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590 ;

llie

iiKihik juiiKne (Isn.

Miisorctii- ti-xt

— not

Ixiii.

9).

acconiiiig to

the

however, as 440) with "the son of man" 13, who is only a personifica-

to be eoiifoiiiKliMl.

done by Oililcr (p. nientioneii in Dan. vii. tion of Israel. Of partieular interest is the name TJ? for anjicl (Dan. iv. 10. 14 [A. V. 13, 17]), wliieli is talba<l."l."mes.senger"; Is;i. l.wii.!*. "angel"). is

but which most commentators in accordance with tradition (Aipiila, Symmaclni.s. Jerome) explain by the term "watcher." The 'ir trekmldinh ("watcher and lioly one"), who comes down from heaven to announce the destiny decided "by the decree of the watchers and by the word of the lioly ones." evidently represents a high class of an.irels forming Gods "council of the holy ones" (Ps. Ixxxix. 7. H. v.); while "thousiinds and ten Ihousiiud limes thou sands of angels stand before Him" to minister to Him Whether the name 'ir (from (Dan. vii. 10, //<*.). t/r, "being awake") is to be derived (sec Hcrzfeld iii. 201, note 342, and Koliut. " Jiid. Angelologie," p. 6) from the seven amsliaspands. the Persian arcliangels according to Bopp. "the sleepless ones"; accordingto Spiegel and Darmesteter, "Ihe undying holy ones" or nol, the watchers certaiidy occupy a high rank in the liook of Enoch. luthe Book of Tobit the name of a third angel ap pears namely, Raphael ("God healeth," Tobit, iii. 17) called thus after his mission. "God liath sent nic," lie says, "to heal thee and Sarah, thy daughterin-law. I am Haphael, one of the seven holy an.gels,

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590

THE JEWISH EN'CYCLOPEDIA

Angelology

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which present the i>rayers of the saints, and which go ill and out before the glory of the Holy One " (Tobit, xii. 14-1.">|. "He presented Tobit's prayer on account of the hitter's blindness, and the prayer of Sarah on account of the humiliation of her parents," and was sent to heal them both {Hi. iii. 17), to remove the blindness of the one and bind the evil spirit Asmodeus, in order to give a husband to the other. He presented liimself to Tobias as an ordinary man to accompany liim {ib. v. 4), and ate with viii. him iib. vi. The process begun in Daniel, and continued in ,'5.

1 ).

evil forces to

be subduetl by superior angelic forces

— are the determining factors of Angelology.

According to Enoch, xxi., as the text has now been crilically fixed (see Charles, "Book of Enoch," p. 357), there are seven archangels ('irin ittkuddishin, "holy ones who watch"): (n friel ["God l.sLlclit". conipiirc II Esd. Iv. 1], «'t over the worldV liiininariwi »tnU)Vt'r Slieol [cnnipare En bliul .za/el and to heal the earth with Ti.tiil-ill. IT); i:!i liajriu-l [Itii'uel. " ihc torrlIlcr"], who rha>tiselh iheworhl of lln- liiniinarifs ; 141 Michael, set over Ilic hest pari of iiiaiikliul, over lln' iM-opIe of isniel : (.'») .Sariel [.i:ih.. Siiml.iel. Snrirl. "(iod tiimi'th " ?), set over the iHi (iahrlel, set over parasplrlis who si-diice ilie spirits lo sin dise, thiseriK'nts [seraphlinl'J, and therhenililm (7l Jemhniecl [" (iod is niiniful "], whom (iod set over the ri-surreetioii (eompare 1 1 Esd. iv. ao i>yriac Aihh-. Banieh, iv. 3 ; Stelndorf, " EUag Apoc." p. m:].





Whether corresponding with the seven am.shaspands of Persia or with the seven planetary spirits of Babylonia (see Her/.feld, Koliut, and Beer, in Kautzschs " Apokryplien u. Pseiidepig. d. A. T." p. 251), these seven archangels recur in Enoch, xc. 2122 (compare Pirke K. El. iv. and Hekalot, iv. the Revelation of John, v. 0, and Hernias Sim. ix. 31;

6, 2; Vis.

iii.

4,

1



Urchristeiilhums."

"Zur Gesch. u. Lit. d. Michael, named as the

see Spitta. ii.

3(>1).

fourth, is probably meant to stand in the middle as chief (Luecken. " Michael." p. 37). He is the leader of the seven (Enoch, xc. 21. 22). On the other hand, Michael, Gabriel, Uriel, and Fanuel (Penuel) are introduced as "the four angels of the face of the Lord." After the Four An- watcliers(" those that sleep not ") have gels of the been described (i/iid. xxxix. 12. 13) as Throne. chanting the "Holy, holy, holy " and mutually responding, "Blessed be the name of the Lord!" the following i)a.ssage occurs I

(ibid. xt. 2):

" I saw on the four sides of the Lord of spirits four presences [faces] tlifferent frum tho;.i' that sleeijnot. and I heiinl (tie voice they pave glr>ry hefore tiie Ixird of of those four prvseiircs Klory : The Ilrst [as tlic auircl of peace explained it afterward], ji.-.

= "who

is lllie God?"), nien-lfiil and longsuITering, blesses the I-ord of spirils for ever and ever; the second. Haiihael, set over the diseases 'f the children 'f int-n. Messes the F.lect oni' (the Messl;ili] and the elect ones wh'> cleave lo the Lord of spirits [the pious niiesl the third, i.ahrlel "the mi&rhty one of (iiKi"). set over alt the powers, intercedes in behalf of the Inhabitants of the earth (see Enoch, x. iHII, 12-14] : and Ihe fourth, Fanuel f Penuel = " tuminp to God"], set over repentance and hope of eternal life, prevents the i>atans from accusing

Michael [^ND^r

<

the entire apocalyptic literature, tinally led to the assumption of a heavenly hierarchy of stupendous proportions. The mystic lore, intended only for the initiated few, dwelt on the prophetic

A Heav-

theophanies (Mn'aseh Merkabnh, "the

enly Hier- heavenly throne chariot," Ezek. i.-iii., viii., x. Isa. vi. 1-3; see Hag. ii. 1); archy.

turning the imagery of the seer into

.

gross realities, and greatly amplifying il in accordance with an expanded view of the universe and of its cosmic forces. Yet this angelic lore, the knowledge of which was the special property of the Essenes or Hasiilim (Joseplius, "B. J."ii. y. §7), while the Sadducees rejected it (Acts, xxiii. ><), was not merely a theoretical speculation, hut was also practical in so far as it enabled its possessor to control the si)iritual forces by use of the specific names of the angels in incantations and conjurations. It was the application of this principle, derived from the Babylonian ma.ei and .Mazdaism. that brought about a well-developed system of Angelology such as is found already in the writings preserved under the name of Enoch. The strange story of the "sons of God " (in Gen. vi. 1—1), which, combimil with Isa. xiv, 12-15, gave rise to the slory of the fall of the angels, offered the means of establishing a relationship between the good and the bad angels and. through that, between legitimate and illegitimate magic. These two ideas then the celestial throne with its ministering angels, and the cosmos with its

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<



[

men." In Enoch. Ixxi. 7-13, these four stand near the crystal thione of God, which, encircled by fire, is liy the seraphim, cherubim, and ofanim ("wheels," Ezek. i. 15). "tlKJse that sleep not, and guard the throne of His glory" amidst a thousimd times thousiind and ten thousand times ten thousand, the Head (Ancient) of Days being with the Four angels standing before the face of God four. as leaders of four troops of angels glorifying the Most Hi.irh. who is seated in the midst of them, are mentioned also in Pirke R. EI. iv. and Hekalid. vi. but their names are given as Michael. Uriel, Gabriel, and Raphael (Sibylline Books, ii. 215). Compare the four archangels. Michael, Gabriel. Raphael, and Uriel, in Enoch, ix. 1, xl. 2. The.v correspond with the four tutelary spirits or rulers of the four parts of

surrounded

the earth in the IJiibylonian mythology (Beer, following Jensen. " Cosmologie d. Babvlonier." p. 1(50). (For the twenty-four elders seated around the throne of God in heaven next to the four beasts and the seven spirits. Apoc. John. iv. 4, sec Gunkel,

"Schijpfung und Chaos," p. 308.) Then again mention is made of seven classes of angels (Enoch,

Ixi.

10

ttKerj.):

(1)

the cherubim.