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Angels

Angels

The word "angel" ("angelos" in Greek, "malak" in Hebrew) means a person sent or a messenger. It is a name not of nature but of office, and is applied also to humans in the world who are ambassadors or representatives. In another sense, the word denotes a spiritual being employed in occasional offices; and lastly, men in office as priests or bishops. The "angel of the congregation" among the Jews was the chief of the synagogue. This later usage is also found in Revelation 1 and 2, where the"angel of the church" is regularly addressed. Today, the term is now limited to its principal meaning, and pertains only to the inhabitants of heaven.

Biblical Angels

Mark, the apostle of the Gentiles, speaks of the angels as "ministering spirits, sent forth to minister for them who shall be heirs of salvation," in strict keeping with the import of the term itself. In Mark 1:2, it is applied to John the Baptist: "Be-hold I send my messenger (i.e., angel) before my face," and the word is the same ("malak") in the corresponding prophecy of Malachi. In Hebrews 12: 22, 24, we read: "Ye have come to an innumerable company of angels, to the spirits of the just," and this idea of their great number is sustained by the words of the Lord, where, for example, he declares that "twelve legions" of them were ready upon his demand. In the Revelation of St. John, a vast idea of their overwhelming number is indicated. Their song of praise is described as "the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings."

The angels form the armies of heaven, and military terms are commonly quoted. It is mentioned in the Bible that the angel host or army will fight God's cosmic battle. For example, an angel destroyed Sennacherib's army encamped around Jerusalem. They appeared to the shepards to announce the birth of Jesus, and Jesus will lead the armies of God in the final conflict at the end of time (Revelation 19:14). The idea of angelic armies would come to the forefront during World War I in the myth of the Angels of Mons.

As to the nature of angels, it is essentially the same as that of humans, for not only are understanding and will attributed to them, but they have been mistaken for humans when they appear, and seem capable of disobedience (Hebrews 2:7, 16). The latter possibility is exhibited in its greatest extent by Jude, who speaks of the "angels which kept not their first estate, but left their own habitation," and upon this passage would later lay the foundation of the differences and definitions concerning angels and demons. The former term limited its meaning only to the obedient ministers of the will of the Almighty, and the influence of evil angels is concentrated only on the devil or Satan. These ideas were common to the whole Eastern world, and were probably derived by the Jewish people from the Assyrians. The Pharisees charged Jesus with casting out devils "by Beelzebub the prince of the devils." The idea that evil spirits acted in multitudes under one person appears in Mark 5:9, where, when he is asked his name, the evil spirit answers: "My name is 'Legion' for we are many."

In the Bible two orders are mentioned in scripture, "angels" and "archangels;" but the latter only occurs twice, namely, in Jude, where Michael is called "an archangel," and in I Thessalonians 4:16, where it is written: "the Lord shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God."

Gabriel and Michael are the only angels mentioned by name. The archangel Michael appeared to Daniel and will lead his angelic army against the people of God (Revelation 12:7). The mention of Michael by name occurs five times in scripture, and always in the character of a chief militant. In Daniel, he is the champion of the Jewish church against Persia; in the Revelation, he overcame the dragon; and in Jude he is mentioned in a personal conflict with the devil about the body of Moses. He is called by Gabriel, "Michael, your prince," meaning the prince of the Jewish church. Gabriel first appeared as an angel to give Daniel an interpretation of a dream (Daniel 8:16-27) but earned his lasting fame as the one to announce both the birth of John the Baptist to Zachariah and the coming birth of Jesus to the Virgin Mary (Luke 1:11-38).

Developing Notions about Angels

In the intertestimental period (the centuries just prior to the Christian era) as the Jewish notion of angelic orders developed, Michael and Gabriel were named as two of the seven archangels. The alleged prophecy of Enoch states, "Michael, one of the holy angels who, presiding over human virtue, commands the nations." The same volume notes that Raphael, "presides over the spirits of men." And other angels who will become integral to Western angelic and magical lore appear: Uriel, who reigns "over clamor and terror"; and Gabriel, who reigns "over Paradise, and over the cherubims."

As the Roman Catholic mass evolved, Michael, now a saint, was invoked as a "most glorious and warlike prince," "the receiver of souls," and "the vanquisher of evil spirits." His symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. It may be noted that God himself is called the angel of the Covenant, because he embodied in his own person the whole power and representation of the angelic kingdom, as the messenger, not of separate and temporary commands, but of the whole word in its fullness.

Dionysius, or St. Denis, the supposed Areopagite (sixth century C.E.), describes three hierarchies of angels in nine choirs: Seraphim, Cherubim, Thrones, Dominions, Principalities, Powers, Virtues, Angels, and Archangels. These were created by assembling various biblical passages (such as Exodus 25:18-20; Isaiah 6:2-3; Ephesians 3:10) and the book of Enoch. Vartan (or Vertabied), the thirteenth-century Armenian poet and historian, described them under the same terms, but expressly stated: "these orders differ from one another in situation and degree of glory, just as there are different ranks among men, though they are all of one nature."

This description, and all others resembling it (the twelve heavenly worlds of Plato, and the heaven of the Chinese, for example), can be understood as landmarks serving to denote the heights human intelligence has reached at various times in the attempt to represent the eternal and infinite in precise terms. Seventeenth-century mystic Jakob Boehme recognized the "whole deep between the stars," as the heaven of one of the three hierarchies, and placed the other two above it; "in the midst of all which," he says, "is the Son of God; no part of either is farther or nearer to him, yet are the three kingdoms circular about him." The visions of Emanuel Swedenborg date a century later, and describe his intimacy with the angelic world. The angels described to him in great detail a level of spiritual existence qualitatively different from the visible world of sensation.

Angelic Realms in Jewish Thought

Jewish teachers have developed an elaborate doctrine of a heavenly hierarchy. Some, such as Bechai and Joshua, teach that "every day ministering angels are created out of the river Dinor, or fiery stream, and they sing an anthem and cease to exist; as it is written, they are new every morning." This idea appears to be a misunderstanding of biblical intentto be "renewed" or "created" in the scriptural sense is to be regenerated. Thus, to be renewed every morning is to be kept in a regenerate state; the fiery stream is the baptism by fire or divine love.

In later doctrine, the angelic hierarchies were understood in correspondence to the ten divine names. Both Christian and astrological elements eventually could be discerned in the presentation that reached its height in the teachings of the Kabala.

The following represents the angelic hierarchies answering to the ten divine names:

1. Jehovah, attributed to God the Father, being the pure and simple essence of the divinity, flowing through Hajoth Hakados to the angel Metratton and to the ministering spirit, Reschith Hajalalim, who guides the primum mobile, and bestows the gift of being on all. These names are to be understood as pure essences, or as spheres of angels and blessed spirits, by whose agency the divine providence extends.

2. Jah, attributed to the person of the Messiah or Logos, whose power and influence descends through the angel Masleh into the sphere of the Zodiac. This is the spirit or word that actuated the chaos and ultimately produced the four elements and all creatures, by the agency of a spirit named Raziel, who was the ruler of Adam.

3. Ehjeh, attributed to the Holy Spirit, whose divine light is received by the angel Sabbathi, and communicated from him through the sphere of Saturn. It denotes the beginning of the supernatural generation, and hence of all living souls.

The ancient Jews considered the three superior names to be those above, to be attributed to the divine essence as personal or proper names, while the seven noted below denote the measures (middoth ) or attributes that are visible in the works of God. But modern Jews, in opposition to the tripersonalists, consider the whole as attributes. The higher three denote the heavens, and the succeeding ones the seven planets or worlds, to each of which a presiding angel is assigned.

4. El, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel Zadkiel, and passing through the sphere of Jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all.

5. Elohi, the upholder of the sword and left hand of God. Its influence penetrates the angel Geburah (or Gamaliel) and descends through the sphere of Mars. It imparts fortitude in times of war and affliction.

6. Tsebaoth, the title of God as Lord of hosts. The angel is Raphael, through whom its mighty power passes into the sphere of the sun, giving motion, heat, and brightness to it.

7. Elion, the title of God as the highest. The angel is Michael. The sphere to which he imparts its influence is Mercury, giving benignity, motion, and intelligence, with elegance and consonance of speech.

8. Adonai, master or lord, governing the angel Haniel, and the sphere of Venus.

9. Shaddai. The virtue of this name is conveyed by Cherubim to the angel Gabriel and influences the sphere of the moon. It causes increase and decrease, and rules the jinn and protecting spirits.

10. Elohim, the source of knowledge, understanding, and wisdom, received by the angel Jesodoth, and imparted to the sphere of the Earth.

The division of angels into nine orders or three hierarchies, as derived from Dionysius Areopagus, was made in the Middle Ages, which gave the prevalent division much of its symbolism. With it was held the doctrine of their separate creation; the tradition of the rebellious hierarchy, headed by Lucifer, was rendered familiar to society by the epic poetry of John Milton. The medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals.

Angels and Giants

Another leading belief, not so much interwoven with the popular theology, was that of angels' intercourse with women, producing the race of giants. The idea derived from Genesis 4:2, in the adoption of which the Christian fathers followed the opinion of ancient Jewish interpreters, Philo-Judaeus, and Josephus. A particular account of the circumstances is given in the book of Enoch, which makes the angelsUriel, Gabriel, and Michaelthe chief instruments in the subjugation of the adulterers and their formidable offspring. The classic writers have perpetuated similar beliefs of the "hero" race, all of them born either from the love of the gods for women, or of the preference shown for a goddess by some mortal man.

The Persian, Jewish, and Muslim accounts of angels all evince a common origin, and they alike admit a difference of sex. In the latter, the name of Azazil is given to the hierarchy nearest the throne of God, to which the Mohammedan Satan (Eblis or Haris) is supposed to have belonged; also Azreal, the angel of death, and Asrafil (probably the same as Israfil), the angel of the resurrection. The examiners, Moukir and Nakir, are subordinate angels who are armed with whips of iron and fire, and interrogate recently deceased souls as to their lives.

The parallel belief in the Talmud is an account of seven angels who beset the paths of death. The Koran also assigns two angels to every manone to record his good and the other his evil actions. They are so merciful that if an evil action has been done, it is not recorded until the man has slept, and if at that time he repents, they place on the record that God has pardoned him. The Siamese, besides holding the difference of sex, imagine angels have offspring; but their beliefs concerning the government of the world and the guardianship of the human race are similar to those of other nations.

The Christian fathers, for the most part, believed angels possessed bodies of heavenly substance (Tertullian calls it "angelified flesh"), and, if not, they could assume a corporeal presence at their pleasure. In fact, all the actions recorded of angels in Scripture imply human bodies and attributes.

Some Theosophists regard angels as related to fairy life, part of the "Devic" kingdom (from the Sanskrit term "deva," or "divine being"). Reports of encounters with visitors from flying saucers often suggest a secular form of angel life.

Contemporary Interest in Angels

The existence of angels, especially guardian angels, has been a common theme of popular Western lore. It has been the subject of numerous Christian texts and been championed in metaphysical lore by the likes of Flower A. Newhouse, founder of Christward Ministry in Escondido, California. In the late 1980s a significant revival of interest in angels occurred and a number of new books and reprints of old books began to appear. While many of these repeated traditional themes, the majority flowed out of the New Age movement and concerned present contact and channeling of messages from angelic beingsa source more acceptable and familiar to many with a Christian background than communication with spirits of the deceased.

One interesting variation on the current interest in angels are the writings of artist Leilah Wendell, who has written a series of books concerning her communications with Azrael, the angel of death, and who created a popular museum built around artistic representations of death in New Orleans.

Sources:

Clayton, Rev. George. Angelology; Agency & Ministry of Holy Angels. New York, 1851.

Davidson, Gustav. A Dictionary of Angels: Including the Fallen Angels. New York: Free Press, 1967.

Duke, H. H. The Holy Angels: Their Nature & Employments. London, 1875.

Hodson, Geoffrey. The Kingdom of Faerie. London, 1927.

Miller, C. Leslie. All About Angels: The Other Side of the Spirit World. Glendale: G/L Regal Books, 1973.

Newhouse, Flower A. Natives of Eternity. Vista, Calif.: The Author, 1950.

O'Kennedy, Rev. R. Book of the Holy Angels. London, 1887.

Swedenborg, Emanuel. Earths in Planets & in Starry Heavens: Inhabitants, Spirits & Angels. London, 1758.

Wendell, Leilah. The Book of Azrael. New York: Westgate Press, 1988.

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"Angels." Encyclopedia of Occultism and Parapsychology. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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angels

angels From the Greek ‘angelos’, meaning messenger, angels are seen as intermediaries between heaven and earth. This notion of angel as messenger is found particularly in the monotheistic religions (for in polytheistic religions, gods and goddesses often arrive in person to deliver messages), and was initially developed in the first major monotheistic religion, Zoroastrianism. In Judaism, stories of angels occur throughout the Hebrew scriptures, and speculation about the nature of angels is found in the Talmud. Christianity inherited its ideas about angels from Judaism, and significantly developed them, especially in the Middle Ages. In Islam, angels appear in the Koran, and are important figures to Mohammed, as when Djibril (Gabriel) contacted the Prophet and dictated the Koran to him, and conducted him to heaven on the Night Journey. In some Islamic areas of the world, angels — many with unusual names — are important in popular Islamic practices, many of which may be rooted in the pre-Islamic religion of those areas. In recent years, angels have come to be very important in the (primarily North American) New Age religious movement.

There has been considerable debate as to whether angels can be said to have bodies. In the Christian tradition, Jesus' statement in Luke 20:36, that human beings, after our resurrection, will be ‘like the angels’ is important but not necessarily clarifying. Given that there have been differences of opinion in the Christian tradition about whether our resurrection will be bodily, this passage in Luke can be seen to attribute embodiment to angels — or not to. Origen (c.185–c.254) suggested that angels have a subtle or ethereal body, and this opinion continued to be held into the Middle Ages by philosophers such as the twelfth-century Duns Scotus. However, this view was challenged by Thomas Aquinas in the thirteenth century, who argued that intellect is above sense, and therefore some creatures must be incorporeal and comprehensible by the intellect only. Angels are such incorporeal creatures and are purely spiritual, as suggested, for example, in Psalm 104:4, which affirms that God ‘makes his angels spirits’. Aquinas saw angels not as belonging to a single species, but each as having its own separate substance and species.

Aquinas also argued that angels are incorruptible, and indeed the general opinion within the church, in the Middle Ages, was that angels are perfect and therefore in no danger of sinning, unlike human beings who are, of course, sinful by nature. Indeed, even Lucifer, like all the angels, was created in a state of grace. Aquinas suggested that Lucifer impiously exercised the free will with which all angels are endowed, and hence fell from grace. (This accords with the traditional story in Christianity, of Lucifer, jealous of God, leading a rebellion of angels against the heavenly order, and thereby being thrown out of heaven; he continued to wage war against God in his creation, Earth — as, for example, in the Garden of Eden.) Origen argued that angels were created with free will, and some eventually migrated away from God, some taking on human form, and those who migrated the furthest becoming demons. Another story of fallen angels is found in the apocalyptic Book of Enoch, in which a group of angels lusted after human women, and thus fell when they left their heavenly abode to have sexual intercourse with those women.

Despite his views on the ‘spirit’ nature of angels, Aquinas agreed that angels can, visiting the earthly realm, assume bodies, as in the case of the angels who visited Abraham in Genesis 18. There are numerous examples, in the scriptures of the main monotheistic religions, in fiction, in film, and in the writings of the twentieth-century New Age movement, of angels assuming bodily form when they come to earth. There are many such embodied angels in the Hebrew scriptures and New Testament, two of the most well-known examples being the angel who wrestles with Jacob (Genesis 32), and the angel Gabriel, who visited Mary to announce the birth of Jesus — the Annunciation (Luke 1:26–38). A number of popular films in the twentieth century played on the idea of angels taking human bodily form when they come to earth. The most famous, perhaps, is the aptly named Clarence Oddbody, the kind but rather bumbling angel (odd in his angelic body because, as he is a second-class angel, he has no wings yet) who comes to earth to help George Bailey, in Frank Capra's film, It's a Wonderful Life (1946), giving him the gift of reliving events as if he had never been born. Oddbody plays the familiar role of guardian angel. The notion that each person has a guardian angel to guide them is found in numerous religious traditions, but has been developed especially in Christianity; Aquinas, for example, suggested that each person has a guardian close to hand throughout life. The theme of the guardian angel taking human bodily form is also found in The Bishop's Wife (1947), in which Cary Grant plays a suave and soothing angel, Dudley, sent to the aid of an absent-minded Episcopalian bishop, his family, and his friends. Wim Wenders' 1988 film, Wings of Desire, explores the idea of an angel, Ganz — one of many watching life in Berlin from a distance — who wishes not merely to assume bodily form, but to experience earthly life as humans do, after falling in love with a circus performer. Wenders takes the trope of the fall of angels onto earth, and gives it an unusual twist by suggesting that redemption occurs with a descent into physicality. Embodied angels on earth play an important part in many New Age recovery stories and narratives of near-death experiences: much New Age literature, such as the Angel Times, a magazine begun in 1994 in the USA, explores these themes.

The gender of angels has been debated. Angels have most often been considered androgynous, or to be neither distinctly female or male, or to combine both genders. Jesus' statement in the Gospel of Matthew may be evidence for this sort of view within the Christian tradition: ‘At the resurrection men and women do not marry; they are like angels in heaven’ (Matthew 22: 30). Thus angels are generally portrayed in paintings and sculpture as of indistinct gender, or in a pre-pubescent human form. Angels are therefore by default often thought of as male, although the archangel Gabriel — one of the two highest ranking angels in Judaism, Christianity, and Islam — is commonly thought to be female, and depicted as such, at least within Christianity.

Wings are perhaps the most distinctive symbol of the angel ‘body’ and represent swiftness, power, and spirit. However, the notion of angels as winged creatures is not scriptural, but, rather, was developed in the Middle Ages. Depictions of winged angels first occurred in the fourth century. Indeed, in the early (pre-fourth-century) Church, figures such as wanderers with a staff and young men clothed in simple tunics may represent angels, as in the wall paintings of the Priscilla catacomb in Rome. The depiction of angels as ‘putti’ — small children's heads with wings — became popular in the Renaissance. At the same time, artists came to paint more angels as female. Angels are almost always shown as young, for they are changeless, so time does not exist for them. They enjoy perpetual youth.

Jane Shaw

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"angels." The Oxford Companion to the Body. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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Angel

Angel (Gk., angelos, ‘messenger’). An intermediary between heaven and earth. In the early religious imagination of the Jews, the connection between heaven and earth was thought to be literal, as in the attempt to build a tower of Babel (Genesis 11. 1–9). For that reason, Jacob had a vision of angels ascending and descending a ladder between heaven and earth (Genesis 28. 12). It was only later (perhaps under Persian influence) that they developed their own means of propulsion with wings. There are various references to angels (Heb., malakhim, ‘messengers’) in the Bible. Later reflection named many (e.g. Gabriel, Michael, Metatron, Raphael, Raziel, Uriel): they carry prayers to God, they teach Torah to each embryo in the womb, and they accompany Jewish fathers as they walk home on the evening of Sabbath.

Jewish angelology was taken over by early Christianity. Catholic teaching includes few pronouncements on angels, but enjoins a cult similar to that of the saints. In Christianity, the notion of fallen angels is developed further. These refuse to return or acknowledge the sovereignty and love of God: they are not destroyed but have a limited scope of subversive activity.

In Islam, angels (Arab., malāʾika, pl., of malak) are ‘messengers with wings’ (Qurʾān 35. 1, the sūra of angels). They were created before humans, and protested to Allāh at his plan to create human beings (2. 30–3), though they agreed to bow down to Adam (2. 34), except for Iblīs (see DEVIL).

The angel of revelation is Jibrīl (Gabriel), who ‘brings down (the revelation) to your heart, by Allah's permission' (2. 97), and he is mentioned together with Mikāʾīl (2. 98). The angel of death (32. 11) is not named, but tradition calls him ʿIzrāʾil, while the angel who will announce the Day of Judgement is Isrāfīl. Two angels, Munkar and Nakīr, question people, on their first night in the grave, about Muḥammad: if they answer that he is rasūl Allāh, the messenger of God, they are left in peace until Yaum al-Qiyama, the day of Resurrection. For others, there ensues the ‘punishment in the tomb’.

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"Angel." The Concise Oxford Dictionary of World Religions. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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angel

angel (ān´jəl), [Gr.,=messenger], bodiless, immortal spirit, limited in knowledge and power, accepted in the traditional belief of Judaism, Christianity, and Islam and other religions. Angels appear frequently in the Bible, often in critical roles, e.g., visiting Abraham and Lot (Gen. 18; 19), wrestling with Jacob (Gen. 32.24–32), and guiding Tobit (Tobit 5). The Bible also speaks of guardian angels, protecting individuals or nations (Dan. 10.10–21; Mat. 18.10). In the Gospels an angel announced the Incarnation to the Virgin Mary (Luke 1), and an angel at the empty tomb revealed the Resurrection (Mat. 28.1–7). While Judaism has no fixed ordering of classes of angels, Christianity has a specific hierarchy. Codified in its classic form in the 5th cent by St. Dionysius the Areopagite, in The Celestial Hierarchy. In descending order the ranks of angels are seraphim, cherubim, thrones; dominations, virtues, powers; principalities, arch-angels, and angels. Roman Catholics and the Orthodox venerate angels, and the cult of guardian angels is especially extensive in the West (feast of Guardian Angels: Oct. 2). Protestants have generally abandoned the cult of angels. In Christianity, the angels of Hell, or dark angels, or devils, are the evil counterpart of the heavenly host; the chief of them, Satan (or Lucifer), was cast out of heaven for leading a revolt. They are often viewed as the initiators of evil temptations. Famous literary treatments of angels are those of John Milton's Paradise Lost and Dante's Divine Comedy. Angels play an important role in many other religions. Later Zoroastrian theology has numerous classes of yazatas "worshipful beings." Zoroastrian notions of angels influenced the intricate theories of heavenly beings of Gnostic systems and Manichaeism. In Islam the four archangels Jibrail, Mikail, Israfil, and Izrail (the Angel of Death) often act in place of Allah. The Kiram al-Katibin are the recording angels. According to a popular tradition, each person has two scribe angels, the one on the right side recording good deeds, the one on the left taking note of transgressions. A lower order of angels is the jinn.

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angel

angel a spiritual being more powerful and intelligent than a human being, especially in Jewish, Christian, Muslim, and other theologies, one acting as a messenger, agent, or attendant of God (see also angels). The term is also used for a person regarded as a messenger of God, especially (in biblical translations, as at Revelation 2:1, ‘the angel of the church of Ephesus’) in the early Church.

An angel was also the name given to a former English coin minted between the reigns of Edward IV and Charles I and bearing the figure of the archangel Michael killing a dragon.

An angel is the symbol of St Matthew and St Cecilia.

Recorded in Old English in the form engel, the word comes ultimately via ecclesiastical Latin from Greek angelos ‘messenger’; it was superseded in Middle English by forms from Old French angele.
angel in the house a woman who is completely devoted to her husband and family, from the title of a poem (1854–62) by Coventry Patmore. The term is often used pejoratively.
Angel of the North a steel sculpture of a winged figure, over 20 metres tall and with a wingspan of 54 metres, created by the British sculptor Antony Gormley (1950– ) and assembled on site near the A1 in Gateshead in February 1998; it is positioned to mark the southern entry to Tyneside.
entertain an angel unawares fail to realize the status of one's guest; the allusion is biblical, to Hebrews 13:2, ‘Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.’

See also angelic, angels.

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Angel

19. Angel

  1. Abaddon angel in charge of Sheols bottomless pit. [N.T.: Revelation 9:11; 20:13]
  2. Abdiel faithful seraph who withstood Satan when urged to revolt. [Br. Lit.: Paradise Lost ]
  3. Arcade acquires knowledge of science, loses faith in God, and conspires to take over Heaven for Satan. [Fr. Lit.: The Revolt of the Angels in Magill I, 821]
  4. Azrael watches over the dying and takes the soul; will himself be the last to die. [Islamic Myth.: Brewer Dictionary, 60]
  5. cherubim four-winged, four-faced angels inspired Ezekiel to carry Gods message to the people. [O.T.: Ezek. 1:15]
  6. Gabriel angel of the annunciation; tells Mary she will bear Christ child. [N.T.: Luke 1:2638]
  7. guardian angel believed to protect a particular person. [Folklore: Misc.]
  8. Jordan, Mr. heavenly messenger has to find a new body for a boxer who died before his earthly time was up. [Am. Drama and Cinema: Here Comes Mr. Jordan ]
  9. Lucifer archangel; Satans name before his fall from Heaven. [Christian Hagiog.: Colliers, XII, 143]
  10. Michael leader of angels against Satan. [N.T.: Revelation 12:79; Br. Lit.: Paradise Lost ]
  11. Raphael Gods healer and helper in Book of Tobit. [Apocrypha: Tobit]
  12. seraphim six-winged angels of the highest order, distinguished by their zeal and love. [O.T.: Isaiah 6:2; Benét, 915]
  13. Uriel sent by God to instruct prophet Esdras. [Apocrypha: II Esdras 4]
  14. Zadkiel angel of the planet Jupiter. [Jew. Myth.: Brewer Handbook, 1237]

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"Angel." Allusions--Cultural, Literary, Biblical, and Historical: A Thematic Dictionary. . Retrieved August 18, 2017 from Encyclopedia.com: http://www.encyclopedia.com/education/dictionaries-thesauruses-pictures-and-press-releases/angel

angel

an·gel / ˈānjəl/ • n. 1. a spiritual being believed to act as an attendant, agent, or messenger of God, conventionally represented in human form with wings and a long robe. ∎  an attendant spirit, esp. a benevolent one: there was an angel watching over me. ∎ inf. a financial backer of an enterprise, typically in the theater. ∎  in traditional Christian angelology, a being of the lowest order of the celestial hierarchy. ∎  inf. Aviation an unexplained radar echo. 2. a person of exemplary conduct or virtue: I know I'm no angel. ∎  used in similes or comparisons to refer to a person's outstanding beauty, qualities, or abilities: you sang like an angel. ∎  used in approval when a person has been or is expected to be kind or willing to oblige: be an angel and let us come in. ∎  used as a term of endearment. 3. hist. an English coin minted between 1470 and 1634 and bearing the figure of the archangel Michael killing a dragon. 4. (angels) inf., Aviation an aircraft's altitude (often used with a numeral indicating thousands of feet): we rendezvous at angels nine.

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"angel." The Oxford Pocket Dictionary of Current English. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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angels

angels in Christian angelology, angels form the ninth and lowest order of the ninefold celestial hierarchy, ranking directly below the archangels.
Angels of Mons protective spirits supposedly seen over the First World War battlefield; the origin was in fact a short story, ‘The Angel of Mons’ (1915) by Arthur Machen (1843–1947), which circulated widely by word of mouth as a factual account.
how many angels can dance on the head of a pin? a question regarded satirically as a characteristic speculation of scholastic philosophy, particularly as exemplified by ‘Doctor Scholasticus’ (Anselm of Laon, d. 1117) and as used in medieval comedies.
on the side of the angels on the side of what is right. The phrase was used notably by Benjamin Disraeli in a speech of 1864 to allude to the controversy over the origins of humankind set alight by the publication of Charles Darwin's The Origin of Species (1859), ‘Is man an ape or an angel? Now I am on the side of the angels.’

See also angel, Angle, fools rush in where angels fear to tread.

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Cherubim

Cherubim

An order of angels , often represented as figures wholly or partly human and with wings proceeding from the shoulders. The first mention of these beings was in connection with the expulsion of Adam and Eve from the Garden of Eden, and they are frequently spoken of in later biblical history. Sometimes the cherubim have two or more faces, and sometimes are of composite animal form.

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"Cherubim." Encyclopedia of Occultism and Parapsychology. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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angel

angel (Gk. messenger) Spiritual being superior to man but inferior to God. In the Bible, angels appear on Earth as messengers and servants of God. Angels form an integral part of Judaism and Islam. In Christian theology, there is a hierarchy of angels consisting of nine orders: Seraphim, Cherubim, Thrones, Dominations, Virtues, Powers, Principalities, Archangels, and Angels.

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"angel." World Encyclopedia. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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angel

angel XII. — OF. angele — ecclL. angelus — Gr. ággelos messenger. Superseded OE. enġel (which survived till XIII) = OS., OHG. engil (Du., G. engel), ON. engill, Goth. aggilus; one of the earliest Gmc. adoptions from L. (Goth. poss. immed. — Gr.).
So angelic XV. Hence angelical XV.

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Cherubim

Cherubim. Figures with wings over the mercy-seat in the Jewish temple, later angels of the second of the Nine Orders of Angels with attributes of the knowledge and contemplation of Divine things. Thus representations of an adult figure with wings.

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"Cherubim." A Dictionary of Architecture and Landscape Architecture. . Encyclopedia.com. 18 Aug. 2017 <http://www.encyclopedia.com>.

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Cherubim

Cherubim

cherubs collectively or plural, 1613.

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angel

angel •Tintagel • evangel • angel • archangel •brinjal • Nigel • cudgel

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cherubim

cherubimbedim, brim, crim, dim, glim, grim, Grimm, gym, him, hymn, Jim, Kim, limb, limn, nim, prim, quim, rim, scrim, shim, Sim, skim, slim, swim, Tim, trim, vim, whim •poem • goyim • cherubim • Hasidim •seraphim, teraphim •Elohim • Sikkim • Joachim • prelim •forelimb • Muslim • Blenheim •paynim • minim • pseudonym •homonym • anonym • synonym •eponym • acronym • antonym •metonym • Antrim • megrim •Leitrim • pilgrim • Purim • interim •passim • maxim • kibbutzim •Midrashim • literatim •seriatim, verbatim •victim •system • ecosystem • subsystem •item • Ashkenazim

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