Angels are powerful spiritual beings who serve God and human beings in a wide variety of ways, say people who believe in them. An angel is a pure spirit created by God. The Old Testament theology included the belief in angels: the name applied to certain spiritual beings or intelligences of heavenly residence, employed by God as the ministers of His will. But it usually describes the whole range of spirits whom God has created, including both good and evil angels, and special categories such as cherubim, seraphim, and the archangel. The time of their creation is never definitely specified, but it is most probable that it occurred in connection with the creation of the heavens in. It may be that God created the angels immediately after He had created the heavens and before He created the Earth—for according to Job 38:4-7, “the sons of God shouted for joy” when He laid the foundations of the Earth. While the Scriptures give no definite figures, we are told that the number of angels is very great.
It appears that all angels were created at one time. No new angels are being added to the number. Angels are not subject to death or any form of extinction; therefore they do not decrease in number. Angels are essentially “ministering spirits,” and do not have physical bodies like humans. Jesus declared that “a spirit hath not flesh and bones, as ye see me have”. Since angels are spirits rather than physical beings, they don’t have to be visible at all. Elisha once prayed that his servant would see the armies of angels surrounding the city, and the young man discovered that he had overlooked a lot of invisible beings. Abraham was visited by three heavenly messengers.
When angels do appear, they generally appear in the form of men. In Genesis 18, Abraham welcomed three angelic guests who appeared at first to be nothing more than some travelers. In the following chapter, two angels went to Sodom where they were assumed to be simply a pair of human visitors.
With the possible exception of, angels always appear as males rather than females .
Sometimes an angel appears to be a man with unusual features. Daniel saw an angel with arms and legs resembling polished metal and precious stones, and a face like lightning. The angel that rolled back the stone from Christ’s tomb was radiating dazzling light. The book of Revelation describes some highly unusual beings that may be a variety of angel in Revelation 4:6-8. Angels in the Bible never appear as cute, chubby infants! They are always full-grown adults.
When people in the Bible saw an angel, their typical response was to fall on their faces in fear and awe. Some special angels do (seraphim’s), but not most. Some Bible passages picture angels with wings. Other verses talk about angels flying, and we assume that the wings would be useful for that flight. However, I suspect that angels can move around without having to depend on wings. They are stronger than man, but not omnipotent.
They are greater than man in knowledge, but not omniscient.
They are more noble than man, but not omnipresent.
Angels can take on the appearance of men when the occasion demands. How else could some “entertain angels unaware”? On the other hand, their appearance is sometimes in dazzling white and blazing glory.
Angels do not marry or reproduce like humans. Angels are a company or association, not a race descended from a common ancestor. We are called “sons of men,” but angels are never called “sons of angels.”
Angels are spirits like the soul of man, but without a physical body.
Such expressions as “like the angels”, and the fact that whenever angels appeared to man it was always in a human form and the titles that are applied to them; compare and to men all seem to indicate some resemblance between them and the human race.
There is actually a great unseen conflict raging that goes beyond anything we can imagine. It is not, however, a fight between two equal and eternal forces. God who created all beings is still in charge, and once He has used wicked angels to accomplish His purposes, He will bring them to a final defeat.
We don’t know whether every angel carries out the same tasks, or whether some of them specialize in certain areas. The Bible does speak about classes of angelic beings like cherubim and seraphim . We also know the names of two notable angels: Michael and Gabriel.
The unnamed angels who appear most often in Scripture carry out a variety of tasks—all designed to serve God…
Strengthening and encouraging—Angels strengthened Jesus after His temptation encouraged the apostles to keep preaching after releasing them from prison and told Paul that everyone on his ship would survive the impending shipwreck.
Answering prayer—God often uses angels as His means of answering the prayers of His people.
Executioners—Angels are sometimes used by God to punish sin. An angel of the Lord went forth and smote an Assyrian camp – behold, they were all dead corpses.” The Assyrian army was annihilated. A destroying angel was sent, but later withheld, to punish David for his vanity in taking a census of the great number of his people. At the time of Moses and the Exodus, the Egyptian firstborn where killed by an angel of death.
Most references to angels in the Bible say nothing about wings, and in passages like Genesis 18-19, it is certain that no wings were visible.
The Bible does, however, make it clear that angels can only be in one place at a time. They must have some localized presence.
Angels can take on the appearance of men when the occasion demands. How else could some “entertain angels unaware” . On the other hand, their appearance is sometimes in dazzling white and blazing glory
It seems reasonable to conclude that there are at least as many spirit beings in existence as there will have been human beings in all their history on Earth.
The English word “angel” is derived from the Greek word “angelos,” which means “messenger.” The faithful from the world’s major religions believe that angels are messengers from God who carry out tasks that God assigns them to perform on Earth.
Greek: angelos, messenger. Hebrew: Malach, Irin, Cheruv, Seref, Ofan, Chayyah, Sar, Memuneh, Ben Elohim, Kodesh.
(Latin angelus; Greek aggelos; from the Hebrew for “one going” or “one sent”; messenger). The word is used in Hebrew to denote indifferently either a divine or human messenger. The Septuagint renders it byaggelos which also has both significations. The Latin version, however, distinguishes the divine or spirit-messenger from the human, rendering the original in the one case by angelus and in the other by legatusor more generally by nuntius. In a few passages the Latin version is misleading, the word angelus being used where nuntius would have better expressed the meaning.
In Judaism an angel is a spiritual entity in the service of God. Angels play a prominent role in Jewish thought throughout the centuries, though the exact meaning of the word has been subject to widely, at times wildly, different interpretations.
They don’t decay or die, since they are spiritual beings. They exist to praise God and to bear the message and task for which God sends them, including to us humans. They can think and hold conversations, and they have their own identity. They even have some sort of rank, such as the archangels and the “angel of the Lord”. They appear to people of all religions, even people of no religion at all, when God wants them to listen. We can’t prove angels exist, any more than we can prove God exists; they are, after all, spiritual beings and don’t fit into material-world rules.
A number of numinous creatures subordinate to God appear through the Hebrew Bible; the Malach (messenger/angel) is only one variety. Others, distinguished from angels proper, include Irinim (Watchers/High Angels), Cherubim (Mighty Ones), Sarim (Princes), Seraphim (Fiery Ones), Chayyot ([Holy] Creatures), and Ofanim (Wheels). Collective terms for the full array of numina serving God include: Tzeva, (Host), B’nei ha-Elohim or B’nai Elim (Sons of God), and Kedoshim (Holy Ones). They are constituted in an Adat El, a divine assembly (Ps. 82; Job 1). A select number of angels in the Bible (three to be precise) have names. They are Michael, Gabriel, and Satan.
Angels can come in a wondrous variety of forms, although the Bible often neglects to give any description at all. They appear humanoid in most Biblical accounts (Numbers 22) and as such are often indistinguishable from human beings but they also may manifest themselves as pillars of fire and cloud, or as a fire within a bush. The Psalms characterize natural phenomenon, like lightning, as God’s melachim. Other divine creatures appear to be winged parts of God’s throne or of the divine chariot (Ezek. 1). The appearance of cherubim is well known enough to be artistically rendered on the Ark of the Covenant. Perhaps the most ambiguous creature is the Malach Adonai, an angel that may or may not be a visible manifestation of God.
Biblical angels fulfill a variety of functions, including conveying information to mortals, shielding, rescuing, and caring for Israelites, and smiting Israel’s enemies. The Book of Daniel includes a number of ideas about angels that would be elaborated upon in post-Biblical tests, including named angels and guardian angels, that all the nations of the world have their own angelic prince, that angels are arranged hierarchically, and that angels have delimited spheres of authority.
Jewish sources of the Greco-Roman period expand on the traditions of angels found in the Hebrew Scriptures. We especially see the first systematic organization of Biblical hosts of heaven into a hierarchy of different castes of angels governing and serving on different levels of heaven. Zechariah’s reference to the seven eyes of God (4:10) is understood to refer to either seven archangels, or the seven angel hosts in the seven heavens.
We also see the resurgence of a quasi-polytheistic view of the divine order recast in monotheistic terms. Now instead of having minor gods with specific spheres of power, lists of angels appear, all subordinate to God, but each designated with their sphere of authority.
There also an increasing awareness of an affinity between angels and mortals. It seems that the boundary between human and angelic states is permeable. Elaborating on cryptic passages found in the Bible, it is taught that exceptional mortals, such as Enoch, may be elevated to angelic status.
A sense of dualism, stronger than what is found in the Hebrew Scriptures, appears in Late Antiquity and leads to angels being divided into camps of light and darkness, as exemplified by the angelology informing the Manual of Discipline found among the Dead Sea Scrolls. The mythic allusion to the misadventures of the Sons of God in Gen. 6:2 becomes the locus classics for this belief. Thus the legend of fallen angels first appears in the pseudo-epigraphic writings (I Enoch 6, from the section sometimes called the Book of the Watchers). It is here also we first see the idea that angels envy humanity. The mythos of fallen angels eventually becomes a major theological motif in Christianity, but remains largely in the background in Rabbinic Judaism, exerting far less influence over subsequent Jewish cosmology (see Demons and Satan). The belief that angels may be invoked and employed by human initiates, later a staple element of Merkavah mysticism, first appears are this time (Testament of Solomon).
Generally speaking rabbinic literature deemphasizes the importance of angels when compared with their role in the Apocalyptic and Mystical traditions. For the first time the idea is suggested that angels have no free will. But they do have intellect and an inner life; they argue and are capable of errors. Angels exist to do a single task and exalted as they may be, angels are subordinate to humanity, or at least the.
Still, references to angels in rabbinic literature are almost as vast as the Hosts of Heaven themselves. Many divine actions described in Scripture were now ascribed to various angels (Deut. R. 9; Gen R. 31:8; Sand. 105b). Contrary to this trend, however, the Passover Haggadah pointedly denies that angels played any role in the pivotal event of delivering Israel from Egypt (Magid).
Angelic functions are revealed to be even more varied and their role in the operation of the universe even more pervasive. For the first time the figure of Mavet (Death) in the Bible is identified as the Malach ha-Mavet (the Angel of Death).
The Early Jewish concept of personal angels, of melachei sharet, and memuneh, “ministering” or “guardian” angels and “deputies,” also comes to the fore in rabbinic literature. The idea that the angels form a choir singing the praises of God also captures comment and speculation by the Sages.
While rabbinic writings offer no systematic angelology comparable to that coming out of contemporaneous Christian and magical circles, certain parallel notions can be seen. Thus we learn in Talmud that Michael, the angelic prince over Israel, serves as High Priest in Yerushalyim shel malah, the heavenly Jerusalem. Legends concerning the prophet-turned-angel Elijah become one of the most commonplace angelic tales. Elijah frequently appears among mortals, bearing revelations from heaven and resolving inscrutable questions.
That all angels (and not just seraphim and cheruvim) have wings is first mentioned during this period. The size of angels may vary from small to cosmic.
There also emerges a fundamental disagreement about the nature of angels. Some consider angels to God’s “embodied decrees,” elementals made of fire, like an Islamic ifrit, or from an impossible combination of fire and water. Others regard them as immaterial, disembodied intellects.
Unlike the Biblical writers, the Sages allow themselves to speculate on the origins of angels. They teach, for example, that angels did not pre-exist creation, but were formed as part of the heavens on the second day. Another Rabbi posits they came into existence on the fifth day, along with all winged creations.
In late antiquity angelology becomes a major element in Merkavah mysticism.
Any adept wishing to ascend the palaces of the heavens and achieve a vision of the Divine Glory needed to know how to get past the angelic guardians (usually by knowing and invoking their names) at each level. Perhaps even more important to this mystical tradition, angels can be summoned and brought down to earth to serve a human initiate. Many rituals and practices devoted to this end have been preserved in the Hechalot writings.
Starting in late antiquity, angels are increasingly related to and bound up with the everyday life of individuals.
Medieval Midrash reiterates and further develops earlier teaching about angels, but it is during this period that individual philosophers start to offer systematic and idiosyncratic interpretations of angels. Maimonides, for example, talks about them at length in his Mishneh Torah, Hilchot Yisodei HaTorah (Laws of the Foundations of the Torah). While he meticulously classifies angelic rankings (there are ten), in his rationalistic system Maimonides equates them with the Aristotelian “intelligences” that mediate between the spheres. As such they are conscious and govern the spheres in their motion, but in his Aristotelian context Maimonides is saying they are forms of natural causation rather than supernatural beings. He also expands his definition to include natural phenomenon and even human psychology (he refers to the libidinous impulse as the “angel of lust”). Based on his he concludes there are two types of angels, eternal and ephemeral, the latter of which constantly pass in and out of existence. He also denies that angels ever take corporeal form; the encounters described in the Bible are only the dream visions of the patriarchs and matriarchs. By contrast other thinkers, like the German Pietist Eleazer of Worms, adhere to esoteric and unapologetically supernatural angelologies. Because of the exalted status of Torah study among Ashkenazi Jews, rituals for summoning angels, especially angels who could reveal secrets of the Torah, like the Sar ha-Torah and Sar ha-Panim (The Prince of the Torah and the Prince of the Presence), became widely known.
The early medieval magical work Sefer ha-Razim catalogues hundreds of angels, along with how to influence them and to use their names in constructing protective amulets, throwing curses, and otherwise gaining power. Zohar, along with continuing the tradition of angelic taxonomy, sorting them into seven palaces and ranking them according to the four worlds of emanation assigns angels feminine as well as masculine attributes.
Visitations by angels were widely reported among kabbalists. The mystic-legalist Joseph Caro wrote of his maggid, the genius of the Mishna, who visited him in the night and taught him Torah ha-Sod, the esoteric Torah.
The main contribution of Chasidic thought to angelology was a distinctly anthropocentric, even psychological, interpretation of angelic nature. Specifically, early Chasidic masters held that ephemeral angels were the direct result of human action. Goodly deeds created good angels, destructive behavior created destructive angels, etc. In other words, most angels are ontologically the creation, really a byproduct, of humans rather than God! Thus the balance between the angelic and demonic forces in the universe is a direct result of human decision and action.
In the last quarter of the 20th Century, there has been renewed interest in angels is evidenced throughout the Jewish community.
Magical uses: The names of angels have apotropaic properties and frequently appear on amulets, magical inscriptions and formula. In the bedtime ritual Kriat Sh’ma al ha-Mitah, the angels Michael, Gabriel, Uriel and Raphael are invoked for protection through the night. Angels have areas of specialization and can be summoned to assist mortals in these areas, such as learning and memorizing Torah.
When they appear on Earth, angels may be in either human or heavenly form. So angels may visit in disguise, looking just like human beings. Or angels may appear as they’ve been popularly depicted in art, as creatures with human faces and powerful wings, often shining with light from within.
Just like their name implies, angels may deliver God’s messages to humans, such as by comforting, encouraging, or warning people according to what’s best in each situation into which God sends them. Angels may work hard to guard the people they’re assigned to from danger. Stories about angels rescuing people facing perilous situations are popular in our culture. Some people from religious traditions like Catholicism believe that everyone has a guardian angel divinely assigned to them for their entire earthly lifetime.
Angel Lights About fifty percent of my audience members worldwide report seeing flashes or sparkles of light with their physical eyes. They’ve been checked by medical doctors and ophthalmologist eye doctors, and their health isn’t creating the lights. The angels are.
These lights look like camera flashbulbs or shimmering sparkles. Sometimes, they’re white lights, and other times, they’re bright jewel shades of purple, blue, green and other colors. Several people have told me they had their eyes examined by optometrists because they worried about their visions of sparkling lights was abnormal. Yet, the eye doctors told them that their physical eyes were perfectly healthy. These are sober mentally healthy individuals who are seeing lights.
That’s because these lights have non-physical origins. When you see these lights, you’re seeing the friction or energy of angels moving across the room. It’s a little like seeing sparks fly from a fast moving car.
Angels are the energy of God’s divine light and love, so it makes sense that God’s creations — the angels — would glow with God’s light when they are near us.
The white lights are from our guardian angels that are always with us. When you feel alone or need validation that you’re on the right path, you’ll see white sparkling or flashing lights with your eyes open. You’ll think that someone just took a photo with a flash, but no one is there . . . except your angels.
Colorful lights originate from archangels. Here’s a list to help you know which archangels you’re encountering when you see colored flashes or sparkles of light:
Blue (pale, almost white): Haniel, who helps women with their feminine health, and assists with clairvoyance.
Blue (aqua): Raguel, who helps with relationships.
Blue (dark): Zadkiel, the archangel who helps us improve our memory and mental functioning.
Green (bright emerald): Raphael, the healing archangel.
Green (pale): Chamuel, the archangel of peace who helps us find whatever we’re looking for.
Green with dark pink: Metatron, who helps children to retain their spiritual gifts and self-esteem.
Pink (bright fucshia): Jophiel, who helps us beautify our thoughts and life.
Pink (pale):Ariel, who helps with animals, nature, and manifestation
Purple (bright, almost cobalt blue): Michael, who gives us courage and protection.
Rainbows: Raziel, who heals spiritual and psychic blocks and teaches us esoteric secrets.
Turquoise: Sandalphon, the musical archangel.
Violet (reddish purple): Jeremiel, who helps us heal our emotions.
Yellow (pale): Uriel, the archangel of wisdom.
Yellow (dark): Gabriel, who helps messengers and parents.
The next time you see sparkling or flashing lights say, “Thank you, angels!”