Template:Angels in Abrahamic Religions
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1. Judaism – Judaism encompasses the religion, philosophy, culture and way of life of the Jewish people. Judaism is an ancient monotheistic Abrahamic religion, with the Torah as its text, and supplemental oral tradition represented by later texts such as the Midrash. Judaism is considered by religious Jews to be the expression of the relationship that God established with the Children of Israel. With between 14.5 and 17.4 million adherents worldwide, Judaism is the tenth-largest religion in the world, Judaism includes a wide corpus of texts, practices, theological positions, and forms of organization. Modern branches of Judaism such as Humanistic Judaism may be nontheistic, today, the largest Jewish religious movements are Orthodox Judaism, Conservative Judaism and Reform Judaism. Major sources of difference between groups are their approaches to Jewish law, the authority of the Rabbinic tradition. Orthodox Judaism maintains that the Torah and Jewish law are divine in origin, eternal and unalterable, Conservative and Reform Judaism are more liberal, with Conservative Judaism generally promoting a more traditional interpretation of Judaisms requirements than Reform Judaism. A typical Reform position is that Jewish law should be viewed as a set of guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews. Historically, special courts enforced Jewish law, today, these still exist. Authority on theological and legal matters is not vested in any one person or organization, the history of Judaism spans more than 3,000 years. Judaism has its roots as a religion in the Middle East during the Bronze Age. Judaism is considered one of the oldest monotheistic religions, the Hebrews and Israelites were already referred to as Jews in later books of the Tanakh such as the Book of Esther, with the term Jews replacing the title Children of Israel. Judaisms texts, traditions and values strongly influenced later Abrahamic religions, including Christianity, Islam, many aspects of Judaism have also directly or indirectly influenced secular Western ethics and civil law. Jews are a group and include those born Jewish and converts to Judaism. In 2015, the world Jewish population was estimated at about 14.3 million, Judaism thus begins with ethical monotheism, the belief that God is one and is concerned with the actions of humankind. According to the Tanakh, God promised Abraham to make of his offspring a great nation, many generations later, he commanded the nation of Israel to love and worship only one God, that is, the Jewish nation is to reciprocate Gods concern for the world. He also commanded the Jewish people to one another, that is. These commandments are but two of a corpus of commandments and laws that constitute this covenant, which is the substance of JudaismJudaism – Judaica (clockwise from top): Shabbat candlesticks, handwashing cup, Chumash and Tanakh, Torah pointer, shofar and etrog box
2. Michael (archangel) – Michael is an archangel in Judaism, Christianity, and Islam. In Roman Catholic, Eastern Orthodox, Anglican, and Lutheran traditions, he is called Saint Michael the Archangel, in the Oriental Orthodox and Eastern Orthodox traditions, he is called Taxiarch Archangel Michael or simply Archangel Michael. Michael is mentioned three times in the Book of Daniel, in the New Testament Michael leads Gods armies against Satans forces in the Book of Revelation, where during the war in heaven he defeats Satan. In the Epistle of Jude Michael is specifically referred to as the archangel Michael, by the 6th century, devotions to Archangel Michael were widespread both in the Eastern and Western Churches. Over time, teachings on Michael began to vary among Christian denominations, Michael is mentioned three times in the Hebrew Scriptures, all in the book of Daniel. The prophet Daniel experiences a vision after having undergone a period of fasting, Daniel 10, 13-21 describes Daniels vision of an angel who identifies Michael as the protector of Israel. At Daniel 12,1, Daniel is informed that Michael will arise during the time of the end, the Book of Revelation describes a war in heaven in which Michael, being stronger, defeats Satan. After the conflict, Satan is thrown to earth along with the fallen angels, in the Epistle of Jude 1,9, Michael is referred to as an archangel when he again confronts Satan. A reference to an archangel also appears in the First Epistle to the Thessalonians 4,16 and this archangel who heralds the second coming of Christ is not named, but is often associated with Michael. Michael, is one of the two mentioned in the Quran, alongside Jibreel. In the Quran, Michael is mentioned only, in Sura 2,98, Whoever is an enemy to God, and His angels and His messengers. Then, God is an enemy to the disbelievers, some Muslims believe that the reference in Sura 11,69 is Michael, one of the three angels who visited Abraham. Michaels enmity with Samael dates from the time when the latter was thrown down from heaven, Samael took hold of the wings of Michael, whom he wished to bring down with him in his fall, but Michael was saved by God. But appeal to Michael seems to have more common in ancient times. Thus Jeremiah is said to have addressed a prayer to him, the rabbis declare that Michael entered upon his role of defender at the time of the biblical patriarchs. Thus, according to Rabbi Eliezer ben Jacob, it was Michael who rescued Abraham from the furnace into which he had been thrown by Nimrod. It was Michael, the one that had escaped, who told Abraham that Lot had been taken captive, and he announced to Sarah that she would bear a son and he rescued Lot at the destruction of Sodom. It is said that Michael prevented Isaac from being sacrificed by his father by substituting a ram in his place, later Michael prevented Laban from harming JacobMichael (archangel) – A 13th-century Byzantine icon from Saint Catherine's Monastery
3. Raphael (archangel) – Raphael is an archangel of Judaism, Christianity, and Islam who in the Christian tradition performs all manners of healing. In Islam, Raphael is the fourth angel, in the Muslim tradition. Raphael is generally associated with the mentioned in the Gospel of John as stirring the water at the healing pool of Bethesda. Raphael is also an angel in Mormonism, as he is mentioned in the Doctrine. The angels mentioned in the Torah, the books of the Hebrew Bible, are without names. Rabbi Shimon ben Lakish of Tiberias, asserted that all the names for the angels were brought back by the Jews from Babylon. Raphael is named in several Jewish apocryphal books, and place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. And on the day of the judgment he shall be cast into the fire. Of archangels in the angelology of post-Exilic Judaism, only Michael, mentioned as archangel, the name of the angel Raphael appears only in the Biblical Book of Tobit. The Book of Tobit is considered deuterocanonical by Catholics, Orthodox, Raphael first appears disguised in human form as the travelling companion of Tobits son, Tobiah, calling himself Azarias the son of the great Ananias. During the course of the journey the archangels protective influence is shown in many including the binding of a demon in the desert of upper Egypt. After returning and healing the blind Tobit, Azarias makes himself known as the angel Raphael, one of the seven and he is venerated as Saint Raphael the Archangel. In the New Testament, only the archangels Gabriel and Michael are mentioned by name, and he that went down first into the pond after the motion of the water was made whole of whatsoever infirmity he lay under. Because of the role assigned to Raphael, this particular angel is generally associated with the archangel. On July 8,1497, when Vasco Da Gama set forth from Lisbon with his four ship fleet to sail to India, when the flotilla reached the Cape of Good Hope on October 22, the sailors disembarked and erected a column in the archangels honor. The little statue of St. Raphael that accompanied Da Gama on the voyage is now in the Naval Museum in Lisbon, Raphael is said to guard pilgrims on their journeys, and is often depicted holding a staff. He is also depicted holding or standing on a fish. The feast day of Raphael was included for the first time in the General Roman Calendar in 1921, with the 1969 revision of the General Roman Calendar, the feast was transferred to September 29 for celebration together with archangels Saints Michael and GabrielRaphael (archangel) – Saint Raphael the Archangel by Bartolomé Esteban Murillo
4. Uriel – Uriel is one of the archangels of post-Exilic Rabbinic tradition, and also of certain Christian traditions. In apocryphal, kabbalistic and occult works, Uriel has been equated or confused with Urial, Nuriel, Uryan, Jeremiel, Vretil, Sariel, Suriel, Puruel, Phanuel, Jacob, the angels mentioned in the older books of the Hebrew Bible are without names. Indeed, rabbi Simeon ben Lakish of Tiberias, asserted that all the names for the angels were brought back by the Jews from Babylon. Raphael features prominently in the deuterocanonical Book of Tobit, the Book of Tobit is accepted as scriptural by the Roman Catholic Church, the Eastern Orthodox Church, and the Oriental Orthodox Church. Where a fourth archangel is added to the three, to represent the four cardinal points, Uriel is generally the fourth. Uriel is listed as the angel in Christian Gnostics, by Gregory the Great. However, the Book of Enoch clearly distinguishes the two Angels, Uriel means the Light of God while Phanuel means the Face of God, Uriel is the third angel listed in the Testament of Solomon, the fourth being Sabrael. Uriel appears in the Second Book of Esdras found in the Biblical apocrypha in which the prophet Ezra asks God a series of questions, and Uriel is sent by God to instruct him. According to the Revelation of Esdras, the angels that will rule at the end of the world are Michael, Gabriel, Uriel, Raphael, Gabuthelon, Beburos, Zebuleon, Aker, and Arphugitonos. The last five listed only appear in book and nowhere else in apocryphal or apocalyptic works. In Christian apocryphal gospels Uriel plays a role, differing sources, in the rescue of Jesus cousin John the Baptist from the Massacre of the Innocents ordered by King Herod. He carries John and his mother Saint Elizabeth to join the Holy Family after their Flight into Egypt and their reunion is depicted in Leonardo da Vincis Virgin of the Rocks. Uriel is often identified as a cherub and angel of repentance and he stands at the Gate of Eden with a fiery sword, or as the angel who watches over thunder and terror. In the Apocalypse of Peter he appears as the Angel of Repentance, in the Life of Adam and Eve, Uriel is regarded as the spirit of the third chapter of Genesis. He is also identified as one of the angels who helped bury Adam, stemming from medieval Jewish mystical traditions, Uriel has also become the Angel of Sunday, the Angel of Poetry, and one of the Holy Sephiroth. Uriel is depicted as the destroyer of the hosts of Sennacherib and he checked the doors of Egypt for lambs blood during the plague. He also holds the key to the Pit during the End Times and he is often depicted carrying a book or a papyrus scroll representing wisdom. Uriel is a patron of the Arts, in addition, every Monday throughout the year is dedicated to the angelsUriel – Mosaic of St. Uriel by James Powell and Sons, at St John’s Church, Boreham, Wiltshire.
5. Archangel Ariel – Ariel is an archangel found primarily in Jewish and Christian mysticism and Apocrypha. The name Ariel, Lion of God or Hearth of God, occurs in the Hebrew Bible, in Paradise Lost, Ariel is a rebel angel, overcome by the seraph Abdiel in the first day of the War of Heaven. In the Coptic Pistis Sophia, Jesus bids the apostles preach that they be delivered from the rivers of smoke of Ariel, in later Jewish, Christian and Islamic scripture, Gehenna is a destination of the wicked and often translated in English biblical versions as Hell. According to tradition, fires located in this valley were kept burning perpetually to consume the filth and cadavers thrown into it. According to the German occultist Cornelius Agrippa, Ariel is the name of an angel, sometimes also of a demon, and of a city, whence called Ariopolis, Ariel has been called an ancient name for the leontomorphic Gnostic Demiurge. Historically, the entity Ariel was often pictured in mysticism as a deity with power over the Earth. It is possible that the name itself was adopted from the Demiurges Zoroastrian counterpart Ahriman. In Thomas Heywood, Hierarchy of the Blessed Angels Ariel is called both a prince who rules the waters and Earths great Lord. In several occult writings, Ariel is mentioned with other titles such as the 3rd archon of the winds, spirit of air, angel of the waters of the Earth. In mysticism, especially modern, Ariel is usually depicted as an angel with dominion over the Earth, creative forces, the North, elemental spirits. Other entries in angelologies to Ariel are found in Jacques Collin de Plancy, Dictionnaire Infernal, in one of the earliest poems based on Shakespeares The Tempest, Percy Bysshe Shelley identified Shakespeares sprite Ariel with the poet, and the sprites songs with poetry. Ariel is presumed to be the six-winged sphinx-like angel in Revelation, along with a six-winged man angel, a six-winged lamassu, and a six winged harpy. These four angels surround the Throne of God in the four cardinal directions singing, Holy holy holy is the Lord God Almighty, a Dictionary of Angels, Including the Fallen Angels. ISBN 1-56718-324-7 Samuel Liddell MacGregor Mathers,1888, THE KEY OF SOLOMON THE KING. The Encyclopedia of Angels, An A-to-Z Guide with Nearly 4,000 EntriesArchangel Ariel – Henry Singleton, Ariel on a Bat 's Back
6. Cassiel – Qaphsiel is invoked in an ancient Hebrew charm to tell if an enemy is running away. Gustav Davidson writes that Qafsiel is described as the ruler of the heaven in 3 Enoch. However, Odebergs edition only states in a footnote that Qafsiel is the guardian of the door of the seventh Hall in Hekhalot Rabbati, qaspiel is later described in the same work as one of three guardians of the entrance of the seventh palace, alongside Dumiel and Gabriel. Qaspiel is also listed in Maaseh Merkavah as a guardian of the second palace, sefer Raziel lists Qephetzial as the prince of Saturn. The Zohar describes Kafziel as one of the two chief aids to Gabriel, Cassiel is listed in the related works The Sworn Book of Honorius and in -Peter de Abanos Heptameron. Cassiels presence in Honorius may also be a result of Greek influence, in these works, he is, as usual, listed as the angel of Saturn but also as the angel of the North and as one of the angels named in the Sigillum Dei. Cassiel is depicted in Francis Barretts The Magus as a dragon-riding jinn with a beard, Cassiel is sometimes described as the angel of tears, the angel of temperance, or the angel who presides over the deaths of kings. As Qafsiel, he is regarded as the ruler of the moon instead of Saturn. Averroes likewise listed Kafziel as the angel of Saturn, in Cassandra Clares City of Glass in The Mortal Instruments series, Jace recommends that Clary name his seraph blade Cassiel. Cassiel is the main protagonist in The Outcast Season series by Rachel Caine, Cassiel appears in Wim Wenderss film Wings of Desire, as well as the U. S. remake, City of Angels. Cassiel, played by Otto Sander in the original and Andre Braugher in the remake, in the sequel Faraway, So Close. Nick Cave wrote Cassiels Song as part of the music for that film In Jacqueline Careys Kushiels Legacy, in the CW series Supernatural, Cassiel is the basis for the character CastielCassiel – Illustration of Cassiel from The Magus by Francis Barrett (1801)
7. Hadraniel – Hadraniel, whose name means majesty of God, is an angel in Jewish Angelology assigned as gatekeeper at the second gate in heaven. He is supposed to be more than sixty myriads of parasangs tall, when Moses arrived in heaven to get the Torah from God, it was said that he was speechless with awe at the sight of Hadraniel. Hadraniel didnt think Moses should have the Torah, and made him weep in fear, Hadraniel quickly decided to behave and acted as a guide for Moses. This was a help, for when Hadraniel proclaims the will of the Lord. Also, according to the Revelation of Moses, with word from his mouth go forth 12,000 flashes of lightning. In Gnosticism Hadraniel is only one of seven subordinates to Jehuel, in the Zohar, Hadraniel speaks to Adam about Adams possession of the Book of the Angel Raziel, which was said to contain secret information that not even the angels knewHadraniel – v
8. Jophiel – The angel Jophiel, also called Iophiel, Iofiel, Jofiel, Yofiel, Youfiel, Zophiel and Zuriel, is the archangel of wisdom, understanding, and judgment. He is listed as one of the Seven Archangels in Pseudo-Dionysian teachings, according to the pseudepigraphal Revelation of Moses, another name for Jophiel is Dina. Jophiel/Dina is described as an angel of the heaven, a Cabalistic guardian of the Torah. The Zohar lists him as a Great Angel Chief in charge of 53 legions who superintend Torah-readings on the Sabbath, Jophiel is said to be a companion to the angel Metatron. C. E. Clement, in his book Angels in Art, names Jophiel as the teacher of Ham, Japheth, heinrich Cornelius Agrippa and Thomas Rudd likewise name Jophiel as the teacher of Shem. Jophiel is an Archangel of the Kabbalah and in several listings including that of the medieval theologian Pseudo-Dionysus. Agrippa attributes Jophiel to Saturn, while Paracelsus assigns him to Jupiter, Rudd attributes the Zodiac to Jophiel along with the Sephira Binah instead of Zaphkiel. Athanasius Kircher names Jophiel as Angelus pulchritudinis, angel of beauty, according to Robert Ambelain, Jophiel is in charge of the Cherubim, particularly the Shemhamphorasch angels Haziel, Aladiah, Lauviah, Hahaiah, Iezalel, Mehahel, Hariel, and Hakamiah. Angels of Love and Light describes him as the Archangel of Paradise and he teaches the outer consciousness the Power of Light within oneself. Zophiel is the subject of a poem by Maria Gowen Brooks, in Good Omens, the angel Aziraphale takes the role of Jophiel, guarding the Garden of Eden with Flaming Sword, although he gave the sword to Adam and Eve after they were expunged from EdenJophiel – According to Robert Means Lawrence, Arthur de Bles, and R.L. Giles, Jophiel was said to be the Angel who cast Adam and Eve out of Paradise
9. Sachiel – In kabbalistic and Christian angelology, Sachiel is an archangel of the order of Cherubim. The meaning of his name is given as the covering of God and he is associated with the Zodiacal sign Sagittarius, while in most sources Sachiel presides over Thursday, others do assign him to Monday or Friday. All associate him with the planet Jupiter, as such, in new age angel lore he can be invoked for matters involving money, finance, law, politics and his sigil appears in Francis Barretts The Magus, an early nineteenth century compendium of occult lore. It also appears in the 16th century treatise, The Complete Book of Magic Science. In the Japanese anime franchise Neon Genesis Evangelion, a giant monster of the name, belonging to the race known as the Angels. A Dictionary of Angels ISBN9780029070505Sachiel – For the Angel in Neon Genesis Evangelion, see Angel (Neon Genesis Evangelion)#Sachiel.
10. Zadkiel – Zadkiel or Hesediel is the archangel of freedom, benevolence, mercy, and the Patron Angel of all who forgive, also known as Sachiel, Zachariel, Zedekiel, Zadakiel, Tzadkiel, and Zedekul. Rabbinical tradition considers him to be the angel of mercy, in rabbinic writings Zadkiel belongs to the order of Hashmallim, and considered by some sources to be chief of that order. In Maseket Azilut Zadkiel/Hesediel is listed as co-chief with Gabriel of the order of Shinanim, other texts cite Michael or Tadhiel or some other angel as the angel intended, while others interpret the Angel of the Lord as a theophany. Zadkiel is one of two standard bearers who follow directly behind Michael as the head archangel enters battle, Zadkiel is associated with the color violet. In Jewish mysticism and Western ritual magic, Zadkiel is associated with the planet Jupiter, the angels position in the Sephirot is fourth, which corresponds to mercy. Zedek, Astraea, Dike, Themis, Prudentia, Adikia, Themis/Dike/Justitia, Raguel Nemesis/Rhamnousia/Rhamnusia/Adrasteia/Adrestia/Invidia Eleos/Soteria/Clementia, Zadkiel/Zachariel Davidson, a dictionary of angels, including the fallen angels. Lewis, James R. Oliver, Evelyn DorothyZadkiel – Zadkiel was said to be the Angel who prevented Abraham from sacrificing his son, Isaac.
11. Satan – Satan is a figure appearing in the texts of the Abrahamic religions who brings evil and temptation, and is known as the deceiver who leads humanity astray. In the Hebrew Bible and the New Testament, Satan is primarily an accuser and adversary, a malevolent entity, also called the devil. Although Satan is generally viewed as having negative characteristics, some groups have different beliefs. In Theistic Satanism, Satan is considered a deity who is either worshipped or revered, in LaVeyan Satanism, Satan is a symbol of virtuous characteristics and liberty. The original Hebrew term satan is a noun from a verb meaning primarily to obstruct, oppose, as it is found in Numbers 22,22,1 Samuel 29,4, ha-Satan is traditionally translated as the accuser or the adversary. The definite article ha- is used to show that this is a title bestowed on a being, thus, this being would be referred to as the satan. Ha-Satan with the definite article occurs 13 times in the Masoretic Text, in two books of the Hebrew Bible, Job ch. 1–2 and Zechariah 3, 1–2. 32 behold, I went out to thee,1 Samuel 29,4 The Philistines say, lest he be an adversary against us 2 Samuel 19,22 David says. 1 Kings 5,4 Solomon writes to Hiram, there is neither adversary nor evil occurrent, when the angels present themselves to God, Satan comes as well. God informs Satan about Jobs blameless, morally upright character, God therefore gives Satan permission to test Job. In the end, Job remains faithful and righteous, and there is the implication that Satan is shamed in his defeat, some scholars see contact with religious dualism in Babylon, and early Zoroastrianism in particular, as influencing Second Temple Judaism, and consequently early Christianity. Subsequent development of Satan as a deceiver has parallels with the spirit in Zoroastrianism, known as the Lie. In the Septuagint, the Hebrew ha-Satan in Job and Zechariah is translated by the Greek word diabolos, the Book of Enoch contains references to Satariel, thought also to be Sataniel and Satanel. The similar spellings mirror that of his angelic brethren Michael, Raphael, Uriel, the Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher called Satanael. It is a text of an uncertain date and unknown authorship. The text describes Satanael as being the prince of the Grigori who was cast out of heaven, a similar story is found in the book of 1 Enoch, however, in that book, the leader of the Grigori is called Semjâzâ. In the Book of Wisdom, the devil is represented as the being who brought death into the world, in the Book of Jubilees, Mastema induces God to test Abraham through the sacrifice of Isaac. He is identical to Satan in both name and nature, in Judaism, the term satan used since its earliest biblical contexts to refer to a human opponentSatan – William Blake 's illustration of Satan as presented in John Milton 's Paradise Lost
12. Seraphim – A seraph is a type of celestial or heavenly being in Christianity and Judaism. The singular seraph is a back-formation from the seraphim, whereas in Hebrew the singular is saraph. Tradition places seraphim in the highest rank in the Christian angelic hierarchy, a seminal passage in the Book of Isaiah used the term to describe six-winged beings that fly around the Throne of God crying holy, holy, holy. This throne scene, with its invocation of holiness, profoundly influenced subsequent theology, literature. Its influence is seen in works depicting angels, heaven. Seraphim are mentioned as celestial beings in an influential Hellenistic work, the Book of Enoch, the word saraph/seraphim appears three times in the Torah and four times in the Book of Isaiah. In Isaiah 6, 2-6 the term is used to describe a type of celestial being or angel, the other five uses of the word refer to serpents. The vision in Isaiah Chapter 6 of seraphim 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, 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. The seraphim cry continually to each other, Holy, holy, holy, is YHWH of hosts, one seraph then carries out an act of purification for the prophet by touching his lips with a live coal from the altar. The text literally describes the seraphim as winged celestial beings with a passion for doing Gods good work. Seraphim appear in the 2nd-century BC Book of Enoch where they are mentioned, in conjunction with cherubim and they are also called the Ikisat which, along with the cherubim and Paradise, are under the rule of Gabriel. In the Second Book of Enoch, two classes of beings are equated with the seraphim and cherubim, known as the phoenixes. Both are described as flying elements of the sun that reside in either the 4th or 6th heaven and they appear also in the Christian Gnostic text On the Origin of the World. The 12th-century scholar Maimonides placed the seraphim in the fifth of ten ranks of angels in his exposition of the Jewish angelic hierarchy, through this they ascend to God, and return to their place. Below them in the World of Yetzirah are the Hayot angels of Ezekiels vision, Seraphim are part of the angelarchy of modern Orthodox Judaism. Isaiahs 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, adherents of Reform Judaism and Reconstructionist Judaism generally take images of angels as symbolicSeraphim – St. Francis' vision of a seraph (fresco attributed to Giotto)
13. Chayot – The living creatures, living beings, or Hayyoth are a class of heavenly beings described in Ezekiels vision of the heavenly chariot in the first and tenth chapters of the Book of Ezekiel. References to the creatures recur in texts of Second Temple Judaism, in rabbinical literature, and in the Book of Daniel. Ezekiels vision of the four living creatures in Ezekiel chapter 1 are identified as cherubim in chapter 10 who are Gods throne bearers, Cherubim as minor guardian deities of temple or palace thresholds are known all over the Ancient East. Each of Ezekiels cherubim have four faces, that of a man, a lion, an ox, however, their human shape appearances set them apart from the griffin-like cherubs of Babylonia and Assyria. In their ability to move, Ezekiels cherubim do not need to turn and this description of movement differs from the seraphim in Isaiahs vision who have an extra set of wings for their ability to fly. In Daniel, four living creatures surround the throne upon which the Ancient of Days sits Daniel 7. This white throne is also referenced in the judgement in Revelation 20. The four beasts differ from the four beasts in Ezekiel chapter 1 and Revelation 4, 6–8 in that there are a lion, a calf, an eagle and a man faced creature. The beasts have four wings, just as the beasts in Ezekiel have four wings, the first beast has its wings removed, it is stood upright, and it is given the mind of a man. This beast which is given authority to rule, closely matches the description of the Dragon, the beast out of the sea in Revelation chapter 13, the final beast, is a mechanical beast with large iron teeth. It crushes and devours its victims, and tramples underfoot whatever is left and this beast most resembles the winepress spoken of in Revelation 14, 18-20. In Revelation 4, 6–8, four living beings are seen in Johns vision and these appear as a lion, an ox, a man, and an eagle, much as in Ezekiel but in a different order. They have six wings, whereas Ezekiels 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 creatures in Ezek 1.18,10.12. The Hebrew word for wheel was used in later Jewish literature to indicate a member of the angelic orders. The term eyes can also be used as a metaphor for stars, in Revelation, these four beasts surround the one on the red throne, which is contrasted with the white throne in Daniel Daniel 7,9 and Revelation Revelation 20, 11-15. Comparing the living creatures in Ezekiel with Revelations 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 reworking of the living creatures in the visions of EzekielChayot – Ezekiel's "chariot vision", by Matthaeus Merian (1593-1650).
14. Ophanim – The ophanim or ofanim, also called galgalim, refer to the wheels seen in Ezekiels vision of the chariot in Ezekiel 1, 15-21. One of the Dead Sea scrolls construes them as angels, late sections of the Book of Enoch portray them as a class of beings who never sleep. These wheels have been associated with Daniel 7,9 of the four, eye-covered wheels, the four wheels move with the Cherubim because the spirit of the Cherubim is in them. The late Second Book of Enoch also referred to them as the many-eyed ones, for some the Ophanim are also related to or equated to the Thrones, since the Throne of God is usually depicted as being moved by wheels, in the vision of Daniel 7,9. However the Thrones, are a form of celestial spiritual being. The cherubim carry, by moving the Ophanim, the throne of God and these Angelic Princes are often also called Ofanim, Wheels of Galgallin. It is said that they were the wheels of the Lords Heavenly Chariot. The four wheels had rims and they had spokes, and their rims were full of round about. They are also referred to as many-eyed ones. Rosemary Ellen Guiley states that, The thrones, also known as ophanim and 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 and they chant glorias to God and remain forever in his presence. They mete out justice and maintain the cosmic harmony of all universal laws. 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 and this is also true in the Kabbalistic angelic hierarchy. De Coelesti Hierarchia refers to the Thrones 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. The heavenly Seraphim and Cherubim as well as the Ophanim still continue to aid humans in spiritual evolution and his successor Elijah Muhammad also identified them with contemporary sightings of flying saucersOphanim – One traditional depiction of the chariot vision, based on the description in Ezekiel.
15. Cherubim – A cherub is one of the unearthly beings who directly attend to God according to Abrahamic religions. The numerous depictions of cherubim assign to them many different roles, angelic status is not attributed to cherubim in the Old Testament, only in later sources like De Coelesti Hierarchia are they identified as a hierarchical rank of angels. Different sources give conflicting information as to the appearance of cherubim. An early, traditional Jewish notion supposes that cherubim had youthful, in the Book of Ezekiel and Christian icons, the cherub is depicted as having a number of wing pairs, and four faces, that of a lion, an ox, a human, and an eagle. In Christian tradition, cherubim have become associated with the putto, one of these is the Babylonian lamassu, a protective spirit with a sphinx-like form, possessing the wings of an eagle, the body of a lion, and the head of a king. This was adopted largely in Phoenicia and he thus concludes that cherubim had an intercessory role. This conclusion, based on sources, is still drawn upon in relatively recent commentaries and articles. Friedrich Delitzch connected the Hebrew word cherubim with the Assyrian terms kirubu and karabu, karppe states that the name Cherubim is Babylonian, and that it does not mean powerful, but, however, propitious. However, while the shedu were popular in Mesopotamia, archaeological remains from the Levant suggest that they were rare in the immediate vicinity of the Israelites. In particular, in a reminiscent of Ezekiels dream, the Megiddo Ivories depict an unknown king being carried on his throne by hybrid winged-creatures. The cherubim are the most frequently occurring heavenly creature in the Hebrew Bible, despite these many references, the role of the cherubim is never explicitly elucidated. Other than in the book of Ezekiel, the Bible describes cherubim with one face, one pair of wings, in Exodus 25, 18-22, Yahweh tells Moses to make multiple images of cherubim at specific points around the Ark of the Covenant. In Isaiah 37,16, Hezekiah prays, addressing Yahweh as enthroned above the cherubim, Cherubim feature at some length in the Book of Ezekiel. While they first appear in one, in which they are transporting the throne of Yahweh by the river Chebar. In Ezekiel 1, 5-11 they are described as having the likeness of a man, and having four faces, that of a man, a lion, and ox, and an eagle. The four faces represent the four domains of Gods rule, the man represents humanity, the lion, wild animals, the ox, domestic animals, and the eagle, birds. These faces peer out from the center of an array of four wings, under their wings are human hands, their legs are described as straight, and their feet like those of a calf, and shone like polished brass. Between the creatures glowing coals that moved between them could be seen, their fire went up and down, and lightning burst forth from it, the cherubs also moved like flashes of lightningCherubim – A cherub, according to traditional Christian iconography.
16. Christianity – Christianity is a Abrahamic monotheistic religion based on the life and teachings of Jesus Christ, who serves as the focal point for the religion. It is the worlds largest religion, with over 2.4 billion followers, or 33% of the global population, Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah was prophesied in the Old Testament. Christian theology is summarized in creeds such as the Apostles Creed and his incarnation, earthly ministry, crucifixion, and resurrection are often referred to as the gospel, meaning good news. The term gospel also refers to accounts of Jesuss life and teaching, four of which—Matthew, Mark, Luke. Christianity is an Abrahamic religion that began as a Second Temple Judaic sect in the mid-1st century, following the Age of Discovery, Christianity spread to the Americas, Australasia, sub-Saharan Africa, and the rest of the world through missionary work and colonization. Christianity has played a prominent role in the shaping of Western civilization, throughout its history, Christianity has weathered schisms and theological disputes that have resulted in many distinct churches and denominations. Worldwide, the three largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church, and the denominations of Protestantism. There are many important differences of interpretation and opinion of the Bible, concise doctrinal statements or confessions of religious beliefs are known as creeds. They began as baptismal formulae and were expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith. Many evangelical Protestants reject creeds as definitive statements of faith, even agreeing with some or all of the substance of the creeds. The Baptists have been non-creedal in that they have not sought to establish binding authoritative confessions of faith on one another. Also rejecting creeds are groups with roots in the Restoration Movement, such as the Christian Church, the Evangelical Christian Church in Canada, the Apostles Creed is the most widely accepted statement of the articles of Christian faith. It is also used by Presbyterians, Methodists, and Congregationalists and this particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator, each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Most Christians accept the use of creeds, and subscribe to at least one of the mentioned above. The central tenet of Christianity is the belief in Jesus as the Son of God, Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity, and hold that Jesus coming was the fulfillment of messianic prophecies of the Old Testament. The Christian concept of the Messiah differs significantly from the contemporary Jewish concept, Jesus, having become fully human, suffered the pains and temptations of a mortal man, but did not sinChristianity – An Eastern Christian icon depicting Emperor Constantine and the Fathers of the First Council of Nicaea (325) as holding the Niceno–Constantinopolitan Creed of 381
17. Abaddon – The Hebrew term Abaddon, and its Greek equivalent Apollyon, appears in the Bible as a place of destruction. In the Hebrew Bible, abaddon often appears alongside the place שאול, in the New Testament Book of Revelation, an angel called Abaddon is described as the king of an army of locusts, his name is first transcribed in Greek. The Latin Vulgate and the Douay Rheims Bible have additional notes, according to the Brown Driver Briggs lexicon, the Hebrew abaddon is an intensive form of the Semitic root and verb stem abad perish, which occurs 184 times in the Hebrew Bible. The Septuagint, an early Greek translation of the Hebrew Bible, renders abaddon as ἀπώλεια, while the Greek Apollyon comes from apollumi, the Greek term Apollyon, is the active participle of apollumi, and is not used as a name in classical Greek texts. The term abaddon appears six times in the Masoretic text of the Hebrew Bible, abaddon means destruction or place of destruction, or the realm of the dead, Job 26,6, the grave is naked before Him, and destruction has no covering. Job 28,22, destruction and death say, Job 31,12, it is a fire that consumes to destruction. Psalm 88,11, Shall thy loving kindness be declared in the grave or thy faithfulness in destruction, proverbs 15,11, Hell and Destruction are before the LORD, how much more than the hearts of the children of men. Proverbs 27,20, Hell and Destruction are never full, the text of the Thanksgiving Hymns—which was found in the Dead Sea Scrolls—tells of the Sheol of Abaddon and of the torrents of Belial burst into Abaddon. The Biblical Antiquities mentions Abaddon as a rather than an individual. Abaddon is also one of the compartments of Gehenna, by extension, it can mean an underworld abode of lost souls, or Gehenna. In some legends, Abaddon is identified as a realm where the damned lie in fire and snow, the Christian scriptures contain the first known depiction of Abaddon as an individual entity instead of a place. The symbolism of Revelation 9,11 leaves the identity of Abaddon open to interpretation, protestant commentator Matthew Henry believed Abaddon to be the Antichrist, whereas the Jamieson-Fausset-Brown Commentary and Henry H. Halley identified the angel as Satan. Latter-Day Saints believe that the use of Abaddon in Revelation 9 refers to the devil, to give further understanding, the book Insight from The Scriptures, Vol.1 presents the following information, ABADDON. At Revelation 9,11 this Hebrew word is transliterated into the English text, there we read concerning the symbolic plague of locusts that they have a king, the angel of the abyss. In Hebrew his name is Abaddon, but in Greek he has the name Apollyon, in Hebrew the word ʼavad·dohnʹ means destruction and may also refer to the place of destruction. It appears in the original Hebrew text a total of five times, and in four of the occurrences it is used to parallel the burial place, Sheol, at Job 31,12 ʼavad·dohnʹ designates the damaging effect of an adulterous course. Job declared, That is a fire that would eat clear to destruction, Abaddon, the angel of the abyss—who is he. At Revelation 9,11, however, the word Abaddon is used as the name of the angel of the abyss, the corresponding Greek name Apollyon means DestroyerAbaddon – Apollyon (top) battling Christian in John Bunyan 's The Pilgrim's Progress.
18. Sandalphon – Sandalphon is an archangel in Jewish and Christian writings. Sandalphon figures prominently in the literary traditions of Rabbinic Judaism and early Christianity, notably in the Midrash, Talmud. Though not explicitly referenced in scripture, some of the earliest sources on Sandalphon refer to him as the prophet Elijah transfigured and elevated to angelic status. Other sources describe him as the brother of Metatron, whose human origin as Enoch was similar to the human origin of Sandalphon. This probably refers to Sandalphons relationship to Metatron, though this derivation shows uncertain Semitic influences, physical descriptions of Sandalphon vary depending on the source. He is uniformly depicted as extremely tall—he exceeds Hadraniel in height by a 500-year foot journey, during Moses visit to the Third Heaven, he is said to have glimpsed Sandalphon and called him the tall angel. The Babylonian Talmud Hagigah 13b says Sandalphons head reaches Heaven, which is said of Israfil and of the Greek monster Typhon. He is also described as being a member of the Sarim, in the Greater Key of Solomon, Sandalphon is designated the left-hand feminine cherub of the Ark. In Enoch chapter 3, he is the ruler of the Sixth Heaven, according to Islamic lore, he dwells in the Fourth Heaven. As Michael does, he carries on a battle with Samael, angel of evil. The ancient sages also referred to him by the name Ophan, Sandalphon is also said to be instrumental in bringing about the differentiation of sex in the embryo. In Kabbalah, Sandalphon is the angel who represents the sephirah of Malkhut and he is said to appear before the feminine presence of the Shekhinah and to receive human prayers and send them to God. Copenhagen Qabalah Angelics sign Angel therapy Inner light-workers site Smashwords. comSandalphon – Sandalphon by Florence Freeman
19. Selaphiel – Saint Selaphiel the Archangel or Saint Sealtiel, Selatiel, sometimes identified with Salathiel from the Second Book of Esdras. He is one of the seven archangels in Eastern Orthodox tradition and he was given much incense to offer, with the prayers of all God’s people, on the golden altar in front of the throne. The smoke of the incense, together with the prayers of God’s people, Selaphiel is often seen as the Patron Saint of prayer and worship for members of the Eastern Orthodox Church and some Catholic Traditions. In some Orthodox traditions, he is said to help people interpret dreams, break addictions, protect children, preside over exorcisms, Orthodox Christians will seek his help if their prayer is suffering from distractions, inattentiveness, or coldness. In Catholic Tradition, he is depicted as a thurifer, like thee, we would like to unceasingly pray and worship God in the right way. May our lives be like incense pleasing to God, while awaiting for the inevitable time of separation from this material world, may we praise the Holy Trinity in the spirit of true love and humility throughout the days of our lives in eternity. Obtain for us these favors and present to God the Father all these petitions through Jesus Christ our Lord, together with the Holy Spirit, forever and ever. When depicted in iconography by himself or with individual characteristics, he is shown in an attitude of prayer, with downcast eyes. He is also sometimes seen kneeling with incense in a thurifer, prayer is considered his special attribute. Transfiguration of Our Lord Russian Orthodox ChurchSelaphiel – "The Angelic Council" ("Ангельский Собор"). An Eastern Orthodox Church icon of the "Seven Archangels." From left to right: St Jehudiel, St Gabriel, St Selatiel, St Michael, St Uriel, St Raphael, St Barachiel. Beneath the mandorla of Christ Emmanuel are representations of Cherubim (blue) and Seraphim (red).
20. Barachiel – Barachiel is one of the seven Archangels in Eastern Orthodox tradition. In the Third Book of Enoch he is described as one of the angelic princes and he is described in the Almadel of Solomon as one of the chief angels of the first and fourth chora. He is regarded as the angel of lightning, in iconography Barachiel is sometimes shown holding a white rose against the chest, or with rose petals scattered on the clothing particularly the cloak. The scattering of rose petals was to symbolize or represent Gods sweet blessings showering down on people, in Roman Catholicism, Barachiel is depicted holding a bread basket or a staff, both of which symbolize the blessings of children that God bestows on parents. He is seen as an official Saint in Eastern Orthodox tradition as well as some folk Catholic traditions, in particular a patron of family and he is also seen as the angel assigned by God to watch over converts to assist them in their lives. Barachiel is also associated with the month of February and the Zodiacal sign Pisces. He is also described as being the ruler of the planet Jupiter. The third Book of Enoch describes archangel Barachiel as one of the angels who serve as great and honored angelic princes in heaven and he is considered one of the seraphim class of angels who guard Gods throne, as well as the leader of all the guardian angels. We are God’s children placed under thy protection and care, grant that, through thy loving intercession, we may reach our heavenly home one day. Sustain us and protect us from all harm that we may possess for all eternity the peace, present to God the Father all of these petitions, through Jesus Christ, our Lord, together with the Holy Spirit, forever and ever. The heavenly host and our modern life, transfiguration of Our Lord Russian Orthodox Church. Archived from the original on 14 December 2005, transfiguration of Our Lord Russian Orthodox Church. Archived from the original on 2006-12-06Barachiel – "The Angelic Council" ("Ангелскй Собор"). An Eastern Orthodox Church icon of the "Seven Archangels." From left to right: St Jehudiel, St Gabriel, St Selatiel, St Michael, St Uriel, St Raphael, St Barachiel. Beneath the mandorla of Christ Emmanuel are representations of Cherubim (blue) and Seraphim (red).
21. Jegudiel – Saint Jegudiel the Archangel also Jhudiel or Jehudiel is one of the seven Archangels in Eastern Orthodox tradition and in the eastern rites of the Catholic Church. He is often depicted in iconography holding a crown and a three-thonged whip. in hand, the classic Eastern Orthodox depiction usually shows him standing upright, holding a crown in his right hand, and a rod or staff in his left hand. Jegudiel is the patron of all who work in field of endeavor. Jegudiel is also known as the bearer of Gods merciful love, considered as one of the seven archangels in a variant Catholic system, which pairs each archangel with a specific day of the week and attribute. With regard to the history of the name, it is thought to have first been mentioned in the Book of Enoch between 130 BCE and 68 CE. Shortly thereafter and depending on the nationality of first Christians, he was called Jegudiel or Jehudiel, a prayer to Jegudiel as the Patron Saint of Gods Mercy follows as, O merciful Archangel, St. Jehudiel, dispenser of God’s eternal and abundant Mercy. Because of our sinfulness, we do not deserve God’s forgiveness, yet, He continually grants us forbearance freely and lovingly. Help us in our determination to overcome our sinful habits and be truly sorry for them, bring each one of us to true conversion of heart. That we may experience the joy of reconciliation which it brings, without which neither we, as individuals, thou who dost continually intercede for us, listen to our prayers. Present to God the Father all of these petitions and we ask this through our Lord Jesus Christ, Who lives and reigns with the Father, in the unity of the Holy Spirit, one God, forever and ever. Transfiguration of Our Lord Russian Orthodox ChurchJegudiel – "The Angelic Council" ("Ангелскй Собор"). Eastern Orthodox Church icon of the "Seven Archangels." From left to right: St Jehudiel, St Gabriel, St Selatiel, St Michael, St Uriel, St Raphael, St Barachiel. Beneath the mandorla of Christ Emmanuel are representations of Cherubim (blue) and Seraphim (red).