidance to understand what they have witnessed; no longer does prophecy come with full or
immediate understanding, as in previous Old Testament works.[5] Rather, with such a privileged insight into the
heavenly sphere, a type of commentary or explanation of the vision is provided through the figure of an interpreting
angel, whose teachings dispel the ignorance of the prophet and allow him to better understand, and thus better
propagate, the heavenly knowledge of the end times that his vision contains.[6] Such knowledge of the apocalypse
had both heavenly and earthly implications, and assumed a great deal of importance to the oppressed people of Israel
at the time, who needed explanations for why God would let them go through so much hardship; thus, the knowledge
was good.[7] Because of the bizarre features of the visions contained in such apocalyptic literature, interpreting
angels assume the roles of teachers rather than just messengers; instead of just conveying information, they must
explain it. As teachers, they convey the full might and authority of heaven, while being able to comfort their
distressed human charges in a more relatable way that if the prophets were directly spoken to by God. Thus, angels
as teachers function as relatable interpreters and testaments to Gods power, while also increasing His transcendence.
Most of all, they were important in establishing human prophets in their proper role as comforters, with good
knowledge, to the people of Israel.
In 4 Ezra, the interpreting or teaching angel is Uriel. When Ezra expresses his distress about issues that would be
similarly preoccupying Jews of his timenamely, why God would allow His chosen people to suffer under the
oppression of the GentilesUriel is sent from heaven by God to help relieve his ignorance. In the passage, Ezra
argues with Uriel about matters of justice in a way that he never could with God; however, the angel argues back
with a series of riddles that eventually show Ezra the misguidedness of his thinking (4 Ezra 3:1-4:21). Importantly,
18
Angels in Judaism
Uriel does not simply transmit information or speak at Ezra; the two are engaged in an animated dialogue that
reflects that of a teacher and a student, with the former guiding the latter to a realization. Ezra could never argue with
God the way he argues with Uriel; however, this argument and its accompanying emotional catharsis is partially
what leads him to discover the truth and main message of the passage on his own. In Daniel, angels also assume the
roles of interpreters and teachers, notably in their abilities to explain visions concerning the eschaton, and help
human prophets unknot knowledge from it. In Daniel, it is the archangel Gabriel who is sent down from heaven by
God to explain Daniels perplexing visions and help relieve some of his distress (Daniel 8:16-17). In Daniel 7-12, the
good knowledge that is transmitted to Daniel and thus to the rest of the population, is that the earthly events that
have been so oppressing the Jewish people are being mirrored in heaven, and that justice will eventually reign in the
form of a final battle pitting the armies of heaven against evil forces, which will be vanquished.[8] However, Daniel
is only aware of this information due to the assistance of Gabriel, who teaches him the correct interpretation of his
vision, and encouraging him when he falters (Daniel 8:15-27). This role of angels is mirrored in Zechariah, where
angelic interpretation and teaching is necessary to unravel the bizarre visions that the prophet witnesses. In the
passage, the angel literally walks through Zechariahs visions with him, explaining and teaching him as they go along
so that Zechariah properly understands Gods intended meaning (Zechariah 1:9-5:11).
Second Temple Period Texts (Not Part of Mainstream Judaism)

The Dead Sea Scrolls, apocrypha, pseudepigrapha, and Book of Enoch - discussed in the next sections - are second
temple period texts in Hebrew, which have not been considered authoritative in Judaism, are not part of the Jewish
Bible, and should not be considered as part of the sacred literature of modern or medieval Judaism.
Angels in Jubilees
In the story of Mount Sinai, Exodus has no mention of angels at all while Jubilees chooses to include them. The
inclusion of the angel in this passage indicates that the story had an, interpretative artistry in both method and
content; it also carries a message.[9] In Exodus 19-20 God speaks to Moses directly, telling him to write the ten
commandments and to follow God, but in Jubilees 1:26 and Jubilees 2:1 God speaks to an angel who then relays the
message to Moses, sending quite a different message to readers about Gods role and His intentions. Not only is the
message related to Moses by an angel, but it is the angel of the presence who enjoys a special intimacy with
God.[10] The text reveals the authority of the specific, angelically licensed interpreters.[11] The goal of the addition
of the angel is for the distancing of God from the everyday events of the world [12] Angels are also used as voices
in Gods court. In Genesis 21-22, God decides on his own accord that Abraham was faithful to Him and therefore
needed to be tested. In Jubilees, however, there were voices in heaven regarding Abraham, that he was faithful in all
that He told him, and that he loved the Lord, and that in every affliction he was faithful (Jubilees 17:15).
Fallen Angels in the Dead Sea Scrolls and in the Book of Enoch
Second Temple era literature such as the Dead Sea scrolls, pseudepigrapha and in particular the Book of Enoch,
begins to have extensive mythology about Fallen angels, Azazel, Shemihaza, and so on, though these did not become
part of rabbinical orthodoxy later.[13][14]
Angels and Healing in Jubilees and the Dead Sea Scrolls

Healing from evil spirits in the Pseudepigrapha
In Jubilees, God command angels to teach Noah how to physically cure illnesses, they told Noah about the healing
of the diseases along with their seductions, and how to heal them using herbs of the earth. Noah wrote it out in a
book, which he gave to his eldest son so he too could learn the use of medicine. This happened because Mastema had
been given evil spirits to test man, try to make them stray from the path of righteousness, and cause them to succumb
19
Angels in Judaism
to diseases which they will cause. Mastema was given complete control over the spirits and thus Noah need some
form of protection (Jub. 10:7-14). Mastema helps the Egyptians magicians to counter and mimic the acts Moses was
doing, but the angels did not give them the power of healing so that the Pharaohs problems would be due to the
magicians mistakes. This shows how the angels have the ability to give the power of medicine and healing out to
people, yet refrain from teaching it to just anyone, only appearing to use it when helping to fight against evil forces
(Jub. 48:10-11). In the Book of Tobit, God sends Raphael, who is thought of as the angel of healing, to aid Sara
against the demon that is killing all her husbands (Tobit 3:17). Tobias follows Raphaels instructions (Tobit 6:15-16)
about the fish innards and scares away the demon terrorizing Sara thus making it possible for them to be together.
Raphael passes the knowledge onto Tobias, instead of actually taking the spirit away from Sara (Tobit 8:2).
Healing from Illness and Disease in the Pseudepigrapha
In 1 Enoch, the watchers (angels from heaven) made wives of some women on Earth and taught them medicine,
incantations, and the usage of roots and plants. Although God did not approve of these actions, He actually punishes
them for it; it still shows that angels have knowledge for healing diseases that they can pass on to people on Earth. It
also shows that people are able to comprehend this knowledge, since it is not mentioned that the women struggled or
were too overwhelmed by what they learned (1 Enoch 7:1-2). In Tobit, God sends Raphael so that he could heal
Tobits eyesight. Only angels, including Raphael, appear to know how to cure certain ailments (Tobit 3:17). Raphael
instructs Tobias how to use the fishs gall in order to cure Tobits eyesight. Tobias uses it on Tobits eyes and Tobit
regains sight by causing the whiteness to fall from his eyes (Tobit 11:7-9).
Healing from Impurity in the Pseudepigrapha
In 1 Enoch 10:9, the Lord tells Gabriel to get rid of the children of impure relationships. That is, the children, also
known as the giants, that were conceived from the relationships that the Watchers had with human women. The Lord
tells Michael to tell the Watchers that they and all their children will die because of the defilement that they caused.
He also tells Michael to punish them for their wrongdoing by binding them underneath rocks. (1 Enoch 10: 11-15)
Both of these angels deed would essentially cleanse and heal the earth from all of the pollution, sin, plague, and
suffering, caused by the giants, allowing everyone to become righteous once again.
In the Community Rule, those who are sons of light and walk with the Prince of Light are said to be given counsel in
order to be holy, pure, humble, faithful and show great charity. It is also stated that for all who walk with the Prince
of Light it shall be healing. Thus, it seems as if it will be healing from anything that is not pure and holy.
Angels as Warriors in the War Scroll

The War Scroll is an apocalyptic text, which describes a battle between the Sons of Light, who are fighting alongside
the angels, and the Sons of Dark, who are fighting alongside the demon Belial. This battle is ultimately between
good and evil. The angels serve as warriors for good while Belial serves as a warrior for evil. In the battle, each side
wins three phases, becoming a tie. At this point, God intervenes and destroys evil, allowing for good to triumph. In
the Community Rule in the Dead Sea Scrolls, it is said that there are two kinds of people, those who are born of
truth and spring from a mountain of light and those who are born of injustice and spring from a source of
darkness. The Prince of Light rules those who are born of truth and the Angel of Darkness rules those born of
injustice. The Angel of Darkness causes the sons of light to stray away from righteousness. But, God and the Angel
of Truth, having favor for the sons of light, protect and help the sons of light. The allotted spirits of the Angel of
Darkness seek the overthrow of the sons of light. So there is a battle of power between the Prince of Light and his
sons, and the Angel of Darkness and his sons.
20
Angels in Judaism
Angels as Teachers
Angels as Teachers in the Apocrypha
Since angels possess so much knowledge, they often assume the role of teachers to transfer this knowledge to
humans. An example of this can be seen in the Book of Tobit. As stated earlier, God sends the angel Raphael to
teach Tobias about different medicinal practices and things he can do to help both Tobit and Sarah. (Tobit 3:7)
Raphael uses the good knowledge that he possesses to instruct Tobias on what to do.[15] (Tobit 6:5) He acts as a
teacher, guiding Tobias and showing him the way, sharing only good, holy knowledge with him.
Angels assuming the role of teachers can also be seen in Jubilees 10. In Jubilees 10 the angels teach Noah about the
different herbs and medicinal processes that he can use to help his grandsons. (Jubilees 10:12) The angels again use
the good knowledge that they possess to help humans.[16] They teach Noah this information so that he can then do or
perform the medicinal practices on his own. (Jubilees 10:13) They act the same way teachers in a classroom do,
instructing Noah on the best way to use the medicine to help his grandsons.
Angels and Knowledge

Angels and Good Knowledge
Throughout many passages of the Bible and other religious texts examples of angels possessing good knowledge can
be seen. Angels often acquire this good knowledge through God in heaven. God then sends the angels down to assist
humans by sharing that knowledge, in this way connecting them to God. An example of this can be seen in the Book
of Tobit. In the Book of Tobit, Tobit is blinded for illegally burying people. (Tobit 2:10) At the same time, a distant
relative of Tobit, Sarah, keeps losing her husbands to a demon that is in love with her. (Tobit 3:8) God decides to
send down the angel of healing, Raphael, to share his good knowledge on how to help both Tobit and Sarah, with
Tobits son, Tobias. (Tobit 3:17) Raphael teaches Tobias that he can use the heart, liver, and gull of a fish to heal
both Sarah and Tobit. (Tobit 6:5) In this story, the angel, Raphael uses the good knowledge that he possesses to heal
Tobit and to free Sarah of the demons. The knowledge that he shares is good because not only does it help both Tobit
and Sarah, but he had Gods permission to share this knowledge. Raphael only shares this precious and valuable
information with Tobias because he was commanded by God to do so. God wants the humans in this passage to be
aware of this, deeming this knowledge both good and helpful.
An example of angels possessing and sharing good knowledge can also be seen in Jubilees 10. In Jubilees 10 God
tells the angels to help heal Noahs grandsons who are being tempted by demons. (Jubilees 10:10) The angels show
Noah the different herbs and medicines that he can use to help his grandsons, similarly to the medicinal knowledge
that Raphael shares with Tobias in the Book of Tobit. (Jubilees 10:12) Noah can then use the knowledge that he
acquires from the angels about the herbs to help his grandsons.[17] (Jubilees 10:13) The angels here are again sharing
good knowledge. Like in the Book of Tobit, the information being shared can be deemed good knowledge because it
is valuable information that can help protect Noahs grandsons from the demons.[18] The information shared is being
used for a good, honorable cause. Also, the knowledge disclosed here is good knowledge because it is revealed by
good angels who are obeying God and doing as He instructs them to do. They do not act on their own accord, and
they are sharing this information with only pure, holy, and good intentions, hoping to help Noah, help his grandsons.
Angels and Bad Knowledge
Even though in many passages of both the Bible and other religious texts the angels share good knowledge with
humans, in some passages the angels harbor bad knowledge and transfer that information on to humans. An example
of this can be seen in the passages of 1 Enoch 6-16. These passages of Enoch follow the story of the fallen angels
who decide to marry and impregnate female humans. (1 Enoch 6:2) The women then give birth to evil giant babies
who cause much harm to the world. (1 Enoch 7:2) The fallen angels teach humans about many different medicinal
practices. (1 Enoch 7:2) Here, however, this knowledge is deemed bad knowledge because the knowledge that they
21
Angels in Judaism
share is associated with these bad angels. They are seen as evil angels, so any knowledge that they share is evil or
bad as well. The fallen angels are sharing information with humans, that the humans should learn on their own. Also,
the angels are sharing this information with humans, without Gods permission. God never sends them down like he
does in Tobit and Jubilees 10. The angels are acting on their own accord, and God decides to punish them for this.
Angels with Demonic Qualities

During the second temple period, there began a blurring of the lines between the demonic and the divine.[19] The
nature of a demon was that of a spirit of malevolent nature and capabilities beyond that of a human. Angels of the
period, being frequently tasked with temptation of man and punishment of sin, embody those qualities, thus forming
representations of somewhat demonic angels. This strange intersection in behaviors of those expected to be good and
those expected to be evil leads to a valid argument that in the second temple period, there were no demons at all, and
that Angels may have filled the role entirely.
Sinning Watchers
The Watchers, who appear most extensively in 1 Enoch, are angels, but they seem more demonic through their
actions.[20] Their first evil act was to transgress God by taking wives on Earth. They acknowledge that this is wrong
in the text, and know full well what they are doing.[21] The Watchers were sinful and evil because they transgressed
Gods commandments.[22] The Watchers, while on Earth with their women, are said to have taught humans many
things that humans were not supposed to know. Azazel is mentioned as teaching the people about weapons, war,
make-up, jewelry, and alchemy.[23] His teachings, along with those of other sinning Watchers, were responsible for
corrupting the whole Earth.[24] The Watchers took wives, and had children by them. The children of the Watchers
were giants who consumed all of the food, and then turned on the people and animals. An angel took them away
from the humans and forced them to fight and eventually kill each other,[25] but their spirits remained bound to the
Earth.[26] These spirits are said to have corrupted Noahs children and grandchildren, and were referred to as
demons.[27] Nine tenths of them were bound with the Watchers, but one tenth of them were left under Mastemas
control.[28] The Watchers are the parents of what came to be known as demons. According to 1 Enoch 15:8-12, they
are the origin of sin and evil on Earth.
Adversaries/Advocates
In texts from the Second Temple Period, there are three main adversary figures: Mastema, Belial, and Satan. These
three figures are functionally the same, as they all fulfill the purpose of testing mens faith.[29] Satan mostly appears
in the Bible, while Belial and Mastema mostly appear in the pseudepigrapha and Dead Sea Scrolls. All three figures
are very powerful metaphysical beings that expose and sometimes command evil.
Mastema
The word mastema in Hebrew means hostility and comes from the same root as the word satan.
However, there are references to a Prince of Mastema or Angel of Mastema throughout the Dead Sea
Scrolls and pseudepigrapha.[30] In these cases, mastema is referring to a figure under the control of
God who controls the forces of evil/demons.[31] In Jubilees, it is Mastema who has 1/10 of the spirits of
the children of the Watchers put under his control.[32] He is given them so that he can expose the evil of
the son of men, which it is great.[33] Mastema functions as an adversary of men, trying to corrupt them
and point out their sins. In the Book of Jubilees, Mastema is also made to be responsible for some of the
actions that are done by God in the Bible, but are not considered just or good.[34]
Belial
The word belial in Hebrew means worthlessness or wickedness.[35] Like the word mastema, it is a
noun that describes an abstract quality.[36] However, the word belial is used many times in Qumran
texts to refer to the figure Belial, without an attached prefix like with the word mastema. When used to
22
Angels in Judaism
refer the specific figure, Belial is used as the name for the leader of the forces of evil.[37] Belial has a
host that includes both men and other heavenly beings (angels). In the War Scroll, Belial and Angel of
Darkness and Angel of Mastema are used interchangeably.[38] Belial is said to have corrupted humans
through his three nets, which are: wealth, fornication, and defiling the sanctuary. Similarly to Mastema,
Belial commands forces of evil, and also tempts people to transgress Gods commandments. He is also
under Gods control, like Mastema. Belial was put in control of the angels of destruction, who like Belial
were created by God to do evil. Belial is readily found in the Dead Sea Scrolls, where the word is used
both to designate the abstract noun, and the specific figure.[39]
Satan
Satan in Hebrew means adversary.[40] In Kings 11, the word satan is used to denote a military
opponent of King Solomon.[41] In Numbers 22, satan is used to denote an angel who was sent by God
to prevent a human from doing a bad deed.[42] The word devolved into the name of a specific figure, but
during the Second Temple Period it never came to describe the modern Satan figure that is a fallen
Lucifer who commands the forces of evil from Hell.[43] The Satan of the Second Temple Period is the
adversary of man. He operates within the heavenly court, and his job is to find and expose people that
are not being faithful to God and following His commandments.[44] If he believes that someone is not
faithful to God, he can bring his case before God and ask for permission to test him.[45] In his tests,
Satan inflicts death, destruction, pain, and sickness upon people.[46] Satan, like Belial and Mastema, has
the job of exposing the sins of men to God so that they can be punished. The difference between Satan,
and Belial and Mastema, is that Satan does his job alone and does not command the forces of evil.
Destructive Angels
Angels, while typically thought of as benevolent entities,[47] are also often employed by God or by an angel of higher
authority to wreak destruction on mortals. The official name for such an evil angel in the original Hebrew is:
mal'akhei habbalah, which more literally means destroying agent.[48] Originally, this phrase actually referred to
demons, but this changed in the Gaonic period when malakhei began to be interpreted normally as angel.
"Angels of Destruction"
Angels of Destruction is a specific phrase used in the Dead Sea Scrolls to describe the angels directly
under the rule of Belial.[49] In the War Scroll, such angels are mentioned as fighting side by side with
the spirits and humans that make up the Sons of Darkness, Belials army.[50]
Angels Against Humanity

In the book of Job, Satan recommends to God that Jobs faith be tested, suggesting that suffering will
cause Job to lose faith in God.[51] God then sends satan to afflict Job by destroying his family,
possessions, and health.[52] Satan brings about these sufferings himself, as an angel against Humanity,
even though God Ultimately sent him to do so.[53]
In the passages of 4QpseudoJubilees, angels, specifically those under Mastema, are shown to be actively
seeking the demise of the son of Abraham.[54] These represent accusing angels, a recurring variety that
begins appearing in Jubilees.[55] Unlike Satan, this prompting by the angels for such punishment is not
justified and is wholly malevolent.[56]
Destroying Angels
Even the more conventional agents of God are often far from benevolent protectors. Angels can be
brutal while fulfilling the will of God, often depicted as killing off thousands of people to do His
bidding.
In 2 Kings 19, an angel is tasked with the destruction of an entire Assyrian army, and kills them all in one
night.[57]
23
Angels in Judaism
In 1 Chronicles 21, an angel is tasked with visiting punishment upon Israel as a penalty for Davids
numbering of the people.[58]
God sends an evil spirit, specifically not referred to as demons in the text so as to mean angels, against
Saul for having looted the Amalekites instead of destroying them.[59]
In Rabbinic literature
As a subcategory of heavenly beings, malakim occupy the sixth rank of ten in the famous medieval Rabbinic scholar
Maimonides' Jewish angelic hierarchy.
Michael, Gabriel, Uriel, and Raphael

The Talmud names four angels who would later be known as archangels, surrounding God's throne: "As the Holy
One blessed be He created four winds (directions) and four banners (for Israel's army), so also did He make four
angels to surround His ThroneMichael, Gabriel, Uriel and Raphael. Michael is on its right, corresponding to the
tribe of Reuben; Uriel on its left, corresponding to the tribe of Dan, which was located in the north; Gabriel in front,
corresponding to the tribe of Judah as well as Moses and Aaron who were in the east; and Raphael in the rear,
corresponding to the tribe of Ephraim which was in the west." [60]
Kabbalah
Jewish mysticism or Kabbalah describes the angels at length. Historically, Rabbis have forbidden the teachings of
Kabbalah on the angels and the worlds until one is 40 years old, married and well-versed in fundamental concepts of
Judaism and the Hebrew Bible. The Rabbinic warning is against learning it otherwise because it may lead to insanity
or false beliefs about the world. Angels are described in Kabbalah literature as forces that send information, feelings,
between mankind and the God of Israel. They are analogized to atoms, wavelengths or channels that help God in his
creation, and it is therefore, reasoned that they should not be worshipped, prayed to, nor invoked. They are not
physical in nature but spiritual beings, like spiritual atoms. Therefore, the Kabbalah reasons, when they appear in the
Hebrew Bible their description is from the viewpoint of the person that received the vision or prophesy or
occurrence, which will be anthropomorphic. However, they are not material beings but are likened to a single
emotion, feeling, or material, controlled by God for his purpose of creation.
In Jewish liturgy
On returning home from services on Friday night, the eve of Shabbat, or at the dinner-table before dinner Friday
night, it is customary in Orthodox Judaism and Conservative Judaism to greet ones guardian angels (Angels of
Service or Ministering Angels) with a traditional hymn beginning with:
Peace be unto you, Malachai HaSharet (Angels of Service)
Angels of the Most High
From the King of the kings of kings
The Holy One Blessed Be He
Before going to sleep, many Jews recite a traditional prayer naming four archangels, "To my right Michael and to my
left Gabriel, in front of me Uriel and behind me Raphael, and over my head God's Shekhinah ["the presence of
God"]."
On the Jewish holiday of Simchat Torah, it is customary to call all the boys (in some synagogues, all the children) to
the Torah reading and for the whole congregation to recite a verse from Jacob's blessing to Ephraim and Manasheh
(Manassas).
24
Angels in Judaism
May the angel who redeems me from all evil, bless the children, and let my name be named in them, and the
name of my fathers Abraham and Isaac, and let them flourish like fish for multitude in the midst of the land
(Genesis 48:16)
References
[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Jews_and_Judaism_sidebar& action=edit
[2] Oxford Hebrew-English Dictionary
[3] Erik Eynikel, The Angel in Samsons Birth Narrative, in Angels: The Concept Of Celestial Beings-Origins, Development And Reception,
ed. Friedrich V. Reiterer et al. (Walter de Gruyter: Berlin, 2007), 117
[4] Erik Eynikel, The Angel in Samsons Birth Narrative, in Angels: The Concept Of Celestial Beings-Origins, Development And Reception,
ed. Friedrich V. Reiterer et al. (Walter de Gruyter: Berlin, 2007), 110-121
[5] Karin Shpflin, Gods Interpreter in Angels: The Concept Of Celestial Beings, ed. Friedrich V Reiterer, Tobias Nicklas, and Karin
Schopflin (Berlin: de Gruyter, 2007), 198
[6] George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005), 270
[7] George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005), 298-302
[8] George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005), 271
[9] Matthias Albani, Frey Jorg, and Lange Armin, Studies in the Book of Jubilees. (Tbingen: Mohr Siebeck, 1997).
[10] Hindy Najman, Angels at Sinai: Exegesis, Theology and Interpretive Authority (Dead Sea Discoveries, 7, 2000), 316.
[11] Hindy Najman, Angels at Sinai: Exegesis, Theology and Interpretive Authority (Dead Sea Discoveries, 7, 2000), 320.
[12] Michael Segal, The Book of Jubilees: Rewritten Bible, Redaction, Ideology and Theology (Leiden: Brill, 2007), 5.
[13] John C. Reeves Tracing the threads: studies in the vitality of Jewish pseudepigrapha 1994 "88 Appendix: Azazel/ Azaziel The literature of
Azazel and the fallen angels in Judaism is too vast to treat adequately here."
[14] Bernard J. Bamberger Fallen Angels Philadelphia: Jewish Publication Society, 1952
[15] George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005), 29-37.
[16] Struckenbruck, The Book of Jubilees and the Origin of Evil, 305.
[17] Stuckenbruck, The Book of Jubilees and the Origin of Evil,in Enoch and the Mosaic Torah: The Evidence of Jubilees,ed. G. Boccaccini
and G.Ibba (Grand Rapids, Mich.: Eerdmans, 2009)305.
[18] Stuckenbruck, The Book of Jubilees and the Origin of Evil, 305.
[19] Dale Basil Martin, When did Angels Become Demons? Journal of Biblical Literature (2010): 657-677.
[20] James VanderKam, The Angel Story in the Book of Jubilees, in Pseudepigraphic Perspectives: The Apocrypha and Pseudepigrapha in
Light of the Dead Sea Scrolls, edited by E. Chazon, M. Stone, and A. Pinnick (Leiden: Brill, 1999), 151.
[21] T.R. Hanneken, Angels and Demons in the Book of Jubilees and Contemporary Apocalypses, Henoch 28 no. 2 (2006): 14-15.
[22] John Collins, Seers, Sibyls, and Sages in Hellenistic-Roman Judaism (Boston: Brill Academic, 2001), Origin of Evil, 290.
[23] 1 Enoch 8:1-2.
[24] 1 Enoch 10:8-9.
[25] 1 Enoch 10:8-9.
[26] 1 Enoch 15:9-10.
[27] Jubilees 10:1-5.
[28] Jubilees 10:7-9.
[29] Michael Mach, Demons in Encyclopedia of the Dead Sea Scrolls, ed. James C. VanderKam and Lawrence H. Schiffman, (New York:
Oxford University Press, 2000).
[30] Devorah Dimant, Between Qumran Sectarian and Non-Sectarian Texts: The Case of Belial and Mastema, in The Dead Sea Scrolls and
Contemporary Culture, ed. A. Roitman, L. H. Schiffman, and S. Tzoref (Leiden: Brill, 2011), 247.
[32] Jubilees 10:7-9.
[33] Jubilees 10:8.
[34] T.R. Hanneken, Angels and Demons in the Book of Jubilees and Contemporary Apocalypses, Henoch 28 no. 2 (2006): 16.
Contemporary Culture, ed. A. Roitman, L. H. Schiffman, and S. Tzoref (Leiden: Brill, 2011), 237-238.
25
Angels in Judaism
[40] Ryan Stokes, The Devil Made David Do It . . . Or Did He? The Nature, Identity, and Literary Origins of the Satan in 1 Chronicles 21:1.
Journal of Biblical Literature 128 (2009): 93.
[45] Job 1:8-12.
[46] Job 1:13 - 2:10.
[47] Angel in Britannica Concise Encycopedia.
[48] Philip Alexander, Notes: Chapter 2 in Aramaic bible 17A Canticles: Volume 17A, (The Order of Saint Benedict, Collegeville Minnesota,
2003), 107.
[49] Maxwell Davidson, Chapter 8: Rule of the Community in Angels at Qumran: A Comparative Study of 1 Enoch 1-36; 72-108 and Sectarian
Writings from Qumran, (Sheffield Academic Press, 1992), 158.
[50] Collins, John J., THE MYTHOLOGY OF HOLY WAR IN DANIEL AND THE QUMRAN WAR SCROLL: A POINT OF TRANSITION
IN JEWISH APOCALYPTIC Vetus Testamentum, 25, 1975, p. 609.
[51] Job 1:6-12
[52] Job 1:13-22, Job 2:1-10.
[53] Job 1:12
[54] 4QpseudoJubilees: 10-13
[55] Moshe J. Bernstein, Angels at the Aqedah: A Study in the Development of a Midrashic Motif Dead Sea Discoveries Vol 7 (2000): 267.
[56] Moshe J. Bernstein, Angels at the Aqedah: A Study in the Development of a Midrashic Motif Dead Sea Discoveries Vol 7 (2000):
267-271.
[57] 2 Kings 19: 35.
[58] 1 Chronicles 21: 14-15.
[59] 1 Samuel 16:14
[60] (Numbers Rabbah 2:10). See http:/ / jhom. com/ topics/ angels/ talmud_fourangels. htm
External links
Jewish Encyclopedia, "Angelology" (http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&
search=malak)
26

The living creatures, living beings, or Hayyoth
(Hebrew chayot, from chai, "to live") are a
class of heavenly beings described in Ezekiel's vision
of the heavenly chariot in the first and tenth chapters of
the Book of Ezekiel. References to the creatures
reoccur in texts of Second Temple Judaism, in
rabbinical merkabah ("chariot") literature, and in the
Book of Revelation.
Ezekiel's four living creatures

Ezekiel's vision of the four living creatures in Ezekiel
chapter 1 [1] are identified as cherubim in chapter 10 [2]
Ezekiel's "chariot vision", by Matthaeus Merian (1593-1650).
who are God's throne bearers. The concept of cherubim
has been known all over the Ancient East as minor guardian deities of temple or palace thresholds. Each of Ezekiel's
cherubim have four faces, that of a man, a lion, an ox and an eagle. However, their human shape appearances set
them apart from the Griffin-like cherubs of Babylonia and Assyria. In their ability to move, Ezekiel's cherubim do
not need to turn, as they front all directional points of the compass. This description of movement differs from the
Seraphim in Isaiah's vision (Isaiah 6:2 [3]) who have an extra set of wings for their ability to fly.
Revelation's four living beings

Comparing the living creatures in Ezekiel with Revelation's four living beings (Greek: , tessera z[i]a)
is a prominent apocalyptic study in Western Christianity. An example, is the 18th Century works of Jonathan
Edwards' recorded interpretation of 1722/23. The four living creatures that John of Patmos sees in the Book of
Revelation, is the author's reworking of the living creatures in the visions of Ezekiel (Ezekiel 1:5-28 [4]) and Isaiah
(Isaiah 6:2 [3]). In a critical analysis of John's vision, April De Conick's 2006 essay outlines that the hayyot in
Ezekiel are perhaps not original with the author of Revelation. De Conick suggests that John may have drawn from
other merkabah-related texts and by subtly working with images already known to his audience, he reshaped them
for his own purposes. With John blending and transforming the images of his sources, it has given way to different
interpretations.
In John's vision of Revelation 4:8 [5] the four living beings have six wings, whereas Ezekiel's four living creatures
are described as only having four. In verse 6, they are said to have "eyes all over, front and back" which suggests that
they are alert and knowledgeable, that nothing escapes their notice. The description parallels the wheels that are
beside the living creatures in Ezek 1.18; 10.12, that are said to be "full of eyes all around". The Hebrew word for
"wheel" (pannm) was also used in later Jewish literature to indicate a member of the angelic orders (1 Enoch 71.7;
3 Enoch 1.8; 7.1; 25.5-6, etc.). The term "eyes" can also be used as a metaphor for "stars". William D. Mounce noted
a belief that the living creatures may have been associated with the four principal signs of the zodiac.
27
Religious views
In Judaism, the living beings are considered angels of fire, who hold up the throne of God and the earth itself. They
are ranked first in Maimonides' Jewish angelic hierarchy.
In Christianity, the four living creatures are Cherubim. A prominent early interpretation has been to equate the four
creatures as a tetramorph of the Four Evangelists where the lion represents Mark the Evangelist, the calf is Luke the
Evangelist, the man is Matthew the Apostle, and the eagle symbolizes John the Evangelist. This interpretation
originated with Irenaeus and was adopted by Victorinus. Its influence has been on art and sculpture and is still
prevalent in Catholicism and Anglicanism.
References
[1]
[2]
[3]
[4]
[5]
http:/ / www. biblegateway. com/ passage/ ?search=Ezekiel+ 1& version=1

http:/ / www. biblegateway. com/ passage/ ?search=Isaiah+ 6& version=2
http:/ / www. biblegateway. com/ passage/ ?search=Revelation+ 4& version=8
Eichrodt, Walther (2003). Ezekiel: A Commentary. Westminster John Knox Press. ISBN9780664227661.
External links
Jewish Encyclopedia: Angelology (http://jewishencyclopedia.com/articles/1521-angelology)
Ophanim
The ophanim or ofanim, also Ophde (Hebrew "wheels"
phannm; singular phn) refer to the
wheels seen on Ezekiel's vision of the chariot (Hebrew
merkabah) in Ezekiel 1:15-21 [1]. These are first
construed as angels in one of the Dead Sea scrolls
(4Q405), and as a class of celestial beings in late sections
of the Book of Enoch (61:10, 71:7) where with the
Cherubim and Seraphim they never sleep, but guard the
throne of God.
These "wheels" have been associated with Daniel 7:9 [5]
(mentioned as galgal, traditionally "the wheels of
galgallin", in "fiery flame" and "burning fire") of the four,
One traditional depiction of the chariot vision, based on the
eye-covered wheels (each composed of two nested
description in Ezekiel.
wheels), that move next to the winged Cherubim, beneath
the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. These are
also referred to as the "many-eyed ones" in the late Second Book of Enoch (20:1, 21:1).
The Ophanim are also equated as the "Thrones", associated with the "Wheels", in the vision of Daniel 7:9 (Old
Testament). They are the carriers of the throne of God, hence the name. However, they may or may not be the same
Thrones (Gr. thronos) mentioned by Paul of Tarsus in Colossians 1:16 [2] (New Testament).
28
Ophanim
29
Function and philosophy

These Angelic Princes are often also called "Ofanim, Wheels of Galgallin." It is said that they were the actual wheels
of the Lord's Heavenly Chariot (Merkabah). "The four wheels had rims and they had spokes, and their rims were full
of eyes round about." They are also frequently referred to as "many-eyed ones."
Rosemary Gulley (1996: p.37) states that:
The 'thrones'; also known as 'ophanim' (offanim) and 'galgallin', are creatures that function as the actual
chariots of God driven by the cherubs. They are characterized by peace and submission; God rests upon
them. Thrones are depicted as great wheels containing many eyes, and reside in the area of the cosmos
where material form begins to take shape. They chant glorias to God and remain forever in his presence.
They mete out divine justice and maintain the cosmic harmony of all universal laws.[3]
Ophanim in specific spiritual traditions

Ophanim in Judaism
Maimonides lists Ophanim as occupying the second of ten ranks of angels in his exposition of the Jewish angelic
hierarchy.
Ophanim are mentioned in the kel adon prayer, often sung by the congregation, as part of the traditional Shabbat
morning service.
In the Jewish angelic hierarchy thrones and wheels are different. This is also true in the Kabbalistic angelic
hierarchy.
Thrones in the Catholic Church

De Coelesti Hierarchia refers to the Thrones (from the Old Testament description) as the third Order of the first
sphere, the other two superior orders being the Cherubim and Seraphim. It is mentioned that "The name of the most
glorious and exalted Thrones denotes that which is exempt from and untainted by any base and earthly thing, and
the super mundane ascent up the steep. For these have no part in that which is lowest, but dwell in fullest power,
immovably and perfectly established in the Most High, and receive the Divine Immanence above all passion and
matter, and manifest God, being attentively open to divine participations."
Lords of the Flame in the Western Wisdom Teachings

The Rosicrucian Cosmo-Conception refers that the "Lords of the Flame", the Hierarchy of Elohim astrologically
assigned to Leo, are the Thrones (from the Old Testament description, "because of the brilliant luminosity of their
bodies and their great spiritual powers."); the other two superior hierarchies being also the Cherubim and Seraphim.
According to this teaching, these three Hierarchies have already reached liberation, and thus are no longer active in
the work of evolution.
Ophanim
30
Nation of Islam
The Nation of Islam identifies the ophanim with the Mother Plane, which Wallace Fard Muhammad described as a
"small man-made planet" located approximately 40 miles (64 km) above the earth that would one day destroy the
cities of white people. His successor Elijah Muhammad also identified them with contemporary sightings of flying
saucers.[4][5]
References
[1]
[2]
[3]
[4]
[5]
http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Ezekiel& verse=1:15-21& src=NIV

http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Colossians& verse=1:16& src=KJV
Gulley, Rosemary Ellen (1996). Encyclopedia of Angels. ISBN 0-8160-2988-1, p.37
Elijah Muhammad, Message to the Blackman in America, ch. 125
Elijah Muhammad, The Fall of America, ch. 58

First Sphere

Third Sphere
Er'el
An Arel, Ar'el, or Er'el, more commonly referred to in the plural as "the Erelim", are a rank of angels in Jewish
Kabbala and Christian religion. The name is seen to mean "the valiant/courageous". They are generally seen as the
third highest rank of divine beings/angels below God.
A specific Arel, or the erelim, are also referenced in other modern mysticism, in various ways, like the various
Kabbalistic traditions, and elsewhere.
There may be an etymological relationship between the Arelim and the angel Ariel.
External references
Angels [1]
Dictionary of Angels [2]
References
[1] http:/ / www. angelfire. com/ journal/ cathbodua/ Angels/ Aangels. html
[2] http:/ / books. google. com/ books?id=yp1kvsx409gC& pg=PA54& lpg=PA54& dq=erelim& source=web& ots=ZPjeEjWjy5&
sig=ByLPYHk7H3E2uIfCFQs_tUvp8i0#PPA54,M1
Hashmal
31
Hashmal
Hashmallim (singular Hashmal) are angelic entities in both Judaism[1] and Christianity.
They appear in the Hebrew Bible in Ezekiel 1:4:
I saw, and behold, there was a stormy wind coming from the north, a great cloud with flashing fire and a
brilliance surrounding it; and from its midst, like the color of the Hashmal [often translated electrum] from the
midst of the fire, and in its midst there was the likeness of four Chayot (living creatures).
Hashmallim occupy the fourth rank of ten in Maimonides's exposition of the Jewish angelic hierarchy. Hashmallim
also appear in the Christian angelic hierarchy.
The Septuagint translates "hashmal" to "elektron," which means "amber" in English. Francis Bacon coined the
English word "electricity" to describe the static electric effect of rubbing amber with cloth. Later, "hashmal" became
the modern Hebrew word that translates to the English word "electricity." Jewish poet Judah Leib Gordon coined the
modern Hebrew word.[2]
Popular culture
In the Ivalice Alliance sub-series of the Final Fantasy franchise, a recurring leonid demigod character is named
variously "Hashmal", "Hashmalum", and "Hashmallim".
References
[1] Rashi to Ezekiel (http:/ / www. chabad. org/ library/ bible_cdo/ aid/ 16099) 1:4
[2] Gilad, Elon. "Word of the Day / Hashmal." (http:/ / www. haaretz. com/ news/ features/ word-of-the-day/ word-of-the-day-hashmal.
premium-1. 517080) Haaretz. 24 April 2013. 24 June 2013.
Seraph
32
Seraph
A seraph (/sr.f/; pl. seraphs or seraphim
/sr..fm/; Hebrew: rfm, singular
rf; Latin: seraphi[m], singular seraph[us]; Greek:
) is a type of celestial or heavenly being in the
Abrahamic religions.
Literally "burning ones", the word seraph is normally a
synonym for serpents when used in the Hebrew Bible.
A seminal passage in the Book of Isaiah (Isaiah 6:1-8
[1]
) used the term to describe fiery six-winged beings
that fly around the Throne of God crying "holy, holy,
holy". This throne scene, with its triple invocation of
holiness (a formula that came to be known as the
Trisagion), profoundly influenced subsequent theology,
literature and art. Its influence is frequently seen in
works depicting angels, heaven and apotheosis. Seraphs
are mentioned as celestial beings in an influential
Hellenistic work, the Book of Enoch, and the Book of
Revelation. Tradition places seraphs in the fifth rank of
ten in the Jewish angelic hierarchy and the highest rank
in the Christian angelic hierarchy.
St. Francis' vision of a seraph (fresco attributed to Giotto)
Origins and development

The word seraphim, literally "burning ones", transliterates a Hebrew plural noun; translation yields seraphs. The
word saraph/seraphim appears three times in the Torah (Numbers 21:68, Deuteronomy 8:15) and four times in the
Book of Isaiah (6:26, 14:29, 30:6). In Numbers and Deuteronomy the "seraphim" are serpentsthe association of
serpents as "burning ones" is possibly due to the burning sensation of the poison. Isaiah also uses the word in close
association with words to describe snakes (nachash, the generic word for snakes, in 14:29, and epheh, viper, in
30:6).
The Isaiah vision of seraphs in an idealised Jerusalem First Temple represents the sole instance in the Hebrew Bible
of this word being used to describe celestial beings. "... I saw the Lord sitting upon a throne, high and lifted up; and
His train filled the Hekhal (sanctuary). Above him stood the Seraphim; each had six wings; with two he covered his
face, and with two he covered his feet, and with two he flew." (Isaiah 6:13) The seraphim cry continually to each
other, "Holy, holy, holy, is YHWH of hosts: the whole earth is full of His glory." (verses 23) One seraph then
carries out an act of purification for the prophet by touching his lips with a live coal from the altar (verses 67). The
text uses the word "seraphim" but adds no adjectives or modifiers emphasizing snakes (nahash, etc.). The description
gives the creatures both human and avian attributes. A strong association with fire, though, is maintained.
In the Hebrew Bible the seraphs do not have the status of angels. It is only in later sources (like De Coelesti
Hierarchia or Summa Theologiae that they are considered to be a division of the divine messengers.
Seraphs appear in the 2nd century BC Book of Enoch[2] where they are designated as drakones (
"serpents"), and are mentioned, in conjunction with cherubs, as the heavenly creatures standing nearest to the throne
of God. Two other classes of celestial beings were equated with the seraphim - the phoenixes and the chalkydri
(from Greek "copper", "brass" + "hydra", "water-snake"; lit. "brazen hydras" or "serpents"), who were
Seraph
33
both described as "flying elements of the sun". In the late 1st century AD Book of Revelation (iv. 48) the seraphim
are described as being forever in God's presence and praising him: "Day and night with out ceasing they sing: 'Holy,
holy, holy is the Lord God Almighty, who was and is and is to come.'" They appear also in the Christian Gnostic text
On the Origin of the World, described as "dragon-shaped angels".
In Judaism
The 12th century scholar Maimonides placed the seraphs in the fifth of ten ranks of angels in his exposition of the
Jewish angelic hierarchy. In Kabbalah, the seraphim are the higher angels of the World of Beriah ("Creation", first
created realm, divine understanding),[3] whose understanding of their distance from the absolute divinity of Atziluth
causes their continual "burning up" in self-nullification. Through this they ascend to God, and return to their place.
Below them in the World of Yetzirah ("Formation", archetypal creation, divine emotions) are the Hayot angels of
Ezekiel's vision, who serve God with self-aware instinctive emotions ("face of a lion, ox, eagle"). Seraphim are part
of the angelarchy of modern Orthodox Judaism. Isaiah's vision is repeated several times in daily Jewish services,
including at Kedushah prayer as part of the repetition of the Amidah, and in several other prayers as well.
Conservative Judaism retains the traditional doctrines regarding angels and includes references to them in the liturgy,
although a literal belief in angels is by no means universal among adherents. Adherents of Reform Judaism and
Reconstructionist Judaism generally take images of angels as symbolic.
In Christianity
Medieval Christian theology places seraphs in the
highest choir of the angelic hierarchy. They are the
caretakers of God's throne, continuously singing "holy,
holy, holy". Pseudo-Dionysius the Areopagite in his
Celestial Hierarchy (vii), drew upon the Book of Isaiah
in fixing the fiery nature of seraphim in the medieval
imagination. Seraphim in his view helped the Deity
maintain perfect order and are not limited to chanting
the trisagion. Taking his cue as well from writings in
the Rabbinic tradition, the author gave an etymology
for the Seraphim as "those who kindle or make hot":
The name seraphim clearly indicates their
ceaseless and eternal revolution about
Divine Principles, their heat and keenness,
the exuberance of their intense, perpetual,
tireless activity, and their elevative and
energetic assimilation of those below,
kindling them and firing them to their own
Seraphs surround the divine throne in this illustration from the
heat, and wholly purifying them by a
Petites Heures de Jean de Berry, a 14th-century illuminated
burning and all-consuming flame; and by
manuscript, commissioned by John, Duke of Berry.
the unhidden, unquenchable, changeless,
radiant and enlightening power, dispelling and destroying the shadows of darkness
Thomas Aquinas in his Summa Theologiae offers a description of the nature of seraphs:
The name "Seraphim" does not come from charity only, but from the excess of charity, expressed by the
word ardor or fire. Hence Dionysius (Coel. Hier. vii) expounds the name "Seraphim" according to the
properties of fire, containing an excess of heat. Now in fire we may consider three things.
Seraph
34
First, the movement which is upwards and continuous. This signifies that they are borne inflexibly
towards God.
Secondly, the active force which is "heat," which is not found in fire simply, but exists with a certain
sharpness, as being of most penetrating action, and reaching even to the smallest things, and as it were,
with superabundant fervor; whereby is signified the action of these angels, exercised powerfully upon
those who are subject to them, rousing them to a like fervor, and cleansing them wholly by their heat.
Thirdly we consider in fire the quality of clarity, or brightness; which signifies that these angels have in
themselves an inextinguishable light, and that they also perfectly enlighten others.
The seraphim took on a mystic role in Pico della Mirandola's Oration on the Dignity of Man (1487), the epitome of
Renaissance humanism. Pico took the fiery Seraphim"they burn with the fire of charity"as the highest models of
human aspiration: "impatient of any second place, let us emulate dignity and glory. And, if we will it, we shall be
inferior to them in nothing", the young Pico announced, in the first flush of optimistic confidence in the human
capacity that is the coinage of the Renaissance. "In the light of intelligence, meditating upon the Creator in His work,
and the work in its Creator, we shall be resplendent with the light of the Cherubim. If we burn with love for the
Creator only, his consuming fire will quickly transform us into the flaming likeness of the Seraphim."
St. Bonaventure, a Franciscan theologian who was a contemporary of Aquinas, uses the six wings of the seraph as an
important analogical construct in his mystical work The Journey of the Mind to God.
Christian theology developed an idea of seraphs as beings of pure light who enjoy direct communication with
God.[citation needed]
As mascots and symbols

Several Catholic schools use a Seraph or a seraph-related symbol as their mascot:
Mater Dei Catholic Preparatory School, Middletown, New Jersey, USA.

St. Bonaventure High School, Ventura, California, USA.
St. Madeleine Sofie Catholic School, Bellevue, Washington, USA.
Koinonia Academy, Plainfield, New Jersey, USA
Several models of Rolls Royce use a "Flying Lady" symbol or moniker, which some equate to a seraph.
References
[1] http:/ / www. biblegateway. com/ passage/ ?search=Isaiah+ 6%3A1-8& version=ESV
[2] Enoch, xx. 7, lxi. 10, lxxi. 7.
[3] Angels 2: Wings on Fire (http:/ / www. kabbalaonline. org/ kabbalah/ article_cdo/ aid/ 380697/ jewish/ Angels-2-Wings-on-Fire. htm),
kabbalaonline.org: "These creatures of the world of Beriya, are the higher angels, called serafim, from the Hebrew word for burn, saraf."
External links
Jewish Encyclopedia: Seraphim (http://www.jewishencyclopedia.com/articles/13437-seraphim)
"Seraphim". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
Seraph
35

First Sphere

Third Sphere
Elohim
Elohim ( )is a grammatically singular or plural noun for
"god" or "gods" in both modern and ancient Hebrew language.
When used with singular verbs and adjectives elohim is usually
singular, "god" or especially, the God. When used with plural
verbs and adjectives elohim is usually plural, "gods" or
"powers".[1][2] It is generally thought that Elohim is a formation
from eloah, the latter being an expanded form of the Northwest
Semitic noun il (, l[3]). It is usually translated as "God" in the
Hebrew Bible, referring with singular verbs both to the one God of
Israel, and also in a few examples to other singular pagan deities.
With plural verbs the word is also used as a true plural with the
And Elohim created Adam by William Blake.
meaning "gods". The related nouns eloah ( )and el ( )are
used as proper names or as generics, in which case they are interchangeable with elohim.
Mark S. Smith said that the notion of divinity underwent radical changes throughout the period of early Israelite
identity. Smith said that the ambiguity of the term Elohim is the result of such changes, cast in terms of "vertical
translatability" by Smith (2008); i.e. the re-interpretation of the gods of the earliest recalled period as the national
god of the monolatrism as it emerged in the 7th to 6th century BCE in the Kingdom of Judah and during the
Babylonian captivity, and further in terms of monotheism by the emergence of Rabbinical Judaism in the 2nd
century CE.[4] A different version was produced by Morton Smith. Despite the -im ending common to many plural
masculine nouns in Hebrew, the word when referring to the Name of God is grammatically singular, and takes a
singular verb in the Hebrew Bible.
The word is identical to the usual plural of el meaning gods or magistrates, and is cognate to the 'l-h-m found in
Ugaritic, where it is used for the pantheon of Canaanite gods, the children of El and conventionally vocalized as
"Elohim". Most use of the term Elohim in the later Hebrew text imply a view that is at least monolatrist at the time of
writing, and such usage (in the singular), as a proper title for the supreme deity, is generally not considered to be
synonymous with the term elohim, "gods" (plural, simple noun). Hebrew grammar allows for this nominally-plural
form to mean "He is the Power (singular) over powers (plural)", or roughly, "God of gods". Rabbinic scholar
Maimonides wrote that the various other usages are commonly understood to be homonyms. The plural form ending
in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim ("life") or betulim
("virginity"). If understood this way, Elohim means "divinity" or "deity".[citation needed]
Elohim
Etymology
The Dictionary of Deities and Demons in the Bible defines "elohim" as a plural of eloah, an expanded form of the
common Semitic noun "'il" (l). It contains an added heh as third radical to the biconsonantal root. Discussions of
the etymology of elohim essentially concern this expansion. An exact cognate outside of Hebrew is found in Ugaritic
lhm, the family of El, the creator god and chief deity of the Canaanite pantheon, in Biblical Aramaic lh and
later Syriac Alaha "God", and in Arabic ilh "god, deity" (or Allah as " The [single] God").
"El" (the basis for the extended root lh) is usually derived from a root meaning "to be strong" and/or "to be in front".
Canaanite religion
The word el (singular) is a standard term for "god" in other related Semitic languages including Ugaritic. The
Canaanite pantheon of gods was known as the elohim (the gods [plural]).[citation needed] For instance, in the Ugaritic
Baal cycle we read of "seventy sons of Asherah". Each "son of god" was held to be the originating deity for a
particular people. (KTU2 1.4.VI.46).[5] A memory of this myth is contained in Genesis, describing the "sons of God"
who lay with the "daughters of men". In post-exilic apocrypha these were identified as Nephelim, or fallen
angels.[citation needed]
Elohist
Elohim occurs frequently throughout the received text of the Torah. In some cases (e.g. Exodus 3:4, "... Elohim
called unto him out of the midst of the bush ..."), it acts as a singular noun in Hebrew grammar, and is then generally
understood to denote the single God of Israel. In other cases, Elohim acts as an ordinary plural of the word Eloah,
and refers to the polytheistic notion of multiple gods (for example, Exodus 20:3, "Thou shalt have no other gods
before me.").
The choice of word or words for God varies in the Hebrew Bible. According to the documentary hypothesis these
variations are evidence of different source texts: Elohim is used as the name of God in the Elohist and the Priestly
source, while Yahweh is used in the Jahwist source. The difference in names results from the theological point being
made in the Elohist and Priestly sources that God did not reveal his name, Yahweh, to any man before the time of
Moses.
While the Jahwist presented an anthropomorphic God who could walk through the Garden of Eden looking for
Adam and Eve, the Elohist frequently involves angels. For example, it is the Elohist version of the tale of Jacob's
ladder in which there is a ladder of angels with God at the top, whereas in the Jahwist tale, it is just a dream in which
God is simply above the location, without the ladder or angels. Likewise, the Elohist describes Jacob actually
wrestling with God.{Genesis 32:28}
The classical documentary hypothesis as developed in the late 19th century assumed that the Elohist portions of the
Torah were composed in the 9th century BCE (i.e. during the early period of the Kingdom of Judah). This is far from
universally accepted today, as there is evidence of a later "Elohist redaction" (post-exilic) during the 5th century
BCE which makes it difficult to determine whether a given passage is "Elohist" in origin, or only as a result of late
redaction.
Hebrew Bible
The word Elohim occurs more than 2500 times in the Hebrew Bible, with meanings ranging from "god" in a general
sense (as in Exodus 12:12, where it describes "the gods of Egypt"), to a specific god (e.g., 1 Kings 11:33, where it
describes Chemosh "the god of Moab", or the frequent references to Yahweh as the "elohim" of Israel), to demons,
seraphim, and other supernatural beings, to the spirits of the dead brought up at the behest of King Saul in 1 Samuel
28:13, and even to kings and prophets (e.g., Exodus 4:16). The phrase bene elohim, usually translated "sons of God",
36
Elohim
37
has an exact parallel in Ugaritic and Phoenician texts, referring to the council of the gods.
Elohim occupy the seventh rank of ten in the famous medieval Rabbinic scholar Maimonides' Jewish angelic
hierarchy. Maimonides said: "I must premise that every Hebrew knows that the term Elohim is a homonym, and
denotes God, angels, judges, and the rulers of countries, ...[]
Grammar singular or plural

In Hebrew the ending -im mainly indicates a masculine plural. However with Elohim the construction is
grammatically singular (i.e. it governs a singular verb or adjective) when referring to the Hebrew God, but
grammatically plural elohim (i.e. taking a plural verb or adjective) when used of pagan divinities (Psalms 96:5;
97:7).[citation needed] Similarly, the Quran uses alha as the plural of lah for pagan divinities, and occasionally uses
"Allahuma" (O God! - plural) for the sole god (as opposed to "Allah"). The exact equivalent of Elohim would be
lahn (), although it is rarely used in Arabic parlance. Note that human beings can also have names with plural
endings, such as Ephraim, the son of Joseph.
Plural "gods", with plural verb

The noun elohim is used with a plural verb in 1 Samuel 28:13 [6]. The witch of Endor told Saul that she saw "gods"
(elohim) ascending (olim , plural verb) out of the earth.[7]
God of Israel, with singular verb

In the Hebrew Bible Elohim, when meaning the God of Israel, is mostly grammatically singular. Even in Genesis
1:26 "Then God said (singular verb), 'Let us make (plural verb) man in our image, after our likeness'", Elohim is
singular. Wilhelm Gesenius and other Hebrew grammarians traditionally described this as the pluralis excellentiae
(plural of excellence), which is similar to the pluralis majestatis (plural of majesty, or "Royal we").[8]
Gesenius comments that Elohim singular is to be distinguished from elohim plural gods and remarks that:
the supposition that elohim is to be regarded as merely a remnant of earlier polytheistic views (i.e. as
originally only a numerical plural) is at least highly improbable, and, moreover, would not explain the
analogous plurals (below). To the same class (and probably formed on the analogy of elohim) belong the
plurals kadoshim, meaning "the Most Holy" (only of Yahweh, Hosea 12:1, Proverbs 9:10, 30:3 (cf. El
hiym kadoshim in Joshua 24:19 and the singular Aramaic "the Most High", Daniel 7:18, 22, 25); and
probably teraphim (usually taken in the sense of penates) the image of a god, used especially for
obtaining oracles. Certainly in 1 Samuel 19:13, 16 only one image is intended; in most other places a
single image may be intended; in Zechariah 10:2 alone is it most naturally taken as a numerical plural.
There are a number of notable exceptions to the rule that Elohim is treated as singular when referring to the God of
Israel, including Gen. 20:13, 35:7, 2 Sam. 7:23 and Ps. 58:11, and notably the epithet of the "Living God"
(Deuteronomy 5:26 etc.), which is constructed with the plural adjective, Elohim Hayiym but still takes
singular verbs.
In the Septuagint and New Testament translations Elohim has the singular even in these cases, and modern
translations follow suit in giving "God" in the singular. The Samaritan Torah has edited out some of these
exceptions.[9]
Elohim
38
Abraham's "the gods caused me"

In Gen 20:13 Abraham, before the polytheistic Philistine king Abimelech, says that "the gods (elohim) caused (plural
verb) me to wander".[10] The Greek Septuagint (LXX) and most English versions usually translate this "God
caused", possibly to avoid the implication of Abraham deferring to Abimelech's polytheistic beliefs.[11]
Angels and judges

In a few cases in the Greek Septuagint (LXX), Hebrew elohim with a plural verb, or with implied plural context, was
rendered either angeloi ("angels") or pros to kriterion tou Theou ("before the judgement of God").[12] These passages
then entered first the Latin Vulgate, then the English King James Version (KJV) as "angels" and "judges",
respectively. From this came the result that James Strong, for example, listed "angels" and "judges" as possible
meanings for elohim with a plural verb in his Strong's Concordance, and the same is true of many other 17th-20th
century reference works. Both Gesenius' Hebrew Lexicon and the Brown-Driver-Briggs Lexicon list both angels and
judges as possible alternative meanings of elohim with plural verbs and adjectives.
The reliability of the Septuagint translation in this matter has been questioned by Gesenius and Ernst Wilhelm
Hengstenberg. In the case of Gesenius, he lists the meaning without agreeing with it.[13] Hengstenberg stated that the
Hebrew Bible text never uses elohim to refer to "angels", but that the Septuagint translators refused the references to
"gods" in the verses they amended to "angels."[14]
The Greek New Testament (NT) quotes Psalm 8:4-6 in Hebrews 2:6b-8a, where the Greek NT has ""
(angelos) in vs. 7, quoting Ps. 8:5 (8:6 in the LXX), which also has "" in a version of the Greek Septuagint.
In the KJV, elohim (Strong's number H430) is translated as "angels" only in Psalm 8:5.
The KJV has elohim translated as "judges" in Exodus 21:6; Exodus 22:8; and twice in Exodus 22:9.
Ambiguous readings
Sometimes when elohim occurs as the referent or object (i.e. not subject) of a sentence, and without any
accompanying verb or adjective to indicate plurality, it may be grammatically unclear whether gods plural or God
singular is intended. An example is Psalm 8:5 where "Yet you have made him a little lower than the elohim" is
ambiguous as to whether "lower than the gods" or "lower than God" is intended. The Septuagint read this as "gods"
and then "corrected" the translation to "angels",[citation needed] which reading is taken up by the New Testament in
Hebrews 2:9 "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with
glory and honour; that he by the grace of God should taste death for every man." (full quote and compare [15])
Other plural-singulars in biblical Hebrew

The Hebrew language has several nouns with -im (masculine plural) and -oth (feminine plural) endings which
nevertheless take singular verbs, adjectives and pronouns. For example Ba'alim "owner": "He is lord (singular) even
over any of those things that he owns that are lordly (plural)."[citation needed]
Jacob's ladder "gods were revealed" (plural)

In the following verses Elohim was translated as God singular in the King James Version even though it was
accompanied by plural verbs and other plural grammatical terms.
And there he built an altar and called the place El-bethel, because there God had revealed [plural verb] himself
to him when he fled from his brother.
Here the Hebrew verb "revealed" is plural, hence: "the-gods were revealed". A NET Bible note claims that the
Authorized Version wrongly translates: "God appeared unto him".[16] This is one of several instances where the
Bible uses plural verbs with the name elohim.[17][18]
Elohim
39
The Divine Council of Elohim

AV Psalm 82:1 God standeth in the congregation of the mighty; he judgeth among the gods. [...]
I have said, Ye [are] gods; and all of you [are] children of the most High.
But ye shall die like men, and fall like one of the princes.
Psalm 82:1, 6-7 (AV)
Marti Steussy, in Chalice Introduction to the Old Testament, discusses: The first verse of Psalm 82: Elohim has
taken his place in the divine council. Here elohim has a singular verb and clearly refers to God. But in verse 6 of the
Psalm, God says to the other members of the council, You [plural] are elohim. Here elohim has to mean gods.[19]
Mark Smith, referring to this same Psalm, states in God in Translation This psalm presents a scene of the gods
meeting together in divine council...Elohim stands in the council of El. Among the elohim he pronounces
judgment:...[20]
In Hulsean Lectures for..., H. M. Stephenson discussed Jesus argument in John 10:3436 [21] concerning Psalm 82.
(In answer to the charge of blasphemy Jesus replied:) "Is it not written in your law, I said, Ye are gods. If he called
them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father
hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" "Now what is the
force of this quotation 'I said ye are gods.' It is from the Asaph Psalm which begins 'Elohim hath taken His place in
the mighty assembly. In the midst of the Elohim He is judging.'"[22]
Sons of God
The Hebrew word for a son is ben; plural is benim (with the construct state form being "benei"). The Hebrew term
benei elohim ("sons of God" or "sons of the gods") in Genesis 6:2[23] compares to the use of "sons of gods" (Ugaritic
b'n il) sons of El in Ugaritic mythology.[24] Karel van der Toorn states that gods can be referred to collectively as
bene elim, bene elyon, or bene elohim.
In Jewish tradition, the Torah verse, that was the battle-cry of the Maccabees (Hebrew: Machabi, ), "Mi
chamocha ba'elim YHWH" ("Who is like You among the heavenly powers, YHWH"),[25] is an acronym for
"Machabi" as well as an acronym for "Matityahu Kohen ben Yochanan".[26] The correlating Torah verse, The song
of Moses and the Children of Israel by the Sea, makes a reference to elim, but more with a mundane notion of natural
forces, might, war and governmental powers.
English Bible translations

Hebrew elohim in English translations of the Bible is generally rendered as gods when occurring with a plural verb
or referring to pagan deities, and as God when occurring with a singular verb or referring to the God of Israel. [27]
References
Horst Dietrich Preuss, Old Testament theology, vol. 1, Continuum International Publishing Group, 1995, ISBN
978-0-567-09735-4, 147-149.
Notes
[1] Glinert Modern Hebrew: An Essential Grammar Routledge p14 section 13 "(b) Agreement of verbs Verbs agree with their subject, and not
only in gender and number but also in person. Present tense verbs distinguish masculine from feminine and singular from plural:"
[2] Gesenius A Grammar of the Hebrew Language
[3] K. van der Toorn, Bob Becking, Pieter Willem van der Horst (eds), Dictionary of deities and demons in the Bible (revised 2nd edition (http:/ /
books. google. com. au/ books?id=yCkRz5pfxz0C& printsec=frontcover& dq=Dictionary+ of+ Deities+ and+ Demons+ in+ the+ Bible&
lpg=PA274& pg=274& hl=en#v=onepage& q& f=false), Brill, 1999) ISBN 90-04-11119-0, p. 274, 352-3
Elohim
[4] Mark S. Smith, God in translation: deities in cross-cultural discourse in the biblical world (http:/ / books. google. com. au/
books?id=CmCVZ5mHsboC& printsec=frontcover& dq=Mark+ S. + Smith,+ God+ in+ translation& source=bl& ots=FzHThONctW&
sig=DJrqxkl7xwwXlGbVcY0V0hldC6Y& hl=en& ei=cv8CTLDPGcyeccuv3NUB& sa=X& oi=book_result& ct=result& resnum=3&
ved=0CCUQ6AEwAg#v=onepage& q& f=false), vol. 57 of "Forschungen zum Alten Testament", Mohr Siebeck, 2008, ISBN
978-3-16-149543-4, p. 19.;
Smith, Mark S. (2002), "The Early History of God: Yahweh and the Other Deities in Ancient Israel" (Biblical Resource Series)
[5] John Day Yahweh and the gods and goddesses of Canaan, p.23
[6] http:/ / www. biblegateway. com/ passage/ ?search=1Sam. + 28%3A13& version=9
[7] Brian B. Schmidt Israel's beneficent dead: ancestor cult and necromancy in ancient Israelite Religion and Tradition, Forschungen zum Alten
Testament 11 (Tbingen: J. C. B. Mohr [Paul Siebeck], 1994). Page 217 "In spite of the fact that the MT plural noun 'elohim of v.13 is
followed by a plural participle 'olim, a search for the antecedent to the singular pronominal suffix on mah-to'ro in v.14 what does he/it look
like? has led interpreters to view the 'elohim . . . 'olim as a designation for the dead Samuel, "a god ascending." The same term 'elohim ... He,
therefore, urgently requests verification of Samuel's identity, mah-to'"ro, "what does he/it look like?" The .... 32:1, 'elohim occurs with a plural
finite verb and denotes multiple gods in this instance: 'elohim '"seryel'ku I fydnenu, "the gods who will go before us." Thus, the two
occurrences of 'elohim in 1 Sam 28:13,15 the first complimented by a plural ...28:13 manifests a complex textual history, then the 'elohim
of v. 13 might represent not the deified dead, but those gods known to be summoned some from the netherworld to assist in the retrieval
of the ghost.373 ...
[8] Gesenius Hebrew Grammar: 124g, without article 125f, with article 126e, with the singular 145h, with plural 132h,145i"
[9] Richard N. Soulen, R. Kendall Soulen, Handbook of biblical criticism, Westminster John Knox Press, 2001, ISBN 978-0-664-22314-4, p.
166.
[10] e.g. Gen. 20:13 (where is from "to err, wander, go astray, stagger", the causative plural "they caused to wander")
[11] LXX: ; KJV: "when God caused me to wander from my father's house"
[12] Brenton Septuagint Exodus 21:6
[13] The Biblical Repositor p. 360 ed. Edward Robinson - 1838 "Gesenius denies that elohim ever means angels; and he refers in this denial
particularly to Ps. 8: 5, and Ps. 97: 7; but he observes, that the term is so translated in the ancient versions."
[14] Samuel Davidsohn An Introduction to the New Testament 3 1848 p282 "Hengstenberg, for example, affirms, that the usus loquendi is
decisive against the direct reference to angels, because Elohim never signifies angels. He thinks that the Septuagint translator could not
understand the representation ..."
[15] http:/ / www. biblegateway. com/ passage/ ?search=Hebrews. 2%3A5-9%3BPsalm. 8%3A3-5& version=9
[16] NET Bible with Companion CD-ROM W. Hall Harris, 3rd, none - 2003 - "35:14 So Jacob set up a sacred stone pillar in the place where
God spoke with him.30 He poured out a 20tn Heb "revealed themselves." The verb iVl] (niglu), translated "revealed himself," is plural, even
though one expects the singular"
[17] Haggai and Malachi p36 Herbert Wolf - 1976 If both the noun and the verb are plural, the construction can refer to a person , just as the
statement God revealed Himself in Genesis 35:7 has a plural noun and verb. But since the word God, Elohim, is plural in form,8 the verb
..."
[18] Psychology and the Bible: From Genesis to apocalyptic vision p243 J. Harold Ellens, Wayne G. Rollins - 2004 "Often the plural form
Elohim, when used in reference to the biblical deity, takes a plural verb or adjective (Gen. 20:13, 35:7; Exod. 32:4, 8; 2 Sam. 7:23; Ps.
58:12),"
[19] Steussy, Marti. "Chalice Introduction to the Old Testament" (http:/ / books. google. com/ books?id=NkP4QlnlEmYC& pg=PA11& dq=the+
divine+ council+ of+ elohim& hl=en& ei=Uo5RTpjHBuWNsAKr85HyBg& sa=X& oi=book_result& ct=result& resnum=2&
ved=0CC8Q6AEwAQ#v=onepage& q=the divine council of elohim& f=false)
[20] Smith, Mark. "God in Translation:..." (http:/ / books. google. com/ books?id=yvWlC0kUlkYC& pg=PA134& dq=the+ divine+ council+ of+
elohim& hl=en& ei=Uo5RTpjHBuWNsAKr85HyBg& sa=X& oi=book_result& ct=result& resnum=4& ved=0CDkQ6AEwAw#v=onepage&
q=the divine council of elohim& f=false)
[21] http:/ / www. biblegateway. com/ passage/ ?search=John. 10%3A34-36%3BPsalm. 82%3A6-7& version=9
[22] Stephenson, H. M. (1890) Hulsean Lectures for... lecture 1, page 14 (http:/ / books. google. com/ books?id=K3tPAAAAYAAJ&
pg=RA1-PA14#v=onepage& q=Ye are gods& f=false)
[23] (e.g. Genesis 6:2, "... the sons of the Elohim (e-aleim) saw the daughters of men (e-adam, the adam) that they were fair; and they took them
for wives... ,"
[24] Marvin H. Pope El in the Ugaritic texts Supplements to Vetus Testamentum Vol. II Leiden, Brill, 1955. Pp. xl-116, p49
[25] Exodus 15:11
[26] What does "Maccabee" mean? - Ask the Rabbi (http:/ / www. oztorah. com/ 2008/ 01/ what-does-maccabee-mean-ask-the-rabbi/ )
[27] grammar clarification
40
Elohim
41
External links
Hebrew word #430 (http://www.biblestudytools.net/Lexicons/Hebrew/heb.cgi?number=430&version=kjv)
in Strong's
"Elohim". New International Encyclopedia. 1905.
Sons of God
Part of a series on
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Sons of God (Heb: bn hlhm, ) is a phrase used in the Hebrew Bible. Bene elohim are part of
different Jewish angelic hierarchies.
Hebrew Bible
In the Hebrew Bible, the phrase "sons of the Elohim" occurs in:
Gen 6:2 [2] bn hlhm ( )the sons of Elohim.

Job 1:6 [3] bn hlhm ( ) the sons of Elohim.
Job 38:7 [4] bn lhm ( ) without the definite article - sons of godly beings.
Psalm 29:1 [5] bn lm ( ) without the definite article - sons of elim.
Deuteronomy 32:8 [6] also mentions "sons of Israel" bney yisra'el ( ) which is translated as the "people of
Israel" in the HCSB, "heavenly court" in the New Living Translation and "heavenly assembly" in the New English
Translation. In some copies of Deuteronomy the Dead Sea Scrolls refer to the sons of God rather than the sons of
Israel, probably in reference to angels. The Septuagint reads similarly.
Literary origins
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.
Genesis 6:1-4
Sons of God
The first mention of "sons of God" in the Hebrew Bible occurs at Genesis 6:1-4
origin, this phrase is typically associated with the Jahwist tradition.
42
[7]
. In terms of literary-historical
Joseph Hong believes that Genesis 6:1-4 has gone through drastic abridgment by either the original writer or later
editors.[8] Nahum M. Sarna believes that the text defies certain interpretation, based on difficulties with the text's
themes, extreme terseness, vocabulary and syntax. Sarna postulates that such a passage cannot be other than a
fragment, or bare outline, from a well-known fuller story.[9]
Ugaritic text
Claus Westermann claims that the text of Genesis 6 is based on an Ugaritic urtext.[10] In Ugaritic, a cognate phrase is
bn 'il. This may occur in the Ugaritic Baal Cycle.[11]
KTU 1.40 demonstrates the use of bn il to mean "sons of gods".[12]
KTU 1.65 (which may be a scribal exercise) uses bn il three times in succession: il bn il / dr bn il / mphrt bn il
"El, the sons of gods, the circle of the sons of gods / the totality of the sons of gods."
The phrase bn ilm ("sons of the gods") is also attested in Ugaritic texts,[13][14][15][16][17] as is the phrase phr bn ilm
("assembly of the sons of the gods").[18]
Elsewhere in the Ugarit corpus it is suggested that the bn ilm were the 70 sons of Asherah and El, who were the
titulary deities of the people of the known world, and their "hieros gamos" marriage with the daughters of men gave
rise to their rulers. There is evidence in 2 Samuel 7 that this may have been the case also in Israel.
Late text
J. Scharbert associates Genesis 6:1-4 with the Priestly source and the final redaction of the Pentateuch. On this basis,
he assigns the text to later editorial activity.[19] Rdiger Bartelmus sees only Genesis 6:3 as a late insertion.
Jzef Milik and Matthew Black advanced the view of a late text addition to a text dependent on post-exilic,
non-canonical tradition, such as the legend of the Watchers from the pseudepigraphic Book of Enoch.
Translations
Different source versions of Genesis 6:1-4 vary in their use of "sons of God". Some manuscripts of the Septuagint
have emendations to read "sons of God" as "angels".[citation needed] Codex Vaticanus contains "angels"
originally.[citation needed] In Codex Alexandrinus "sons of God" has been omitted and replaced by "angels". The
Peshitta reads "sons of God".
Second Temple Judaism (c.500 BCE-70 CE)

The Book of Enoch and the Book of Jubilees refer to the Watchers who are paralleled to the "sons of God" in
Genesis 6. The Epistle of Barnabas is considered by some to acknowledge the Enochian version.[20]
Interpretation
Christian antiquity
Early Christian writers such as Justin Martyr, Eusebius, Clement of Alexandria, Origen and Commodianus believed
that the "sons of God" in Genesis 6:1-4 were fallen angels who engaged in unnatural union with human women,
resulting in the begetting of the Nephilim.[citation needed] Modern Christians have argued against this view by
reasoning on Jesus' comment in Matthew 22:30 [21] that angels do not marry, although it only refers to angels in
heaven. Others saw them as descendants of Seth.
Sons of God
Saint Augustine subscribed to this view, based on the orations of Julius Africanus in his book City of God, which
refer to the "sons of God" as being descendants of Seth (or Sethites), the pure line of Adam. The "daughters of men"
are viewed as the descendants of Cain (or Cainites). Variations of this view was also received by Jewish
philosophers.
Medieval Judaism
Traditionalists and philosophers of Judaism in the Middle Ages typically practiced rational theology. They rejected
any belief in rebel or fallen angels since evil was considered abstract. Rabbinic sources, most notably the Targum,
state that the "sons of God" who married the daughters of men were merely human beings of exalted social station.
They have also been considered as pagan royalty or members of nobility who, out of lust, married women from the
general population. Other variations of this interpretation define these "sons of God" as tyrannical Ancient Near
Eastern kings who were honored as divine rulers, engaging in polygamous behavior. No matter the variation in
views, the primary concept by Jewish rationalists is that the "sons of God" were of human origin.
Most notable Jewish writers in support for the view of human "sons of God" were Saadia, Rashi, Lekah Tob,
Midrash Aggada, Joseph Bekor Shor, Abraham ibn Ezra, Maimonides, David Kimhi, Nahmanides, Hizkuni, Bahya
Ashur, Gersonides, Shimeon ben Yochai and Hillel ben Samuel.
Ibn Ezra reasoned that the "sons of God" were men who possessed divine power, by means of astrological
knowledge, able to beget children of unusual size and strength.
Jewish commentator Isaac Abrabanel considered the aggadot on Genesis 6 to have referred to some secret doctrine
and was not to be taken literally. Abrabanel later joined Nahmanides and Levi ben Gerson in promoting the concept
that the "sons of God" were the older generations who were closer to physical perfection, as Adam and Eve were
perfect. Though there are variations of this view, the primary idea was that Adam and Eve's perfect attributes were
passed down from generation to generation. However, as each generation passed, their perfect physical attributes
diminished. Thus, the early generations were mightier than the succeeding ones. The physical decline of the younger
generations continued until the Flood, to the point that their days were numbered as stated in Genesis 6:3. It was
immoral for the older generations to consort with the younger generations, whereby puny women begot unusually
large children. Nephilim was even considered a stature.
Jewish philosophic preachers such as Jacob Anatoli and Isaac Arama viewed the groups and events in Genesis 6:1-4
as an allegory, primarily for the sin of lust that declined man's higher nature.
Footnotes
[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Bible_related& action=edit
[2] http:/ / www. biblegateway. com/ passage/ ?search=Gen+ 6%3A2& version=ESV
[3] http:/ / www. biblegateway. com/ passage/ ?search=Job+ 1%3A6& version=ESV
[4] http:/ / www. biblegateway. com/ passage/ ?search=Job+ 38%3A7& version=ESV
[5] http:/ / www. biblegateway. com/ passage/ ?search=Psalm+ 29%3A1& version=ESV
[6] http:/ / www. biblegateway. com/ passage/ ?search=Deuteronomy+ 32%3A8& version=ESV
[7] http:/ / www. biblegateway. com/ passage/ ?search=Genesis+ 6%3A1-4& version=ESV
[8] Joseph Hong. Problems in an Obscure Passage. Notes on Genesis 6.1-4: The Bible Translator XL, 2, 1989, p.420
[9] Sarna. Genesis, JPSTC, 1989, p.45
[10] C. Westermann, Genesis, BKAT 1/3. (Neukirchen-Vluyn: Neukirchener Verlag, 1982), 42
[11] Mark S. Smith The Ugaritic Baal cycle 1994 p249 "all the divine sons" (or "all the sons of God"). ESA sources may support this point."
[12] M. Dietrich, O. Loretz, J. Sanmartin Die keilalphabetischen Texte aus Ugarit 2d ed. (Munster: Ugarit-Verlag, 1995)
[13] Jess-Luis Cunchillos, Juan-Pablo Vita, A concordance of Ugaritic words 2003 p389
[14] Jess-Luis Cunchillos, Juan-Pablo Vita, The texts of the Ugaritic data bank 2003 p82
[15] Marvin H. Pope El in the Ugaritic texts 1955 p49
[16] Rahmouni, A. Divine epithets in the Ugaritic alphabetic texts 2008 p91
[17] Young G. D. Concordance of Ugaritic 1956 Page 13
[18] G. Johannes Botterweck, Helmer Ringgren Theological dictionary of the Old Testament 2000 p130
43
Sons of God
[19] Scharbert, J. Traditions- und Redaktionsgeschichte von Gn 6 1967
[20] James Carleton Paget, The Epistle of Barnabas: outlook and background 1994 - p10 "The quotation finds no precise equivalent in Enoch,
which is probably explicable on the grounds that B. is inspired by something he remembers from Enoch at this point (see for a parallel to I
Enoch 89:61-64; 90:17f.)"
[21] http:/ / www. biblegateway. com/ passage/ ?search=Matthew+ 22%3A30& version=ESV
References
Zondervan Illustrated Bible Dictionary, [edited by] J.D. Douglas; Silva, Merrill C. Tenney ; revised by Moiss.
([Rev. ed.] ed.). Grand Rapids, Mich.: Zondervan. ISBN0310229839. Missing or empty |title= (help)
Davies, essays in honour of John F.A. Sawyer. ed. by Jon (1995). Words remembered, text renewed. Sheffield:
JSOT Press [u.a.] ISBN1850755426.
DDD, Editors: Karel van der Toorn, Bob Becking, Pieter W. van der Horst, (1998). Dictionary of deities and
demons in the Bible (DDD) (2., extensively rev. ed. ed.). Leiden: Brill. ISBN9004111190.
Jackson, David R. (2004). Enochic Judaism. London: T&T Clark International. ISBN0826470890.
Wright, Archie T. (2004). The origin of evil spirits the reception of Genesis 6.1-4 in early Jewish literature.
Tbingen: Mohr Siebeck. ISBN3161486560.
Bamberger, Bernard J. (2006). Fallen angels : soldiers of satan's realm (1. paperback ed. ed.). Philadelphia, Pa.:
Jewish Publ. Soc. of America. ISBN0827607970.
Jung, Rabbi Leo (2004). Fallen angels in Jewish, Christian, and Mohammedan literature. Whitefish, MT:
Kessinger Reprints. ISBN0766179389.
External links
Catholic Encyclopedia: Son of God (http://www.newadvent.org/cathen/14142b.htm)
Jewish Encyclopedia: Son of God (http://jewishencyclopedia.com/view.jsp?artid=964&letter=S&search=Son
of God)
44
Cherub
45
Cherub
A cherub, also pl. cherubim, (Hebrew , pl. , English trans
krv, pl. krvm, dual krvyim Latin cherub[us], pl. cherubi[m],
Syriac )is a winged angelic being who is considered to attend on
the Abrahamic God in biblical tradition. The concept is represented in
ancient Middle Eastern art as a lion or bull with eagles' wings and a
human face, and regarded in traditional Christian angelology as an
angel of the second highest order of the ninefold celestial hierarchy.
Cherubim are mentioned throughout the Hebrew Bible and once in the
New Testament in reference to the mercy seat of the Ark of the
Covenant (Hebrews 9:5 [1]).
Origins
St. Michael the Archangel guarding the entrance

of the Garden of Eden by Giusto de' Menabuoi
ca. 1377.
The Hebrew term cherubim is cognate with the Assyrian term karabu,
Akkadian term kuribu, and Babylonian term karabu; the Assyrian term means 'great, mighty', but the Akkadian and
Babylonian cognates mean 'propitious, blessed'.[2] In some regions the Assyro-Babylonian term came to refer in
particular to spirits which served the gods, in particular to the shedu (human-headed winged bulls); the Assyrians
sometimes referred to these as kirubu, a term grammatically related to karabu. They were originally a version of the
shedu, protective deities sometimes found as pairs of colossal statues either side of objects to be protected, such as
doorways.[3] However, although the shedu were popular in Mesopotamia, archaeological remains from the Levant
suggest that they were quite rare in the immediate vicinity of the Israelites. The related Lammasu (human-headed
winged lionsto which the sphinx is similar in appearance), on the other hand, were the most popular
winged-creature in Phoenician art, and so scholars suspect that Cherubim were originally a form of Lammasu. In
particular, in a scene reminiscent of Ezekiel's dream, the Megiddo Ivoriesivory carvings found at Megiddo (which
became a major Israelite city)depict an unknown king being carried on his throne by hybrid winged-creatures.[4]
A pair of shedu, protecting a doorway (the body

of the creatures extending into the distance).
The Lammasu was originally depicted as having a king's head, a bull's

body, and an eagle's wings, but because of the artistic beauty of the
wings, these rapidly became the most prominent part in imagery; wings
later came to be bestowed on men, thus forming the stereotypical
image of an angel. The griffina similar creature but with an eagle's
head rather than that of a kinghas also been proposed as an origin,
arising in Israelite culture as a result of Hittite usage of griffins (rather
than being depicted as aggressive beasts, Hittite depictions show them
seated calmly, as if guarding), and some have proposed that griffin may
be cognate to cherubim,[5] but Lammasu were significantly more
important in Levantine culture, and thus more likely to be the origin.
Early Semitic tradition conceived the cherubim as guardians, being devoid of human feelings, and holding a duty
both to represent the gods and to guard sanctuaries from intruders, in a comparable way to an account found on
Tablet 9 of the inscriptions found at Nimrud. In this early teaching, the cherubim, like the shedu, were probably
originally depictions of storm deities, especially the storm winds. This conception of the cherubim is hypothesized as
being the reason that cherubim are described as acting as the chariot of the LORD in Ezekiel's visions, the Books of
Samuel,[6] the parallel passages in the later Book of Chronicles,[7] and passages in the early Psalms: "and he rode
upon a cherub and did fly: and he was seen upon the wings of the wind".[8][9]
Cherub
46
In the Bible
Cherubim first appear in the Bible in the Garden of Eden, to guard the way to the Tree of life.[10]
In Isaiah 37:16, Hezekiah prays, addressing Yahweh as "enthroned above the Cherubim" (referring to the mercy
seat).
Cherubim feature at some length in the Book of Ezekiel. When they first appear in chapter one, when Ezekiel was
"by the river Chebar", they are not called cherubim until chapter 10, but he saw "the likeness of four living
creatures". (Ezekiel 1:5) Each of them had four faces and four wings, with straight feet with a sole like the sole of a
calf's foot, and "hands of a man" under their wings. Each had four faces: The face of a man, the face of a lion on the
right side, the face of an ox on the left side, and the face of an eagle. (Ezekiel 1:6-10)
In Ezekiel chapter ten, another full description of the Cherubim appears with slight differences in details. Three of
the four faces are the same; man, lion and eagle; but where chapter one had the face of an ox, Ezekiel 10:14 says
"face of a cherub". Ezekiel equates the Cherubim of chapter ten with the living creature of chapter one by saying:
"This is the living creature ( )that I saw by the river of Chebar", in Ezekiel 10:15, and in Ezekiel 10:20 he said:
"This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the
cherubim."
In a psalm of David that appears in 2 Samuel 22:11 and Psalms 18:10, David said that the LORD "rode upon a
cherub, and did fly: and he was seen upon the wings of the wind,".
The words Cherub and Cherubim appear many other times in the holy scriptures, referring to the Cherubim of beaten
gold on the mercy seat of the Ark of the Covenant, and images on the curtains of the tabernacle, and in Solomon's
temple, including two Cherubim made of olive wood overlaid with gold that were ten cubits high.
Worth noting is also the fact that within the Hebrew Bible the cherubim do not have the status of angels. It is only in
later sources (like De Coelesti Hierarchia - see below) that they are considered to be a division of the divine
messengers.
Post-biblical Judaism
Many forms of Judaism teach belief in the existence of angels,
including Cherubim within the Jewish angelic hierarchy. The
existences of angels is generally widely contested within traditional
rabbinic Judaism. There is, however, a wide range of beliefs about
what angels actually are, and how literally one should interpret biblical
passages associated with them.
In Kabbalah there has long been a strong belief in Cherubim, with the
Cherubim, and other angels, regarded as having mystical roles. The
Zohar, a highly significant collection of books in Jewish mysticism,
states that the Cherubim were led by one of their number, named
Kerubiel.
On the other end of the philosophical spectrum is Rabbi Moshe ben
Maimon, better known as Maimonides, who had a neo-Aristotelian
interpretation of the Bible. Maimonides writes that to the wise man,
one sees that what the Bible and Talmud refer to as "angels" are
actually allusions to the various laws of nature; they are the principles
by which the physical universe operates. "Guide for the Perplexed" II:4
and II:6.
A cherub, according to traditional Christian

iconography.
Cherub
47
For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purports
to be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, he
would think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact that
he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for
God. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, and
that this is the angel, or that all forms are produced by the Active Intellect; that here is the angel, the
"vice-regent of the world" constantly mentioned by the sages, then he will recoil.
For he {the naive person} does not understand that the true majesty and power are in the bringing into being of
forces which are active in a thing although they cannot be perceived by the senses....Thus the Sages reveal to
the aware that the imaginative faculty is also called an angel; and the mind is called a cherub. How beautiful
this will appear to the sophisticated mind, and how disturbing to the primitive."
Maimonides says (Guide for the Perplexed III:45) that the figures of the cherubaim were placed in the sanctuary only
to preserve among the people the belief in angels, there being two in order that the people might not be led to believe
that they were the image of God.
Reform Judaism and Reconstructionist Judaism generally either drop references to angels or interpret them
metaphorically.[citation needed]
Cherubs are discussed within the midrash literature. The two cherubaim placed by God at the entrance of paradise
(Gen. iii. 24) were angels created on the third day, and therefore they had no definite shape; appearing either as men
or women, or as spirits or angelic beings (Genesis Rabbah xxi., end). The cherubim were the first objects created in
the universe (Tanna debe Eliyahu R., i. beginning). The following sentence of the Midrash is characteristic: "When a
man sleeps, the body tells to the neshamah (soul) what it has done during the day; the neshamah then reports it to the
nefesh (spirit), the nefesh to the angel, the angel to the cherub, and the cherub to the seraph, who then brings it
before God (Leviticus Rabbah xxii.; Eccl. Rabbah x. 20).
A midrash states that when Pharaoh pursued Israel at the Red Sea, God took a cherub from the wheels of His throne
and flew to the spot, for God inspects the heavenly worlds while sitting on a cherub. The cherub, however, is
"something not material", and is carried by God, not vice versa (Midr. Teh. xviii. 15; Canticles Rabbah i. 9).
In the passages of the Talmud that describe the heavens and their inhabitants, the seraphim, ofannim, and ayyot are
mentioned, but not the cherubim (ag. 12b); and the ancient liturgy also mentions only these three classes.
In the Talmud, Yose ha-Gelili holds,[11] when the Birkat HaMazon
(Grace after Meals) is recited by at least ten thousand seated at one
meal, a special blessing, "Blessed is Ha-Shem our God, the God of
Israel, who dwells between the Cherubim", is added to the regular
liturgy.
Middle Ages Christianity

In Medieval theology, following the writings of Pseudo-Dionysius, the
cherubim are the second highest rank in the angelic hierarchy,
following the Seraphim.[12] In western art, Putti are sometimes
mistaken for Cherubim, although they look in no way alike.
One traditional depiction of the cherubim and

chariot vision, based on the description by
Ezekiel.
Cherub
48
Depictions
There were no cherubim in Herodian reconstruction of the Temple, but according to some authorities, its walls were
painted with figures of cherubim.[13] In Christian art they are often represented with the faces of a lion, ox, eagle,
and man peering out from the center of an array of four wings (Ezekiel 1:5-11, 10:12,21 Revelation 4:8); (seraphim
have six); the most frequently encountered descriptor applied to cherubim in Christianity is many-eyed, and in
depictions the wings are often shown covered with a multitude of eyes (showing them to be all seeing beings). Since
the Renaissance, in Western Christianity cherubim have become confused with puttiinnocent souls, looking like
winged children, that sing praises to God dailythat can be seen in innumerable church frescoes and in the work of
painters such as Raphael.
References
[1]
[2]
[3]
[4]
http:/ / www. biblegateway. com/ passage/ ?search=Hebrews+ 9& version=5

De Vaux, Roland (tr. John McHugh), Ancient Israel: Its Life and Institutions (NY, McGraw-Hill, 1961)
Peake's commentary on the Bible
Wright, G. Ernest, Biblical Archaeology (Philadelphia, Westminster Press, 1957)
[5] William H. Propp, Exodus 19-40, volume 2A of The Anchor Bible, New York: Doubleday, 2006, ISBN 0-385-24693-5, Notes to Exodus
15:18, page 386, referencing:Julius Wellhausen, Prolegomena to the History of Israel, Edinburgh: Black, 1885, page 304.
Also see: Robert S. P. Beekes,Etymological Dictionary of Greek, volume 1, Leiden and Boston: Brill, 2010 ISBN 978-90-04-17420-7, page
289, entry for ,"From the archaeological perspective, origin in Asia Minor (and the Near East: Elam) is very probable."
[6] 1 Samuel 4:4, 2 Samuel 6:2, 2 Samuel 22:11
[7] 1 Chronicles 13:6
[8] 2 Samuel 22:11
[9] Psalms 18:10
[10] Genesis 3:24 (King James Version) (http:/ / www. biblegateway. com/ passage/ ?search=Genesis+ 3:24& version=KJV) at Bible
Gateway.com
[11] Berakhot 49b
[12] Dionysius the Areopagite's Celestial Hierarchy (http:/ / www. esoteric. msu. edu/ VolumeII/ CelestialHierarchy. html) - See Chapter VII
[13] Yoma 54a
Further reading
Yaniv, Bracha, The Cherubim on Torah Ark Valances, Jewish Art Department, Bar-Ilan University, published in
Assaph: Studies in Art History, Vol.4, 1999
External links
Jewish Encyclopedia: Cherub (http://www.jewishencyclopedia.com/articles/4311-cherub)
Catholic Encyclopedia: (http://www.newadvent.org/cathen/03646c.htm) Cherubim
The Cherubim - some pointers and problems by Rabbi Dr Raymond Apple (http://www.oztorah.com/2009/09/
the-cherubim-some-problems-and-pointers/)
Cherub
49

First Sphere

Third Sphere
Thrones
This page concerns the class of angels in the Christian tradition; for other meanings see Throne
(disambiguation).
The Thrones (lat. thronus, pl. throni) are a class of celestial beings mentioned by Paul the Apostle in Colossians
1:16 [2] (New Testament) and related to the Throne of God. They are living symbols of God's justice and authority.
According to the New Testament, these high celestial beings are among those Orders at the Christ's service.[1][2] The
Thrones are mentioned again in Revelation 11:16 [4].
According to Matthew Bunson, the corresponding order of angels in Judaism is called the "abalim" or
"arelim"/"erelim",[3] but this opinion is far from unrivaled. The Hebrew word Erelim is usually not translated
'Thrones', but rather 'valiant ones', 'heroes', 'warriors'. The function ascribed to Erelim in Is. 33.7 and in Jewish
folklore [4] is not consonant with the lore surrounding the Thrones.
The Ophanim (Wheels or Galgallin) is a class of higher liberated celestial beings, under many Christian angelic
hierarchies, that are also known as the "Thrones", from Daniel 7:9 [5] (Old Testament). They are the carriers of the
Throne of God, hence the name. They are said to be great wheels covered in eyes.
About the Thrones

Thrones are angels of the Third Order (first sphere) and are beings of tremendous power and movement. They are the
keepers of higher, more expanded energies. They ensure that these energies maintain connections and flow through
the realms. They act as the conduits of the physical worlds and tend to be more stationary in their existence.
According to tradition
God's Spirit is shown in a certain manner to these angels, who in turn pass on the message to men and the inferior
angels.
Thrones are known in scripture as the bringers of justice, but their status in hierarchy is often confused, sometimes
placing them above the Seraphim, and sometimes placing them at the same level as the Cherubim. They do however,
come in the second Choir, and are assigned to planets.
This position makes them some of the most powerful angels in service to the Lord. According to St. Thomas
Aquinas, the Thrones have the task of pondering the disposition of divine judgments. In other words, they carry out
or fulfill the divine justice of the Lord.
They create, channel and collect incoming and outgoing positive energies. Dispensation of justice is important to the
Thrones and they send healing energies to victims while shining a light on injustice to bring its presence to our
attention.
Like their counterparts in the second angelic triad, they come the closest of all Angels to spiritual perfection and
emanate the light of God with mirror-like goodness. They, despite their greatness, are intensely humble, an attribute
that allows them to dispense justice with perfect objectivity and without fear of pride or ambition. Because they are
living symbols of God's justice and authority, they are called Thrones and have as one of their symbols the throne.
Thrones
50
According to the Western Wisdom Teachings

Dionysius the Areopagite includes the Thrones as the third highest of 9 levels of angels.
Notes
[1]
[2]
[3]
[4]
[5]
Colossians 1:14-20 (http:/ / www. biblegateway. com/ passage/ ?search=Colossians 1:14-20;& version=9;)
1 Peter 3:21-22 (http:/ / www. biblegateway. com/ passage/ ?search=1 Peter 3:21-22;& version=9;)
Bunson, Matthew. Angels A to Z. New York:Crown Trade Paperbacks, 1996. ISBN 0-517-88537-9.
Louis Ginzberg: Legends of the Jews 5:23, n. 64; 5:417, n. 117
http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Daniel& verse=7:9& src=KJV
References
Bunson, Matthew. Angels A to Z. New York:Crown Trade Paperbacks, 1996. ISBN 0-517-88537-9.
Gulley, Rosemary Ellen (1996). Encyclopedia of Angels. ISBN 0-8160-2988-1

First Sphere

Third Sphere
Archangel
An archangel /rkendl/ is an angel of
high rank. Beings similar to archangels are
found in a number of religious traditions;
but the word "archangel" itself is usually
associated with the Abrahamic religions of
Judaism, Christianity, and Islam.
Michael and Gabriel are recognised as
archangels in Judaism, Islam, and by most
Christians. The Book of Tobitrecognised
in the Catholic and Orthodox Bibles, but
considered
apocryphal
by
Protestantsmentions Raphael, who is also
considered to be an archangel. The
archangels Michael, Gabriel and Raphael
are venerated in the Roman Catholic Church
with a feast on September 29 (between 1921
and 1969 March 24 for Gabriel and 24
October for Raphael), and in the Eastern
Orthodox Church on November 8 (if the
Julian calendar is used, this corresponds to
November 21 in the Gregorian). The named
The Annunciation by Paolo de Matteis
Archangel
51
archangels in Islam are Gabriel, Michael, Israfil and Azrael. Jewish literature, such as the Book of Enoch, mentions
Metatron as an archangel, called the "highest of the angels," though the acceptance of this angel is not canonical in
all branches of the faith. In Zoroastrianism, sacred texts allude to the six great Amesha Spenta (literally
"Bounteous/Holy Immortals") of Ahura Mazda. The orthodox church recognize Mikael, Gabriel, Rafael, Selaphiel,
Jegudiel, Barachiel and Jeremiel.
Some branches of the faiths mentioned have identified a group of seven Archangels, but the actual angels vary,
depending on the source. Raphael, Gabriel, and Michael are always mentioned; the other archangels vary, but most
commonly include Uriel as well, who is mentioned in the book 2 Esdras. The word archangel is derived from the
Greek (arch- + angel, literally chief angel).
In Judaism
The Hebrew Bible uses the terms ( malakhi Elohim;
Angels of God), "The Hebrew word for angel is "malach," which
means messenger, for the angels are God's messengers to perform
various missions." ( malakhi Adonai; Angels of the Lord),[1]
( b'nai elohim; sons of God) and ( ha-qodeshim; the
holy ones) to refer to beings traditionally interpreted as angelic
messengers. Other terms are used in later texts, such as
(ha-elyonim, the upper ones, or the ultimate ones). Indeed, angels are
uncommon except in later works such as the Book of Daniel, though
they are mentioned briefly in the stories of Jacob (who, according to
several interpretations, wrestled with an angel) and Lot (who was
warned by angels of the impending destruction of the cities of Sodom
and Gomorrah). Daniel is the first biblical figure to refer to individual
angels by name. It is therefore widely speculated that Jewish interest in
angels developed during the Babylonian captivity.[2] According to
Rabbi Simeon ben Lakish of Tiberias (230270 AD), specific names
for the angels were brought back by the Jews from Babylon.
Jacob wrestling with the Angel by Gustave Dor

1885
There are no explicit references to archangels in the canonical texts of the Hebrew Bible (Old Testament). In
post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities
and roles. Though these archangels were believed to have rank amongst the heavenly host, no systematic hierarchy
ever developed. Metatron is considered one of the highest of the angels in Merkavah and Kabbalist mysticism and
often serves as a scribe. He is briefly mentioned in the Talmud,[3] and figures prominently in Merkavah mystical
texts. Michael, who serves as a warrior and advocate for Israel (Daniel 10:13 [4]), is looked upon particularly fondly.
Gabriel is mentioned in the Book of Daniel (Daniel 8:15-17 [5]) and briefly in the Talmud,[6] as well as many
Merkavah mystical texts. The earliest references to archangels are in the literature of the intertestamental periods
(e.g., 4 Esdras 4:36).
Within the rabbinic tradition, the Kabbalah, chapter 20 of the Book of Enoch, and the Life of Adam and Eve, the
usual number of archangels given is at least seven, who are the focal angels. Three higher archangels are also
commonly referenced, Michael, Raphael, and Gabriel, followed by Uriel, Sariel, Raguel, and Remiel.[7] Four
additional names are: Zadkiel, Jophiel, Haniel and Chamuel. Medieval Jewish philosopher Maimonides made a
Jewish angelic hierarchy.
Archangel
52
In Christianity
The New Testament speaks frequently of angels (for example, angels
giving messages to Mary, Joseph, and the shepherds; angels
ministering to Christ after his temptation in the wilderness, an angel
visiting Christ in his agony, angels at the tomb of the risen Christ, the
angels who liberate the Apostles Peter and Paul from prison); however,
it uses the word "archangel" only twice. The earlier mention is in 1
Thessalonians: "For the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the trump of God: and
the dead in Christ shall rise first" (King James Version); "For the Lord
himself will descend from heaven with a cry of command, with the
voice of an archangel, and with the sound of the trumpet of God. And
the dead in Christ will rise first" (English Standard Version). The later
mention is in the Epistle of Jude: "Yet Michael the archangel, when
contending with the devil he disputed about the body of Moses, durst
not bring against him a railing accusation, but said, The Lord rebuke
thee" (King James Version)
Roman Catholic
Guido Reni's Archangel Michael Trampling

Satan, 1636.
In Roman Catholicism, three are honoured by name:

Gabriel
Michael
Raphael
The last-named of these identifies himself in Tobit 12:15 [8](NAB) thus: "I am Raphael, one of the seven angels who
stand and serve before the Glory of the Lord." To the other four of these seven archangels post-Exilic Judaism gave
the names Uriel, Raguel, Sariel, and Jerahmeel (Book of Enoch) or, in other apocryphal sources: Uriel, Izidkiel,
Hanael, and Kepharel, but these are not venerated by the Catholic Church. The Fourth Book of Esdras, which
mentions the angel Uriel, was popular in the West and was frequently quoted by Church Fathers, especially
Ambrose, but was never considered part of the biblical canon.
Archangel
53
Eastern and Oriental Orthodox

Eastern Orthodox Tradition mentions "thousands of archangels;[9]
however, only seven archangels are venerated by name.[10] Uriel is
included, and the other three are most often named Selaphiel, Jegudiel,
and Barachiel (an eighth, Jeremiel, is sometimes included as
archangel).[11] The Orthodox Church celebrates the Synaxis of the
Archangel Michael and the Other Bodiless Powers on November 8 of
Stencyl the Eastern Orthodox liturgical calendar (for those churches
which follow the Julian Calendar, November 8 falls on November 21
of the modern Gregorian Calendar). Other feast days of the Archangels
include the Synaxis of the Archangel Gabriel on March 26 (April 8),
and the Miracle of the Archangel Michael at Colossae on September 6
(September 19). In addition, every Monday throughout the year is
dedicated to the Angels, with special mention being made in the church
hymns of Michael and Gabriel. In Orthodox iconography, each angel
has a symbolic representation:
Herodion of Patras and Archangel Selaphiel
Michael in the Hebrew language means "Who is like unto God?" or

"Who is equal to God?" St. Michael has been depicted from earliest
Christian times as a commander, who holds in his right hand a spear
with which he attacks Lucifer/Satan, and in his left hand a green
palm branch. At the top of the spear there is a linen ribbon with a
red cross. The Archangel Michael is especially considered to be the
Guardian of the Orthodox Faith and a fighter against heresies.
Gabriel means "Man of God" or "Might of God." He is the herald of
the mysteries of God, especially the Incarnation of God and all other
mysteries related to it. He is depicted as follows: In his right hand,
he holds a lantern with a lighted taper inside, and in his left hand, a
mirror of green jasper. The mirror signifies the wisdom of God as a
hidden mystery.
Raphael means "God's healing" or "God the Healer" (Tobit 3:17
[12]
, 12:15 [8]). Raphael is depicted leading Tobit (who is carrying a
fish caught in the Tigris) with his right hand, and holding a
physician's alabaster jar in his left hand.
Uriel means "Fire of God," or "Light of God" (II Esdras 4:1, 5:20).
He is depicted holding a sword against the Persians in his right
hand, and a flame in his left.
Angelic Council, Orthodox icon of the seven

archangels, left to right: Jegudiel, Gabriel,
Selaphiel, Michael, Uriel, Raphael, Barachiel.
Beneath the mandorla of Christ-Immanuel (Good
is with us) are representations of Cherubim (blue)
and Seraphim (red).
Sealtiel means "Intercessor of God." He is depicted with his face and eyes lowered, holding his hands on his
bosom in prayer.
Jegudiel means "Glorifier of God." He is depicted bearing a golden wreath in his right hand and a triple-thonged
whip in his left hand.
Barachiel means "Blessing of God." He is depicted holding a white rose in his hand against his breast.
Jerahmeel means "God's exaltation." He is venerated as an inspirer and awakener of exalted thoughts that raise a
person toward God (II Esdras 4:36). As an eighth, he is sometimes included as archangel.
In the canon of the Ethiopian Orthodox Tewahedo Church, 1 Enoch describes Saraqael as one of the angels that
watch over "the spirits that sin in the spirit." (20:7, 8).
Archangel
54
Protestant
The Protestant Bible provides names for two angels: "Michael the
archangel" and the angel Gabriel, who is called "the man Gabriel" in
Daniel 9:21 [13]. Protestants who reject the apocrypha view Michael as
the sole archangel, since he is the only one explicitly described as such
in the Bible in Jude 1:9 [14].[15] Gabriel is never called an archangel in
the Bible.[16]
The Annunciation, by Henry Ossawa Tanner
Michael is now the angel above all angels, recognized in rank to

be the first prince of heaven. He is, as it were, the prime minister
in God's administration of the universe, and is the "angel
administrator" of God for judgment. He must stand alone,
because the Bible never speaks of archangels, only the
archangel.
Billy Graham, Angels
Seventh-day Adventists hold that "Michael" and "archangel" are just other titles for the Lord Jesus Christ, who is not
a created being but the Eternal Word of God, "very God of very God, of the same substance as the Father". They
credit Presbyterian Matthew Henry as supporting this view.
Jehovah's Witnesses
Jehovah's Witnesses believe that there is only one archangel (Michael), based on the literal meaning of the Greek
word : "chief angel". They also believe that the definite article at Jude 9 ("Michael the archangel")
means there is only one archangel. Citing 1 Thessalonians 4:16 (NWT), which says: "because the Lord himself will
descend from heaven with a commanding call, with an archangel's voice and with God's trumpet",[17] they conclude
that Michael is another name for Jesus in heaven.[18]
Latter Day Saints

The Church of Jesus Christ of Latter-day Saints (LDS Church) interprets the term archangel as meaning "Chief
Angel",[19] Michael is the only individual so-designated in the Latter Day Saints canon (Jude 1:9 [20] KJV). It is
believed that he is the head of all of the angels. LDS Church doctrine also states that archangel Michael was the first
man, Adam.[21]
Though no other being is identified as an "archangel," Joseph Smith taught that the angel Gabriel was known in
mortality as Noah[22] and the angel Raphael is a being of significant standing even though he has never been
identified with any mortal prophet.[23]
In Islam
In Islam, the named archangels include:
Gabriel ( Jibril in Arabic). Gabriel is the archangel responsible for revealing the Quran to Muhammad and
inducing him to recite it. Gabriel is known as the angel who communicates with the prophets. Various hadiths
(traditions) mention his role in delivering messages from "God the Almighty" to the prophets.
Michael (Mikhail in Arabic). Michael is often depicted as the archangel of mercy who is responsible for bringing
rain and thunder to Earth.
Israfil (Israfel or Israafiyl). According to tradition, Israfel is the angel responsible for signaling the coming of
Judgment Day by blowing a horn/trumpet. It translates in Hebrew as Raphael.
Archangel
Azrael (Izra'il). Azrael is usually regarded as the angel of death Malaku I-mawt, in the Quran (Surah al-Sajdah
32:11 [24]) is responsible for parting the soul from the body.
In Zoroastrianism
An increasing number of experts in anthropology, theology and philosophy, believe that Zoroastrianism contains the
earliest distillation of prehistoric belief in angels.[25]
The Amesha Spentas of Zoroastrianism are likened unto archangels. Simultaneously, they individually inhabit
immortal bodies, that operate in the physical world, to protect, guide and inspire humanity, and the spirit world. The
Avesta explains the origin and nature of archangels or Amesha Spentas.
To maintain equilibrium, Ahura Mazda engaged in the first act of creation, distinguishing his Holy Spirit Spenta
Mainyu, the Archangel of righteousness. Ahura Mazda also distinguished from himself six more Amesha Spentas,
who, along with Spenta Mainyu, aided in the creation of the physical universe. Then he oversaw the development of
sixteen lands, each imbibed with a unique cultural catalyst, calculated to encourage the formation of distinct human
populations. The Amesha Spentas were charged with protecting these holy lands and through their emanation, also
believed to align each respective population in service to God.[26]
The Amesha Spentas (amesha meaning eternal & spenta meaning brilliance and beneficence) as attributes of God
are:
1.
2.
3.
4.
5.
6.
7.
Spenta Mainyu (Phl. Spenamino): lit. 'Bountiful Spirit'

Asha Vahishta (Phl. Ardwahisht): lit. 'Highest Truth'
Vohu Mano (Phl. Vohuman): lit. 'Righteous Mind'
Khshathra Vairya (Phl. Shahrewar): lit. 'Desirable Dominion'
Spenta Armaiti (Phl. Spandarmad): lit. 'Holy Devotion'
Haurvatat (Phl. Hordad): lit. 'Perfection or Health'
Ameretat (Phl. Amurdad): lit. 'Immortality'
Other traditions
Occultists sometimes associate archangels in Kabbalistic fashion with various seasons or elements, or even colors. In
some Kabbalah-based systems of ceremonial magic, all four of the main archangels (Michael, Gabriel, Raphael and
Uriel) are invoked as guarding the four quarters, or directions, and their corresponding colors are associated with
magical properties.[27] Lucifer or Sataniel in Judeo-Christian traditions, or Iblis in Islam, is considered an archangel
by Satanists and many non-Satanists, but non-Satanists consider him evil and fallen from God's grace.
55
Archangel
56
Cultural references
In art, archangels are sometimes depicted with larger wings. Some of
the more commonly represented archangels are Gabriel, Michael,
Raphael, and Uriel.[28]
In Cassandra Clares The Mortal Instruments series, Shadowhunters are
a hybrids of humans and angels. In the book series, the world was
being overrun by demons, so Jonathan Shadowhunter pleaded to the
heavens to help. Archangel Raziel spilled his blood into the Mortal
Cup and told Jonathan Shadowhunter to drink it, creating the race.
Archangel Michael is also mentioned, because Raziel gave Simon, a
main character in the series, his sword to use in battle.
In the TV series Supernatural, many angels appear, at first to Dean
Winchester for help after raising him from hell, because the Righteous
Man who falls from grace in hell and starts the apocalypse is the one
who must stop it. Four are named as archangels: Michael, Gabriel,
Raphael, and Lucifer (as a fallen angel).
Annunciatory Angel, by Fra Angelico, 1437-1446
In the 2010 film Legion, the main character Michael falls to Earth in Los Angeles after cutting his wings during an
attempt to save humanity, while Gabriel fights Michael as the film's main antagonist.
In the lesser ritual of the pentagram, the invocation includes the words "Before me Raphael; Behind me Gabriel; On
my right hand Michael; On my left hand Auriel [Uriel]..."[29]
References
[1] DEATH, ANGEL OF (http:/ / www. jewishencyclopedia. com/ view. jsp?artid=178& letter=D& search=mal'ak) "the "destroying angel"
("mal'ak ha-mashit")" Jewish Encyclopedia
[2] Judaism at HighBeam Encyclopedia (http:/ / www. encyclopedia. com/ doc/ 1E1-Judaism. html), Section: The Postexilic Period
[3] Sanhedrin 38b and Avodah Zarah 3b.
[4] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Daniel& verse=10:13& src=KJV
[5] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Daniel& verse=8:15-17& src=KJV
[6] cf. Sanhedrin 95b
[7] Metzger & Coogan (1993) Oxford Companion to the Bible (http:/ / books. google. com/ books?id=Y2KGVuym5OUC&
pg=PA54#v=snippet& q=archangels& f=false), Oxford University Press, p.54, ISBN 9780199743919
[8] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Tobit& verse=12:15& src=NAB
[9] anaphora, Divine Liturgy of St. John Chrysostom
[10] The World of The Angels (http:/ / www. holy-transfiguration. org/ library_en/ ang_heavhost. html) Holy Transfiguration Russian Orthodox
Church, Baltimore MD
[11] Nicholai Velimirovic, November 8 (http:/ / www. westsrbdio. org/ prolog/ my. html?month=November& day=8& Go. x=13& Go. y=15)
Prologe From Ochrid
[12] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Tobit& verse=3:17& src=NAB
[13] http:/ / www. biblegateway. com/ passage/ ?search=Daniel+ 9%3A21& version=9
[14] http:/ / www. biblegateway. com/ passage/ ?search=Jude+ 1%3A9& version=9
[15] Graham, Billy (1995) Angels (http:/ / books. google. com/ books?id=sDUbiV92-mIC& pg=PT31#v=snippet& q=archangel& f=false)
Thomas Nelson Inc, ISBN 9780849938719, p. PT31
[16] Graham (1995) p. PT32 (http:/ / books. google. com/ books?id=sDUbiV92-mIC& pg=PT32#v=snippet& q=Gabriel+ not+ archangel&
f=false)
[17] 1 Thessalonians 4:16 NWT (http:/ / wol. jw. org/ en/ wol/ b/ r1/ lp-e/ 52/ 4#dcv_4_16)
[18] Watchtower Official Website (http:/ / www. watchtower. org/ e/ archives/ index. htm), "The Truth About Angels"
What Does The Bible Really Teach?; Appendix, page 218219. Published by Jehovah's Witnesses 2005.
[19] "Archangel" (http:/ / www. lds. org/ scriptures/ gs/ archangel), LDS guide to the scriptures, lds.org.
[20] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Jude& verse=1:9& src=KJV
Archangel
57
[21] Doctrine and Covenants 128:2021 (http:/ / www. lds. org/ scriptures/ dc-testament/ dc/ 128. 20-21#19); Mark E. Petersen, "Adam, the
Archangel" (http:/ / www. lds. org/ ensign/ 1980/ 11/ adam-the-archangel), Ensign, November 1980.
[22] Andrew C. Skinner, "Noah" (http:/ / eom. byu. edu/ index. php/ Noah), Encyclopedia of Mormonism (1992).
[23] Doctrine and Covenants 128:21 (http:/ / www. lds. org/ scriptures/ dc-testament/ dc/ 128. 21#20).
[24] http:/ / www. usc. edu/ org/ cmje/ religious-texts/ quran/ verses/ 032-qmt. php#032. 011
[25] Mary Boyce, A History of Zoroastrianism Volume One: The Early Period, E. J. Brill, Leiden 1975
[26] Zend Avesta FARGARD XXII (http:/ / www. sacred-texts. com/ zor/ sbe04/ sbe0428. htm) (Page 199) Mary Boyce, A History of
Zoroastrianism Volume One: The Early Period, E. J. Brill, Leiden 1975. (1989 edition ISBN 9004088474)
[27] The Pagan's Path (http:/ / www. paganspath. com/ meta/ angels4. htm), Metaphysics 101: The Archangels
[28] Angels in Art (http:/ / www. humanitiesweb. org/ human. php?s=g& p=a& a=i& ID=334) on HumanitiesWeb (http:/ / www. humanitiesweb.
org/ )
[29] "On the Lesser Banishing Ritual of the Pentagram" (http:/ / www. sacred-texts. com/ bos/ bos026. htm) from The Internet Book of Shadows
at Sacred-texts.com (http:/ / sacred-texts. com)
Bibliography
Metzeger, Bruce M. (ed); Michael D. Coogan (ed) (1993). The Oxford Companion to the Bible. Oxford, UK:
Oxford University Press. ISBN0-19-504645-5.
Boyce, Mary (1984). Textual Sources for the Study of Zoroastrianism. Manchester, UK: Manchester University
Press.
External links
The World of Djinn and Its Secrets (http://www.islamawareness.net/Jinn/fatwa_secrets.html)
The Zorastrian Religion and its Progeny (http://mailstar.net/zoroastrianism.html)
Synaxis of the Archangel Michael and the Other Bodiless Powers (http://ocafs.oca.org/FeastSaintsViewer.
asp?SID=4&ID=1&FSID=103244) Orthodox icon and synaxarion

First Sphere

Third Sphere
Seven Archangels
58
Seven Archangels
The earliest reference to a system of seven archangels as a group
appears to be in Enoch I (the Book of Enoch) which is not part of
the Jewish Canon but is prevalent in the Judaic tradition, where
they are named as Gabriel, Michael, Raphael, Uriel, Raguel,
Remiel and Saraqael. While this book today is non-canonical in
most Christian Churches, it was explicitly quoted in the New
Testament (Letter of Jude 1:14-15) and by many of the early
Church Fathers. The Ethiopian Orthodox Church to this day
regards it to be canonical.
In the late 5th to early 6th century, Pseudo-Dionysius gives them
as Michael, Gabriel, Raphael, Uriel, Chamuel, Jophiel, and
Raguel. [citation needed]
The earliest Christian mention is by Pope Saint Gregory I who lists
them as Gabriel, Michael, Raphael, Uriel (or Anael), Simiel,
Oriphiel and Raguel. A later reference to seven archangels would
appear in an 8th or 9th century talisman attributed to Auriolus, a
"servant of God" in north-western Spain. He issues a prayer to "all
you patriarchs Michael, Gabriel, Cecitiel, Oriel, Raphael, Ananiel,
Marmoniel ("who hold the clouds in your hands").[1]
"Synaxis of the Archangel Michael" ("

"). An Eastern Orthodox
Church icon of the "Seven Archangels". From left to
right: Jegudiel, Gabriel, Selaphiel, Michael, Uriel,
Raphael, Barachiel. Beneath the mandorla of Christ
Emmanuel are representations of Cherubim (in blue)
and Seraphim (in red).
Archangels in current church traditions

The Catholic Church in the Roman Rite only explicitly names 3 archangels: Gabriel, Michael and Raphael. Gabriel
and Michael are the only two named in the New Testament of the Bible. However, the same passages that name
Raphael in the book of Tobit also states that he is "one of the seven who stand before God." The other names can be
derived from traditional Jewish teaching. The Catholic Church suppressed the names of the other Archangels during
the First Council of Nicaea. However, in the Byzantine Rite and other eastern rites of the Catholic Church, there is a
popular devotion to the seven archangels: Michael, Gabriel, Raphael, Uriel, Jegudiel, Raguel, and Selaphiel.
The Eastern Orthodox tradition venerates Gabriel, Michael, Raphael, Uriel, Selaphiel, Jegudiel, and Raguel.[citation
needed]
Another variation lists them corresponding to the days of the week as: Michael (Sunday), Gabriel (Monday),
Raphael (Tuesday), Uriel (Wednesday), Selaphiel (Thursday), Raguel or Jegudiel (Friday), and Barachiel (Saturday).
In the Coptic Orthodox tradition the seven archangels are named as Gabriel, Michael, Raphael, Suriel, Zadakiel,
Raguel and Aniel.
In Anglican and Episcopal tradition, there are three or four archangels in its calendar for September 29 feast for St.
Michael and All Angels (also called Michaelmas: namely Gabriel, Michael and Raphael),[2] and often,
Uriel.[3][4][5][6][7]
Seven Archangels
Other views
In the more modern angelology, different sources disagree on the names and identities of the seven archangels. In the
Book of Enoch, Remiel is also described as one of the leaders of the 200 Grigori, the fallen angels. Various occult
systems associate each archangel with one of the traditional seven "luminaries" (the seven naked-eye-visible objects
in the heavens, that move counter to that of the other star objects): the Moon, Mercury, Venus, the Sun, Mars,
Jupiter, and Saturn;[8] but there is disagreement as to which archangel corresponds to which body.
According to Rudolf Steiner, four important archangels also display periodic spiritual activity over the seasons:
Spring is Raphael, Summer is Uriel, Autumn is Michael, and Winter is Gabriel.[9] Following this line of reasoning,
Aries (astrologically ruled by Mars) represents Spring, Cancer (ruled by Moon) represents Summer, Libra (ruled by
Venus) represents Autumn, and Capricorn (ruled by Saturn) represents Winter. Therefore by association, Raphael is
Mars, Uriel is Moon, Michael is Venus, and Gabriel is Saturn. * However it should be noted that Rudolf Steiner's
Northern Hemisphere indications regarding the seasons and their placement in the Zodiac will be the opposite in the
Southern Hemisphere... making Michael the Autumn archangel - with Mars in Ares; Raphael the Spring Archangel with Venus in Libra; and in mid-winter Gabriel in Cancer; Uriel presides in Capricorn during mid summer in the
south;
The seven archangels figure in some systems of ritual magic, each archangel bearing a specific seal.
There may be an etymological relationship between the three "disputed" Archangel names, and they may in fact be
equivalent.
It could also be argued that each one of the seven archangels represents one of the heavenly virtues, in the same way
that each of the seven princes of hell represents one of the deadly sins.
Notes and references

[1]
[2]
[3]
[4]
[5]
[6]
Julia M.H. Smith, Europe After Rome: A New Cultural History 500-1000. Oxford: Oxford University Press, 2005. Page 77
Oremus.org website (http:/ / www. excitingholiness. org/ first-edition/ index. cgi?m09/ d29. html). Retrieved September 15, 2008.
Saint Uriel Church website patron Saint web page (http:/ / www. urielsg. org/ Sections-read-7. html). Retrieved September 15, 2008.
Lesser Feasts and Fasts, p. 380.
Anglican.org website Michaelmas page (http:/ / justus. anglican. org/ resources/ bio/ 254. html). Retrieved September 15, 2008.
St. George's Lennoxville website, What Are Anglicans, Anyway? page (http:/ / www. stgeorgeslennoxville. com/ WhatareAnglicansAnyway.
dsp). Retrieved September 15, 2008.
[7] Christ Church Eureka website, September Feasts page (http:/ / christchurcheureka. org/ documents/ ChronicleSeptember. pdf). Retrieved
September 15, 2008.
[8] Morals and Dogma (of the Ancient and Accepted Scottish Rite of Freemasonry) by Albert Pike (1871, 1948, L. H. Jenkins)
[9] The encyclopedia of angels, p.45 (http:/ / books. google. com/ books?id=15XABtvHcEsC& pg=PA45& lpg=PA45& dq=raphael+ michael+
gabriel+ uriel+ spring+ summer+ winter& source=bl& ots=0DwhwoD680& sig=KNkFVmHllx5kTviGU7_JpXqUIYk& hl=en&
ei=A-7MTqidGqLv0gHjgrE4& sa=X& oi=book_result& ct=result& resnum=5& ved=0CDgQ6AEwBA#v=onepage& q=raphael michael
gabriel uriel spring summer winter& f=false), by Rosemary Guiley, Infobase Publishing, 2004.
Godwin, Malcolm. Angels: An Endangered Species, New York: Simon & Schuster 1990/ London: Boxtree 1993.
Benor, Daniel J. Healing Research, Volume III Personal Spirituality: Science, Spirit and the Eternal Soul,
Bellmawr, NJ: Wholistic Healing Publications 2006
59
60

Part of a series on
Islam
Islam portal
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Angels (Arabic: malikah; singular: or malk) are heavenly beings mentioned many times in the
Quran and hadith. Unlike humans or jinn, they have no free will and therefore can do only what God orders them to
do. An example of a task they carry out is testing individuals by granting them abundant wealth and curing their
illness. Believing in angels is one of the six Articles of Faith in Islam. Just as humans are made of clay, and jinn are
made of smokeless fire, angels are made of light.[2]
Angel hierarchy
There is no standard hierarchical organization in Islam that parallels the division into different "choirs" or spheres, as
hypothesized and drafted by early medieval Christian theologians. MostWikipedia:Avoid weasel words Islamic
scholars agree that this is an unimportant topic in Islam, simply because angels have a simple existence in obeying
God already, especially since such a topic has never been directly addressed in the Quran. However, it is clear that
there is a set order or hierarchy that exists between angels, defined by the assigned jobs and various tasks to which
angels are commanded by God. Some scholars suggest that Islamic angels can be grouped into fourteen categories as
follows, of which numbers two-five are considered archangels. Not all angels are known by Muslims however, the
Quran and hadith only mentions a few by name. Due to varied methods of translation from Arabic and the fact that
these angels also exist in Christian contexts and the Bible, several of their Christian and phonetic transliteral names
are listed:
Jibrail/Jibril (Judeo-Christian, Gabriel), the angel of revelation, who is said to be the greatest of the angels. Jibril
is the archangel responsible for revealing the Quran to Muhammad, verse by verse. Jibrail is widely known as the
angel who communicates with (all of) the prophets and also for coming down with God's blessings during the
night of Laylat al-Qadr ("The Night of Power").
61
Israfil or Israafiyl (Judeo-Christian, Raphael), is an archangel in Islam who will
blow the trumpet twice at the end of time. According to the hadith, Israfil is the
angel responsible for signaling the coming of Qiyamah (Judgment Day) by
blowing a horn. The blowing of the trumpet is described in many places in the
Quran. It is said that the first blow will bring all to attention, will end all life,
while the second blow will bring all human beings back to life again to meet
their Lord for their final judgement.
Mikail (Judeo-Christian, Michael), who provides nourishments for bodies

and souls. Mikail is often depicted as the archangel of mercy who is
responsible for bringing rain and thunder to Earth. He is also responsible for the rewards doled out to good people
in this life.
'Azrael/'Azraaiyl also known as Malak al-maut (Judeo-Christian, Azrael), the angel of death. He is responsible for
parting the soul from the body. He is only referred as malak al-maut, meaning angel of death, in the Quran.
Characteristics
Islam is clear on the nature of angels. The functions that the angels perform vary, one of the most prominent of these
functions is their function as messengers. The angel Jibraaiyl (Gabriel) is the most important (prominent) messenger
angel, as in Islam, he delivers the message of God (Allah) to the Islamic prophets. Angels cannot be seen as they are
heavenly beings but that can take on different forms, including human. One well known example is when God sent
the angel Jibreel (Gabriel) to Maryam (Mary) in the form of a man, as God says in the Quran:
...then We sent her our angel, and he appeared before her as a man in all respects.
Quran, sura 19 (Maryam), ayat 17
Similarly, angels also came to Ibrhm (Abraham) in human form, and he was not aware that they were angels until
they told him so. L (Lot) also had angels come to him to warn him of the impending doom of his people. All angels
praise and glorify God and they never become tired of doing this.
They celebrate His praises night and day, nor do they ever flag or intermit.
Quran, sura 21 (Al-Anbiya), ayah 20
...for in the presence of thy Lord are those who celebrate His praises by night and by day. And they never flag
(nor feel themselves above it).
Quran, sura 41 (Fussilat), ayah 38
There are angels standing in rows, who never get tired or sit down, and others who bow or prostrate, and never raise
their heads. Abu Dharr al-Ghifari is quoted as saying:
"The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: 'I see what you do not see and hear
what you do not hear. The heaven makes a noise like groaning, and it has the right to (or it is no surprise), for
there is no space in it the width of four fingers, but there is an angel there, placing his forehead in sujood
(prostration) to Allah. By Allah, if you knew what I know, you would laugh little and weep much, you would
not enjoy your relationships with women and you would go out in the street praying to Allah.'"
Abu Ìsa Muhammad ibn Ìsa at-Tirmidhi,Jami` at-Tirmidhi[]
No angel is able to disobey God due to the way God created angels. For this reason, Islam does not teach that Ibls or
Shayan (the Devil or Satan) was a fallen angel, rather he was one of the jinn.
O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over which
are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from
Allah, but do (precisely) what they are commanded.

Quran, sura 66 (At-Tahrim), ayah 6
The Quran also mentions that angels have qualities that may be typified by the word wings:
Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers
with wings,- two, or three, or four (pairs):...
Quran, sura 35 (Fatir) ayah 1
The preceding sentence does not imply that all angels have two to four wings. Most notably, archangels (namely
Gabriel and Michael) are described as having thousands of wings.[citation needed]
However, according to hadith collected by Muhammad al-Bukhari, Muhammad said that Gabriel had 600 wings;
Narrated Abu Ishaq-Ash-Shaibani:
I asked Zir bin Hubaish regarding the Statement of Allah: "And was at a distance Of but two bow-lengths Or
(even) nearer; So did (Allah) convey The Inspiration to His slave (Gabriel) and then he (Gabriel) Conveyed
(that to Muhammad). (53.9-10) On that, Zir said, "Ibn Mas'ud informed us that the Prophet had seen Gabriel
having 600 wings."
Muhammad al-Bukhari,Sahih al-Bukhari, Volume 4, Book 54, Number 455
The angels also accompanied Muhammad up to Jannah (Heaven) when he received commands from God. Instead of
riding on an angel, Muhammad rode a creature called a Buraq whose stride spans from horizon to horizon.
Angels are not equal in status and consequently they have been delegated different tasks to perform. The names and
roles of some angels have been mentioned to us:
The angels of the Seven Heavens.
Hafaza, (The Guardian Angel):
Kiraman Katibin (Honourable Recorders), two of whom are charged to every human being; one writes down
good deeds and the another one writes down evil deeds. They are both described as 'Raqeebun 'Ateed' in the
Qur'an.
Mu'aqqibat (The Protectors) who keep people from death until its decreed time and who bring down blessings.
Jundullah, those who help Muhammad in the battlefield
The angels who violently pull out the souls of the wicked,
Those who gently draw out the souls of the blessed,
Those angels who distribute (provisions, rain, and other blessings) by (God's) Command.
Those angels who drive the clouds.
Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God), comparable to the Christian Seraph
Those that give the spirit to the foetus in the womb and are charged with four commands: to write down his
provision, his life-span, his actions, and whether he will be wretched or happy.
The Angel of the Mountains

Munkar and Nakir, who question the dead in their graves.
Darda'il (The Journeyers), who travel in the earth searching out assemblies where people remember God's
name.[3]
The angels charged with each existent thing, maintaining order and warding off corruption. Their number is
known only to God.[4]
There is the angel who is responsible for Jannah (Paradise). A weak hadeeth says his name is Ridwan so as far as
we know, there is no name for sure that we know of.
Maalik is the chief of the angels who govern Jahannam (Hell)
Zabaniah are 19 angels who torment sinful persons in hell
These angels take no pity on punishing them as they do what the Lord has commanded them to precisely and
perfectly. A verse stipulates this:
62

O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over which
are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from
Allah, but do (precisely) what they are commanded.
Quran, sura 66 (At-Tahrim), ayah 6
The following is a Quranic verse that mentions the meeting of an angel with Mary, mother of Jesus (s):
Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be
Isa(Christ Jesus), the son of Mary, held in honour in this world and the Hereafter and of (the company of)
those nearest to Allah;
Quran, sura 3 (Ali-Imran), ayah 45
Muhammad, speaking of the magnitude of the angel Gabriel, has said that his wings spanned from the eastern to the
western horizon.
Narrated Aisha:
Whoever claimed that (the Prophet) Muhammad saw his Lord, is committing a great fault, for he only saw
Gabriel in his genuine shape in which he was created covering the whole horizon.
Muhammad al-Bukhari,Sahih al-Bukhari, Volume 4, Book 54, Number 457
Verses in the Quran that directly name angels

Template:Muslim beliefs
Gabriel (Jibreel) and Michael (Meekaal) are mentioned early on the Quran in sura Al-Baqarah:
Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a
confirmation of what went before, and guidance and glad tidings for those who believe,Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy
to those who reject Faith.
Quran, sura 2 (Al-Baqara) ayat 97-98
Another angel, Maalik is defined in the Quran as a being who is the warden of Hell. However Maalik is not an evil
angel, nor a fallen one, a notion Islam rejects, rather Maalik is merely doing what he is commanded to do by God. In
Islam, Ibls or Shayan (the Devil or Satan) is considered to be a jinn rather than a fallen angel, since he questioned
God when He ordered the angels to prostrate themselves before Adam, an act that suggested he possesses free will.
An alternative view holds that rather than "defying" God, Iblis was acting in a manner predetermined by God.
They will cry: "O Malik! would that thy Lord put an end to us!" He will say, "Nay, but ye shall abide!"
Quran, sura 43 (Az-Zukhruf ) ayah 77
Two other angels are also mentioned directly in the Quran: Haaroot and Maaroot (Harut and Marut):
...and such things as came down at Babylon to the angels Harut and Marut.
Quran, sura 2 (Al-Baqara) ayah 102
Several angels such as Azrael, Israfil, Munkar and Nakir are not mentioned directly in the Quran but are explained
further in the hadiths of Muhammad.
63
Notes
[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Islam& action=edit
[2] Angels (http:/ / www. iris. org. nz/ angels. php)
[3] Darda'il on Dinul-islam.org (http:/ / dinul-islam. org/ index. php?option=com_content& view=article& id=102:shirath-jembatan&
catid=20:daqoiqul-akhbar& Itemid=19)
[4] The Vision of Islam by Sachiko Murata & William Chittick pg 86-87
Israfil
Israfil (Arabic: ,translit.: Isrfl, Alternate Spelling: Israfel, Meaning: The Burning One [1] ), is the angel of
the trumpet in Islam, though unnamed in the Qur'an. Along with Mikhail, Jibrail and Izra'il, he is one of the four
Islamic archangels. Israfil will blow the trumpet from a holy rock in Jerusalem to announce the Day of Resurrection.
The trumpet is constantly poised at his lips, ready to be blown when God so orders. In Judeo-Christian biblical
literature, Raphael is the counterpart of Isrfl. Isrfl is usually conceived as having a huge, hairy body that is
covered with mouths and tongues and that reaches from the seventh heaven to the throne of God. One wing protects
his body, another shields him from God, while the other two extend east and west. He is overcome by sorrow and
tears three times every day and every night at the sight of Hell.
In religious tradition
Although the name "Israfel" does not appear in the Quran, mention is repeatedly made of an unnamed trumpet-angel
assumed to identify this figure:
"And the trumpet shall be blown, so all those that are in the heavens and all those that are in the earth
shall swoon, except him whom Allah will ; then it shall be blown again, then they shall stand up
awaiting." Qur'an (39.68).
In Islamic tradition he is said to have been sent, along with the other three Islamic archangels, to collect dust from
the four corners of the earth,[2] although only Izra'il succeeded in this mission.[3] It was from this dust that Adam was
formed.Wikipedia:Identifying reliable sources
Israfil has been associated with a number of other angelic names not pertaining to Islam, including Uriel,[4]
Sarafiel[5] and Raphael.[6]
Certain sources indicate that, created at the beginning of time, Israfil possesses four wings, and is so tall as to be able
to reach from the earth to the pillars of Heaven. A beautiful angel who is a master of music, Israfil sings praises to
God in a thousand different languages, the breath of which is used to inject life into hosts of angels who add to the
songs themselves.
According to Sunni traditions reported by Imam Al-Suyuti, the Ghawth or Qutb, who is regarded among Sufis as the
highest person in the rank of siddiqun (saints), is someone who has a heart that resembles that of Archangel Israfil,
signifying the loftiness of this angel. The next in rank are the saints who are known as the Umdah or Awtad, amongst
whom the highest ones have their hearts resembling that of Angel Michael, and the rest of the lower ranking saints
having the heart of Jibreel or Gabriel, and that of the previous prophets before the Prophet Muhammad. The earth is
believed to always have one of the Qutb.[7]
64
Israfil
65
In 19th-century Occultism
Israfil appears in cabbalistic lore as well as 19th-century Occultism. He was referenced in the title of Aleister
Crowley's Liber Israfil, formerly Liber Anubis, a ritual which in its original form was written and utilized by
members of the Golden Dawn. This is a ritual designed to invoke the Egyptian god, Thoth,[8] the deity of wisdom,
writing, and magic who figures large in the Hermetica attributed to Hermes Trismegistus upon which modern
practitioners of Alchemy and Ceremonial Magic draw.
In Media
Part of a series on
Eschatology
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Israfil is the subject and title of a poem by Edgar Allan Poe, used for the exotic effect of the name:
In Heaven a spirit doth dwell
Whose heart-strings are a lute;
None sing so wildly well
As the angel Israfil,
And the giddy stars (so legends tell),
Ceasing their hymns, attend the spell
Of his voice, all mute.
Israfil appears as a character in the book Heavenly Discourse by C. E. S. Wood.
Israfil is a character in the Remy Chandler book series - specifically the book A kiss before the Apocalypse - by
Thomas E. Sniegoski. In that series he plays the part of the Angel of Death.
Israfil appears as an angelic character in the Sheri S. Tepper book - "Beauty".
Israfil (Spelled Israphel) is the main antagonist in the popular machinima by the YouTube group, The Yogscast
Israfil is mentioned in Kazi Nazrul Islam's poem Bidrohi. ( , ; I am the
mighty roar of Israfil's bugle[10]).[11]
Israfil
Notes
[1] Lewis, James R., Oliver, Evelyn Dorothy, Sisung Kelle S. (Editor) (1996), Angels A to Z, p. 224, Visible Ink Press, ISBN 0-7876-0652-9
[2] Davidson, Gustav (1967), A Dictionary of Angels, Including The Fallen Angels (http:/ / books. google. com/ books/ about/
A_dictionary_of_angels. html?id=Ed7yHWuTEewC), Entry: Israfel, Free Press, pp. 151, 152, Library of Congress Catalog Card Number:
66-19757, ISBN 9780029070505
[3] Weil, Dr. Gustav (1863), The Bible, the Koran, and the Talmud or Biblical Legends of the Mussulmans, Adam (http:/ / www. sacred-texts.
com/ isl/ bkt/ bkt04. htm), p. 19, at sacred-texts.com (http:/ / www. sacred-texts. com/ index. htm)
[4] Gabriel (http:/ / www. jewishencyclopedia. com/ view. jsp?artid=7& letter=G& search=Gabriel) on jewishencyclopedia.com (http:/ / www.
jewishencyclopedia. com)
[5] Death, Angel of (http:/ / www. jewishencyclopedia. com/ view. jsp?artid=178& letter=D& search=israfil) on jewishencyclopedia.com (http:/ /
www. jewishencyclopedia. com)
[6] Israfil (http:/ / www. britannica. com/ eb/ article-9042988/ Israfil) at the Encyclopdia Britannica (http:/ / www. britannica. com)
[7] See Jalaluddeen As Suyuti's compilation on the proofs of Qutb, Awtad and Abdals.
[8] Crowley, A., Bennet, A., Liber Israfil (http:/ / www. sacred-texts. com/ oto/ lib64. htm) at sacred-texts.com (http:/ / www. sacred-texts. com/
index. htm)
[9] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Eschatology& action=edit
[10] https:/ / imcradiodotnet. wordpress. com/ 2011/ 01/ 10/ kazi-nazrul-islam-the-rebel-original-bidrohi-english-translation/
[11] Kazi Nazrul Islam, Sanchita
References
Campo, Juan E. (2009). Encyclopedia of Islam (http://books.google.com/books?id=OZbyz_Hr-eIC&
pg=PA43&dq=angel+Izrail&hl=en&sa=X&ei=_x_kUJyiCqaO0AW8Mw&
ved=0CDYQ6AEwATgU#v=onepage&q&f=false). New York, NY: Facts On File. p.750. ISBN1438126964.
Oliver, Evelyn Dorothy; Lewis, James R. (2008). Angels A to Z (http://books.google.com.pk/
books?id=xDHasFJiY3AC&pg=PA202&dq=israfil&hl=en&sa=X&ei=wUerUNPcKcXCswakkYGYCQ&
ved=0CEYQ6AEwCA#v=onepage&q=israfil&f=false) (2nd ed. ed.). Canton, MI: Visible Ink Press. p.202.
ISBN9781578592128.
Schwebel, Rosemary Ellen Guiley ; foreword by Lisa (2004). The encyclopedia of angels (http://books.google.
com.pk/books?id=15XABtvHcEsC&pg=PA193&lpg=PA193&dq=angel+israfil+islam&source=bl&
ots=0DziAjA5b6&sig=t-h_ib276HbHG_RxyHDcC9OeHVA&hl=en&sa=X&
ei=-z6rUNSHIqf44QT034CwAQ&ved=0CE8Q6AEwBw#v=onepage&q=angel israfil islam&f=false) (2nd ed.
ed.). New York: Facts on File. p.193. ISBN9781438130026.
Webster, Richard (2009). Encyclopedia of angels (http://books.google.com.pk/books?id=eWyN0PkuhdEC&
pg=PA97&dq=angel+israfil+islam&hl=en&sa=X&ei=kEOrUKiRAY3Cswak4YCACw&
ved=0CEEQ6AEwBQ#v=onepage&q=angel israfil islam&f=false) (1st ed. ed.). Woodbury, Minn.: Llewellyn
Publications. p.97. ISBN9780738714622.
Dale Hoiberg Indu Ramchandani; Ramchandani, vice president Dale Hoiberg; editor South Asia, Indu (2000).
Students Britannica: India (Set of 7 Vols.) 39 Volumes 1-5 of Students' Britannica India, Students' Britannica
India (http://books.google.com.pk/books?id=kEj-2a7pmVMC&pg=PA92&dq=israfil&hl=en&sa=X&
ei=TU2rUKytBor24QSVkIDgCQ&redir_esc=y#v=onepage&q=israfil&f=false). New Delhi: Encyclopdia
Britannica (India). p.92. ISBN9780852297605.
66
Israfil
67
External links
Oval metal seal inscribed with the four archangels' names in Islm - Displayed at British Museum (http://www.
britishmuseum.org/system_pages/beta_collection_introduction/beta_collection_object_details.
aspx?objectId=1353701&partId=1&searchText=israfil)
Painting of a Israfil blowing a trumpet,from the Aja'ib al-Makhluqat of al-Qazvini - Displayed at British Museum
(http://www.britishmuseum.org/system_pages/beta_collection_introduction/beta_collection_object_details.
aspx?objectId=265816&partId=1&searchText=israfil)
Holy Spirit (Islam)

Quran
Al-Qurn
Category
Islam portal
v
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The Holy Spirit (Arabic: , al-R al-Quds) in Islam is mentioned several times in the Quran, and is
interpreted by Muslims as referring to the angel Gabriel.
The Holy Spirit, al-Ruh al-Quds, in the Quran

The phrase al-Ruh al-Quds is used twice in the Quran:
"Say, the Holy Spirit has brought the Revelation from thy Lord in Truth, in order to strengthen those who
believe, and as a Guide and Glad Tidings to Muslims.
Qur'an, sura 16 (An-Nahl), ayat 102
"Then will God say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I
strengthened thee with the Holy Spirit, so that thou didst speak to the people in childhood and in maturity.
Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it
were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou
healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave.
And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear
Signs, and the unbelievers among them said: "This is nothing but evident magic."
Qur'an, sura 5 (Al-Ma'ida), ayat 110
Holy Spirit (Islam)
The Spirit, al-Ruh, in the Quran

The Spirit of Allah is used in the Quran in two senses:
Allah uses it to blow into our mothers' wombs our human-spirits(souls). Creation of life:
"But He fashioned him in due proportion, and breathed into him something of His Spirit. And He gave you
(the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give!
Qur'an, sura 32 (As-Sajda), ayat 9
"When I have fashioned him (in due proportion) and breathed into him of 'My Spirit, fall ye down in obeisance
unto him."
Qur'an, sura 15 (Al-Hijr), ayat 29
"And (remember) her who guarded her chastity: We breathed into her of Our Spirit, and We made her and her
son a sign for all peoples.
" Qur'an, sura 21 (Al-Anbiya), ayat 91
"And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our Spirit;
and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout
(servants).
Qur'an, sura 66 (At-Tahrim), ayat 12
It is used to provide Divine Guidance to the Believers, those whom Allah Almighty Loves and Favors. It is not just
the Holy Spirit that gives Guidance. Angels too give it:
"Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command doth
He send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day of
Mutual Meeting,
Qur'an, sura 40 (Ghafir), ayat 15
"Thou wilt not find any people who believe in God and the Last Day, loving those who resist God and His
Apostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has
written Faith in their hearts, and strengthened them with a Spirit from Himself. And He will admit them to
Gardens beneath which Rivers flow, to dwell therein (for ever). God will be well pleased with them, and they
with Him. They are the Party of God. Truly it is the Party of God that will achieve Felicity.
Qur'an, sura 58 (Al-Mujadila), ayat 22
The Quran against the Trinity

God is neither a trinity, nor duality, nor plural in Islam:
"They do blaspheme who say: God is one of three in a Trinity: for there is no god except One God. If they
desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them.
Qur'an, sura 5 (Al-Ma'ida), ayat 73
"Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And
there is none like unto Him.
Qur'an, sura 112 (Al-Ikhlas), ayat 1-4
"Say: "O People of the Book (i.e., Jews and Christians)! Come to common terms as between us and you: That
we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves,
Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are
Muslims (bowing to Allah's Will)."
Qur'an, sura 3 (Aal-e-Imran), ayat 64
68
Holy Spirit (Islam)
69
Gabriel
In the view of some Muslims the term al-Ruh al-Quds refers to the
Angel Gabriel (referred to as Jibral, Jibrl, Jibrael, 'Dibril,
Jabril or Jibrail (, , [dibril], [dibril], or
[dibril]) in Islam),[2][3][4] the high-ranked angel who was
assigned by Allah to deliver his revelation to all apostles and
prophets.[5] He is also the angel who delivered the Annunciation to
Mary and also delivered the Qur'an to the prophet Muhammad in
the cave of Hira by Mecca.
Gabriel's physical appearance is described in the Hadith (Sahih
al-Bukhari, 4:54:4:55 [6]):
Narrated by Abu Ishaq-Ash-Shaibani: I asked Zir bin
Hubaish regarding the statement of God: "And was at
a distance of but two bow-lengths or (even) nearer; So
did (God) convey the inspiration to his servant
(Gabriel) and then he (Gabriel) conveyed (that to
Muhammad). [Quran 53:9 [7]] From Abdullah ibn
Masood, who said: the Messenger of God saw
Gabriel in his true form. He had six hundred wings,
each of which covered the horizon. There fell from his
wings jewels, pearls and rubies; only God knows about them."
Jibril from book 'The Wonders of Creation and the

Oddities of Existence', 14th century.
The Qur'an has referred to Gabriel both by name and by using the "spirit" designation. Gabriel is regarded with
exactly the same respect by Muslims as all of the Prophets, and upon saying his name or referring to him a Muslim
repeats: "peace be upon him". Gabriel's primary tasks are to bring messages from God to his messengers. As in
Christianity, Gabriel is said to be the angel that informed Mary (Maryam, Arabic )of how she would conceive
Isa:
She placed a screen (to screen herself) from them; then we sent to her our Ruh [angel Jibrael (Gabriel)],
and he appeared before her in the form of a man in all respects. She said: "Verily! I seek refuge with the
Most Beneficent (God) from you, if you do fear God." (The angel) said: "I am only a messenger from
your Lord, (to announce) to you the gift of a righteous son." She said: "How can I have a son, when no
man has touched me, nor am I unchaste?" He said: "So (it will be), your Lord said: 'That is easy for me
(God): And (we wish) to appoint him as a sign to mankind and a mercy from us (God), and it is a matter
(already) decreed (by God).'" [Quran 19:17 [8]]
Muslims believe Gabriel to have accompanied Muhammad in his spiritual ascension to the heavens, where
Muhammad also is said to have met previous messengers of God and was informed about the Islamic prayer
(Bukhari Sahih al-Bukhari, 1:8:345 [9]). Muslims also believe that Gabriel descends to Earth on the night of Laylat
al-Qadr in spirit & essence ("The Night of Destiny"), a night in the last ten days of the holy month of Ramadan
(Islamic calendar) which is believed to be the night in which the Qur'an was first revealed.
Holy Spirit (Islam)
References
[1]
[2]
[3]
[4]
[5]
[6]
[7]
[8]
[9]
http:/ / en. wikipedia. org/ w/ index. php?title=Template:Quran& action=edit

What is meant by the Holy Spirit in the Qur'an (http:/ / www. islamawareness. net/ Angels/ fatwa_holyspirit. html)? Islam Awareness
http:/ / www. call-to-monotheism. com/ angel_gabriel_and_the__holy_spirit___by_ansar_al__adl
http:/ / islam-qa. com/ en/ ref/ 14403/ Gabriel%20spirit
Nader, M. The Holy Spirit in the Qur'an (http:/ / www. submission. org/ jesus/ holy_spirit. html). Submission.org. Retrieved 11 August 2009.
http:/ / www. usc. edu/ org/ cmje/ religious-texts/ hadith/ bukhari/ 054-sbt. php#004. 054. 4:55
http:/ / www. usc. edu/ org/ cmje/ religious-texts/ quran/ verses/ 053-qmt. php#053. 009
http:/ / www. usc. edu/ org/ cmje/ religious-texts/ quran/ verses/ 019-qmt. php#019. 017
http:/ / www. usc. edu/ org/ cmje/ religious-texts/ hadith/ bukhari/ 008-sbt. php#001. 008. 345
Buraq
Al-Burq (Arabic: al-Burq "lightning") is a mythological steed,
described as a creature from the heavens which transported the
prophets. The most commonly told story is how in the 7th century,
Al-Buraq carried the Islamic prophet Muhammad from Mecca to
Jerusalem and back during the Isra and Mi'raj or "Night Journey",
which is the title of one of the chapters (sura), Al-Isra, of the Quran.
Description
While the Buraq is almost always portrayed with a human face in
A Buraq seen on a reproduction of a 17th-century
Indian Mughal miniature
far-eastern and Persian art, no Hadiths or early Islamic references
allude to it having a humanoid face. This, which found its way into
Indian and Persian Islamic art, may have been influenced by a misrepresentation or translation from Arabic to
Persian of texts and stories describing the winged steed as a "... beautiful faced creature."
An excerpt from a translation of Sahih al-Bukhari describes Al-Buraq:
"... Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." ... "The
animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight..."
Muhammad al-Bukhari,Sahih al-Bukhari
Another description of the Buraq:
Then he [Gabriel] brought the Buraq, handsome-faced and bridled, a tall, white beast, bigger than the donkey
but smaller than the mule. He could place his hooves at the farthest boundary of his gaze. He had long ears.
Whenever he faced a mountain his hind legs would extend, and whenever he went downhill his front legs
would extend. He had two wings on his thighs which lent strength to his legs.
He bucked when Muhammad came to mount him. The angel Jibril (Gabriel) put his hand on his mane and
said: "Are you not ashamed, O Buraq? By Allah, no-one has ridden you in all creation more dear to Allah than
he is." Hearing this he was so ashamed that he sweated until he became soaked, and he stood still so that the
Prophet mounted him.[1]
70
Buraq
71
The journey to the Seventh Heaven

According to Islam, the Night Journey took place 10 years after
Muhammad became a prophet, during the 7th century. Muhammad had
been in his home city of Mecca, at his cousin's home (the house of
Ummu Hani' binti Abu Talib). Afterwards, Prophet Muhammad went
to the Masjid al-Haram. While he was resting at the Kaaba, the angel
Jibril (Gabriel) appeared to him followed by the Buraq. Muhammad
mounted the Buraq, and in the company of Gabriel, they traveled to the
"farthest mosque". The location of this mosque was not explicitly
stated, but is generally accepted to mean Al-Aqsa Mosque (Temple
Mount) in Jerusalem. At this location, He dismounted from the Buraq,
prayed, and then once again mounted the Buraq and was taken to the
various heavens, to meet first the earlier prophets and then God
(Allah). Muhammad was instructed to tell his followers that they were
to offer prayers 50 times per day. However, at the urging of Moses
(Musa), Muhammad returns to God and it was eventually reduced to
10 times, and then 5 times per day as this was the destiny of
Muhammad and his people. The Buraq then transported Muhammad
back to Mecca.
Mi'raj
In the Qur'an's sura, Muhammad's mystic travel to the Heavens is quoted as:
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest
Mosque, whose precincts We did bless, in order that We might show him some of Our Signs: for He is the One
Who heareth and seeth (all things).
Qur'an, sura 17 (Al-Isra), ayah 1
Sahih International translation:
Exalted is He who Took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose
surroundings We Have Blessed, to Show him of Our Signs. Indeed, He Is the Hearing, the Seeing.
Qur'an, sura 17 (Al-Isra), ayah 1
All the other details were filled in from the supplemental writings, the hadith.
Abraham
The Buraq was also said to transport Abraham (Ibrahim) when he visited his wife Hajera or Hagar and son Ismaail or
Ishmael. According to tradition, Abraham lived with one wife, Sarah, in Syria, but the Buraq would transport him in
the morning to Mecca to see his family there, and take him back in the evening to his Syrian wife.[2]
Western Wall
Following the destruction of the Second Temple the Western Wall was traditionally referred to as el-Mabka (the
place of weeping) for the Jewish people who gathered there weekly. In the 1920s, with the rise of Arab-Jewish
tension, a part of the Western Wall, which is the only remaining part of the Second Temple in the Old City of
Jerusalem, began to be referred to as the Al-Buraq Wall. It was given this name because it was said that Muhammad
had tied the Buraq to that wall during his Night Journey.[3]
Buraq
72
Cultural impact
In Turkey, Burak is a common name given to male children. Burak is also a surname in Bosnia, Poland, and
Turkey.
Two airlines have been named after the Buraq: Buraq Air of Libya, and the former Bouraq Indonesia Airlines of
Indonesia (closed in 2006).
The name has been used in fiction: "el-Borak" is a pirate in the novel The Sea Hawk by Rafael Sabatini; "El
Borak" is a character in several short stories by Robert E. Howard. Both are named for their speed and reflexes.
In Aceh, Indonesia, the image of Buraq has been adopted as an official seal of the government.[4]
References
[1]
[2]
[3]
[4]
Muhammad al-Alawi al-Maliki, al-Anwar al Bahiyya min Isra wa l-Mi'raj Khayr al-Bariyyah
Journeys in Holy Lands p. 117
Cobb, p. 14
Singa dan Burak menghiasi lambang Aceh dalam rancangan Qanun (http:/ / atjehpost. com/ read/ 2012/ 11/ 19/ 28307/ 368/ 31/
Singa-dan-Burak-Menghiasi-Lambang-Aceh-dalam-Rancangan-Qanun) (Lion and Buraq decorate the coat of arms of Aceh in the Draft
Regulation) Atjeh Post, 19 November 2012.
External links
Contemporary photo (http://www.pakistanphotos.co.uk/pakphotos/ppages/ppage59.html) of a Pakistani
truck decorated with a picture of the buraq.

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Angelic Hierarchies

Christian angelic hierarchy

Jewish angelic hierarchy

Living creatures (Bible)

Islamic view of angels

Holy Spirit (Islam)

Image Sources, Licenses and Contributors

The Assumption of the Virgin by Francesco Botticini at the National Gallery

The most influential Christian angelic

Orthodox icon of nine orders of angels.

Christian angelic hierarchy

The Assumption of the Virgin by Francesco Botticini at the National Gallery

Pseudo-Dionysius (On the Celestial

Christian angelic hierarchy

Orthodox icon of nine orders of angels.

Seraphim surround the divine throne in this illustration

Christian angelic hierarchy

A cherub, as described by Ezekiel and according to

Christian angelic hierarchy

Christian angelic hierarchy

Guido Reni's archangel Michael (in the Capuchin

Christian angelic hierarchy

An angel comforting Jesus, by Carl Heinrich

Christian angelic hierarchy

Choirs in medieval theology

St. Jerome (4th century):

Christian angelic hierarchy

Christian angelic hierarchy

Christian angelic hierarchy

Seraphim Cherubim Ophanim Thrones

Second Sphere Dominions Virtues Powers or Authorities

Principalities or Rulers Archangels Angels

The Faravahar, believed to be a depiction of a fravashi

Amesha Spentas Yazatas

Yashts Khordeh Avesta

The Ahuna Vairya Invocation

Zoroastrians in India Zoroastrians in Iran

In the present day

http:/ / en. wikipedia. org/ w/ index. php?title=Template:Zoroastrianism& action=edit

Jewish angelic hierarchy

Jewish angelic hierarchy

Chayot HaKodesh See Ezekiel chs. 1 and 10

See Ezekiel chs. 1 and 10

See Isaiah 33:7

See Ezekiel 1:4

"Sons of Godly beings"

See Talmud Hagigah 13b

"manlike beings", see Genesis 18:2, Daniel 10:5

Jewish angelic hierarchy

Rank Choir of Angels

Hayot Ha Kodesh Holy Living Ones

Glowing ones, Amber ones

Men (man-like beings, phonetically similar to "fires") Sandalphon Malkuth

In the Hebrew Bible

Angel of the Lord and the origins of angels

Angels and healing from impurity

Angels and prayer

Second Temple Period Texts (Not Part of Mainstream Judaism)

Angels and Healing in Jubilees and the Dead Sea Scrolls

Angels as Warriors in the War Scroll

Angels and Knowledge

Angels with Demonic Qualities

Angels Against Humanity

Michael, Gabriel, Uriel, and Raphael