Kabballah

Tree of Life

Hierarchy of The Archangels

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Archangel

Source: https://en.wikipedia.org/wiki/Archangel 

Archangels (/ˌɑːrkˈeɪndʒəl/) are the second lowest rank of angel in the Christian hierarchy of angels, put forward by Pseudo-Dionysius the Areopagite in the 5th or 6th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). The word "archangel" itself is usually associated with the Abrahamic religions, but beings that are very similar to archangels are found in a number of other religious traditions.

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The English word archangel is derived from Greek ἀρχάγγελος (arkhángelos), the Greek prefix "arch-" meaning "chief". A common misconception is that archangels are the highest rank of angel in Christianity. This misconception stems from John Milton's Paradise Lost and likely confusion over the "arch-" prefix.

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In Judaism however, the highest ranking angels such as Michael, Raphael, Gabriel and Uriel, who are usually referred to as archangels in English, are given the title of śārīm (Hebrew: שָׂרִים, sing. שָׂר, śār), meaning "princes", to show their superior rank and status. Two examples of this can be seen in Daniel 10:13 and 12:1, where Michael, Chief of the Heavenly Host, is referred to as ʾaḥaḏ haśśārīm hārišōnīm (Hebrew: אַחַד הַשָּׂרִים הָרִאשֹׁנִים) in the former, meaning "one of the first/chief princes", and haśśar haggāḏōl (Hebrew: הַשַּׂר הַגָּדוֹל) in the latter, meaning "the great prince".

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Zoroastrianism

An increasing number of experts in anthropology, theology and philosophy believe that Zoroastrianism contains the earliest distillation of prehistoric belief in angels.

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The Amesha Spentas (Avestan: Aməša Spəṇta, meaning "beneficent immortals") of Zoroastrianism are likened to archangels. They individually inhabit immortal bodies that operate in the physical world to protect, guide, and inspire humanity and the spirit world. The Avesta explains the origin and nature of archangels or Amesha Spentas.

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To maintain equilibrium, Ahura Mazda engaged in the first act of creation, distinguishing his Holy Spirit Spenta Mainyu, the Archangel of righteousness. Ahura Mazda also distinguished from himself six more Amesha Spentas, who, along with Spenta Mainyu, aided in the creation of the physical universe. Then he oversaw the development of sixteen lands, each imbued with a unique cultural catalyst calculated to encourage the formation of distinct human populations. The Amesha Spentas were charged with protecting these holy lands and through their emanation, also believed to align each respective population in service to God.

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The Amesha Spentas as attributes of God are:

1. Spenta Mainyu (Pahlavi: Spenamino): lit. "Bountiful Spirit"

2. Asha Vahishta (Phl. Ardwahisht): lit. "Highest Truth"

3. Vohu Mano (Phl. Vohuman): lit. "Righteous Mind"

4. Khshathra Vairya (Phl. Shahrewar): lit. "Desirable Dominion"

5. Spenta Armaiti (Phl. Spandarmad): lit. "Holy Devotion"

6. Haurvatat (Phl. Hordad): lit. "Perfection or Health"

7. Ameretat (Phl. Amurdad): lit. "Immortality"

Read More Apkallu Saptarishis The Seven Sages Angels click

Read More Melek Taus The Peacock Angel Yazidis Tradition click

Read More Ahriman The Evil One Persian Tradition click

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Judaism

The Hebrew word for angel is "malakh", which means messenger, for the angels מלאכי יי (malakhey Adonai; Angels of the Lord) are God's messengers to perform various missions - e.g. 'angel of death'; בני אלהים (b'nei elohim; sons of God) and הקדושים (ha-q'doshim; the holy ones) to refer to beings traditionally interpreted as angelic messengers.

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Other terms are used in later texts, such as העליונים (ha-elyonim, the upper ones, or the supreme ones). References to angels are uncommon in Jewish literature except in later works such as the Book of Daniel, though they are mentioned briefly in the stories of Jacob (who according to one interpretation wrestled with an angel) and Lot (who was warned by angels of the impending destruction of the cities of Sodom and Gomorrah).

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There are no explicit references to archangels in the canonical texts of the Hebrew Bible. In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these archangels were believed to have ranked amongst the heavenly host, no systematic hierarchy ever developed.

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Metatron is considered one of the highest of the angels in Merkavah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud, and figures prominently in Merkavah mystical texts. Michael, who serves as a warrior and advocate for Israel, is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel and briefly in the Talmud, as well as many Merkavah mystical texts. The earliest references to archangels are in the literature of the intertestamental periods (e.g., 4 Esdras 4:36).

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In the Kabbalah there are traditionally twelve archangels, who are each assigned to a certain sephira: Metatron, Raziel, Cassiel, Zadkiel, Camael, Michael, Uriel & Haniel, Raphael & Jophiel, Gabriel, and Sandalphon. There are also a variety of other archangels who share similar associations spanning throughout this tradition. Chapter 20 of the Book of Enoch mentions seven holy angels who watch, that often are considered the seven archangels: Michael, Raphael, Gabriel, Uriel, Sariel, Raguel, and Remiel. The Life of Adam and Eve lists the archangels as well: Michael, Gabriel, Uriel, Raphael and Joel.

Read More The Seven Archangels The Anunnaki click

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Christianity

The New Testament makes over a hundred references to angels, but uses the word "archangel" only twice, in 1 Thessalonians 4:16 ("For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God: and the dead in Christ shall rise first", KJV) and Jude 1:9 ("Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee", KJV).

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Catholic

Gabriel, Michael and Raphael, depicted in stained glass in St Ailbe's Church, a Catholic church in Ireland.

In Catholicism, three are mentioned by name:

1. Gabriel

   (Read More Gabriel God is My Strength Archangel click)

2. Michael

   (Read More Michael Who is Like God Archangel click)

3. Raphael

   (Read More Raphael God Has Healed Archangel click)

These three are commemorated together liturgically on September 29. Each formerly had his own feast.

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The Fourth Book of Esdras, which mentions the angel Uriel (and also the "archangel" Jeremiel), was popular in the West and was frequently quoted by Church Fathers, especially Ambrose, but was never considered part of the Catholic biblical canon.

Read More Uriel God is My Flame Archangel click

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Eastern Orthodox

Eastern Orthodox Tradition mentions "thousands of archangels"; however, only seven to eight archangels are venerated by name.[ Uriel is included, and the other three are most often named Selaphiel, Jegudiel, and Barachiel (an eighth, Jeremiel, is sometimes included as archangel). The Orthodox Church celebrates the Synaxis of the Archangel Michael and the Other Bodiless Powers on November 8 of the Eastern Orthodox liturgical calendar (for those churches which follow the Julian Calendar, November 8 falls on November 21 of the modern Gregorian Calendar).

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Other feast days of the Archangels include the Synaxis of the Archangel Gabriel on March 26 (April 8) and July 13 (July 26), and the Miracle of the Archangel Michael at Colossae on September 6 (September 19). In addition, every Monday throughout the year is dedicated to the Angels, with special mention being made in the church hymns of Michael and Gabriel. In Orthodox iconography, each angel has a symbolic representation:

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1. Michael in the Hebrew language means "Who is like God?" or "Who is equal to God?" Michael has been depicted from earliest Christian times as a commander, who holds in his right hand a spear with which he attacks Lucifer/Satan, and in his left hand a green palm branch. At the top of the spear, there is a linen ribbon with a red cross. The Archangel Michael is especially considered to be the Guardian of the Orthodox Faith and a fighter against heresies.

   (Read More Michael Who is Like God Archangel click)

2. Gabriel in Hebrews means "God is my strength" or "Might of God". He is the herald of the mysteries of God, especially the Incarnation of God and all other mysteries related to it. He is depicted as follows: In his right hand, he holds a lantern with a lighted taper inside, and in his left hand, a mirror of green jasper. The mirror signifies the wisdom of God as a hidden mystery.

   (Read More Gabriel God is My Strength Archangel click)

3. Raphael is a Hebrew name which means "It is God who heals" or "God Heals". Raphael is depicted leading Tobit (who is carrying a fish caught in the Tigris) with his right hand and holding a physician's alabaster jar in his left hand.

   (Read More Raphael God Has Healed Archangel click)

4. Uriel in the Hebrew language means "God is my light", or "Light of God" (II Esdras 4:1, 5:20). He is depicted holding a sword in his right hand, and a flame in his left.

   (Read More Uriel God is My Flame Archangel click)

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

6. Jegudiel means "Glorifier of God". He is depicted bearing a golden wreath in his right hand and a triple-thonged whip in his left hand.

7. Barachiel means "Blessed by God". He is depicted holding a white rose in his hand against his breast.

8. Jerahmeel means "God's exaltation". He is venerated as an inspirer and awakener of exalted thoughts that raise a person toward God (2 Esdras 4:36). As an eighth, he is sometimes included as an archangel.

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Coptic Orthodox

In addition to Michael, Gabriel and Raphael, the Coptic Orthodox Church recognises four more archangels by name:

1. Suriel means "Prince of God"

   (Read More Sariel God is My Ruler Fallen Angel click)

2. Sadakiel means "Grace of God"

3. Sarathiel (Unknown)

   (Read More Sathariel Angel of Deception Fallen Angel Lunar Mysteries click)

4. Ananiel means "Rain of God"

Ethiopian Orthodox

The Ethiopian Orthodox Tewahedo Church venerates the four archangels Michael, Gabriel, Raphael, and Uriel, as well as:

Phanuel, meaning "Face of God"

Raguel, meaning "Friend of God"

Remiel, meaning "Thunder of God"

In the canon of the Ethiopian Orthodox Tewahedo Church, 1 Enoch describes Saraqael as one of the angels who watch over "the spirits that sin in the spirit" (Enoch 20:7–8).

Read More Uriel God is My Flame Archangel click

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Islam

In Islam, the mentioned archangels (Karubiyin) in the Islamic exegetical traditions are:

1. Gabriel (Jibrāʾīl or Jibrīl in Arabic). Gabriel is said to be the archangel responsible for transmitting God's revelations to all prophets, including revealing the Quran to Muhammad and inducing him to recite it. Various hadiths (traditions) mention his role in delivering messages from "God the Almighty" to the prophets.

2. Michael (Mīkāʾīl or Mīkāl in Arabic). Michael is often depicted as the archangel of mercy who is responsible for bringing rain and thunder to Earth.

3. Raphael (Isrāfīl or Rafāʾīl in Arabic). The name is not mentioned in the Quran. Considered in Islam by some to be the angel of the trumpet responsible for signalling the coming of Judgment Day.

4. Azrael (ʿAzrāʾīl in Arabic, also called Malak al-Mawt, literally “angel of death”). Taking the soul of the dead to heaven or hell in the intermediary realm (Barzakh).

Read More Azrael God Has Helped Archangel click

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Gnosticism

In the Gnostic codex On the Origin of the World, the aeon named Sophia sends seven archangels from her light to save the Archon Sabaoth, the son of Yaldabaoth, after the authorities of Chaos make war in the Seven Heavens. He is then placed in a divine kingdom above the twelve gods of Chaos and becomes the consort of Zoe (the primordial Eve), who gives him knowledge of the eighth heaven, while the seven archangels stand before them. In The Sophia of Jesus Christ and Eugnostos the Blessed, the primordial Adam creates myriads of gods and archangels without number.

Read More Yaldabaoth The Demiurge Gnostics Origins of The Material World click

Read More Sabaoth Son of The Demiurge Jehovah click

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Kabbalistic Angelic Hierarchy

Source: http://ww7.esoteric-school.org/esoteric-encyclopedia/51-angelic-hierarchy.html 

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Maimonides counts ten ranks of angels in the Jewish angelic hierarchy, beginning from the highest:

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Rank – Angel Order – Translation

1. Kether – Chayot Hakodesh – Holy Living Creatures

2. Hokmah – Ophanim – Wheels

3. Binah – Erelim – The Valiant Ones

4. Hesed – Hashmallim – The Shinning Ones

5. Gevurah – Seraphim – Burning Ones

(Read More Seraphim The Burning Ones click)

6. Tiferet – Malachim – Messengers, Angles

7. Netzach – Elohim – Godly Beings

8. Hod – Bene Elohim – Sons of God

9. Yesod – Cherubim – To be Near, Mighty

(Read More Cherubim One who Blesses click)

10. Malkuth – Ishim – Protector, Guardian

Maimonides was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the middle Ages (1135 – 1204). He was a rabbi, physician, and philosopher in Morocco and Egypt.

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1. Chayot Hakodesh

These are angels which Ezekial saw in his vision of the Divine chariot or Merkabah in the first chapter of the Book of Ezekiel. Merkabah is the throne-chariot of God, the four-wheeled vehicle driven by four “chayot” (Hebrew “living creatures”), each of which has four wings and the four faces of a man, lion, ox, and eagle. The word Merkabah is also found 44 times in the Old Testament

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2. Ophanim

(singular Ophan) are a rank of angels that first appear in the Book of Enoch with the Cherubim and Seraphim as never sleeping, but watching (or guarding) the throne of God. With regard to the Ophanim name itseld, it is the ancient Hebrew word for wheel, a word that fits well with how these beings are described in the Old Testament of the Bible.

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In the Book of Ezekiel Chapter Ezekiel 1:15-21, and again in Daniel 7:9, the Ophanim were giant eye-covered wheels of fire, which is often why they are sometimes referred to as wheels of gagallin, (“fiery flame” and “burning fire”) of the four, eye-covered wheels, that move next to the winged Cherubim, beneath the throne of God. The scripture states that there were four Ophanim around God’s throne, and that these giant wheels are completely covered with eyes, which see all of God’s truth.

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These are also referred to as the “many-eyed ones” in the Second Book of Enoch. Occasionally the Ophanim are said to be the same Christian class of angels known as the Thrones, which are also described as great wheels in Heaven Daniel 7:9. However many scholars disagree with this conclusion, and state that the Ophanim are a totally separate group of liberated free spirits, whereas the Thrones are actual wheels on God’s Throne.

Enoch 61:10, 71:7, Second Book of Enoch 20:1, 21:1, Daniel 7:9 Ezekiel 1:15 – 21.

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3. Aralim or Erelim

Are a rank of angles in Jewish Kabbala and Christian religion and are the cabalistic equivalent of the Thrones. The name is seen to mean “the valiant/courageous”. They are generally seen as the third highest rank of divine beings/ angels below God. In Midrash Konen, they are the angels described as the genius of foliage, impelling plant growth (2:25). Erelim apparently have the responsibility to retrieve the souls of the righteous dead.

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4. Hashmallim

(singular Hashmal) are an angelic entity in both Judaism and Christianity. They appear in the Hebrew Bible in Ezekiel (1:4) I saw, and behold, there was a stormy wind coming from the north, a great cloud with flashing fire and a brilliance surrounding it. Color of the Hashmal often translated electrum (naturally occurring alloy of gold and silver), from the midst of the fire, and in its midst there was the likeness of four Chayot (living creatures).

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5. Seraphim

The root of Seraphim comes either from the Hebrew verb saraph ('to burn') or the Hebrew noun saraph (a fiery, flying serpent). Because the term appears several times with reference to the serpents encountered in the wilderness (Num. 21.8, Deut. 8.15; Isa. 14.29; 30.6), it has often been understood to refer to "fiery serpents."

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From this it has also often been proposed that the seraphim were serpentine in form and in some sense "fiery" creatures or associated with fire. Subsequent references to the Seraphim then appeared in further Hebrew religious scripture, where they became slightly more developed, and described as having a human like form. In Isaiah 6:6 one of the seraphim is represented as carrying celestial fire from the alter to purify the Prophet’s lips. Isaiah also uses the word in close association with words to describe snakes. Seraphim appear in the 2nd century B.C Book of Enoch where they are designated as darkones (serpents).

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During later Biblical periods the Seraphim also passed into Christian writings, where they would eventually be incorporated into the Christian Angelic Hierarchy, and listed as the highest order of angels, beings of pure light and have direct communication with God. They appear also in the Christian Gnostic Text “On the Origin of the World”, described as “dragon-shaped angles”.

Torah (Numbers 21:6-8, Deuteronomy 8:15) Isaiah (6:1-3, 6:2-6, 6:6, 14:29, 30:6).

Read More Seraph Seraphim The Burning Ones Guardian Angels click

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6. Malachim

(singular Malakh) is a messenger of God, an angelic envoy or an angel in general is the most frequently mentioned Angels in the Hebrew Scriptures. They appeared to Abraham, Isaac, Moses, and Jacob. Isaiah speaks of the “Angel of God’s Presence” (Malakh Panav), and Psalms, also speaks of the Malachim. In Modern Hebrew, it is now the accepted word for “Angel”.

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7. Elohim

(singular Eloha) reflect a family of divine beings. Elohim have common etymological origin with word Allah. In the Bible the word for God in the Hebrew that is most often used is Elohim. The Book of Enoch has many instances where Elohim inquires of the angelic council concerning matters in the earthplane. There are other beings in the Old Testament that are called Elohim besides Yahweh and the gods of the divine council. Demons and the spirits if the human dead are also called Elohim in the Hebrew Texts (Samuel 28:13). “Now I kniw that Yahweh is greater than all the other Elohim” (Exodus 18:11). “Yet you have made him (Man) a little lower than the Elohim.” (Psalm 8:5)

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8. Bene Elohim

Bene Elohim is translated to the Sons of God, which up until the 4th century, was unanimously understood and known as the Angels. The 3d century BC Book of Enoch turns the ‘sons of God” into fallen angels, referred to as Watchers, who came to earth and had children with human women, resulting in a race of half-angel, half-human beings known as the “Giants” (Nephilim). In The Book of Jubilees and Book of Enoch, which are factually consistent with Genesis and with each other, describe the ‘Bene Elohim as angelic beings lower rank than Jehovah Elohim.

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The more recent view which has been the majority position in the church since St. Augustine in the fourth century is that the Sons of God refers to the god-fearing line of Seth; and daughters of men refers to the daughters of the unbelieving line of Cain. Among the churches which teach that the “sons of God” were fallen angels today are Jehovah’s Witnesses. Among the churches which teach that the ‘sons of God” were men are the Catholic Church and many Churches of Christ.

Genesis 6:2, Job 1:6, Job 2:1, Job 38:7, Psalm 29:1, Daniel 3:25

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9. Cherubim

(singular Kerub) are supernatural creatures associated with the throne of God. The word (kerub) is without root or equal in the Hebrew language. In Assyro-Babylonian language karabu mean “to be near” or “one who intercedes”. Cherubim is also cognate with the Assyrian term karabu (great, mighty). In some regions the Assyro-Babylonian term came to refer in particular to spirits which served the gods, in particular to the “Shedu” or “Lammasu” (Human-headed winged bulls).

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The prophet Ezekiel describes cherubim as a tetrad of living creatures, each having four faces: of a man, a lion, an ox, and an eagle. They are said to have the stature and hands of a man, feet of a calf, and four wings each. Early Semitic tradition conceived the cherubim as guardians, being devoid of human feelings, and holding a duty both to represent the gods and to guard sanctuaries from intruders. In the book of Genesis cherubim are described as guarding the way to the Tree of Life armed with flaming swords (Gen 3:24). In Catholic theology, the cherubim are second highest rank in the angelic hierarchy, following the Seraphim.

Genesis 3:24, Samuel (4:4, 6:2, 22:11), Chronicles 13:6, Psalms 18:10.

Read More Cherub Cherubim One who Blesses Guardians of The Covenant click

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10. Ishim or Ashim

Ishim or Ashim – is the choir of Angels act as intermediaries between God and humanity. They are the celestial choir closest to humans who labor incessantly to guide and protect them. According to the cabala, they are “the beautiful souls of just men (the saints) Guardian angels are those Ishim who are changed with being the protective spirits of creatures and nations. It is believed by some that each of us is assigned one or more guardian angels upon our birth. Asim is name of Arabic origin, which means “protector, guardian”