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Angelic HierarchiesWikibook

ContentsArticles

Hierarchy of angels 1Christian angelic hierarchy 2Yazata 10Jewish angelic hierarchy 14Angels in Judaism 15Living creatures (Bible) 27Ophanim 28Er'el 30Hashmal 31Seraph 32Elohim 35Sons of God 41Cherub 45Thrones 49Archangel 50Seven Archangels 58Islamic view of angels 60Israfil 64Holy Spirit (Islam) 67Buraq 70

ReferencesArticle Sources and Contributors 73Image Sources, Licenses and Contributors 75

Article LicensesLicense 76

Hierarchy of angels 1

Hierarchy of angels

The Assumption of the Virgin by Francesco Botticini at the National GalleryLondon, shows three hierarchies and nine orders of angels, each with different

characteristics.

Orthodox icon of nine orders of angels.

A Hierarchy of Angels is a belief ortradition found in the angelology of differentreligions, which holds that there aredifferent levels or ranks of angels. Higherranks may be asserted to have greater poweror authority over lower ranks, and withdifferent ranks having differences inappearance, such as varying numbers ofwings or faces.

Abrahamic faiths

The Jewish angelic hierarchy is establishedin the Hebrew Bible, Talmud, Rabbinicliterature, and traditional Jewish liturgy.They are categorized in different hierarchiesproposed by various theologians. Forexample, Maimonides, in his MishnehTorah or Yad ha-Chazakah: Yesodeiha-Torah, counts ten ranks of angels.

The most influential Christian angelichierarchy was that put forward byPseudo-Dionysius the Areopagite in the 4thor 5th century in his book De CoelestiHierarchia (On the Celestial Hierarchy).During the Middle Ages, many schemeswere proposed, some drawing on andexpanding on Pseudo-Dionysius, otherssuggesting completely differentclassifications. According to medievalChristian theologians, the angels areorganized into several orders, or "AngelicChoirs".

Pseudo-Dionysius (On the CelestialHierarchy) and Thomas Aquinas (SummaTheologica) drew on passages from the NewTestament, specifically Ephesians 1:21 andColossians 1:16, to develop a schema ofthree Hierarchies, Spheres or Triads ofangels, with each Hierarchy containing three Orders or Choirs.

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 2

Some scholars suggest that Islamic angels can be grouped into fourteen categories, with some of the higher ordersbeing considered archangels.There is also an informal Zoroastrian angelic hierarchy, with specific angelic beings called yazatas having keypositions in the day-name dedications on the Zoroastrian calendar.

Role-playing gamesAngels are occasionally presented in role-playing games as having ordered hierarchies, within which higher levelangels have more power and the ability to cast more spells or exercise other magical abilities. For example, Angelsin Dungeons & Dragons, a subgroup of the beings called Celestials, coming in three different types, theprogressively more powerful Astral Deva, Planetar, and Solar.

References

Christian angelic hierarchyFor other angelic hierarchies, see Hierarchy of angels.

The Assumption of the Virgin by Francesco Botticini at the National GalleryLondon, shows three hierarchies and nine orders of angels, each with different

characteristics.

The most influential Christian angelichierarchy was that put forward byPseudo-Dionysius the Areopagite in the 4thor 5th century in his book De CoelestiHierarchia (On the Celestial Hierarchy).During the Middle Ages, many schemeswere proposed, some drawing on andexpanding on Pseudo-Dionysius, otherssuggesting completely differentclassifications. According to medievalChristian theologians, the angels areorganized into several orders, or "AngelicChoirs".

Pseudo-Dionysius (On the CelestialHierarchy) and Thomas Aquinas (SummaTheologica) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to developa 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 thesehierarchies are highly speculative.

Christian angelic hierarchy 3

Orthodox icon of nine orders of angels.

First Sphere

The first sphere angels serve as the heavenly counselors.

Seraphim

Seraphim surround the divine throne in this illustrationfrom the Petites Heures de Jean de Berry, a

14th-century illuminated manuscript.

Seraphim (singular "Seraph"), mentioned in Isaiah 6:1-7 [1] are thehighest angelic class and serve as the caretakers of God's throneand continuously shout praises: "Holy, holy, holy is the Lord ofhosts; 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".

Christian angelic hierarchy 4

Cherubim

A cherub, as described by Ezekiel and according totraditional Christian iconography.

Cherubim have four faces: one of a man, an ox, a lion, and aneagle. They have four conjoined wings covered with eyes, a lion'sbody figure, and they have ox's feet. Cherubim guard the way tothe tree of life in the Garden of Eden (Genesis 3:24) and the throneof God (Ezekiel 28:14–16).

The cherubim are mentioned in Genesis 3:24; Exodus 25:17–22; 2Chronicles 3:7–14; Ezekiel 10:12–14, 28:14–16; 1 Kings6:23–28; and Revelation 4:6–8.

Modern English usage has blurred the distinction betweencherubim and putti. Putti are the winged human baby/toddler-likebeings traditionally used in figurative art.

St. Thomas Aquinas imagined Satan as a fallen Cherub.

Thrones or Ophanim

One traditional depiction of the chariot vision, based on the description in Ezekiel.

The "Thrones" (Greek: thronoi, pl. ofthronos) or Elders, also known as the Erelimor Ophanim,[citation needed] are a class ofcelestial beings mentioned by Paul of Tarsusin Colossians 1:16 [3] (New Testament).They are living symbols of God's justice andauthority, and have as one of their symbolsthe throne. These high celestial beingsappear to be mentioned again in Revelation11:16 [4].

The Ophanim (Heb. ofanim: Wheels, alsoknown as Thrones, from the vision of Daniel7:9 [5]) are unusual looking even comparedto the other celestial beings; They appear asa beryl-coloured wheel-within-a-wheel, theirrims covered with hundreds of eyes.

They are closely connected with the Cherubim: "When they moved, the others moved; when they stopped, the othersstopped; 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.

Christian angelic hierarchy 5

Second SphereAngels of the Second Sphere work as heavenly governors.

Dominions or LordshipsThe "Dominions" (Eph. 1:21; Col. 1:16) (lat. dominatio, plural dominationes, also translated from the Greek termkyriotetes, 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 oflower 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 thecommon representation of angels, but they may be distinguished from other groups by wielding orbs of lightfastened to the heads of their scepters or on the pommel of their swords.

Virtues or StrongholdsThe "Virtues" or "Strongholds" lay beyond the ophanim (Thrones/Wheels). Their primary duty is to supervise themovements 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 SummaTheologica. Traditional theological conceptions of the Virtues might appear to describe the same Order called theThrones (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 alltheir Godlike energies; not being weak and feeble for any reception of the divine Illuminations grantedto it; mounting upwards in fullness of power to an assimilation with God; never falling away from theDivine Life through its own weakness, but ascending unwaveringly to the superessential Virtue which isthe Source of virtue: fashioning itself, as far as it may, in virtue; perfectly turned towards the Source ofvirtue, and flowing forth providentially to those below it, abundantly filling them with virtue."

Powers or AuthoritiesThe "Powers" (lat. potestas (f), pl. potestates), or "Authorities", from the Greek exousiai, pl. of exousia (see Greekroot 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 becompletely loyal to God. Some believe that no Power has ever fallen from grace, but another theory states that Satanwas the Chief of the Powers before he Fell (see also Ephesians 6:12 [8]). Their duty is to oversee the distribution ofpower 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 havebeen referring to the rulers and authorities of humanity, instead of referring to angels.[citation needed]

Christian angelic hierarchy 6

Third SphereAngels who function as heavenly messengers and soldiers.

Principalities or RulersThe "Principalities" (lat. principatus, pl. principatūs) also translated as "Princedoms" and "Rulers", from the Greekarchai, 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 theorders given to them by the Dominions and bequeath blessings to the material world. Their task is to oversee groupsof people. They are the educators and guardians of the realm of earth. Like beings related to the world of thegerminal 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

Guido Reni's archangel Michael (in the Capuchinchurch of Santa Maria della Concezione, Rome,

1636) tramples Satan.

The word "archangel" comes from the Greek ἀρχάγγελος(archangělǒs), meaning chief angel, a translation of the HebrewIt derives from the Greek archō, meaning to [9] (rav-mal'ákh) רב־מלאךbe first in rank or power; and angělǒs which means messenger orenvoy. The word is only used twice in the New Testament:1 Thessalonians 4:16 [10] and Jude 1:9 [11]. Only Archangels Gabrieland 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 worthnoting that the term 'archangel' appears only in the singular, neverplural, and only in specific reference to Michael. Some Christian faithstake 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 byReformed Christians or Baptists. Raphael said to Tobias that he was"one of the seven who stand before the Lord", and it is generallybelieved that Michael and Gabriel are two of the other six.

A fourth Archangel is Uriel whose name literally means "Light of God." Uriel's name is the only one not mentionedin the Lutheran Bible, but plays, however, a prominent role in an apocryphon read by Anglican and RussianOrthodox Christians: The second Book of Esdras (fourth Books of Esdras in the Latin Vulgate). In the book heunveils seven prophecies to the prophet Ezra, after whom the book is named. He also plays a role in the apocryphalBook 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 standbefore 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 issuesand events surrounding these, including politics, military matters, commerce and trade: e.g. Archangel Michael istraditionally 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.

Christian angelic hierarchy 7

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 ofangels that is called only "angels") but the latter may denote the highest of all the angels (i.e., Arch-angels in thesense 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 forJesus.

Angels

An angel comforting Jesus, by Carl HeinrichBloch, 1865-1879.

The "angels" or malakhim, i.e. the "plain" angels (ἄγγελοι, pl. of theGreek word ἄγγελος, angělǒs, i.e. messenger or envoy), are the lowestorder of the angels, and the most recognized. They are the ones mostconcerned with the affairs of living things. Within the category of theangels, there are many different kinds, with different functions. Theangels are sent as messengers to mankind.

Christian angelic hierarchy 8

Choirs in medieval theology

The angelic choirs circling the abode of God, from Dante's Paradiso,illustrated by Gustave Doré.

During the Middle Ages, many schemes wereproposed, some drawing on and expanding onPseudo-Dionysius, others suggesting completelydifferent classifications (some authors limited thenumber of Choirs to seven). Several other hierarchieswere proposed, some in nearly inverted order. Some ofthose schemes are here presented:

• Clement of Rome in Apostolic Constitutions (1stcentury):

•• 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 (4thcentury):

•• 1. Seraphim, 2. Cherubim, 3. Dominations, 4.Thrones, 5. Principalities, 6. Potentates (orPowers), 7. Virtues, 8. Angels, 9. Archangels.

• 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] (1098–1179):

•• 1. Seraphim, Cherubim;•• 2. Thrones, Dominations, Principalities, Powers and Virtues;•• 3. Archangels and Angels.

• St. Thomas Aquinas in Summa Theologica (1225–1274):•• 1. Seraphim, Cherubim, and Thrones;•• 2. Dominations, Virtues, and Powers;•• 3. Principalities, Archangels, and Angels.

Christian angelic hierarchy 9

• Dante Alighieri in The Divine Comedy (1308–1321)•• 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][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.

Christian angelic hierarchy 10

Christian angelic hierarchy

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• aša (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

• Dēnkard · Bundahišn•• 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 butgenerally signifies (or is an epithet of) a divinity. The term literally means "worthy of worship" or "worthy ofveneration".The yazatas collectively represent "the good powers under Ohrmuzd", where the latter is "the Greatest of theyazatas".

EtymologyYazata- is originally an Avestan language adjective derived from the verbal root yaz- "to worship, to honor, tovenerate". 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 yazatō, pl. yazatåŋhō. These forms reflectProto-Iranian *yazatah and pl. *yazatāhah. In Middle Persian the term became yazad or yazd, pl. yazdān, continuingin New Persian as izad.Related terms in other languages are Sanskrit yájati "he worships, he sacrifices", yajatá- "worthy of worship, holy",yajñá "sacrifice", and perhaps[a] also Greek ἅγιος hagios "devoted to the gods, sacred, holy".In Pokorny's comparative dictionary on Indo-European languages, the author considers Yazata-, yaz-, yasna, yájati,yajñá, ἅγιος hagios to all be derivatives of a Proto-Indo-European (PIE) root i̪agʲ- (i̪ag´-) "religiös verehren"("religiously venerate"). However, some partially derivative authorities, such as Calvert Watkins' PIE Rootsappendix to The American Heritage Dictionary of the English Language, give no indication that Greek ἅγιος hagiosis still considered a reflex of this PIE root.

In scriptureThe term yazata is already used in the Gathas, the oldest texts of Zoroastrianism and believed to have beencomposed by Zoroaster himself. In these hymns, yazata is used as a generic, applied to God as well as to the "divinesparks", that in later tradition are the Amesha Spentas. In the Gathas, the yazatas are effectively what the daevas arenot; 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,and—given the structure and language of the hymns—it is generally not possible to determine whether these yazatasare abstract concepts or are manifest entities. Amongst the lesser Yazatas being invoked by name by the poet of theGathas are Sraosha, Ashi, Geush Tashan, Geush Urvan, Tushnamaiti, and Iza, and all of which "win mention in hishymns, 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 taskssuch 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 thedemons.

Yazata 12

At some point during the late 5th or early 4th century BCE, the Achaemenids instituted a religious calendar in whicheach day of the month was named after, and placed under the protection of, a particular yazata. These day-namededications were not only of religious significance because they ensured that those divinities remained in the publicconsciousness, they also established a hierarchy among the yazatas, with specific exalted entities having keypositions 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-nameassignments were provoked by an antecedent list in scripture (e.g. Yasna 16), or whether the day-name dedicationsprovoked the compilation of such lists. Relatively certain however is that the day-name dedications predate theAvesta's Siroza ("30 days"), which contain explicit references to the yazatas as protectors/guardians of theirrespective days of the month.

In traditionThe 9th - 12th century texts of Zoroastrian tradition observe the yazatas (by then as Middle Persian yazads) in muchthe same way as the hymns of the Younger Avesta. In addition, in roles that are only alluded to in scripture, theyassume 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 riverthat encircles the earth, which is blocked up by Angra Mainyu (Ahriman) thus causing drought. The blockage isremoved 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) areguardians 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 AhuraMazda, who was supported by the great heptad of Amesha Spentas (Ameshaspands/Mahraspands), through whichthe 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. Ingeneral, however, 'Amesha Spenta' signifies the six great "divine sparks". In tradition, yazata is the first of the 101epithets of Ahura Mazda. The word also came to be applied to Zoroaster, but Zoroastrians to this day remain sharplycritical of any attempts to divinify the prophet. In a hierarchy that does not include either Ahura Mazda or theAmesha Spentas amongst the yazatas, the most prominent amongst those "worthy of worship" is Mithra, who "issecond only in dignity to Ohrmazd (i.e. Ahura Mazda) himself."

In the present dayIn the 1860s and 1870s, the linguist Martin Haug interpreted Zoroastrian scripture in Christian terms, and comparedthe yazatas to the angels of Christianity. In this scheme, the Amesha Spentas are the arch-angel retinue of God, withthe 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 pressurefrom English and American missionaries, who severely criticized the Zoroastrians for—as John Wilson portrayed itin 1843—"polytheism", which the missionaries argued was much less worth than their own "monotheism". At thetime, Zoroastrianism lacked scientifically-trained theologians of its own, and so the Zoroastrians were poorlyequipped 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 westwhere they were seen to corroborate Haug. Like most of Haug's interpretations, this comparison is today so wellentrenched that a gloss of 'yazata' as 'angel' is almost universally accepted; both in publications intended for ageneral audience[2][3] as well as in (non-philological) academic literature.[4][5]

Yazata 13

Amongst the Muslims of Islamic Iran, Sraosha came to be "arguably the most popular of all the subordinateYazatas", for as the angel Surush, only he (of the entire Zoroastrian pantheon) is still venerated by name.

References[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Zoroastrianism& action=edit[2] cf. .[3] cf. .[4] cf. .[5] cf. .

Bibliography• Boyce, Mary (1969), "On Mithra's Part in Zoroastrianism", Bulletin of the School of Oriental and African Studies

32 (1): 10–34, doi: 10.1017/S0041977X00093678 (http:/ / dx. doi. org/ 10. 1017/ S0041977X00093678).• Boyce, Mary (1972), History of Zoroastrianism I, Leiden: Brill• Boyce, Mary (1983), "Aməša Spənta", Encyclopaedia Iranica 1, New York: Routledge & Kegan Paul.• Boyce, Mary (1993), "Bulletin of the School of Oriental and African Studies", Dahma Āfriti and Some Related

Problems 56 (2), pp. 209–218• Boyce, Mary (2001), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge• Büchner, V. F. (1913–1936), "Yazdān", 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): 861–889, 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 Parsisof India, Bombay: K. R. Cama Oriental Institute

• Pokorny, J. (1930), Vergleichendes Wörterbuch der Indogermanischen Sprachen (Comparative Dictionary of theIndo-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

Jewish angelic hierarchy 14

Jewish angelic hierarchyAngels in Judaism (angel: Hebrew: ְמַלְאָך mal’āḵ, plural mal’āḵīm) appear throughout the Hebrew Bible, Talmud,Rabbinic literature, and traditional Jewish liturgy. They are categorized in different hierarchies.

MaimonidesMaimonides, in his Mishneh Torah or Yad ha-Chazakah: Yesodei ha-Torah, counts ten ranks of angels in the Jewishangelic hierarchy, beginning from the highest:

Rank Angelic Class Notes

1 Chayot HaKodesh See Ezekiel chs. 1 and 10

2 Ophanim See Ezekiel chs. 1 and 10

3 Erelim See Isaiah 33:7

4 Hashmallim See Ezekiel 1:4

5 Seraphim See Isaiah 6

6 Malakim Messengers, angels

7 Elohim "Godly beings"

8 Bene Elohim "Sons of Godly beings"

9 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• e [1]

According to the Golden Dawn's interpretation of the Kabbalah, there are ten archangels, each commanding one ofthe choirs of angels and corresponding to one of the Sephirot. It is similar to the Jewish angelic hierarchy.

Jewish angelic hierarchy 15

Rank Choir of Angels Translation Archangel Sephirah

1 Hayot Ha Kodesh Holy Living Ones Metatron Keter

2 Ophanim Wheels Raziel Chokmah

3 Erelim Brave ones Tzaphkiel Binah

4 Hashmallim Glowing ones, Amber ones Tzadkiel Chesed

5 Seraphim Burning Ones Khamael Gevurah

6 Malakim Messengers, angels Raphael Tipheret

7 Elohim Godly Beings Uriel Netzach

8 Bene Elohim Sons of Elohim Michael Hod

9 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: ְמַלְאָך malak, plural malakim) is a messenger of God, an angelic envoy or an angel ingeneral who appears throughout the Hebrew Bible, Rabbinic literature, and traditional Jewish liturgy. Angels inJudaism are categorized in different hierarchies.

EtymologyHebrew "mal'akh" (ְמַלְאָך) is the standard Hebrew Bible word for "messenger", both human and divine, though it isless used for human messengers in Modern Hebrew[2] as the latter is usually denoted by the term shaliyah (שליח). Inthe King James Bible, the noun mal'akh is rendered "angel" 111 times, "messenger" 98 times, "ambassadors" 4times. The noun derives from the verbal consonantal root l-'-k (ל-א-ך), meaning specifically "to send with amessage" and with time was substituted with more applicable sh-l-h. In Biblical Hebrew this root is attested only inthis noun and in the noun "Mel'akah" (מְלָאכָה), meaning "work", "occupation" or "craftsmanship".The morphological structure of the word mal’akh suggests that it is the maqtal form of the root denoting the tool orthe 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, whosename means "my messenger". In modern Hebrew, mal'akh is the general word for "angel"; it is also the word for"angel" in Arabic (malak مالك), Aramaic and Ethiopic.

In the Hebrew BibleThe Hebrew Bible reports that angels appeared to each of the Patriarchs, to Moses, Joshua, and numerous otherfigures. They appear to Hagar in Genesis 16:9, to Lot in Genesis 19:1, and to Abraham in Genesis 22:11, they ascendand descend Jacob's Ladder in Genesis 28:12 and appear to Jacob again in Genesis 31:11–13. God promises to sendone 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 ofhis presence saved them: in his love and in his pity he redeemed them; and he bore them, and carried them all thedays 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 angelsThe figure of "the angel of Yahvheh" (Heb. מלאך יהוה) has been perceived by generations of exegetes andinterpreters as theologically troublesome due to its obscure and perplexing identity. Yet, mal'akh Yahveh seems toconceal the answer in regards to the origins of the idea of angels as heavenly commissioners. Almost everyappearance of this figure in the Hebrew Bible complies to the following pattern:1.1. the narration introduces the angel of Yahveh;2.2. 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 asYahveh or Elohim (e.g. Exodus 3:2-4);

3.3. 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 God’s avatar or pre-incarnated Christ. The different answer comes from the cultural studies which

Angels in Judaism 17

argue that the ancient commissioners during their proclamations used the first person point of view and spoke as ifthey had been the consigner himself. Both approaches however resort to additional theoretical concepts retroactivelyintroduced to the source text itself. Meanwhile, the problem can be addressed by means of S.A. Meier's interpolationtheory - a linguistic resolution of a seemingly complex theological and cultural dilemma. Accordingly, the wordmal’akh would be a mere addendum preceding the divine name and simultaneously modifying the narrations in orderto meet the standards of the “new” Israelite theology of single and transcendent God. The “default” form would bethat of the ancient Near Eastern literary standards presenting a deity as manifesting to humans directly without anyintermediary.On the grammatical level aforesaid augmentation resulted in forming the genitive construction and assuch it was characterized by an exceptional ease of use deriving from two factors.1. Both mal’akh and a deity, be it Yahveh or Elohim, are of masculine grammatical gender.2.2. 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, mal’akh becomes “automatically” incorporated into the genitive construction and all the related verbschange their subject or object accordingly. On the other hand, the removal of the word mal’akh from the narrationusually makes it far more coherent, meaningful and in line with its ancient Near Eastern literary context. In anutshell, the interpolation theory, while basically explaining the function of mal’akh Yahveh, can be very wellexpanded 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 mal’akh Yahveh who at certain moment in historystarted their literary existence.

Angels and healing from impurityThere are instances in the Bible where angels have the ability to heal an individual from impurity. For example, inthe book of Isaiah, Isaiah ascends into heaven and sees angels praising the Lord. Their voices were so powerful thatthey make the pivots on the thresholds shake and filled the temple with smoke. (Isaiah 6: 3-4) All of this power madeIsaiah feel unworthy and unclean so he cried out, "Woe is me! I am lost, for I am a man of unclean lips, and I liveamong a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!" (Isaiah 6:5) Then one of theangels 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 Isaiah’s lips with the coal, he then said, “Now that this has touched your lips, your guilthas 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 clothingand gave him “festal apparel” and a clean turban to put on. At the removal of Zechariah’s filthy clothing, the angelproclaimed, “See, I have taken your guilt away from you.” (Zechariah 3: 4-5) Thus, the removal of Joshua's filthyclothing was like healing him from his guilt.

Angels and prayerIn the Book of Zechariah, Zechariah hears from the Lord that He had been angry with his ancestors due to their evildeeds. He promised them that if they “return[ed] to [Him], [He] would return to [them].” Then the angel of the Lordprayed to the Lord and said, “O Lord of hosts, how long will you withhold mercy from Jerusalem and the cities ofJudah, with which you have been angry these seventy years?” Thus, the angel of the Lord prayed to God in order topetition for the people (Zechariah 1:12).

Angels in Judaism 18

Angels as warriorsIn the Bible there are some references to angels acting as warriors, the protectors of all that is good. One of thesereferences is The Book of Daniel which contains four apocalyptic visions. However, in Daniel 10:13, it makesreference to a sort of battle between the prince of the kingdom of Persia and the speaker whom weWikipedia:Avoidweasel words believe is Gabriel. Here Gabriel tells Daniel that the chief of princes, Michael, helped him in theopposition he was facing from the prince of the kingdom of Persia. Thus, both angels are acting as warriors for thegood 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 messengersIn many passages from the Hebrew Bible, angels are utilized as messengers; indeed, there is no specific Hebrewequivalent for the English word “angel”, relying instead on the Hebrew word for “messenger.” Angels seem to havethe appearance of ordinary humans; they are typically men and (unlike seraphim), have no wings. The presence of anangelic 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 isdivine, and only by being sanctioned by God can it be transmitted to humans, and only for necessary reasons. Whenan angel transmits knowledge from God, his own identity is effaced by that of his Lord; that is, he speaks directly forGod.[4] Examples of this role can be seen in numerous famous passages from the Old Testament, including the threemysterious men in the story of Abraham and the destruction of Sodom in Genesis 18:1-19:23, as well as the angelwho informs Samson’s mother of the nature of the baby she carries in Judges 13:3-5. In these examples, the angelsare disguised, their identities unimportant in relation to the heavenly magnitude of the knowledge they possess; theyare 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 humanswho need heavenly guidance to understand what they have witnessed; no longer does prophecy come with full orimmediate understanding, as in previous Old Testament works.[5] Rather, with such a privileged insight into theheavenly sphere, a type of commentary or explanation of the vision is provided through the figure of an interpretingangel, whose teachings dispel the ignorance of the prophet and allow him to better understand, and thus betterpropagate, the heavenly knowledge of the end times that his vision contains.[6] Such knowledge of the apocalypsehad both heavenly and earthly implications, and assumed a great deal of importance to the oppressed people of Israelat the time, who needed explanations for why God would let them go through so much hardship; thus, the knowledgewas “good.”[7] Because of the bizarre features of the visions contained in such apocalyptic literature, interpretingangels assume the roles of teachers rather than just messengers; instead of just conveying information, they mustexplain it. As teachers, they convey the full might and authority of heaven, while being able to comfort theirdistressed human charges in a more relatable way that if the prophets were directly spoken to by God. Thus, angelsas teachers function as relatable interpreters and testaments to God’s 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 time—namely, why God would allow His chosen people to suffer under the oppression of the Gentiles—Uriel 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,

Angels in Judaism 19

Uriel does not simply transmit information or “speak at” Ezra; the two are engaged in an animated dialogue thatreflects that of a teacher and a student, with the former guiding the latter to a realization. Ezra could never argue withGod the way he argues with Uriel; however, this argument and its accompanying emotional catharsis is partiallywhat leads him to discover the truth and main message of the passage on his own. In Daniel, angels also assume theroles of interpreters and teachers, notably in their abilities to explain visions concerning the eschaton, and helphuman prophets unknot knowledge from it. In Daniel, it is the archangel Gabriel who is sent down from heaven byGod to explain Daniel’s perplexing visions and help relieve some of his distress (Daniel 8:16-17). In Daniel 7-12, thegood knowledge that is transmitted to Daniel and thus to the rest of the population, is that the earthly events thathave been so oppressing the Jewish people are being mirrored in heaven, and that justice will eventually reign in theform of a final battle pitting the armies of heaven against evil forces, which will be vanquished.[8] However, Danielis only aware of this information due to the assistance of Gabriel, who teaches him the correct interpretation of hisvision, and encouraging him when he falters (Daniel 8:15-27). This role of angels is mirrored in Zechariah, whereangelic interpretation and teaching is necessary to unravel the bizarre visions that the prophet witnesses. In thepassage, the angel literally walks through Zechariah’s visions with him, explaining and teaching him as they go alongso that Zechariah properly understands God’s 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 secondtemple period texts in Hebrew, which have not been considered authoritative in Judaism, are not part of the JewishBible, and should not be considered as part of the sacred literature of modern or medieval Judaism.

Angels in JubileesIn the story of Mount Sinai, Exodus has no mention of angels at all while Jubilees chooses to include them. Theinclusion of the angel in this passage indicates that the story had an, “interpretative artistry in both method andcontent; it also carries a message”.[9] In Exodus 19-20 God speaks to Moses directly, telling him to write the tencommandments and to follow God, but in Jubilees 1:26 and Jubilees 2:1 God speaks to an angel who then relays themessage to Moses, sending quite a different message to readers about God’s role and His intentions. Not only is themessage related to Moses by an angel, but it is the “angel of the presence who enjoys a special intimacy withGod”.[10] The text reveals the “authority of the specific, angelically licensed interpreters”.[11] The goal of the additionof the angel is for the “distancing of God from the everyday events of the world” [12] Angels are also used as voicesin God’s court. In Genesis 21-22, God decides on his own accord that Abraham was faithful to Him and thereforeneeded to be tested. In Jubilees, however, “there were voices in heaven regarding Abraham, that he was faithful in allthat 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 EnochSecond 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 becomepart 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

Angels in Judaism 20

to diseases which they will cause. Mastema was given complete control over the spirits and thus Noah need someform of protection (Jub. 10:7-14). Mastema helps the Egyptian’s magicians to counter and mimic the acts Moses wasdoing, but the angels did not give them the power of healing so that the Pharaoh’s problems would be due to themagicians’ mistakes. This shows how the angels have the ability to give the power of medicine and healing out topeople, 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 Saraagainst the demon that is killing all her husbands (Tobit 3:17). Tobias follows Raphael’s 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 punishesthem for it; it still shows that angels have knowledge for healing diseases that they can pass on to people on Earth. Italso shows that people are able to comprehend this knowledge, since it is not mentioned that the women struggled orwere too overwhelmed by what they learned (1 Enoch 7:1-2). In Tobit, God sends Raphael so that he could healTobit’s eyesight. Only angels, including Raphael, appear to know how to cure certain ailments (Tobit 3:17). Raphaelinstructs Tobias how to use the fish’s gall in order to cure Tobit’s eyesight. Tobias uses it on Tobit’s eyes and Tobitregains 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, alsoknown as the giants, that were conceived from the relationships that the Watchers had with human women. The Lordtells 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, andsuffering, 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 inorder to be holy, pure, humble, faithful and show great charity. It is also stated that for all who walk with the Princeof 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 ScrollThe War Scroll is an apocalyptic text, which describes a battle between the Sons of Light, who are fighting alongsidethe angels, and the Sons of Dark, who are fighting alongside the demon Belial. This battle is ultimately betweengood and evil. The angels serve as warriors for good while Belial serves as a warrior for evil. In the battle, each sidewins three phases, becoming a tie. At this point, God intervenes and destroys evil, allowing for good to triumph. Inthe Community Rule in the Dead Sea Scrolls, it is said that there are two kinds of people, those who are “born oftruth” and “spring from a mountain of light” and those who are “born of injustice” and “spring from a source ofdarkness.” The Prince of Light rules those who are born of truth and the Angel of Darkness rules those born ofinjustice. The Angel of Darkness causes the sons of light to stray away from righteousness. But, God and the Angelof Truth, having favor for the sons of light, protect and help the sons of light. The “allotted spirits” of the Angel ofDarkness “seek the overthrow of the sons of light.” So there is a battle of power between the Prince of Light and hissons, and the Angel of Darkness and his sons.

Angels in Judaism 21

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 tohumans. An example of this can be seen in the Book of Tobit. As stated earlier, God sends the angel Raphael toteach 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 ateacher, 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 thedifferent herbs and medicinal processes that he can use to help his grandsons. (Jubilees 10:12) The angels again usethe good knowledge that they possess to help humans.[16] They teach Noah this information so that he can then do orperform 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 canbe seen. Angels often acquire this good knowledge through God in heaven. God then sends the angels down to assisthumans by sharing that knowledge, in this way connecting them to God. An example of this can be seen in the Bookof Tobit. In the Book of Tobit, Tobit is blinded for illegally burying people. (Tobit 2:10) At the same time, a distantrelative of Tobit, Sarah, keeps losing her husbands to a demon that is in love with her. (Tobit 3:8) God decides tosend down the angel of healing, Raphael, to share his good knowledge on how to help both Tobit and Sarah, withTobit’s son, Tobias. (Tobit 3:17) Raphael teaches Tobias that he can use the heart, liver, and gull of a fish to healboth Sarah and Tobit. (Tobit 6:5) In this story, the angel, Raphael uses the good knowledge that he possesses to healTobit and to free Sarah of the demons. The knowledge that he shares is good because not only does it help both Tobitand Sarah, but he had God’s permission to share this knowledge. Raphael only shares this precious and valuableinformation with Tobias because he was commanded by God to do so. God wants the humans in this passage to beaware 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 Godtells the angels to help heal Noah’s grandsons who are being tempted by demons. (Jubilees 10:10) The angels showNoah the different herbs and medicines that he can use to help his grandsons, similarly to the medicinal knowledgethat Raphael shares with Tobias in the Book of Tobit. (Jubilees 10:12) Noah can then use the knowledge that heacquires from the angels about the herbs to help his grandsons.[17] (Jubilees 10:13) The angels here are again sharinggood knowledge. Like in the Book of Tobit, the information being shared can be deemed good knowledge because itis valuable information that can help protect Noah’s grandsons from the demons.[18] The information shared is beingused for a good, honorable cause. Also, the knowledge disclosed here is good knowledge because it is revealed bygood angels who are obeying God and doing as He instructs them to do. They do not act on their own accord, andthey 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

Angels in Judaism 22

share is associated with these bad angels. They are seen as evil angels, so any knowledge that they share is evil orbad 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 God’s permission. God never sends them down like hedoes in Tobit and Jubilees 10. The angels are acting on their own accord, and God decides to punish them for this.

Angels with Demonic QualitiesDuring the second temple period, there began a blurring of the lines between the demonic and the divine.[19] Thenature of a demon was that of a “spirit” of malevolent nature and capabilities beyond that of a human. Angels of theperiod, being frequently tasked with temptation of man and punishment of sin, embody those qualities, thus formingrepresentations of somewhat demonic angels. This strange intersection in behaviors of those expected to be good andthose expected to be evil leads to a valid argument that in the second temple period, there were no demons at all, andthat 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 theiractions.[20] Their first evil act was to transgress God by taking wives on Earth. They acknowledge that this is wrongin the text, and know full well what they are doing.[21] The Watchers were sinful and evil because they transgressedGod’s commandments.[22] The Watchers, while on Earth with their women, are said to have taught humans manythings that humans were not supposed to know. Azaz’el 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 forcorrupting the whole Earth.[24] The Watchers took wives, and had children by them. The children of the Watcherswere giants who consumed all of the food, and then turned on the people and animals. An angel took them awayfrom the humans and forced them to fight and eventually kill each other,[25] but their spirits remained bound to theEarth.[26] These spirits are said to have corrupted Noah’s children and grandchildren, and were referred to asdemons.[27] Nine tenths of them were bound with the Watchers, but one tenth of them were left under Mastema’scontrol.[28] The Watchers are the parents of what came to be known as demons. According to 1 Enoch 15:8-12, theyare 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. Thesethree figures are functionally the same, as they all fulfill the purpose of testing men’s faith.[29] Satan mostly appearsin the Bible, while Belial and Mastema mostly appear in the pseudepigrapha and Dead Sea Scrolls. All three figuresare very powerful metaphysical beings that expose and sometimes command evil.

MastemaThe 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 SeaScrolls and pseudepigrapha.[30] In these cases, “mastema” is referring to a figure under the control ofGod who controls the forces of evil/demons.[31] In Jubilees, it is Mastema who has 1/10 of the spirits ofthe children of the Watchers put under his control.[32] He is given them so that he can expose the evil ofthe son of men, which it is great.[33] Mastema functions as an adversary of men, trying to corrupt themand point out their sins. In the Book of Jubilees, Mastema is also made to be responsible for some of theactions that are done by God in the Bible, but are not considered just or good.[34]

BelialThe 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

Angels in Judaism 23

refer the specific figure, Belial is used as the name for the leader of the forces of evil.[37] Belial has ahost that includes both men and other heavenly beings (angels). In the War Scroll, Belial and Angel ofDarkness and Angel of Mastema are used interchangeably.[38] Belial is said to have corrupted humansthrough 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 God’s commandments. He is alsounder God’s control, like Mastema. Belial was put in control of the angels of destruction, who like Belialwere created by God to do evil. Belial is readily found in the Dead Sea Scrolls, where the word is usedboth 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 militaryopponent of King Solomon.[41] In Numbers 22, “satan” is used to denote an angel who was sent by Godto prevent a human from doing a bad deed.[42] The word devolved into the name of a specific figure, butduring the Second Temple Period it never came to describe the modern Satan figure that is a fallenLucifer who commands the forces of evil from Hell.[43] The Satan of the Second Temple Period is theadversary of man. He operates within the heavenly court, and his job is to find and expose people thatare not being faithful to God and following His commandments.[44] If he believes that someone is notfaithful 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, hasthe 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 higherauthority 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 todemons, but this changed in the Gaonic period when mal’akhei 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 directlyunder the rule of Belial.[49] In the War Scroll, such angels are mentioned as fighting side by side withthe spirits and humans that make up the Sons of Darkness, Belial’s army.[50]

Angels Against HumanityIn the book of Job, Satan recommends to God that Job’s faith be tested, suggesting that suffering willcause 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 activelyseeking the demise of the son of Abraham.[54] These represent accusing angels, a recurring variety thatbegins appearing in Jubilees.[55] Unlike Satan, this prompting by the angels for such punishment is notjustified and is wholly malevolent.[56]

Destroying AngelsEven the more conventional agents of God are often far from benevolent protectors. Angels can bebrutal while fulfilling the will of God, often depicted as killing off thousands of people to do Hisbidding.

• In 2 Kings 19, an angel is tasked with the destruction of an entire Assyrian army, and kills them all in onenight.[57]

Angels in Judaism 24

• In 1 Chronicles 21, an angel is tasked with visiting punishment upon Israel as a penalty for David’snumbering of the people.[58]

• God sends an “evil spirit,” specifically not referred to as demons in the text so as to mean angels, againstSaul for having looted the Amalekites instead of destroying them.[59]

In Rabbinic literatureAs a subcategory of heavenly beings, malakim occupy the sixth rank of ten in the famous medieval Rabbinic scholarMaimonides' Jewish angelic hierarchy.

Michael, Gabriel, Uriel, and RaphaelThe Talmud names four angels who would later be known as archangels, surrounding God's throne: "As the HolyOne blessed be He created four winds (directions) and four banners (for Israel's army), so also did He make fourangels to surround His Throne—Michael, Gabriel, Uriel and Raphael. Michael is on its right, corresponding to thetribe 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]

KabbalahJewish mysticism or Kabbalah describes the angels at length. Historically, Rabbis have forbidden the teachings ofKabbalah on the angels and the worlds until one is 40 years old, married and well-versed in fundamental concepts ofJudaism and the Hebrew Bible. The Rabbinic warning is against learning it otherwise because it may lead to insanityor 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 hiscreation, and it is therefore, reasoned that they should not be worshipped, prayed to, nor invoked. They are notphysical in nature but spiritual beings, like spiritual atoms. Therefore, the Kabbalah reasons, when they appear in theHebrew Bible their description is from the viewpoint of the person that received the vision or prophesy oroccurrence, which will be anthropomorphic. However, they are not material beings but are likened to a singleemotion, feeling, or material, controlled by God for his purpose of creation.

In Jewish liturgyOn returning home from services on Friday night, the eve of Shabbat, or at the dinner-table before dinner Fridaynight, it is customary in Orthodox Judaism and Conservative Judaism to greet ones guardian angels (Angels ofService or Ministering Angels) with a traditional hymn beginning with:

Peace be unto you, Malachai HaSharet (Angels of Service)Angels of the Most HighFrom the King of the kings of kingsThe Holy One Blessed Be He

Before going to sleep, many Jews recite a traditional prayer naming four archangels, "To my right Michael and to myleft Gabriel, in front of me Uriel and behind me Raphael, and over my head God's Shekhinah ["the presence ofGod"]."On the Jewish holiday of Simchat Torah, it is customary to call all the boys (in some synagogues, all the children) tothe Torah reading and for the whole congregation to recite a verse from Jacob's blessing to Ephraim and Manasheh(Manassas).

Angels in Judaism 25

May the angel who redeems me from all evil, bless the children, and let my name be named in them, and thename 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][2] Oxford Hebrew-English Dictionary[3] Erik Eynikel, “The Angel in Samson’s 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 Samson’s 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 Shöpflin, “God’s Interpreter” in Angels: The Concept Of Celestial Beings, ed. Friedrich V Reiterer, Tobias Nicklas, and Karin

Schopflin (Berlin: de Gruyter, 2007), 198[6][6] George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005), 270[7][7] George W.E. Nickelsburg. Jewish Literature between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005), 298-302[8][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. (Tübingen: 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][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][23] 1 Enoch 8:1-2.[24][24] 1 Enoch 10:8-9.[25][25] 1 Enoch 10:8-9.[26][26] 1 Enoch 15:9-10.[27][27] Jubilees 10:1-5.[28][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.[31] 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), 250.[32][32] Jubilees 10:7-9.[33][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.[35] 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), 237-238.[36] 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), 246-247.[37] 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), 239.[38] 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), 240-241.

Angels in Judaism 26

[39] Devorah Dimant, “Between Qumran Sectarian and Non-Sectarian Texts: The Case of Belial and Mastema,” in The Dead Sea Scrolls andContemporary Culture, ed. A. Roitman, L. H. Schiffman, and S. Tzoref (Leiden: Brill, 2011), 238.

[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.

[41] 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): 96.

[42] 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): 94.

[43] 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): 92.

[44] 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): 99.

[45][45] Job 1:8-12.[46][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][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][51] Job 1:6-12[52][52] Job 1:13-22, Job 2:1-10.[53][53] Job 1:12[54][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][57] 2 Kings 19: 35.[58][58] 1 Chronicles 21: 14-15.[59][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)

Living creatures (Bible) 27

Living creatures (Bible)

Ezekiel's "chariot vision", by Matthaeus Merian (1593-1650).

The living creatures, living beings, or Hayyoth(Hebrew חַיּוֹת chayot, from ּחַי chai, "to live") are aclass of heavenly beings described in Ezekiel's visionof the heavenly chariot in the first and tenth chapters ofthe Book of Ezekiel. References to the creaturesreoccur in texts of Second Temple Judaism, inrabbinical merkabah ("chariot") literature, and in theBook of Revelation.

Ezekiel's four living creatures

Ezekiel's vision of the four living creatures in Ezekielchapter 1 [1] are identified as cherubim in chapter 10 [2]

who are God's throne bearers. The concept of cherubimhas been known all over the Ancient East as minor guardian deities of temple or palace thresholds. Each of Ezekiel'scherubim have four faces, that of a man, a lion, an ox and an eagle. However, their human shape appearances setthem apart from the Griffin-like cherubs of Babylonia and Assyria. In their ability to move, Ezekiel's cherubim donot need to turn, as they front all directional points of the compass. This description of movement differs from theSeraphim in Isaiah's vision (Isaiah 6:2 [3]) who have an extra set of wings for their ability to fly.

Revelation's four living beingsComparing the living creatures in Ezekiel with Revelation's four living beings (Greek: τέσσαρα ζῷα, tessera zō[i]a)is a prominent apocalyptic study in Western Christianity. An example, is the 18th Century works of JonathanEdwards' recorded interpretation of 1722/23. The four living creatures that John of Patmos sees in the Book ofRevelation, 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 inEzekiel are perhaps not original with the author of Revelation. De Conick suggests that John may have drawn fromother merkabah-related texts and by subtly working with images already known to his audience, he reshaped themfor his own purposes. With John blending and transforming the images of his sources, it has given way to differentinterpretations.In John's vision of Revelation 4:8 [5] the four living beings have six wings, whereas Ezekiel's four living creaturesare described as only having four. In verse 6, they are said to have "eyes all over, front and back" which suggests thatthey are alert and knowledgeable, that nothing escapes their notice. The description parallels the wheels that arebeside the living creatures in Ezek 1.18; 10.12, that are said to be "full of eyes all around". The Hebrew word for"wheel" (ôpannîm) 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 noteda belief that the living creatures may have been associated with the four principal signs of the zodiac.

Living creatures (Bible) 28

Religious viewsIn Judaism, the living beings are considered angels of fire, who hold up the throne of God and the earth itself. Theyare ranked first in Maimonides' Jewish angelic hierarchy.In Christianity, the four living creatures are Cherubim. A prominent early interpretation has been to equate the fourcreatures as a tetramorph of the Four Evangelists where the lion represents Mark the Evangelist, the calf is Luke theEvangelist, the man is Matthew the Apostle, and the eagle symbolizes John the Evangelist. This interpretationoriginated with Irenaeus and was adopted by Victorinus. Its influence has been on art and sculpture and is stillprevalent in Catholicism and Anglicanism.

References[1] http:/ / www. biblegateway. com/ passage/ ?search=Ezekiel+ 1& version=1[2] http:/ / www. biblegateway. com/ passage/ ?search=Ezekiel+ 10& version=1[3] http:/ / www. biblegateway. com/ passage/ ?search=Isaiah+ 6& version=2[4] http:/ / www. biblegateway. com/ passage/ ?search=Ezekiel+ 1& version=5[5] http:/ / www. biblegateway. com/ passage/ ?search=Revelation+ 4& version=8

• Eichrodt, Walther (2003). Ezekiel: A Commentary. Westminster John Knox Press. ISBN 9780664227661.

External links• Jewish Encyclopedia: Angelology (http:/ / jewishencyclopedia. com/ articles/ 1521-angelology)

Ophanim

One traditional depiction of the chariot vision, based on thedescription in Ezekiel.

The ophanim or ofanim, also Ophde (Hebrew "wheels"ōphān) refer to the’ אוֺפָן ōphannīm; singular’ אוֹפַנִּיםwheels seen on Ezekiel's vision of the chariot (Hebrewmerkabah) in Ezekiel 1:15-21 [1]. These are firstconstrued as angels in one of the Dead Sea scrolls(4Q405), and as a class of celestial beings in late sectionsof the Book of Enoch (61:10, 71:7) where with theCherubim and Seraphim they never sleep, but guard thethrone of God.

These "wheels" have been associated with Daniel 7:9 [5]

(mentioned as galgal, traditionally "the wheels ofgalgallin", in "fiery flame" and "burning fire") of the four,eye-covered wheels (each composed of two nestedwheels), that move next to the winged Cherubim, beneaththe throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. These arealso 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 (OldTestament). They are the carriers of the throne of God, hence the name. However, they may or may not be the sameThrones (Gr. thronos) mentioned by Paul of Tarsus in Colossians 1:16 [2] (New Testament).

Ophanim 29

Function and philosophyThese Angelic Princes are often also called "Ofanim, Wheels of Galgallin." It is said that they were the actual wheelsof the Lord's Heavenly Chariot (Merkabah). "The four wheels had rims and they had spokes, and their rims were fullof 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 actualchariots of God driven by the cherubs. They are characterized by peace and submission; God rests uponthem. Thrones are depicted as great wheels containing many eyes, and reside in the area of the cosmoswhere 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 JudaismMaimonides lists Ophanim as occupying the second of ten ranks of angels in his exposition of the Jewish angelichierarchy.Ophanim are mentioned in the kel adon prayer, often sung by the congregation, as part of the traditional Shabbatmorning service.In the Jewish angelic hierarchy thrones and wheels are different. This is also true in the Kabbalistic angelichierarchy.

Thrones in the Catholic ChurchDe Coelesti Hierarchia refers to the Thrones (from the Old Testament description) as the third Order of the firstsphere, the other two superior orders being the Cherubim and Seraphim. It is mentioned that "The name of the mostglorious and exalted Thrones denotes that which is exempt from and untainted by any base and earthly thing, andthe 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 andmatter, and manifest God, being attentively open to divine participations."

Lords of the Flame in the Western Wisdom TeachingsThe Rosicrucian Cosmo-Conception refers that the "Lords of the Flame", the Hierarchy of Elohim astrologicallyassigned to Leo, are the Thrones (from the Old Testament description, "because of the brilliant luminosity of theirbodies 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 inthe work of evolution.

Ophanim 30

Nation of IslamThe 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 thecities of white people. His successor Elijah Muhammad also identified them with contemporary sightings of flyingsaucers.[4][5]

References[1] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Ezekiel& verse=1:15-21& src=NIV[2] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Colossians& verse=1:16& src=KJV[3] Gulley, Rosemary Ellen (1996). Encyclopedia of Angels. ISBN 0-8160-2988-1, p.37[4] Elijah Muhammad, Message to the Blackman in America, ch. 125[5] Elijah Muhammad, The Fall of America, ch. 58

Christian angelic hierarchy

First Sphere Seraphim • Cherubim • Ophanim • Thrones

Second Sphere Dominions • Virtues  • Powers or Authorities

Third Sphere Principalities or Rulers • Archangels • Angels

Er'elAn Arel, Ar'el, or Er'el, more commonly referred to in the plural as "the Erelim", are a rank of angels in JewishKabbala and Christian religion. The name is seen to mean "the valiant/courageous". They are generally seen as thethird 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 variousKabbalistic 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

HashmalHashmallim (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 abrilliance surrounding it; and from its midst, like the color of the Hashmal [often translated electrum] from themidst 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. Hashmallimalso appear in the Christian angelic hierarchy.The Septuagint translates "hashmal" to "elektron," which means "amber" in English. Francis Bacon coined theEnglish word "electricity" to describe the static electric effect of rubbing amber with cloth. Later, "hashmal" becamethe modern Hebrew word that translates to the English word "electricity." Jewish poet Judah Leib Gordon coined themodern Hebrew word.[2]

Popular cultureIn the Ivalice Alliance sub-series of the Final Fantasy franchise, a recurring leonid demigod character is namedvariously "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

St. Francis' vision of a seraph (fresco attributed to Giotto)

A seraph (/ˈsɛr.əf/; pl. seraphs or seraphim/ˈsɛr.ə.fɪm/; Hebrew: שְׂרָפִים śərāfîm, singular שָׂרָףśārāf; Latin: seraphi[m], singular seraph[us]; Greek:σεραφείμ) is a type of celestial or heavenly being in theAbrahamic religions.

Literally "burning ones", the word seraph is normally asynonym 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 beingsthat fly around the Throne of God crying "holy, holy,holy". This throne scene, with its triple invocation ofholiness (a formula that came to be known as theTrisagion), profoundly influenced subsequent theology,literature and art. Its influence is frequently seen inworks depicting angels, heaven and apotheosis. Seraphsare mentioned as celestial beings in an influentialHellenistic work, the Book of Enoch, and the Book ofRevelation. Tradition places seraphs in the fifth rank often in the Jewish angelic hierarchy and the highest rankin the Christian angelic hierarchy.

Origins and development

The word seraphim, literally "burning ones", transliterates a Hebrew plural noun; translation yields seraphs. Theword saraph/seraphim appears three times in the Torah (Numbers 21:6–8, Deuteronomy 8:15) and four times in theBook of Isaiah (6:2–6, 14:29, 30:6). In Numbers and Deuteronomy the "seraphim" are serpents—the association ofserpents as "burning ones" is possibly due to the burning sensation of the poison. Isaiah also uses the word in closeassociation with words to describe snakes (nachash, the generic word for snakes, in 14:29, and epheh, viper, in30:6).

The Isaiah vision of seraphs in an idealised Jerusalem First Temple represents the sole instance in the Hebrew Bibleof this word being used to describe celestial beings. "... I saw the Lord sitting upon a throne, high and lifted up; andHis train filled the Hekhal (sanctuary). Above him stood the Seraphim; each had six wings; with two he covered hisface, and with two he covered his feet, and with two he flew." (Isaiah 6:1–3) The seraphim cry continually to eachother, "Holy, holy, holy, is YHWH of hosts: the whole earth is full of His glory." (verses 2–3) One seraph thencarries out an act of purification for the prophet by touching his lips with a live coal from the altar (verses 6–7). Thetext uses the word "seraphim" but adds no adjectives or modifiers emphasizing snakes (nahash, etc.). The descriptiongives 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 CoelestiHierarchia 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 (δράκονες "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 χαλκός "copper", "brass" + ύδρα "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. 4–8) the seraphimare 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 textOn the Origin of the World, described as "dragon-shaped angels".

In JudaismThe 12th century scholar Maimonides placed the seraphs in the fifth of ten ranks of angels in his exposition of theJewish angelic hierarchy. In Kabbalah, the seraphim are the higher angels of the World of Beriah ("Creation", firstcreated realm, divine understanding),[3] whose understanding of their distance from the absolute divinity of Atziluthcauses 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 ofEzekiel's vision, who serve God with self-aware instinctive emotions ("face of a lion, ox, eagle"). Seraphim are partof 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 andReconstructionist Judaism generally take images of angels as symbolic.

In Christianity

Seraphs surround the divine throne in this illustration from thePetites Heures de Jean de Berry, a 14th-century illuminated

manuscript, commissioned by John, Duke of Berry.

Medieval Christian theology places seraphs in thehighest choir of the angelic hierarchy. They are thecaretakers of God's throne, continuously singing "holy,holy, holy". Pseudo-Dionysius the Areopagite in hisCelestial Hierarchy (vii), drew upon the Book of Isaiahin fixing the fiery nature of seraphim in the medievalimagination. Seraphim in his view helped the Deitymaintain perfect order and are not limited to chantingthe trisagion. Taking his cue as well from writings inthe Rabbinic tradition, the author gave an etymologyfor the Seraphim as "those who kindle or make hot":

The name seraphim clearly indicates theirceaseless and eternal revolution aboutDivine Principles, their heat and keenness,the exuberance of their intense, perpetual,tireless activity, and their elevative andenergetic assimilation of those below,kindling them and firing them to their ownheat, and wholly purifying them by aburning and all-consuming flame; and bythe 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 theword ardor or fire. Hence Dionysius (Coel. Hier. vii) expounds the name "Seraphim" according to theproperties of fire, containing an excess of heat. Now in fire we may consider three things.

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First, the movement which is upwards and continuous. This signifies that they are borne inflexiblytowards God.Secondly, the active force which is "heat," which is not found in fire simply, but exists with a certainsharpness, 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 uponthose 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 inthemselves 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 ofRenaissance humanism. Pico took the fiery Seraphim—"they burn with the fire of charity"—as the highest models ofhuman aspiration: "impatient of any second place, let us emulate dignity and glory. And, if we will it, we shall beinferior to them in nothing", the young Pico announced, in the first flush of optimistic confidence in the humancapacity 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 theCreator 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 animportant 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 withGod.[citation needed]

As mascots and symbolsSeveral 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, USASeveral 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][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

Christian angelic hierarchy

First Sphere Seraphim • Cherubim • Ophanim • Thrones

Second Sphere Dominions • Virtues  • Powers or Authorities

Third Sphere Principalities or Rulers • Archangels • Angels

Elohim

And Elohim created Adam by William Blake.

Elohim (אֱלֹהִים) 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 usuallysingular, "god" or especially, the God. When used with pluralverbs and adjectives elohim is usually plural, "gods" or"powers".[1][2] It is generally thought that Elohim is a formationfrom eloah, the latter being an expanded form of the NorthwestSemitic noun il (אֵל, ʾēl[3]). It is usually translated as "God" in theHebrew Bible, referring with singular verbs both to the one God ofIsrael, and also in a few examples to other singular pagan deities.With plural verbs the word is also used as a true plural with themeaning "gods". The related nouns eloah (אלוה) and el (אֵל) areused 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 Israeliteidentity. Smith said that the ambiguity of the term Elohim is the result of such changes, cast in terms of "verticaltranslatability" by Smith (2008); i.e. the re-interpretation of the gods of the earliest recalled period as the nationalgod of the monolatrism as it emerged in the 7th to 6th century BCE in the Kingdom of Judah and during theBabylonian captivity, and further in terms of monotheism by the emergence of Rabbinical Judaism in the 2ndcentury CE.[4] A different version was produced by Morton Smith. Despite the -im ending common to many pluralmasculine nouns in Hebrew, the word when referring to the Name of God is grammatically singular, and takes asingular 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 inUgaritic, 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 ofwriting, and such usage (in the singular), as a proper title for the supreme deity, is generally not considered to besynonymous with the term elohim, "gods" (plural, simple noun). Hebrew grammar allows for this nominally-pluralform to mean "He is the Power (singular) over powers (plural)", or roughly, "God of gods". Rabbinic scholarMaimonides wrote that the various other usages are commonly understood to be homonyms. The plural form endingin -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 36

EtymologyThe Dictionary of Deities and Demons in the Bible defines "elohim" as a plural of eloah, an expanded form of thecommon Semitic noun "'il" (ʾēl). It contains an added heh as third radical to the biconsonantal root. Discussions ofthe etymology of elohim essentially concern this expansion. An exact cognate outside of Hebrew is found in Ugariticʾlhm, the family of El, the creator god and chief deity of the Canaanite pantheon, in Biblical Aramaic ʼĔlāhā andlater Syriac Alaha "God", and in Arabic ʾilāh "god, deity" (or Allah as " The [single] God")."El" (the basis for the extended root ʾlh) is usually derived from a root meaning "to be strong" and/or "to be in front".

Canaanite religionThe word el (singular) is a standard term for "god" in other related Semitic languages including Ugaritic. TheCanaanite pantheon of gods was known as the elohim (the gods [plural]).[citation needed] For instance, in the UgariticBaal cycle we read of "seventy sons of Asherah". Each "son of god" was held to be the originating deity for aparticular 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 fallenangels.[citation needed]

ElohistElohim occurs frequently throughout the received text of the Torah. In some cases (e.g. Exodus 3:4, "... Elohimcalled unto him out of the midst of the bush ..."), it acts as a singular noun in Hebrew grammar, and is then generallyunderstood 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 godsbefore me.").The choice of word or words for God varies in the Hebrew Bible. According to the documentary hypothesis thesevariations are evidence of different source texts: Elohim is used as the name of God in the Elohist and the Priestlysource, while Yahweh is used in the Jahwist source. The difference in names results from the theological point beingmade in the Elohist and Priestly sources that God did not reveal his name, Yahweh, to any man before the time ofMoses.While the Jahwist presented an anthropomorphic God who could walk through the Garden of Eden looking forAdam and Eve, the Elohist frequently involves angels. For example, it is the Elohist version of the tale of Jacob'sladder in which there is a ladder of angels with God at the top, whereas in the Jahwist tale, it is just a dream in whichGod is simply above the location, without the ladder or angels. Likewise, the Elohist describes Jacob actuallywrestling with God.{Genesis 32:28}The classical documentary hypothesis as developed in the late 19th century assumed that the Elohist portions of theTorah were composed in the 9th century BCE (i.e. during the early period of the Kingdom of Judah). This is far fromuniversally accepted today, as there is evidence of a later "Elohist redaction" (post-exilic) during the 5th centuryBCE which makes it difficult to determine whether a given passage is "Elohist" in origin, or only as a result of lateredaction.

Hebrew BibleThe 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",

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 angelichierarchy. Maimonides said: "I must premise that every Hebrew knows that the term Elohim is a homonym, anddenotes God, angels, judges, and the rulers of countries, ...[]

Grammar – singular or pluralIn Hebrew the ending -im mainly indicates a masculine plural. However with Elohim the construction isgrammatically singular (i.e. it governs a singular verb or adjective) when referring to the Hebrew God, butgrammatically 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 alīha as the plural of īlah for pagan divinities, and occasionally uses"Allahuma" (O God! - plural) for the sole god (as opposed to "Allah"). The exact equivalent of Elohim would beĪlahīn (إالهين), although it is rarely used in Arabic parlance. Note that human beings can also have names with pluralendings, such as Ephraim, the son of Joseph.

Plural "gods", with plural verbThe 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 עֹלִים, plural verb) out of the earth.[7]

God of Israel, with singular verbIn the Hebrew Bible Elohim, when meaning the God of Israel, is mostly grammatically singular. Even in Genesis1:26 "Then God said (singular verb), 'Let us make (plural verb) man in our image, after our likeness'", Elohim issingular. 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. asoriginally only a numerical plural) is at least highly improbable, and, moreover, would not explain theanalogous plurals (below). To the same class (and probably formed on the analogy of elohim) belong theplurals kadoshim, meaning "the Most Holy" (only of Yahweh, Hosea 12:1, Proverbs 9:10, 30:3 (cf. Elhiym kadoshim in Joshua 24:19 and the singular Aramaic "the Most High", Daniel 7:18, 22, 25); andprobably teraphim (usually taken in the sense of penates) the image of a god, used especially forobtaining oracles. Certainly in 1 Samuel 19:13, 16 only one image is intended; in most other places asingle 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 ofIsrael, 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 אלהים חיים but still takessingular verbs.In the Septuagint and New Testament translations Elohim has the singular ὁ θεὸς even in these cases, and moderntranslations follow suit in giving "God" in the singular. The Samaritan Torah has edited out some of theseexceptions.[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 (pluralverb) me to wander".[10] The Greek Septuagint (LXX) and most English versions usually translate this "Godcaused", possibly to avoid the implication of Abraham deferring to Abimelech's polytheistic beliefs.[11]

Angels and judgesIn a few cases in the Greek Septuagint (LXX), Hebrew elohim with a plural verb, or with implied plural context, wasrendered either angeloi ("angels") or pros to kriterion tou Theou ("before the judgement of God").[12] These passagesthen 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 possiblemeanings for elohim with a plural verb in his Strong's Concordance, and the same is true of many other 17th-20thcentury reference works. Both Gesenius' Hebrew Lexicon and the Brown-Driver-Briggs Lexicon list both angels andjudges 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 WilhelmHengstenberg. In the case of Gesenius, he lists the meaning without agreeing with it.[13] Hengstenberg stated that theHebrew 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 "ἀγγέλους"(angelos) in vs. 7, quoting Ps. 8:5 (8:6 in the LXX), which also has "ἀγγέλους" 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 readingsSometimes when elohim occurs as the referent or object (i.e. not subject) of a sentence, and without anyaccompanying verb or adjective to indicate plurality, it may be grammatically unclear whether gods plural or Godsingular is intended. An example is Psalm 8:5 where "Yet you have made him a little lower than the elohim" isambiguous 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 inHebrews 2:9 "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned withglory 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 HebrewThe Hebrew language has several nouns with -im (masculine plural) and -oth (feminine plural) endings whichnevertheless take singular verbs, adjectives and pronouns. For example Ba'alim "owner": "He is lord (singular) evenover 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 wasaccompanied 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] himselfto 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 theAuthorized Version wrongly translates: "God appeared unto him".[16] This is one of several instances where theBible uses plural verbs with the name elohim.[17][18]

Elohim 39

The Divine Council of ElohimAV 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 hastaken his place in the divine council.’ Here elohim has a singular verb and clearly refers to God. But in verse 6 of thePsalm, 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 godsmeeting together in divine council...Elohim stands in the council of El. Among the elohim he pronouncesjudgment:...”[20]

In Hulsean Lectures for..., H. M. Stephenson discussed Jesus’ argument in John 10:34–36 [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 calledthem gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Fatherhath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" – "Now what is theforce of this quotation 'I said ye are gods.' It is from the Asaph Psalm which begins 'Elohim hath taken His place inthe mighty assembly. In the midst of the Elohim He is judging.'"[22]

Sons of GodThe Hebrew word for a son is ben; plural is benim (with the construct state form being "benei"). The Hebrew termbenei elohim ("sons of God" or "sons of the gods") in Genesis 6:2[23] compares to the use of "sons of gods" (Ugariticb'n il) sons of El in Ugaritic mythology.[24] Karel van der Toorn states that gods can be referred to collectively asbene elim, bene elyon, or bene elohim.In Jewish tradition, the Torah verse, that was the battle-cry of the Maccabees (Hebrew: מקבים Machabi, מקבים), "Michamocha 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 songof Moses and the Children of Israel by the Sea, makes a reference to elim, but more with a mundane notion of naturalforces, might, war and governmental powers.

English Bible translationsHebrew elohim in English translations of the Bible is generally rendered as gods when occurring with a plural verbor 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 40

[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, ISBN978-3-16-149543-4, 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 (Tübingen: J. C. B. Mohr [Paul Siebeck], 1994). Page 217 "In spite of the fact that the MT plural noun 'elohim of v.13 isfollowed 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 looklike? 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 pluralfinite verb and denotes multiple gods in this instance: 'elohim '"seryel'ku I fydnenu, "the gods who will go before us." Thus, the twooccurrences of 'elohim in 1 Sam 28:13,15 — the first complimented by a plural ...28:13 manifests a complex textual history, then the 'elohimof v. 13 might represent not the deified dead, but those gods known to be summoned — some from the netherworld — to assist in the retrievalof 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 προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ[13][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 notunderstand the representation ..."

[15] http:/ / www. biblegateway. com/ passage/ ?search=Hebrews. 2%3A5-9%3BPsalm. 8%3A3-5& version=9[16][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, eventhough 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 thestatement “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][18] Psychology and the Bible: From Genesis to apocalyptic vision p243 J. Harold Ellens, Wayne G. Rollins - 2004 "Often the plural formElohim, 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. x—l-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][27] grammar clarification

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

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Sons of God (Heb: bənê hāʼĕlōhîm, בני האלהים) is a phrase used in the Hebrew Bible. Bene elohim are part ofdifferent Jewish angelic hierarchies.

Hebrew BibleIn the Hebrew Bible, the phrase "sons of the Elohim" occurs in:• Gen 6:2 [2] bənê hāʼĕlōhîm (בְנֵי־הָֽאֱלֹהִים) the sons of Elohim.• Job 1:6 [3] bənê hāʼĕlōhîm (בְּנֵי הָאֱלֹהִים) the sons of Elohim.• Job 38:7 [4] bənê ĕlōhîm (בְּנֵי אֱלֹהִֽים) without the definite article - sons of godly beings.• Psalm 29:1 [5] bənê ēlîm (בְּנֵי אֵלִים) without the definite article - sons of elim.Deuteronomy 32:8 [6] also mentions "sons of Israel" bÿney yisra'el (בְּנֵי יִשְׂרָאֵל) which is translated as the "people ofIsrael" in the HCSB, "heavenly court" in the New Living Translation and "heavenly assembly" in the New EnglishTranslation. In some copies of Deuteronomy the Dead Sea Scrolls refer to the sons of God rather than the sons ofIsrael, probably in reference to angels. The Septuagint reads similarly.

Literary originsWhen man began to multiply on the face of the land and daughters were born to them, the sons of God sawthat 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 onthe earth in those days, and also afterward, when the sons of God came in to the daughters of man and theybore children to them. These were the mighty men who were of old, the men of renown.—Genesis 6:1-4

Sons of God 42

The first mention of "sons of God" in the Hebrew Bible occurs at Genesis 6:1-4 [7]. In terms of literary-historicalorigin, this phrase is typically associated with the Jahwist tradition.Joseph Hong believes that Genesis 6:1-4 has gone through drastic abridgment by either the original writer or latereditors.[8] Nahum M. Sarna believes that the text defies certain interpretation, based on difficulties with the text'sthemes, extreme terseness, vocabulary and syntax. Sarna postulates that such a passage cannot be other than afragment, or bare outline, from a well-known fuller story.[9]

Ugaritic textClaus Westermann claims that the text of Genesis 6 is based on an Ugaritic urtext.[10] In Ugaritic, a cognate phrase isbn 'il. This may occur in the Ugaritic Baal Cycle.[11]

• KTU² 1.40 demonstrates the use of bn il to mean "sons of gods".[12]

• KTU² 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 thetitulary deities of the people of the known world, and their "hieros gamos" marriage with the daughters of men gaverise to their rulers. There is evidence in 2 Samuel 7 that this may have been the case also in Israel.

Late textJ. 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] Rüdiger Bartelmus sees only Genesis 6:3 as a late insertion.Józef 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.

TranslationsDifferent source versions of Genesis 6:1-4 vary in their use of "sons of God". Some manuscripts of the Septuaginthave 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". ThePeshitta 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" inGenesis 6. The Epistle of Barnabas is considered by some to acknowledge the Enochian version.[20]

Interpretation

Christian antiquityEarly Christian writers such as Justin Martyr, Eusebius, Clement of Alexandria, Origen and Commodianus believedthat 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 byreasoning on Jesus' comment in Matthew 22:30 [21] that angels do not marry, although it only refers to angels inheaven. Others saw them as descendants of Seth.

Sons of God 43

Saint Augustine subscribed to this view, based on the orations of Julius Africanus in his book City of God, whichrefer 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 Jewishphilosophers.

Medieval JudaismTraditionalists and philosophers of Judaism in the Middle Ages typically practiced rational theology. They rejectedany 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 thegeneral population. Other variations of this interpretation define these "sons of God" as tyrannical Ancient NearEastern kings who were honored as divine rulers, engaging in polygamous behavior. No matter the variation inviews, 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, BahyaAshur, 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 astrologicalknowledge, 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 doctrineand was not to be taken literally. Abrabanel later joined Nahmanides and Levi ben Gerson in promoting the conceptthat the "sons of God" were the older generations who were closer to physical perfection, as Adam and Eve wereperfect. Though there are variations of this view, the primary idea was that Adam and Eve's perfect attributes werepassed down from generation to generation. However, as each generation passed, their perfect physical attributesdiminished. Thus, the early generations were mightier than the succeeding ones. The physical decline of the youngergenerations continued until the Flood, to the point that their days were numbered as stated in Genesis 6:3. It wasimmoral for the older generations to consort with the younger generations, whereby puny women begot unusuallylarge children. Nephilim was even considered a stature.Jewish philosophic preachers such as Jacob Anatoli and Isaac Arama viewed the groups and events in Genesis 6:1-4as 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] Jesús-Luis Cunchillos, Juan-Pablo Vita, A concordance of Ugaritic words 2003 p389[14] Jesús-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

Sons of God 44

[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 IEnoch 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 Moisés.

([Rev. ed.] ed.). Grand Rapids, Mich.: Zondervan. ISBN 0310229839. 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.] ISBN 1850755426.• 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. ISBN 9004111190.• Jackson, David R. (2004). Enochic Judaism. London: T&T Clark International. ISBN 0826470890.• Wright, Archie T. (2004). The origin of evil spirits the reception of Genesis 6.1-4 in early Jewish literature.

Tübingen: Mohr Siebeck. ISBN 3161486560.• Bamberger, Bernard J. (2006). Fallen angels : soldiers of satan's realm (1. paperback ed. ed.). Philadelphia, Pa.:

Jewish Publ. Soc. of America. ISBN 0827607970.• Jung, Rabbi Leo (2004). Fallen angels in Jewish, Christian, and Mohammedan literature. Whitefish, MT:

Kessinger Reprints. ISBN 0766179389.

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)

Cherub 45

Cherub

St. Michael the Archangel guarding the entranceof the Garden of Eden by Giusto de' Menabuoi

ca. 1377.

A cherub, also pl. cherubim, (Hebrew כְּרוּב, pl. כְּרוּבִים, English transkərūv, pl. kərūvîm, dual kərūvāyim Latin cherub[us], pl. cherubi[m],Syriac ܟܪܘܒܐ) is a winged angelic being who is considered to attend onthe Abrahamic God in biblical tradition. The concept is represented inancient Middle Eastern art as a lion or bull with eagles' wings and ahuman face, and regarded in traditional Christian angelology as anangel of the second highest order of the ninefold celestial hierarchy.Cherubim are mentioned throughout the Hebrew Bible and once in theNew Testament in reference to the mercy seat of the Ark of theCovenant (Hebrews 9:5 [1]).

Origins

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 andBabylonian cognates mean 'propitious, blessed'.[2] In some regions the Assyro-Babylonian term came to refer inparticular to spirits which served the gods, in particular to the shedu (human-headed winged bulls); the Assyrianssometimes referred to these as kirubu, a term grammatically related to karabu. They were originally a version of theshedu, protective deities sometimes found as pairs of colossal statues either side of objects to be protected, such asdoorways.[3] However, although the shedu were popular in Mesopotamia, archaeological remains from the Levantsuggest that they were quite rare in the immediate vicinity of the Israelites. The related Lammasu (human-headedwinged lions—to which the sphinx is similar in appearance), on the other hand, were the most popularwinged-creature in Phoenician art, and so scholars suspect that Cherubim were originally a form of Lammasu. Inparticular, in a scene reminiscent of Ezekiel's dream, the Megiddo Ivories—ivory carvings found at Megiddo (whichbecame 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 bodyof the creatures extending into the distance).

The Lammasu was originally depicted as having a king's head, a bull'sbody, and an eagle's wings, but because of the artistic beauty of thewings, these rapidly became the most prominent part in imagery; wingslater came to be bestowed on men, thus forming the stereotypicalimage of an angel. The griffin—a similar creature but with an eagle'shead rather than that of a king—has also been proposed as an origin,arising in Israelite culture as a result of Hittite usage of griffins (ratherthan being depicted as aggressive beasts, Hittite depictions show themseated calmly, as if guarding), and some have proposed that griffin maybe cognate to cherubim,[5] but Lammasu were significantly moreimportant 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 dutyboth to represent the gods and to guard sanctuaries from intruders, in a comparable way to an account found onTablet 9 of the inscriptions found at Nimrud. In this early teaching, the cherubim, like the shedu, were probablyoriginally depictions of storm deities, especially the storm winds. This conception of the cherubim is hypothesized asbeing the reason that cherubim are described as acting as the chariot of the LORD in Ezekiel's visions, the Books ofSamuel,[6] the parallel passages in the later Book of Chronicles,[7] and passages in the early Psalms: "and he rodeupon a cherub and did fly: and he was seen upon the wings of the wind".[8][9]

Cherub 46

In the BibleCherubim 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 mercyseat).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 livingcreatures". (Ezekiel 1:5) Each of them had four faces and four wings, with straight feet with a sole like the sole of acalf'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 theright 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 ofthe 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 (חיה) 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 thecherubim."In a psalm of David that appears in 2 Samuel 22:11 and Psalms 18:10, David said that the LORD "rode upon acherub, 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 beatengold on the mercy seat of the Ark of the Covenant, and images on the curtains of the tabernacle, and in Solomon'stemple, 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 inlater sources (like De Coelesti Hierarchia - see below) that they are considered to be a division of the divinemessengers.

Post-biblical Judaism

A cherub, according to traditional Christianiconography.

Many forms of Judaism teach belief in the existence of angels,including Cherubim within the Jewish angelic hierarchy. Theexistences of angels is generally widely contested within traditionalrabbinic Judaism. There is, however, a wide range of beliefs aboutwhat angels actually are, and how literally one should interpret biblicalpassages associated with them.

In Kabbalah there has long been a strong belief in Cherubim, with theCherubim, and other angels, regarded as having mystical roles. TheZohar, a highly significant collection of books in Jewish mysticism,states that the Cherubim were led by one of their number, namedKerubiel.

On the other end of the philosophical spectrum is Rabbi Moshe benMaimon, better known as Maimonides, who had a neo-Aristotelianinterpretation of the Bible. Maimonides writes that to the wise man,one sees that what the Bible and Talmud refer to as "angels" areactually allusions to the various laws of nature; they are the principlesby which the physical universe operates. "Guide for the Perplexed" II:4and II:6.

Cherub 47

For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purportsto be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, hewould think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact thathe believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible forGod. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, andthat 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 offorces which are active in a thing although they cannot be perceived by the senses....Thus the Sages reveal tothe aware that the imaginative faculty is also called an angel; and the mind is called a cherub. How beautifulthis 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 onlyto preserve among the people the belief in angels, there being two in order that the people might not be led to believethat they were the image of God.Reform Judaism and Reconstructionist Judaism generally either drop references to angels or interpret themmetaphorically.[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 menor women, or as spirits or angelic beings (Genesis Rabbah xxi., end). The cherubim were the first objects created inthe universe (Tanna debe Eliyahu R., i. beginning). The following sentence of the Midrash is characteristic: "When aman sleeps, the body tells to the neshamah (soul) what it has done during the day; the neshamah then reports it to thenefesh (spirit), the nefesh to the angel, the angel to the cherub, and the cherub to the seraph, who then brings itbefore 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 throneand 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 ḥayyot arementioned, but not the cherubim (Ḥag. 12b); and the ancient liturgy also mentions only these three classes.

One traditional depiction of the cherubim andchariot vision, based on the description by

Ezekiel.

In the Talmud, Yose ha-Gelili holds,[11] when the Birkat HaMazon(Grace after Meals) is recited by at least ten thousand seated at onemeal, a special blessing, "Blessed is Ha-Shem our God, the God ofIsrael, who dwells between the Cherubim", is added to the regularliturgy.

Middle Ages Christianity

In Medieval theology, following the writings of Pseudo-Dionysius, thecherubim are the second highest rank in the angelic hierarchy,following the Seraphim.[12] In western art, Putti are sometimesmistaken for Cherubim, although they look in no way alike.

Cherub 48

DepictionsThere were no cherubim in Herodian reconstruction of the Temple, but according to some authorities, its walls werepainted 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); (seraphimhave six); the most frequently encountered descriptor applied to cherubim in Christianity is many-eyed, and indepictions the wings are often shown covered with a multitude of eyes (showing them to be all seeing beings). Sincethe Renaissance, in Western Christianity cherubim have become confused with putti—innocent souls, looking likewinged children, that sing praises to God daily—that can be seen in innumerable church frescoes and in the work ofpainters such as Raphael.

References[1] http:/ / www. biblegateway. com/ passage/ ?search=Hebrews+ 9& version=5[2] De Vaux, Roland (tr. John McHugh), Ancient Israel: Its Life and Institutions (NY, McGraw-Hill, 1961)[3][3] Peake's commentary on the Bible[4] 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, page289, entry for γρυπος,"From the archaeological perspective, origin in Asia Minor (and the Near East: Elam) is very probable."

[6][6] 1 Samuel 4:4, 2 Samuel 6:2, 2 Samuel 22:11[7][7] 1 Chronicles 13:6[8][8] 2 Samuel 22:11[9][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][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

Christian angelic hierarchy

First Sphere Seraphim • Cherubim • Ophanim • Thrones

Second Sphere Dominions • Virtues  • Powers or Authorities

Third Sphere Principalities or Rulers • Archangels • Angels

ThronesThis 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 Colossians1:16 [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] TheThrones 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 Jewishfolklore [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 angelichierarchies, that are also known as the "Thrones", from Daniel 7:9 [5] (Old Testament). They are the carriers of theThrone of God, hence the name. They are said to be great wheels covered in eyes.

About the ThronesThrones are angels of the Third Order (first sphere) and are beings of tremendous power and movement. They are thekeepers of higher, more expanded energies. They ensure that these energies maintain connections and flow throughthe realms. They act as the conduits of the physical worlds and tend to be more stationary in their existence.

According to traditionGod's Spirit is shown in a certain manner to these angels, who in turn pass on the message to men and the inferiorangels.Thrones are known in scripture as the bringers of justice, but their status in hierarchy is often confused, sometimesplacing 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. ThomasAquinas, the Thrones have the task of pondering the disposition of divine judgments. In other words, they carry outor fulfill the divine justice of the Lord.They create, channel and collect incoming and outgoing positive energies. Dispensation of justice is important to theThrones and they send healing energies to victims while shining a light on injustice to bring its presence to ourattention.Like their counterparts in the second angelic triad, they come the closest of all Angels to spiritual perfection andemanate the light of God with mirror-like goodness. They, despite their greatness, are intensely humble, an attributethat allows them to dispense justice with perfect objectivity and without fear of pride or ambition. Because they areliving 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 TeachingsDionysius the Areopagite includes the Thrones as the third highest of 9 levels of angels.

Notes[1] Colossians 1:14-20 (http:/ / www. biblegateway. com/ passage/ ?search=Colossians 1:14-20;& version=9;)[2] 1 Peter 3:21-22 (http:/ / www. biblegateway. com/ passage/ ?search=1 Peter 3:21-22;& version=9;)[3] Bunson, Matthew. Angels A to Z. New York:Crown Trade Paperbacks, 1996. ISBN 0-517-88537-9.[4][4] Louis Ginzberg: Legends of the Jews 5:23, n. 64; 5:417, n. 117[5] 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

Christian angelic hierarchy

First Sphere Seraphim • Cherubim • Ophanim • Thrones

Second Sphere Dominions • Virtues  • Powers or Authorities

Third Sphere Principalities or Rulers • Archangels • Angels

Archangel

The Annunciation by Paolo de Matteis

An archangel /ˌɑrkˈeɪndʒəl/ is an angel ofhigh rank. Beings similar to archangels arefound in a number of religious traditions;but the word "archangel" itself is usuallyassociated with the Abrahamic religions ofJudaism, Christianity, and Islam.

Michael and Gabriel are recognised asarchangels in Judaism, Islam, and by mostChristians. The Book of Tobit—recognisedin the Catholic and Orthodox Bibles, butconsidered apocryphal byProtestants—mentions Raphael, who is alsoconsidered to be an archangel. Thearchangels Michael, Gabriel and Raphaelare venerated in the Roman Catholic Churchwith a feast on September 29 (between 1921and 1969 March 24 for Gabriel and 24October for Raphael), and in the EasternOrthodox Church on November 8 (if theJulian calendar is used, this corresponds toNovember 21 in the Gregorian). The named

Archangel 51

archangels in Islam are Gabriel, Michael, Israfil and Azrael. Jewish literature, such as the Book of Enoch, mentionsMetatron as an archangel, called the "highest of the angels," though the acceptance of this angel is not canonical inall 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 mostcommonly include Uriel as well, who is mentioned in the book 2 Esdras. The word archangel is derived from theGreek ἀρχάγγελος (arch- + angel, literally chief angel).

In Judaism

Jacob wrestling with the Angel by Gustave Doré1885

The Hebrew Bible uses the terms מלאכי אלוהים (malakhi Elohim;Angels of God), "The Hebrew word for angel is "malach," whichmeans messenger, for the angels are God's messengers to performvarious missions." מלאכ י י (malakhi Adonai; Angels of the Lord),[1]

ha-qodeshim; the) הקדושים and (b'nai elohim; sons of God) בני אלוהיםholy ones) to refer to beings traditionally interpreted as angelicmessengers. Other terms are used in later texts, such as העליונים(ha-elyonim, the upper ones, or the ultimate ones). Indeed, angels areuncommon except in later works such as the Book of Daniel, thoughthey are mentioned briefly in the stories of Jacob (who, according toseveral interpretations, wrestled with an angel) and Lot (who waswarned by angels of the impending destruction of the cities of Sodomand Gomorrah). Daniel is the first biblical figure to refer to individualangels by name. It is therefore widely speculated that Jewish interest inangels developed during the Babylonian captivity.[2] According toRabbi Simeon ben Lakish of Tiberias (230–270 AD), specific namesfor the angels were brought back by the Jews from Babylon.

There are no explicit references to archangels in the canonical texts of the Hebrew Bible (Old Testament). Inpost-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalitiesand roles. Though these archangels were believed to have rank amongst the heavenly host, no systematic hierarchyever developed. Metatron is considered one of the highest of the angels in Merkavah and Kabbalist mysticism andoften serves as a scribe. He is briefly mentioned in the Talmud,[3] and figures prominently in Merkavah mysticaltexts. 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 manyMerkavah 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, theusual number of archangels given is at least seven, who are the focal angels. Three higher archangels are alsocommonly referenced, Michael, Raphael, and Gabriel, followed by Uriel, Sariel, Raguel, and Remiel.[7] Fouradditional names are: Zadkiel, Jophiel, Haniel and Chamuel. Medieval Jewish philosopher Maimonides made aJewish angelic hierarchy.

Archangel 52

In Christianity

Guido Reni's Archangel Michael TramplingSatan, 1636.

The New Testament speaks frequently of angels (for example, angelsgiving messages to Mary, Joseph, and the shepherds; angelsministering to Christ after his temptation in the wilderness, an angelvisiting Christ in his agony, angels at the tomb of the risen Christ, theangels who liberate the Apostles Peter and Paul from prison); however,it uses the word "archangel" only twice. The earlier mention is in 1Thessalonians: "For the Lord himself shall descend from heaven with ashout, with the voice of the archangel, and with the trump of God: andthe dead in Christ shall rise first" (King James Version); "For the Lordhimself will descend from heaven with a cry of command, with thevoice of an archangel, and with the sound of the trumpet of God. Andthe dead in Christ will rise first" (English Standard Version). The latermention is in the Epistle of Jude: "Yet Michael the archangel, whencontending with the devil he disputed about the body of Moses, durstnot bring against him a railing accusation, but said, The Lord rebukethee" (King James Version)

Roman Catholic

In Roman Catholicism, three are honoured by name:•• Gabriel•• Michael•• RaphaelThe last-named of these identifies himself in Tobit 12:15 [8](NAB) thus: "I am Raphael, one of the seven angels whostand and serve before the Glory of the Lord." To the other four of these seven archangels post-Exilic Judaism gavethe 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, whichmentions the angel Uriel, was popular in the West and was frequently quoted by Church Fathers, especiallyAmbrose, but was never considered part of the biblical canon.

Archangel 53

Eastern and Oriental Orthodox

Herodion of Patras and Archangel Selaphiel

Angelic Council, Orthodox icon of the sevenarchangels, left to right: Jegudiel, Gabriel,

Selaphiel, Michael, Uriel, Raphael, Barachiel.Beneath the mandorla of Christ-Immanuel (Goodis with us) are representations of Cherubim (blue)

and Seraphim (red).

Eastern Orthodox Tradition mentions "thousands of archangels;[9]

however, only seven archangels are venerated by name.[10] Uriel isincluded, and the other three are most often named Selaphiel, Jegudiel,and Barachiel (an eighth, Jeremiel, is sometimes included asarchangel).[11] The Orthodox Church celebrates the Synaxis of theArchangel Michael and the Other Bodiless Powers on November 8 ofStencyl the Eastern Orthodox liturgical calendar (for those churcheswhich follow the Julian Calendar, November 8 falls on November 21of the modern Gregorian Calendar). Other feast days of the Archangelsinclude 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 isdedicated to the Angels, with special mention being made in the churchhymns of Michael and Gabriel. In Orthodox iconography, each angelhas a symbolic representation:

• Michael in the Hebrew language means "Who is like unto God?" or"Who is equal to God?" St. Michael has been depicted from earliestChristian times as a commander, who holds in his right hand a spearwith which he attacks Lucifer/Satan, and in his left hand a greenpalm branch. At the top of the spear there is a linen ribbon with ared cross. The Archangel Michael is especially considered to be theGuardian of the Orthodox Faith and a fighter against heresies.

• Gabriel means "Man of God" or "Might of God." He is the herald ofthe mysteries of God, especially the Incarnation of God and all othermysteries 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, amirror of green jasper. The mirror signifies the wisdom of God as ahidden 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 afish caught in the Tigris) with his right hand, and holding aphysician'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 righthand, and a flame in his left.

• Sealtiel means "Intercessor of God." He is depicted with his face and eyes lowered, holding his hands on hisbosom in prayer.

• Jegudiel means "Glorifier of God." He is depicted bearing a golden wreath in his right hand and a triple-thongedwhip 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 thatwatch over "the spirits that sin in the spirit." (20:7, 8).

Archangel 54

Protestant

The Annunciation, by Henry Ossawa Tanner

The Protestant Bible provides names for two angels: "Michael thearchangel" and the angel Gabriel, who is called "the man Gabriel" inDaniel 9:21 [13]. Protestants who reject the apocrypha view Michael asthe sole archangel, since he is the only one explicitly described as suchin the Bible in Jude 1:9 [14].[15] Gabriel is never called an archangel inthe Bible.[16]

Michael is now the angel above all angels, recognized in rank tobe the first prince of heaven. He is, as it were, the prime ministerin God's administration of the universe, and is the "angeladministrator" 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 nota created being but the Eternal Word of God, "very God of very God, of the same substance as the Father". Theycredit Presbyterian Matthew Henry as supporting this view.

Jehovah's WitnessesJehovah's Witnesses believe that there is only one archangel (Michael), based on the literal meaning of the Greekword ἀρχάγγελος: "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 willdescend from heaven with a commanding call, with an archangel's voice and with God's trumpet",[17] they concludethat Michael is another name for Jesus in heaven.[18]

Latter Day SaintsThe Church of Jesus Christ of Latter-day Saints (LDS Church) interprets the term archangel as meaning "ChiefAngel",[19] Michael is the only individual so-designated in the Latter Day Saints canon (Jude 1:9 [20] KJV). It isbelieved that he is the head of all of the angels. LDS Church doctrine also states that archangel Michael was the firstman, Adam.[21]

Though no other being is identified as an "archangel," Joseph Smith taught that the angel Gabriel was known inmortality as Noah[22] and the angel Raphael is a being of significant standing even though he has never beenidentified with any mortal prophet.[23]

In IslamIn 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 bringingrain and thunder to Earth.

• Israfil (Israfel or Israafiyl). According to tradition, Israfel is the angel responsible for signaling the coming ofJudgment Day by blowing a horn/trumpet. It translates in Hebrew as Raphael.

Archangel 55

• Azrael (Izra'il). Azrael is usually regarded as the angel of death Malaku I-mawt, in the Quran (Surah al-Sajdah32:11 [24]) is responsible for parting the soul from the body.

In ZoroastrianismAn increasing number of experts in anthropology, theology and philosophy, believe that Zoroastrianism contains theearliest distillation of prehistoric belief in angels.[25]

The Amesha Spentas of Zoroastrianism are likened unto archangels. Simultaneously, they individually inhabitimmortal bodies, that operate in the physical world, to protect, guide and inspire humanity, and the spirit world. TheAvesta 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 SpentaMainyu, 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 ofsixteen lands, each imbibed with a unique cultural catalyst, calculated to encourage the formation of distinct humanpopulations. The Amesha Spentas were charged with protecting these holy lands and through their emanation, alsobelieved to align each respective population in service to God.[26]

The Amesha Spentas (amesha meaning eternal & spenta meaning brilliance and beneficence) as attributes of Godare:1.1. Spenta Mainyu (Phl. Spenamino): lit. 'Bountiful Spirit'2.2. Asha Vahishta (Phl. Ardwahisht): lit. 'Highest Truth'3.3. Vohu Mano (Phl. Vohuman): lit. 'Righteous Mind'4.4. Khshathra Vairya (Phl. Shahrewar): lit. 'Desirable Dominion'5.5. Spenta Armaiti (Phl. Spandarmad): lit. 'Holy Devotion'6.6. Haurvatat (Phl. Hordad): lit. 'Perfection or Health'7.7. Ameretat (Phl. Amurdad): lit. 'Immortality'

Other traditionsOccultists sometimes associate archangels in Kabbalistic fashion with various seasons or elements, or even colors. Insome Kabbalah-based systems of ceremonial magic, all four of the main archangels (Michael, Gabriel, Raphael andUriel) are invoked as guarding the four quarters, or directions, and their corresponding colors are associated withmagical properties.[27] Lucifer or Sataniel in Judeo-Christian traditions, or Iblis in Islam, is considered an archangelby Satanists and many non-Satanists, but non-Satanists consider him evil and fallen from God's grace.

Archangel 56

Cultural references

Annunciatory Angel, by Fra Angelico, 1437-1446

In art, archangels are sometimes depicted with larger wings. Some ofthe more commonly represented archangels are Gabriel, Michael,Raphael, and Uriel.[28]

In Cassandra Clares The Mortal Instruments series, Shadowhunters area hybrids of humans and angels. In the book series, the world wasbeing overrun by demons, so Jonathan Shadowhunter pleaded to theheavens to help. Archangel Raziel spilled his blood into the MortalCup and told Jonathan Shadowhunter to drink it, creating the race.Archangel Michael is also mentioned, because Raziel gave Simon, amain character in the series, his sword to use in battle.

In the TV series Supernatural, many angels appear, at first to DeanWinchester for help after raising him from hell, because the RighteousMan who falls from grace in hell and starts the apocalypse is the onewho must stop it. Four are named as archangels: Michael, Gabriel,Raphael, and Lucifer (as a fallen angel).

In the 2010 film Legion, the main character Michael falls to Earth in Los Angeles after cutting his wings during anattempt 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; Onmy 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-mashḥit")" Jewish Encyclopedia[2] Judaism at HighBeam Encyclopedia (http:/ / www. encyclopedia. com/ doc/ 1E1-Judaism. html), Section: The Postexilic Period[3][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][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 218–219. 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 128:20–21 (http:/ / www. lds. org/ scriptures/ dc-testament/ dc/ 128. 20-21#19); Mark E. Petersen, "Adam, theArchangel" (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. ISBN 0-19-504645-5.• 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

Christian angelic hierarchy

First Sphere Seraphim • Cherubim • Ophanim • Thrones

Second Sphere Dominions • Virtues  • Powers or Authorities

Third Sphere Principalities or Rulers • Archangels • Angels

Seven Archangels 58

Seven Archangels

"Synaxis of the Archangel Michael" ("СоборАрхистратига Михаила"). An Eastern Orthodox

Church icon of the "Seven Archangels". From left toright: Jegudiel, Gabriel, Selaphiel, Michael, Uriel,

Raphael, Barachiel. Beneath the mandorla of ChristEmmanuel are representations of Cherubim (in blue)

and Seraphim (in red).

The earliest reference to a system of seven archangels as a groupappears to be in Enoch I (the Book of Enoch) which is not part ofthe Jewish Canon but is prevalent in the Judaic tradition, wherethey are named as Gabriel, Michael, Raphael, Uriel, Raguel,Remiel and Saraqael. While this book today is non-canonical inmost Christian Churches, it was explicitly quoted in the NewTestament (Letter of Jude 1:14-15) and by many of the earlyChurch Fathers. The Ethiopian Orthodox Church to this dayregards it to be canonical.

In the late 5th to early 6th century, Pseudo-Dionysius gives themas Michael, Gabriel, Raphael, Uriel, Chamuel, Jophiel, andRaguel. [citation needed]

The earliest Christian mention is by Pope Saint Gregory I who liststhem as Gabriel, Michael, Raphael, Uriel (or Anael), Simiel,Oriphiel and Raguel. A later reference to seven archangels wouldappear in an 8th or 9th century talisman attributed to Auriolus, a"servant of God" in north-western Spain. He issues a prayer to "allyou patriarchs Michael, Gabriel, Cecitiel, Oriel, Raphael, Ananiel,Marmoniel ("who hold the clouds in your hands").[1]

Archangels in current church traditions

The Catholic Church in the Roman Rite only explicitly names 3 archangels: Gabriel, Michael and Raphael. Gabrieland Michael are the only two named in the New Testament of the Bible. However, the same passages that nameRaphael in the book of Tobit also states that he is "one of the seven who stand before God." The other names can bederived from traditional Jewish teaching. The Catholic Church suppressed the names of the other Archangels duringthe First Council of Nicaea. However, in the Byzantine Rite and other eastern rites of the Catholic Church, there is apopular 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 59

Other viewsIn the more modern angelology, different sources disagree on the names and identities of the seven archangels. In theBook of Enoch, Remiel is also described as one of the leaders of the 200 Grigori, the fallen angels. Various occultsystems associate each archangel with one of the traditional seven "luminaries" (the seven naked-eye-visible objectsin 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 byVenus) represents Autumn, and Capricorn (ruled by Saturn) represents Winter. Therefore by association, Raphael isMars, Uriel is Moon, Michael is Venus, and Gabriel is Saturn. * However it should be noted that Rudolf Steiner'sNorthern Hemisphere indications regarding the seasons and their placement in the Zodiac will be the opposite in theSouthern 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 thesouth;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 beequivalent.It could also be argued that each one of the seven archangels represents one of the heavenly virtues, in the same waythat each of the seven princes of hell represents one of the deadly sins.

Notes and references[1][1] Julia M.H. Smith, Europe After Rome: A New Cultural History 500-1000. Oxford: Oxford University Press, 2005. Page 77[2] Oremus.org website (http:/ / www. excitingholiness. org/ first-edition/ index. cgi?m09/ d29. html). Retrieved September 15, 2008.[3] Saint Uriel Church website patron Saint web page (http:/ / www. urielsg. org/ Sections-read-7. html). Retrieved September 15, 2008.[4][4] Lesser Feasts and Fasts, p. 380.[5] Anglican.org website Michaelmas page (http:/ / justus. anglican. org/ resources/ bio/ 254. html). Retrieved September 15, 2008.[6] 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 michaelgabriel 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

Islamic view of angels 60

Islamic view of angels

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Islam

Islam portal

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Angels (Arabic: مالئكة malāʾikah; singular: مالك or ْمَلَك malāk) are heavenly beings mentioned many times in theQuran and hadith. Unlike humans or jinn, they have no free will and therefore can do only what God orders them todo. An example of a task they carry out is testing individuals by granting them abundant wealth and curing theirillness. Believing in angels is one of the six Articles of Faith in Islam. Just as humans are made of clay, and jinn aremade of smokeless fire, angels are made of light.[2]

Angel hierarchyThere is no standard hierarchical organization in Islam that parallels the division into different "choirs" or spheres, ashypothesized and drafted by early medieval Christian theologians. MostWikipedia:Avoid weasel words Islamicscholars agree that this is an unimportant topic in Islam, simply because angels have a simple existence in obeyingGod already, especially since such a topic has never been directly addressed in the Quran. However, it is clear thatthere is a set order or hierarchy that exists between angels, defined by the assigned jobs and various tasks to whichangels are commanded by God. Some scholars suggest that Islamic angels can be grouped into fourteen categories asfollows, of which numbers two-five are considered archangels. Not all angels are known by Muslims however, theQuran and hadith only mentions a few by name. Due to varied methods of translation from Arabic and the fact thatthese angels also exist in Christian contexts and the Bible, several of their Christian and phonetic transliteral namesare 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 theangel who communicates with (all of) the prophets and also for coming down with God's blessings during thenight of Laylat al-Qadr ("The Night of Power").

Islamic view of angels 61

Israfil or Israafiyl (Judeo-Christian, Raphael), is an archangel in Islam who willblow the trumpet twice at the end of time. According to the hadith, Israfil is theangel responsible for signaling the coming of Qiyamah (Judgment Day) byblowing a horn. The blowing of the trumpet is described in many places in theQuran. 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 meettheir Lord for their final judgement.

• Mikail (Judeo-Christian, Michael), who provides nourishments for bodiesand 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 peoplein this life.

• 'Azrael/'Azraaiyl also known as Malak al-maut (Judeo-Christian, Azrael), the angel of death. He is responsible forparting the soul from the body. He is only referred as malak al-maut, meaning angel of death, in the Quran.

CharacteristicsIslam is clear on the nature of angels. The functions that the angels perform vary, one of the most prominent of thesefunctions is their function as messengers. The angel Jibraaiyl (Gabriel) is the most important (prominent) messengerangel, as in Islam, he delivers the message of God (Allah) to the Islamic prophets. Angels cannot be seen as they areheavenly beings but that can take on different forms, including human. One well known example is when God sentthe 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 ʾIbrāhīm (Abraham) in human form, and he was not aware that they were angels untilthey told him so. Lūṭ (Lot) also had angels come to him to warn him of the impending doom of his people. All angelspraise 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 raisetheir 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 hearwhat you do not hear. The heaven makes a noise like groaning, and it has the right to (or it is no surprise), forthere 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 wouldnot enjoy your relationships with women and you would go out in the street praying to Allah.'"—Abu `Isa Muhammad ibn `Isa 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 Iblīs orShayṭan (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 whichare (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive fromAllah, but do (precisely) what they are commanded.

Islamic view of angels 62

—Quran, sura 66 (At-Tahrim), ayah 6The 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, messengerswith 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 (namelyGabriel 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 Gabrielhaving 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 ofriding 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 androles 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 downgood deeds and the another one writes down evil deeds. They are both described as 'Raqeebun 'Ateed' in theQur'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 isknown 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 aswe 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 hellThese angels take no pity on punishing them as they do what the Lord has commanded them to precisely andperfectly. A verse stipulates this:

Islamic view of angels 63

O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over whichare (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive fromAllah, 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 (ʿĪsā):Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will beIsa(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 thewestern horizon.

Narrated Aisha:Whoever claimed that (the Prophet) Muhammad saw his Lord, is committing a great fault, for he only sawGabriel 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 angelsTemplate:Muslim beliefsGabriel (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, aconfirmation 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 enemyto 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 evilangel, nor a fallen one, a notion Islam rejects, rather Maalik is merely doing what he is commanded to do by God. InIslam, Iblīs or Shayṭan (the Devil or Satan) is considered to be a jinn rather than a fallen angel, since he questionedGod 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 explainedfurther in the hadiths of Muhammad.

Islamic view of angels 64

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

IsrafilIsrafil (Arabic: إسرافيل, translit.: Isrāfīl, Alternate Spelling: Israfel, Meaning: The Burning One [1] ), is the angel ofthe trumpet in Islam, though unnamed in the Qur'an. Along with Mikhail, Jibrail and Izra'il, he is one of the fourIslamic 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 biblicalliterature, Raphael is the counterpart of Isrāfīl. Isrāfīl is usually conceived as having a huge, hairy body that iscovered with mouths and tongues and that reaches from the seventh heaven to the throne of God. One wing protectshis body, another shields him from God, while the other two extend east and west. He is overcome by sorrow andtears three times every day and every night at the sight of Hell.

In religious traditionAlthough the name "Israfel" does not appear in the Quran, mention is repeatedly made of an unnamed trumpet-angelassumed 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 earthshall swoon, except him whom Allah will ; then it shall be blown again, then they shall stand upawaiting." —Qur'an (39.68).

In Islamic tradition he is said to have been sent, along with the other three Islamic archangels, to collect dust fromthe four corners of the earth,[2] although only Izra'il succeeded in this mission.[3] It was from this dust that Adam wasformed.Wikipedia:Identifying reliable sourcesIsrafil 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 ableto reach from the earth to the pillars of Heaven. A beautiful angel who is a master of music, Israfil sings praises toGod in a thousand different languages, the breath of which is used to inject life into hosts of angels who add to thesongs themselves.According to Sunni traditions reported by Imam Al-Suyuti, the Ghawth or Qutb, who is regarded among Sufis as thehighest 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, amongstwhom the highest ones have their hearts resembling that of Angel Michael, and the rest of the lower ranking saintshaving the heart of Jibreel or Gabriel, and that of the previous prophets before the Prophet Muhammad. The earth isbelieved to always have one of the Qutb.[7]

Israfil 65

In 19th-century OccultismIsrafil appears in cabbalistic lore as well as 19th-century Occultism. He was referenced in the title of AleisterCrowley's Liber Israfil, formerly Liber Anubis, a ritual which in its original form was written and utilized bymembers 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 modernpractitioners of Alchemy and Ceremonial Magic draw.

In Media

Part of a series on

Eschatology

•• v•• t• e [9]

• 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 wellAs 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. (আমি ইস্রাফিলের শিঙ্গার, মহা হুঙ্কার; I am the

mighty roar of Israfil's bugle[10]).[11]

Israfil 66

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 Encyclopædia Britannica (http:/ / www. britannica. com)[7][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. ISBN 1438126964.

• 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.ISBN 9781578592128.

• 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. ISBN 9781438130026.

• 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.: LlewellynPublications. p. 97. ISBN 9780738714622.

• Dale Hoiberg Indu Ramchandani; Ramchandani, vice president Dale Hoiberg; editor South Asia, Indu (2000).Student’s Britannica: India (Set of 7 Vols.) 39 Volumes 1-5 of Students' Britannica India, Students' BritannicaIndia (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: EncyclopædiaBritannica (India). p. 92. ISBN 9780852297605.

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 ʿAja'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)

QuranAl-Qurʾānالقرآن

•• Category•• Islam portal

•• v•• t• e [1]

The Holy Spirit (Arabic: الروح القدس, al-Rūḥ al-Quds) in Islam is mentioned several times in the Quran, and isinterpreted by Muslims as referring to the angel Gabriel.

The Holy Spirit, al-Ruh al-Quds, in the QuranThe 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 whobelieve, 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! Istrengthened 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 itwere, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thouhealest 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 clearSigns, and the unbelievers among them said: "This is nothing but evident magic."— Qur'an, sura 5 (Al-Ma'ida), ayat 110

Holy Spirit (Islam) 68

The Spirit, al-Ruh, in the QuranThe 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 obeisanceunto 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 herson 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 justthe 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 dothHe send the Spirit (of inspiration) to any of His servants he pleases, that it may warn (men) of the Day ofMutual 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 HisApostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He haswritten Faith in their hearts, and strengthened them with a Spirit from Himself. And He will admit them toGardens beneath which Rivers flow, to dwell therein (for ever). God will be well pleased with them, and theywith 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 TrinityGod 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 theydesist 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; Andthere 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: Thatwe 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) areMuslims (bowing to Allah's Will)."— Qur'an, sura 3 (Aal-e-Imran), ayat 64

Holy Spirit (Islam) 69

Gabriel

Jibril from book 'The Wonders of Creation and theOddities of Existence', 14th century.

In the view of some Muslims the term al-Ruh al-Quds refers to theAngel Gabriel (referred to as Jibral, Jibrīl, Jibrael, 'Džibril,Jabrilæ or Jibrail (جبرائيل ,جبريل, [dʒibræːʔiːl], [dʒibrɛ̈ʔiːl], or[dʒibriːl]) in Islam),[2][3][4] the high-ranked angel who wasassigned by Allah to deliver his revelation to all apostles andprophets.[5] He is also the angel who delivered the Annunciation toMary and also delivered the Qur'an to the prophet Muhammad inthe cave of Hira by Mecca.

Gabriel's physical appearance is described in the Hadith (Sahihal-Bukhari, 4:54:4:55 [6]):

Narrated by Abu Ishaq-Ash-Shaibani: I asked Zir binHubaish regarding the statement of God: "And was ata distance of but two bow-lengths or (even) nearer; Sodid (God) convey the inspiration to his servant(Gabriel) and then he (Gabriel) conveyed (that toMuhammad). [Quran  53:9 [7]] From ‘Abdullah ibnMas‘ood, who said: the Messenger of God sawGabriel in his true form. He had six hundred wings,each of which covered the horizon. There fell from hiswings jewels, pearls and rubies; only God knows about them."

The Qur'an has referred to Gabriel both by name and by using the "spirit" designation. Gabriel is regarded withexactly the same respect by Muslims as all of the Prophets, and upon saying his name or referring to him a Muslimrepeats: "peace be upon him". Gabriel's primary tasks are to bring messages from God to his messengers. As inChristianity, Gabriel is said to be the angel that informed Mary (Maryam, Arabic مريم) of how she would conceiveIsa:

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 theMost Beneficent (God) from you, if you do fear God." (The angel) said: "I am only a messenger fromyour Lord, (to announce) to you the gift of a righteous son." She said: "How can I have a son, when noman 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, whereMuhammad 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 Laylatal-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) 70

References[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Quran& action=edit[2] What is meant by the Holy Spirit in the Qur'an (http:/ / www. islamawareness. net/ Angels/ fatwa_holyspirit. html)? Islam Awareness[3] http:/ / www. call-to-monotheism. com/ angel_gabriel_and_the__holy_spirit___by_ansar_al__adl[4] http:/ / islam-qa. com/ en/ ref/ 14403/ Gabriel%20spirit[5] Nader, M. The Holy Spirit in the Qur'an (http:/ / www. submission. org/ jesus/ holy_spirit. html). Submission.org. Retrieved 11 August 2009.[6] http:/ / www. usc. edu/ org/ cmje/ religious-texts/ hadith/ bukhari/ 054-sbt. php#004. 054. 4:55[7] http:/ / www. usc. edu/ org/ cmje/ religious-texts/ quran/ verses/ 053-qmt. php#053. 009[8] http:/ / www. usc. edu/ org/ cmje/ religious-texts/ quran/ verses/ 019-qmt. php#019. 017[9] http:/ / www. usc. edu/ org/ cmje/ religious-texts/ hadith/ bukhari/ 008-sbt. php#001. 008. 345

Buraq

A Buraq seen on a reproduction of a 17th-centuryIndian Mughal miniature

Al-Burāq (Arabic: البُراق al-Burāq "lightning") is a mythological steed,described as a creature from the heavens which transported theprophets. The most commonly told story is how in the 7th century,Al-Buraq carried the Islamic prophet Muhammad from Mecca toJerusalem 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 infar-eastern and Persian art, no Hadiths or early Islamic referencesallude to it having a humanoid face. This, which found its way intoIndian and Persian Islamic art, may have been influenced by a misrepresentation or translation from Arabic toPersian 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." ... "Theanimal'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 donkeybut 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 legswould 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 andsaid: "Are you not ashamed, O Buraq? By Allah, no-one has ridden you in all creation more dear to Allah thanhe is." Hearing this he was so ashamed that he sweated until he became soaked, and he stood still so that theProphet mounted him.[1]

Buraq 71

The journey to the Seventh Heaven

Mi'raj

According to Islam, the Night Journey took place 10 years afterMuhammad became a prophet, during the 7th century. Muhammad hadbeen in his home city of Mecca, at his cousin's home (the house ofUmmu Hani' binti Abu Talib). Afterwards, Prophet Muhammad wentto the Masjid al-Haram. While he was resting at the Kaaba, the angelJibril (Gabriel) appeared to him followed by the Buraq. Muhammadmounted the Buraq, and in the company of Gabriel, they traveled to the"farthest mosque". The location of this mosque was not explicitlystated, but is generally accepted to mean Al-Aqsa Mosque (TempleMount) in Jerusalem. At this location, He dismounted from the Buraq,prayed, and then once again mounted the Buraq and was taken to thevarious heavens, to meet first the earlier prophets and then God(Allah). Muhammad was instructed to tell his followers that they wereto offer prayers 50 times per day. However, at the urging of Moses(Musa), Muhammad returns to God and it was eventually reduced to10 times, and then 5 times per day as this was the destiny ofMuhammad and his people. The Buraq then transported Muhammadback to Mecca.

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 farthestMosque, whose precincts We did bless, in order that We might show him some of Our Signs: for He is the OneWho 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, whosesurroundings 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.

AbrahamThe Buraq was also said to transport Abraham (Ibrahim) when he visited his wife Hajera or Hagar and son Ismaail orIshmael. According to tradition, Abraham lived with one wife, Sarah, in Syria, but the Buraq would transport him inthe morning to Mecca to see his family there, and take him back in the evening to his Syrian wife.[2]

Western WallFollowing the destruction of the Second Temple the Western Wall was traditionally referred to as el-Mabka (theplace of weeping) for the Jewish people who gathered there weekly. In the 1920s, with the rise of Arab-Jewishtension, a part of the Western Wall, which is the only remaining part of the Second Temple in the Old City ofJerusalem, began to be referred to as the Al-Buraq Wall. It was given this name because it was said that Muhammadhad 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] Muhammad al-Alawi al-Maliki, al-Anwar al Bahiyya min Isra wa l-Mi'raj Khayr al-Bariyyah[2] Journeys in Holy Lands p. 117[3][3] Cobb, p. 14[4] 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 DraftRegulation) 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.

Article Sources and Contributors 73

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Christian angelic hierarchy  Source: https://en.wikipedia.org/w/index.php?oldid=605936314  Contributors: ***Ria777, -ross616-, AJHingston, AMC0712, APerson, Aaron Brenneman, Abi79,Adambro, Aestiva, Agneljose, Ahpook, Akinkhoo, Alex earlier account, Alphax, Alphonsus77, Anaraug, Anarchangel, Andy5421, Andyhowlett, Angela, Angr, Apoyon, Aranea Mortem,Ardonik, Ariedartin, Armaced, Armando12, Art LaPella, Ashley-kun, Astrologist, Astromalex, Baconator96, BalthCat, Beeblebrox, Biglovinb, Buddhaamaatya, Calmypal, Canstusdis,CesarFelipe, Charles76117, Cherurbino, Chowbok, ChrisGualtieri, Chzz, Crystallina, Csernica, DGG, David Latapie, David Woodward, Dbachmann, Diablokrom, DocWatson42, Dominus,Drugonot, Ecurran, Editor2020, ElKevbo, EliasAlucard, Emperorbma, Erebus555, Ernobe, Euqinimod, Fcady2007, FreedomFighter112290, Frymaster, GCord52, Gabriel Yuji, Gail, GarethMcCaughan, Gawaxay, Girlfawkes, Gjescobedo, GoingBatty, GumTree, Gunter.krebs, Harvestdancer, He to Hecuba, Headwork, Helikophis, Heptazane, Horokeu usui, HubHikari, IGTHORN,Ian.thomson, Iridescent, Ishimfirestarter, IvoBrasil, JamesCrowe, Janus532, Jason Quinn, Jay-Sebastos, Jb-adder, Jesvane, JimVC3, Jimmy10291, JoeEsquivel, JohnChrysostom, Johnbod, JorgeStolfi, Joseph Dwayne, Kaiwynn, Keyesc, Keyrok, Kiefer.Wolfowitz, KoosJaspers, Kpalion, Kristamaranatha, KylieTastic, Ladytamara, Littlejimmystyle, Liz, Lizuardo, Lkinkade, LockeYggdrasill, Lonpross, LoveMonkey, Lugia2453, M.O.X, MER-C, Mac Lover, Maerk, Magister Mathematicae, Matt Deres, Merope, Metatron's Cube, Metatron-777, Mfields1, Michalisphyl,Mike Young, Minyana, Mlouns, Mod.torrentrealm, Moonwalker723, Mpolo, MrDolomite, Msr iaidoka, Mvaldemar, Mynameisnicd, Mythsearcher, NYCFin, Nath 1986 Australia, Neddyseagoon,Neier, Neigh94, North911, Ost316, PanayiotisBeskos, Pigman, Pmj, Pmronchi, Professor of History, Prophet Joshua Minor, Prvc, Purveyor of Great Knowledge, Puuropyssy, Quadalpha,QuasarTE, R'n'B, Rabanus Flavus, RandomCritic, ReformedArsenal, ReySquared, RookZERO, Rosaecruz, Rwflammang, Satanael, Sbalfour, Secundus Zephyrus, Seraphim2301, Shakko,SigmaEpsilon, Skumarla, SkyWalker, Soidi, Sophocha, Soul phire, St3-phy, StShubz, Stenvenhe, SteveMcCluskey, Storm Rider, Sunborn, Tanuki Z, Tarix of Tajun, Tb, Technopat, TedE,Thanatos666, TheArguer, TheOldJacobite, Thomas Kist, Tom harrison, TreasuryTag, Trusilver, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf, Viridae, Will, Wohksworth, Wtmitchell,Xanderliptak, Xanzzibar, Zahakiel, Zeomox, 507 anonymous edits

Yazata  Source: https://en.wikipedia.org/w/index.php?oldid=579600744  Contributors: Againme, Anoushirvan, Chirag, CorinneSD, Dalrymple, Dangerous-Boy, Dazedbythebell,DionysiusThrax, Eliz81, Fullstop, GeeJo, Igiffin, ImpuMozhi, Joel7687, Koavf, LilHelpa, Nepaheshgar, Orioane, Pasquale, Pigman, Plasticup, RandomCritic, Sburke, Signalhead, Skittleys,Ventifax, Warrior4321, Wighson, Yom, 21 ,تسلیم anonymous edits

Jewish angelic hierarchy  Source: https://en.wikipedia.org/w/index.php?oldid=599182829  Contributors: AlexanderKaras, ArmadilloFromHell, BD2412, Ben Ammi, Crzrussian, Csernica,Cst17, Editor2020, Evanh2008, Ezhiki, Harvestdancer, In ictu oculi, Kathleen.wright5, Kongr43gpen, Liz, Mandarax, Mrg3105, PKT, Peaceray, Pirmasis, QaBobAllah, Robophilosopher, SethNimbosa, Shirahadasha, SpectrumDT, Telpardec, VernoWhitney, Wikiliki, Yosef.garibaldi, 36 anonymous edits

Angels in Judaism  Source: https://en.wikipedia.org/w/index.php?oldid=604002785  Contributors: Aetgar, Ahmad2099, Alosel, Angels&potato, Arb, Aristophanes68, Ben Ammi, Bgwhite,CalicoCatLover, Creidieki, Crzrussian, Daniel E. Romero, Dbachmann, DocWatson42, Donmike10, Editor2020, Eliyak, Fracastador, HannesP, I.M.S., IZAK, Ian.thomson, Ikalmar, In ictu oculi,Jafeluv, Java7837, John of Reading, Jruder100, Kimmymarie24, Klausok, Koavf, Librarycharlie, Lotje, MPerel, MTB2112, Magioladitis, Mayshm, Midnightcomm, Mild Bill Hiccup, Nevuer,Ogress, Ost316, RacheleJocelynMiryam, Radagast83, Reallybored999, Rjwilmsi, Rwflammang, Shirahadasha, SpectrumDT, StAnselm, Stephanrmiller, Thewriter006, Twillisjr,WereSpielChequers, Wtmitchell, Xanzzibar, Xaulted1, 69 anonymous edits

Living creatures (Bible)  Source: https://en.wikipedia.org/w/index.php?oldid=586273797  Contributors: Alansohn, AnonMoos, Aristox, Ben Ammi, Bryan Derksen, Buchanan-Hermit,Crzrussian, Dadofsam, Daniel575, Dougweller, Editor2020, Eliyyahu, Fadesga, Fayenatic london, Gco, Hayyoth, Ian.thomson, In ictu oculi, Jasonasosa, Java7837, Johnbod, Kathleen.wright5,KazakhPol, MPerel, Markseasigh, Michael Hardy, Mihirgk, Mrg3105, RickK, ShelfSkewed, Shirahadasha, Simetrical, StAnselm, TIY, Telpardec, Theroadislong, Valentinian, Zahakiel, 15 ,כתרanonymous edits

Ophanim  Source: https://en.wikipedia.org/w/index.php?oldid=599132161  Contributors: ***Ria777, 9eyedeel, AlexanderKaras, Anabanana9000, April8, Armando12, B9 hummingbirdhovering, Billinghurst, Darklilac, DocWatson42, Drakinen, Druff, Ff13orphan, Fractyl, Harvestdancer, Heptazane, Ian.thomson, In ictu oculi, Ishimfirestarter, IstvanWolf, JohnInDC, Kaiwynn,KenoSarawa, LilHelpa, Lipdip, Marasmusine, Michael Hardy, NeilN, Nn265, Noaqiyeum, Omnipaedista, Ost316, PamD, Prkr 07, R'n'B, Rjwilmsi, Rtkat3, Satanael, Shakko, Shirahadasha,Shirulashem, Simetrical, Solace098, SpectrumDT, The Wanderer, TheOldJacobite, Tonymora, Valley2city, Whyvern, Zerotensor, 55 anonymous edits

Er'el  Source: https://en.wikipedia.org/w/index.php?oldid=599146580  Contributors: Bearcat, D6, Editor2020, Eric Kvaalen, Fishal, John Carter, JohnCD, Kathleen.wright5, Kazvorpal, Mpatel,Mrg3105, Ost316, TastyPoutine, Woohookitty, 8 anonymous edits

Hashmal  Source: https://en.wikipedia.org/w/index.php?oldid=582225600  Contributors: 2007 account, AmosJLedge, Chocobo Knight, Crzrussian, Dungeonsiegee, Editor2020, Evanh2008,GHcool, John Carter, Karada, Kathleen.wright5, KazakhPol, Rmhermen, Several Pending, Shirahadasha, The Man in Question, 2 anonymous edits

Seraph  Source: https://en.wikipedia.org/w/index.php?oldid=605251636  Contributors: ***Ria777, 334a, AMC0712, Addshore, Aetgar, Alai, AlexCage, Alexvickers, Alton.arts, Andycjp, Antije,April8, Aquarius Rising, Armando12, Art LaPella, Artrock101, Asterion, Astrosa, BRCornelius, Ben Ammi, Blackhawk charlie2003, Bobo192, Bradspry, Brandmeister (old), Bruce89, Bæsj,CambridgeBayWeather, Carl.bunderson, CaughtLBW, Cavoyo, CharlesMartel, Cjkb90, ClockworkLunch, Cmdrjameson, Cquan, Crysos, Csigabi, DVD R W, DVdm, Dakart, Daniel575, DavidStapleton, DavidOaks, Deflective, Deor, Dichro, DocWatson42, Doug A. Hole, ENeville, Editor2020, Eixmi, El C, El roi, Electriccatfish2, ElijahBenedict, Eliyyahu, Elockid, Elulofs,Emperorbma, Esrever, Evanh2008, Everard Proudfoot, Finsman73, Gaiacarra, Ghost45, Grendelkhan, Gurch, Harvestdancer, Hbent, Headdie, Hippietrail, Hypnosifl, IZAK, Iammichelle,Ian.thomson, IchBinRommel, Imanistudios, InfernoX410, JASpencer, JForget, JRWoodwardMSW, Jamesemry, Jfoss1701, Jmundo, JohnInDC, Johnnywiggle, Jokermage, Jorge Stolfi,Juliancolton, JupiterSWarrior, JustSomeKid, Justin.xi, Kafka Liz, Konradek, Kostisl, Kururu, Kwork2, Lantan2004, Leszek Jańczuk, Letschorock, LilHelpa, Logantaylor797, Lotje, Luisfelipe,M.O.X, Mairi, Mel Etitis, Melathron, Merope, Michael Hardy, Mike Young, Mikeizzle, MilkFloat6, Minyana, Mirv, Misscorinn, Mpolo, Mungo Kitsch, Museumofdirt, Neddyseagoon, NeilN,NekoDaemon, Netan'el, Netesq, Nightmare975, Omegatron, Omnipaedista, Ost316, Oxymoron83, PKT, Pablo-flores, Pathare Prabhu, Paulschn, PeeJay2K3, PiCo, Praetor alpha, Radiant chains,Ramenguitar, Red Act, Remurmur, Renegade Replicant, Rettetast, Ricky81682, RitigalaJayasena, Rpgaddict2005, Rwflammang, SPL Wolf, Sam Hocevar, Sam Spade, Samtheboy, Sanyos,SardonicRick, Satanael, Sburke, Seraphim24, SeraphimAngels, Seraphita, Seraphoftreason, Servus Triviae, Shirahadasha, Shouriki, Simetrical, SimonP, Sirkablaam, Sirmylesnagopaleentheda,Slon02, Smiley Boy, SpaceFalcon2001, SparqMan, SpectrumDT, StAnselm, Summer Song, Susumebashi, Team Leader, Templarion, Tenoneplusitself, TheTruthWSYF, Thebronk1930, Tkynerd,Tregoweth, Trounce, Twsx, TypoBoy, Urij, Utcursch, Vilcxjo, Vultur, Wetman, Who, Whyvern, Widr, Wikigeeby, Wizard Yo, Wolfdog, Woohookitty, Xanzzibar, Xlemxlem, Zoe, 425anonymous edits

Elohim  Source: https://en.wikipedia.org/w/index.php?oldid=605178111  Contributors: 72Dino, 9oker, ADEgorov, AK63, Adjwilley, Administer, Adnanmuf, Aerotheque, Aitias, Al-bqrb-aleim,AliciaChristine, Amire80, Amor60643, Andres, Andrew c, Angel David, Animal love match, AnonMoos, Antimormon, Anyone7, Anyone77, Arctic Kangaroo, ArdClose, ArnoldReinhold,Atefsharia, Attilios, BD2412, Bamtelim, BarretB, Beeblebrox, Belfry, Ben Ammi, BenRG, Bengt, Bgmur, Bgwhite, Bluemonkee, Bnaur, Bob Burkhardt, Boffy b, Br shadow, Brewerypub55,Brian0918, Brian1975, Brianga, Briangotts, Brotherhoodel, Bytebear, COGDEN, Ches88, Chesdovi, Chruck, ClovisPt, Csbrownnine, Cush, Cyrius, Dan Forward, Danedouard00, Dant2492,David Levy, DavidCary, Davidbfun, Dbachmann, Descartes1979, Djathinkimacowboy, Dmitri Bichko, Donner60, Dougweller, Dylan Flaherty, DynamoDegsy, EEMIV, Ecemaml, Editor2020,Eeekster, El C, ElationAviation, Eliyak, ElohimWorshipper, Evanh2008, Everyking, Exnihilo21, FlorinCB, Fuzzypeg, Gabrielberkovich, Gavia immer, Gil987, Giraffedata, Glennimoss,Goltz20707, Gymnophoria, Haakon, Haalefbeth, Hairy Dude, Harvestdancer, Horus86, Humus sapiens, IThink20, IZAK, In ictu oculi, Iohannes Animosus, Ito-Frederiksen, JForget,Janviermichelle, Jarble, Java7837, Jayjg, Jgstokes, Jhbeck23, Jim1138, John D. Croft, John of Reading, JohnChrysostom, JonMoore, Jonathunder, Jptwo, Julien Tuerlinckx, JustaClayPot,Kbahey, Keahapana, Kerowyn, Kevinrthomas, Koavf, KoosJaspers, Kukini, Kungfuadam, Kwamikagami, Lamborgotti, Lavivier, Leibniz, Leolaursen, Lguipontes, LilHelpa, Linuxerist, Lisa,Lordessoflight, Lotje, LoveMonkey, Ludovica1, Lupin, Lusanaherandraton, MGMario, MPerel, Magioladitis, Mahmudmasri, Martha H. Jones, Maxim, Mellum, MessiahBenDavid, MightyAngel, Misty MH, Mn extra, Mocoloco311, Moe Epsilon, Monk farmer, MrPeabody, MrWhipple, Mrg3105, Mstuomel, Mweisenfeld, Myopic4141, Mz7, N0nr3s, Naifawwadh, Naraht, NatKrause, Ndouchi, Nehrams2020, Newmancbn, Nicholas999887, Nonstopdrivel, Nutiketaiel, Nyttend, Ogress, Ost316, Pais, Pass a Method, Paul Barlow, Perspicacite, Peruvianllama, Peter Deer,Photo3Qom3, PiCo, Pigman, Playgamenow, Portillo, Pseudomonas, Quinsareth, R'n'B, R04DRUNNER1, RHaworth, RL0919, Rabbalian, Rejected777, Remember the dot, Rettetast, RichFarmbrough, Rick S33555, Rickyrab, Rjwilmsi, Rursus, Rwflammang, SabaothOfTerra, Schneelocke, Sesmith, Shirulashem, Shouriki, Shrike, ShyK, Smpf38, Squiddy, Steppres, Steve Winter,Stevertigo, Submitter to Truth, Sumerophile, Superherosaves, Sven Manguard, Sw2k7, Taffboyz, Teacherbrock, Telpardec, Text mdnp, Tgeairn, The Tanya, TheAMmollusc, TheEditrix,Three887, Tim Q. Wells, Titanis Walleri, Tnais, Tverbeek, Twofistedcoffeedrinker, Ud terrorist, Uruk2008, Vadakkan, Visorstuff, Voretus, Warrensson, Wesley, Wetman, Wighson, WikHead,Wiki-uk, Xact, Xanzzibar, Xellos, Yacovasher, Yclept:Berr, Yehoishophot Oliver, Yms, Yonderboy, Yunanistis, Z10x, Zappaz, Zeeshanhasan, Zouavman Le Zouave, 373 ,تسلیم ,.דניאל בanonymous edits

Sons of God  Source: https://en.wikipedia.org/w/index.php?oldid=605085079  Contributors: Alpha Quadrant (alt), AltiusBimm, Antley, Archola, Aronzak, Asarelah, B, Chris Capoccia, Chris thespeller, Ck lostsword, Dougweller, Editor2020, Edrowland, Eliyak, Emersoni, Evanh2008, Goustien, Grylliade, Guy1890, Harsimaja, Heptazane, Hmains, In ictu oculi, Insaner, Italomex, JPX7,Jasonasosa, Java7837, Jheald, John D. Croft, John of Reading, JohnCD, Jonney2000, KathrynLybarger, Kjkolb, Lavivier, Leolaursen, Light current, Loremaster, Marax, Markseasigh, Mcc1789,Mcoupal, Muzikman777, MyWiki24, NekoDaemon, Nick Number, NickelShoe, Notperfectcc, Nudave04, Ohwilleke, Ojis, Petropoxy (Lithoderm Proxy), PiCo, Pinktux2prom, Psyfect, Quest forTruth, RayAYang, Rich Farmbrough, Rwflammang, SatuSuro, SchreiberBike, ShelfSkewed, Soetermans, SonsofGodMC, SqueakBox, Squids and Chips, StAnselm, TheAMmollusc,TreasuryTag, Wheeke, Whodidyouexpect, Wiserd911, Wobbuffet222, 117 anonymous edits

Article Sources and Contributors 74

Cherub  Source: https://en.wikipedia.org/w/index.php?oldid=605994655  Contributors: $yD!, ***Ria777, 17Drew, A bit iffy, Aaronbrick, Admosei, Aetgar, Akamad, Altenmann, Amandajm,AnakngAraw, Andycjp, Antireconciler, Ariehkovler, Armando12, Arrow1archer, Arthur Rubin, Athorkelsson, Banaticus, Barts1a, Beetstra, Ben Ammi, Bobo192, Bryan Derksen, Bsadowski1,C.Fred, Cherubino, Cleduc, Colin 8, Colleenthegreat, Cryptoid, Csernica, CuberDude, Curwin, DNewhall, Danny lost, Darth Vader7, David0811, DavidCooke, Dbmag9, DeadEyeArrow, Defjux,Deror avi, Didactohedron, Dino, Dougweller, DreamGuy, Dweller, E. Underwood, Edmapa, El C, Eliyyahu, Ellsworth, Elmindreda, Elsweyn, EncycloPetey, Epbr123, Eponymous-Archon, Ereglibob, Esrever, Euchiasmus, Evanh2008, Explicit, Eyesnore, FDuffy, Fastily, Florescent, GOR42, Gaius Cornelius, Gene Nygaard, Gerbis, Go-go, Gonzo fan2007, Goodbooker, Gregorius Pilosus,Greybeard52, Gunter.krebs, Harvestdancer, Hickboy91, HimeAi, Hippietrail, Hotridge, IQAG1060, IZAK, Ian.thomson, In ictu oculi, J.delanoy, Jasonasosa, Jasonz2z, Java7837, JeremyLanger,Jj137, Jockstrapbill89, John Reaves, JohnInDC, Johnbod, JonHarder, Jorge Stolfi, Jose77, Julesd, Kat kokat, Ken Gallager, Ketiltrout, Kishkushim, Klausok, Komusou, Ks4au, Kwamikagami,Kww, Lacrimosus, Leboulanger, LemonJuice, LenBudney, Leovizza, Lolpi09, Lotje, M.O.X, Macintosh User, Malik Shabazz, MaratL, Markseasigh, Massimo Macconi, Mattis, Metatron-777,Michael Hardy, MichaelGoldshteyn, Mike Rosoft, Mike Young, Milton Stanley, MissWikiGirl, Mmoneypenny, Mordicai, MrDolomite, Narsil, Nehrams2020, NeilN, NekoDaemon, Nemonoman,Niceguyedc, NickVertical, Nicolas Barbier, Nightfreak, Nightscream, Nima Baghaei, Nobody60, Nyttend, Olahus, Olivier, Olliechick, Omegatron, OnePt618, Orrible, Ost316, Palica,Pastordwatkins, Philip Trueman, PiCo, Ploversegg, Pseudonatural, Pvasiliadis, Quadell, R'n'B, RK, Ramhorn2, Rammyjames, ReaverFlash, Religionista, RevBoden, RickK, Rigel.j, Rjwilmsi,Roguebfl, Ruakh, RucasHost, Russ3Z, S.dedalus, Saintrain, Salehjamal, SamuelTheGhost, Satanael, Saturn 56, Sean D Martin, ServantOfYahweh, Sfdan, Shinui613, Shirahadasha, SietskeEN,Simetrical, Skowog, SkyWalker, Slightsmile, Sosososososos, Stebbins, SteinbDJ, Stirred-not-shaken, Suaven, Sukkoth Qulmos, Tedder, Telpardec, Theoson, Theroadislong, Thor cherubim,Thurible.net, Tkynerd, TomS TDotO, TreasuryTag, Uncle Milty, Unyoyega, UtherSRG, VI, Vendetta411, Vrenator, Wabul, Weezing22arbok, Weregerbil, Wetman, Whyvern, Wilson44691,Woerhn, Wolfdog, Woohookitty, Xlemxlem, Y, YUL89YYZ, Yaphehm'odh, Zblackswan, Zeeshanhasan, Zephyrnthesky, Ziusudra, 334 ,דחלול anonymous edits

Thrones  Source: https://en.wikipedia.org/w/index.php?oldid=601093605  Contributors: ***Ria777, Agustobulo, Alex S, Anthony Appleyard, Armando12, AvicAWB, B9 hummingbirdhovering, Derek Ross, E Wing, East718, Editor2020, Ekwos, Grutness, Harvestdancer, Heptazane, Hgilbert, Ishimfirestarter, John Carter, JohnCD, Kaiwynn, Kitana19, LahmacunKebab,Markyturner, Melaen, Melathron, Michael Hardy, MichaelRay3221, Migel Sances Huares, NeuronExMachina, Ost316, Prkr 07, Puuropyssy, ReyBrujo, Rizzardi, Rjwilmsi, Scaife, Seresin,Simetrical, SpectrumDT, TOR, Tired time, Toyokuni3, Twas Now, W guice, Wayland, Woohookitty, 45 anonymous edits

Archangel  Source: https://en.wikipedia.org/w/index.php?oldid=605931972  Contributors: ***Ria777, 1Angelika, 3rdTriangle, A4, Aaron Brenneman, Abouttofly, Adwiii, Afzal alif, Alansohn,AlbertusmagnusOP, Alex earlier account, Alsandro, Alweth, Amrit 306, Andreas Kaganov, Andycjp, Angelia17, AnmaFinotera, Anson Stark, Antigabriel, Antonia Graham, Aprilsharper,Armando12, Ashley Y, Atif.t2, Ausir, AuthorityTam, Aylad, Bailo26, BananaFiend, Bastique, Beastmaster105, Becksguy, Beleg Tâl, Bensaccount, Bleeve, Borgx, Bristus, Buddhaamaatya,Bulmabriefs144, Cabro-foto, Camyoung54, Canstusdis, Carl.bunderson, Celtic Minstrel, Cfsenel, Chairboy, Chamal N, Chensiyuan, Chowbok, Cleverings, Cmdrjameson, Cminard, ColinFine,Colincbn, Coradon, Corwin8, Csernica, Cspan64, DCB4W, DOSGuy, Dalrymple, Dava4444, David42718, Deflective, Deipnosophista, Delicates, Dhyun2, Doc Tropics, Doc glasgow,DocWatson42, DogFog, Douglas W. Jones, Dougweller, DrPickle, Drawn Some, Dream of Nyx, Dromidaon, Dryranm, Earlypsychosis, Eiad77, Ekabhishek, Ekwos, EliasAlucard,Ellinewilliams231, Emperorbma, Enaidmawr, EnlistingTheForest, EoGuy, Esoglou, Evanluxzenburg, Everyking, Ewan2, F Notebook, Faizan, Favonian, Fckldjhfuwekhfnvsdv, Feeeshboy,Flobbadob, Flyer22, Freestylefrappe, FrozenPurpleCube, FrummerThanThou, Frze, Fullstop, FyzixFighter, Gaius Cornelius, GamblinMonkey, Gbbinning, Gcm, Gogo Dodo, Good Olfactory,GrindtXX, Gwernol, Hafspajen, Hairy Dude, Hajor, Hamish59, Harvestdancer, Hashem sfarim, Hgilbert, Historia, Hohenloh, Homier, Hottentot, Huey45, Ian.thomson, Ibrahim ebi, Iketsi,Ilhamhusainbhat, Imadjafar, InfernoX410, Isidorpax, Jackien1968, James Brush, Java7837, Jcsrauch, Jeff3000, Jeffro77, JeremyA, Jimmy10291, Jlcoving, Jmacelizabeth, Jnivekk, John ofReading, Johnbod, Johnny Ruffier, Jorge Stolfi, Jschwa1, Julia Rossi, Juniper Gnowell, Jyp, Karl.rosencrants, Keivan.f, Kent Wang, KingKane, Kiore, Klemen Kocjancic, Kmccoy, KoosJaspers,Kostisl, Koven.rm, Kreizhn, Kwamikagami, LOL, Ling.Nut, Lithoderm, Loremaster, Lothimos, Lotje, LovelyLillith, M4bwav, MCSKY, Maaajid, MacGyverMagic, Macspaunday, Madmedea,Maine7779, Mannanan51, ManofTheAtom, Markmain, Mastermund, Matipop, Matthewgibson3321, Maury Markowitz, Mayaharmonycenter, Melchizedek22, Melodychick, Merwat,Michaelpremsrirat, Midsummer kid, Miffy900, Mike0001, MisfitToys, MishaPan, Mitch Ames, Mitsukai, Moebiusstrip, Mogism, Mostafa Majd, Mpolo, Mschlindwein, NKOzi, Nafsadh, Nareek,Naru14358, Naruto153579, Nedrutland, NeoDeGenero, Neoman2026, Niaji Azure, Nicodemus75, Nmillerche, Noraad, O not, ONEder Boy, Ojigiri, Okwidmer, Olivier, Onesius, Ost316, Pagony,PamD, Parkie1, Pass a Method, Paul A, Pearle, Per Ardua, Phoe, Pinethicket, Plus-media, Polyamorph, Power level (Dragon Ball), Ppntori, Pretty Prince, Prolog, Qwerty Binary, Qwertyus,RA0808, RUL3R, ReaverFlash, Riccardo Riccioni, Rich Farmbrough, Ridge Runner, Rithom, Rmhermen, Robert.Allen, Rockstar915, Rreagan007, Rtkat3, Rwflammang, SAMiracle, SFV666,Samboy220, Sanctifii, SarekOfVulcan, Satanael, Seanbond5, Seeleschneider, Serenevannoy, Shadowbender, ShandiArchuleta, Shearonink, Shiroi Hane, Shirulashem, Shoaler, Shotwell, Silence,Simetrical, Sjakkalle, SkyWalker, Smeags07747, Spacecentipede, Spaceflower, Spacegogo, Sparthorse, Spinningspark, Srich32977, StAnselm, SteinbDJ, Stephenparsons, Stillnotelf, Struway,Stylz1996, Syrthiss, TAnthony, Tanbircdq, Tarheelz123, Telpardec, That Guy, From That Show!, The Light Burns, TheJustObserver, Tide rolls, Tkech, Tobylaroni, Tom Peters, Tom harrison,Tomcat7, Toyokuni3, Trackteur, TrickyApron, Truco, Truth12788, Twindream, Unionhawk, Vaderzim, Valiantineus, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf, VanishedUserABC,Vassilis78, Vegaswikian, Velella, Vercetticarl, VernoWhitney, Vladislaus Draculea, VolatileChemical, Wasell, Welsh, Wetman, Weyes, What makes a man turn neutral?, WildElf,Will.spearshake, Willthacheerleader18, WookieInHeat, XLR8TION, YWHW, Zahakiel, Zanimum, Zeikan, Δ, 646 anonymous edits

Seven Archangels  Source: https://en.wikipedia.org/w/index.php?oldid=604644359  Contributors: ***Ria777, 2007 account, Alex earlier account, Alsandro, Arctic-Editor, AusJeb, Bammesk,Bearian, Bgwhite, Bjankuloski06en, Brad Watson, Miami, Celestial365, Csernica, Dataproducts, Dger, DiogenesNY, Djbmd777, Dr. MFL, Dream of Nyx, Fenoloftaleina, Fidulario,FrummerThanThou, Gjs238, Goldenrowley, Grunners, Grutness, Helge Skjeveland, Huysman, Ian.thomson, Isababa7, Jamoche, Jbergste, Jimmy10291, JohnInDC, Kathleen.wright5, Kiborion,Konsulromanum, Mdlawmba, Melodychick, MonoAV, Mrg3105, Neddyseagoon, NickPenguin, Nikofeelan, Oknazevad, Orange Suede Sofa, Pictureuploader, Pinethicket, R7Rules7,RayDawggg, Scratchy, Seth Nimbosa, SkyWalker, Smartiger, Stroppolo, Tarheelz123, TasiaChiba, Tb, Tgeairn, Theosphobia, Ugog Nizdast, VengeancePrime, Wallaceyancey,Wandering-teacher, Wayne Slam, Wigert, WildElf, Xact, 110 anonymous edits

Islamic view of angels  Source: https://en.wikipedia.org/w/index.php?oldid=605633220  Contributors: 0rdinator, A.Reader, Abdousi, Aerol, Albanman, Alex earlier account, Alirie, AmmarK,Apples786, Aquib American Muslim, Aurickandrien, Azhad, BD2412, Basel15, Baysalc, Besieged, Boing! said Zebedee, BoogaLouie, Borninusa100, CO, CambridgeBayWeather, Candorz,Catgut, Cba93, Chris the speller, Cobaltbluetony, Cocytus, Colonies Chris, Correctimaging, Cunado19, Cybercobra, DWolf2k2, Danger, Danialriaz, Dardimas, Deathregis, Demarliness,Dinotruth, Doc Tropics, Dont101, Dougweller, DreamGuy, Duncan, Dycedarg, EamonnPKeane, Editor2020, Edivorce, Eras-mus, Erlon.sp, Fareed1906, FayssalF, Fhossen, Fishhook,Freestylefrappe, Future Perfect at Sunrise, Gaius Cornelius, Gee-Unit65, Gerash77, Gkhan1010, GoingBatty, Greatmuslim10, Grenavitar, Gwernol, Habibko, Haroun al Mouwahid,Harvestdancer, Headinthedoor, Hundred-Man, ILuvEire, ISNorden, Ian Pitchford, Ibrahim ebi, Ilhamhusainbhat, Imadjafar, ImtiazAA, Invicta27, Jackol, Janemane, Java7837, Jenblower, Jfry3,Jim1138, JimVC3, John of Reading, Johnbod, Jonadin93, Jordan Yang, JuJube, Keivan.f, KivaAndrois, Klilidiplomus, Koweja, Lalnashi, LatinoMuslim, Lenny Kaufman, Live-info, Lothar vonRichthofen, Lovok Sovok, LtPowers, MR. MOTOWN, Maqivi, Mar4d, Marontia, Materialscientist, Menchi, Merovingian, Merwat, Metahacker, MezzoMezzo, Miffy900, Mike Young,MikeJ9919, Mirak87, Miscellanium, Mogism, Mpatel, Muslimstr, Mussav, Mystìc, Nafsadh, Nakaleem, Neutron Jack, Nibh, NooruddinSheikh, Northamerica1000, Nosman4, Nydrastos,Ohnoitsjamie, Otterathome, Papajohnin, Parsa, Peaceworld111, Pepsidrinka, Peter Delmonte, Philip Trueman, Possum, Ramperts, Raymond Phoenix, Raza0007, Retired username, Rivertorch,SKULLSPLITTER, SLi, Saadsaleem, Saerain, Sah19, Salehjamal, Sardanaphalus, Satanael, Schzmo, Simetrical, SimonP, Snakeeater330, Soap, Soliloquial, Staszek Lem, Stevied019, Stoa,Striver, Submitter to Truth, Sunray, THEN WHO WAS PHONE?, Talib 72, Tariqabjotu, Tasfik1988, Tawker, The misha, The wub, Tide rolls, Tom Morris, Tom harrison, Trehman, Truth12788,Vanderwalpic, Velella, WikiLaurent, William M. Connolley, Windows7xp, Wiqi55, Womble, Yceren Loq, Yunshui, ZZS3, Zeeair, Zero2001, Zerokitsune, Zuvizu, Zzuuzz, 444 anonymous edits

Israfil  Source: https://en.wikipedia.org/w/index.php?oldid=605647914  Contributors: ***Ria777, Agateller, Bless sins, Bobo192, Cloj, DARIO SEVERI, Danieliness, David Sneek, Dchall1,DocWatson42, DreamGuy, Eyrian, FinalRapture, Gaius Cornelius, Habibko, Harsimaja, Ian.thomson, Ibrahim ebi, ImtiazAA, Iridescent, J04n, Jeraphine Gryphon, John of Reading, JuJube,Kajasudhakarababu, KathrynLybarger, Keivan.f, MagicatthemovieS, Mel Etitis, Midnightdreary, Mogism, Niceguyedc, OneUseAccount, Onlim, Open2universe, Pass a Method, REX, RHaworth,Rjwilmsi, RolandR, SKULLSPLITTER, Satdutta, ShadowCatsKey, Shureg, Simetrical, T-borg, Telpardec, TheD&DNerd, Topbanana, Wetman, Wmahan, Zahakiel, Zerokitsune, ^ ^Kayla^ ^ily^anonymous edits 47 ,کاشف عقیل ,^

Holy Spirit (Islam)  Source: https://en.wikipedia.org/w/index.php?oldid=605827825  Contributors: ADM, Alaxdar, Alieseraj, AlmoatazBellah, Arjayay, AsceticRose, Crice88, Dougweller,Dsp13, Editor2020, Erutuon, Eyrian, Gaius Cornelius, Good Olfactory, GorgeCustersSabre, Historylover4, Ibrahim ebi, In ictu oculi, JamesAM, KGW3, Keivan.f, Kiatdd, Kmg90, Kubek15,Live-info, Louis de m, MagicatthemovieS, Migel Sances Huares, Mpatel, N5iln, Objectivesea, Pathare Prabhu, PiCo, RainbowOfLight, Redtigerxyz, Rich Farmbrough, Rivertorch, Runehelmet,Septate, SlackerMom, Soidi, Sonjaaa, Staszek Lem, Wiki-uk, William M. Connolley, YOKOTA Kuniteru, Yceren Loq, 43 anonymous edits

Buraq  Source: https://en.wikipedia.org/w/index.php?oldid=604465778  Contributors: Aateyya, Abdullajh, AdamBMorgan, Alfanje, Alfons2, Ali Muratovic, Amalas, Andris, Angusmclellan,Arab Hafez, Arx Fortis, Ashiq Shawon, Auric, BDD, BanyanTree, Ben Ammi, Bestlyriccollection, Bhadani, Bikeable, Bob103051, Calliopejen1, CambridgeBayWeather, Chapultepec,Cuddlyopedia, Dburak, Donner60, Dweist, Elonka, Ezmil, Ferdicildiz, Floydbeck, Flyintothesky, Freestylefrappe, Gaius Cornelius, GeeJo, Goldenrowley, Grafen, Grenavitar, Gtrmp,Hamsterlopithecus, Hcanon, Hede2000, IFaqeer, Ibnraza, InverseHypercube, Irishpunktom, Jacobolus, Jim1138, JohnCengiz77, JuGnO, Khazar2, Khoikhoi, Kotengu, König Alfons derViertelvorzwölfte, LahmacunKebab, Lan Di, Leptictidium, MK8, MagicalPhats, Makemi, Manadher, Marawe, MatthewVanitas, Mavigogun, Mel Etitis, MelbourneStar, Meursault2004, Mild BillHiccup, Mnbitar, MohaddesTop, Moogwrench, Motamot, Moverton, Mpatel, MuZemike, Murtasa, NawlinWiki, Nazlisiddiqui, Netscott, Niceguyedc, NickW557, Ogress, Pajz, Pass a Method,Piano non troppo, Qambaro, Quadell, R'n'B, Rjwilmsi, Rocketrod1960, Romanm, Ryna hewit, Sango123, Scandreamer, SchreiberBike, Scott, SimonP, Skamecrazy123, Slazenger, Smim90,Snazmeen, Solarra, Spongefrog, SteinbDJ, Tabletop, Tedernst, Templar Hugues de Payens (pbuh), Tewfik, TheIguana, TheSix, Theopolisme, Tired time, Tom harrison, Transparagon,TruthWFree, Umerirshad, Wetman, YUL89YYZ, Yintan, Ymkaraouni, Zereshk, Zero0000, Zora, Zoradians hope 12, Шизомби, 203 ,דוד anonymous edits

Image Sources, Licenses and Contributors 75

Image Sources, Licenses and ContributorsFile:Francesco Botticini - The Assumption of the Virgin.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Francesco_Botticini_-_The_Assumption_of_the_Virgin.jpg  License:Public Domain  Contributors: Auntof6, Basilicofresco, Brandmeister, Crice88, David Angel, Deadstar, Ham, Joadl, Kenta1819218, Man vyi, Mattes, Sailko, ShakkoFile:Nine orders of angels.jpeg  Source: https://en.wikipedia.org/w/index.php?title=File:Nine_orders_of_angels.jpeg  License: Public Domain  Contributors: anonimousImage:Francesco Botticini - The Assumption of the Virgin.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Francesco_Botticini_-_The_Assumption_of_the_Virgin.jpg  License:Public Domain  Contributors: Auntof6, Basilicofresco, Brandmeister, Crice88, David Angel, Deadstar, Ham, Joadl, Kenta1819218, Man vyi, Mattes, Sailko, ShakkoImage:Seraphim - Petites Heures de Jean de Berry.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Seraphim_-_Petites_Heures_de_Jean_de_Berry.jpg  License: Public Domain Contributors: Original uploader was Mirv at en.wikipediaFile:Tetramorph meteora.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Tetramorph_meteora.jpg  License: Public Domain  Contributors: Jeanhousen, Shakko, 1 anonymous editsImage:Ezekiel's vision.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Ezekiel's_vision.jpg  License: Public Domain  Contributors: copy by unknown artist after illustration byMatthaeus (Matthäus) Merian the elder (1593-1650)File:Guido Reni 031.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Guido_Reni_031.jpg  License: Public Domain  Contributors: AnRo0002, Boo-Boo Baroo, Crice88, FxJ,Jembob, Mathiasrex, Mattes, Prosfilaes, ReaverFlash, Robert Weemeyer, Shakko, Thomas Gun, 5 anonymous editsFile:Gethsemane Carl Bloch.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Gethsemane_Carl_Bloch.jpg  License: Creative Commons Attribution 3.0  Contributors: FA2010,Johnbod, Lsotka, Mattes, ReaverFlash, Shakko, Villy Fink Isaksen, 1 anonymous editsImage:Paradiso Canto 31.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Paradiso_Canto_31.jpg  License: Public Domain  Contributors: Conscious, Infrogmation, Jappalang,Mattes, Mayer Bruno, Radagast3, Roomba, Sailko, Sdrtirs, Shakko, Syraceuse, Wikibob, Xenophon, 6 anonymous editsFile:Faravahar-Gold.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Faravahar-Gold.svg  License: Public Domain  Contributors: ShaahinFile:Faravahar.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Faravahar.svg  License: GNU Free Documentation License  Contributors: Original uploader was Ploxhoi aten.wikipediaImage:Ktreewnames.png  Source: https://en.wikipedia.org/w/index.php?title=File:Ktreewnames.png  License: Public domain  Contributors: Magog the Ogre, 배우는사람

File:Gtk-dialog-info.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Gtk-dialog-info.svg  License: GNU Lesser General Public License  Contributors: David VignoniFile:Star of David.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Star_of_David.svg  License: Public Domain  Contributors: Zscout370File:Folder Hexagonal Icon.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Folder_Hexagonal_Icon.svg  License: GNU Free Documentation License  Contributors: Anomie, MifterFile:People icon.svg  Source: https://en.wikipedia.org/w/index.php?title=File:People_icon.svg  License: Public Domain  Contributors: OpenClipartImage:Giotto - Legend of St Francis - -19- - Stigmatization of St Francis.jpg  Source:https://en.wikipedia.org/w/index.php?title=File:Giotto_-_Legend_of_St_Francis_-_-19-_-_Stigmatization_of_St_Francis.jpg  License: Public Domain  Contributors: AndreasPraefcke, LokalProfil, Miaow Miaow, Petrusbarbygere, Sailko, Servitiu, WstImage:wikisource-logo.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Wikisource-logo.svg  License: logo  Contributors: ChrisiPK, Guillom, INeverCry, Jarekt, Leyo,MichaelMaggs, NielsF, Rei-artur, Rocket000, SteinsplitterFile:William Blake 008.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:William_Blake_008.jpg  License: Public Domain  Contributors: Andreagrossmann, AndreasPraefcke,April8, Bukk, Butko, EDUCA33E, Emijrp, Ham, Johnbod, ModWilson, Mogelzahn, Nixón, Petropoxy (Lithoderm Proxy), Schaengel89, Wagino 20100516, Wst, 2 anonymous editsFile:Bible.malmesbury.arp.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Bible.malmesbury.arp.jpg  License: Public Domain  Contributors: Arpingstone, Berteun, Lateiner,Superquintessencekaren, Wst, 1 anonymous editsFile:Symbol book class2.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Symbol_book_class2.svg  License: Creative Commons Attribution-Sharealike 2.5  Contributors:Lokal_ProfilImage:Giusto de' menabuoi, adamo ed eva, 1376-78, battistero di Padova.jpg  Source:https://en.wikipedia.org/w/index.php?title=File:Giusto_de'_menabuoi,_adamo_ed_eva,_1376-78,_battistero_di_Padova.jpg  License: Public Domain  Contributors: Auntof6, Newman Luke,Pvasiliadis, Sailko, ShakkoImage:Louvre lion gate DSC00914.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Louvre_lion_gate_DSC00914.jpg  License: Creative Commons Attribution-ShareAlike 1.0Generic  Contributors: User:David.MonniauxFile:Paolo de Matteis - The Annunciation.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Paolo_de_Matteis_-_The_Annunciation.jpg  License: Public Domain  Contributors:Leyo, Mattes, Postdlf, ReaverFlash, SoerfmFile:Jacob Wrestling with the Angel.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Jacob_Wrestling_with_the_Angel.jpg  License: Public Domain  Contributors: Gustave Doré(1832-1883)File:Herodion of Patras and Archangel Selaphiel (1840, Russia).jpg  Source:https://en.wikipedia.org/w/index.php?title=File:Herodion_of_Patras_and_Archangel_Selaphiel_(1840,_Russia).jpg  License: Public Domain  Contributors: anonymousImage:Archangels.JPG  Source: https://en.wikipedia.org/w/index.php?title=File:Archangels.JPG  License: Public Domain  Contributors: 0 Noctis 0, Allforrous, Auntof6, Csernica, G.dallorto,Joker Island, Pvillani, Shakko, Wst, Лобачев Владимир, 4 anonymous editsFile:Henry Ossawa Tanner - The Annunciation.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Henry_Ossawa_Tanner_-_The_Annunciation.jpg  License: unknown Contributors: BoringHistoryGuy, JKeck, Jordiferrer, Postdlf, Richardprins, Ticketautomat, Wmpearl, 1 anonymous editsFile:Fra Angelico-Annunciatory Angel-detail.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Fra_Angelico-Annunciatory_Angel-detail.jpg  License: Public Domain  Contributors:Aphaia, Crice88, Mattes, Peteforsyth, Schimmelreiter, WstFile:Allah1.png  Source: https://en.wikipedia.org/w/index.php?title=File:Allah1.png  License: Creative Commons Attribution-Sharealike 3.0  Contributors: User:Ibrahim ebiFile:Allah-green.svg  Source: https://en.wikipedia.org/w/index.php?title=File:Allah-green.svg  License: Public Domain  Contributors: User:AnonMoos, User:Darwinek, User:Guanaco,User:Mattes, User:TtogFile:Israfil1.png  Source: https://en.wikipedia.org/w/index.php?title=File:Israfil1.png  License: Creative Commons Attribution-Sharealike 3.0  Contributors: User:Ibrahim ebiFile:Quran2.png  Source: https://en.wikipedia.org/w/index.php?title=File:Quran2.png  License: Creative Commons Attribution-Sharealike 3.0  Contributors: User:Ibrahim ebiFile:Arabic-manuscript.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Arabic-manuscript.jpg  License: Public Domain  Contributors: Aziz1005, Johnbod, Mattes, Valtteri,ZxxZxxZImage:Al-Buraf Hafifa.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Al-Buraf_Hafifa.jpg  License: Public Domain  Contributors: Original uploader was Zora at en.wikipediaLater version(s) were uploaded by Irishpunktom at en.wikipedia.File:Miraj by Sultan Muhammad.jpg  Source: https://en.wikipedia.org/w/index.php?title=File:Miraj_by_Sultan_Muhammad.jpg  License: Public Domain  Contributors: AnonMoos, Calame,Cirt, Elonka, Homonihilis, Johnbod, Meisam, Pomeranian, Romanm, Senemmar, Shakko, Wknight94, ZxxZxxZ, 1 ,نگونبانگونی anonymous edits

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