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Metatron, or Mattatron, is an angel in Judaism mentioned three times in the Talmud, in a few brief passages in the Aggadah, and in mystical Kabbalistic texts within Rabbinic literature. The figure forms one of the traces for the presence of dualist proclivities in the otherwise monotheistic visions of both the Tanakh and later Christian doctrine. The name Metatron is not mentioned in the Torah or the Bible and how the name originated is a matter of debate. In Islamic tradition, he is also known as Mīṭaṭrūn, the angel of the veil. In folkloristic tradition, he is the highest of the angels and serves as the celestial scribe or "recording angel".
In the Bible, the name Azazel appears in association with the scapegoat rite; the name represents a desolate place where a scapegoat bearing the sins of the Jews during Yom Kippur was sent. During the end of the Second Temple period, his association as a fallen angel responsible for introducing humans to forbidden knowledge emerged due to Hellenization, Christian narrative, and interpretation exemplified in the Book of Enoch. His role as a fallen angel partly remains in Christian and Islamic traditions.
The Nephilim are mysterious beings or people in the Hebrew Bible who are described as being large and strong. The word Nephilim is loosely translated as giants in most translations of the Hebrew Bible, but left untranslated in others. Some Jewish explanations interpret them as hybrid sons of fallen angels (demigods).
Sariel is a virtue, mainly from Judaic tradition. Other possible versions of his name are Suriel, Suriyel, Seriel, Sauriel, Saraqael, Sarakiel, Suruel, Surufel, and Souriel.
Watcher is a type of biblical angel. The word occurs in both plural and singular forms in the Book of Daniel, where reference is made to the holiness of the beings. The apocryphal Books of Enoch refer to both good and bad Watchers, with a primary focus on the rebellious ones.
In kabbalistic and Christian angelology, Sachiel is an archangel of the order of cherubim. The name 'Sachiel' originally occurs in the late 1500s grimoire called The Heptameron.
Sandalphon is an archangel in Jewish and Christian writings, although not in scripture. Sandalphon figures prominently in the mystical literary traditions of Rabbinic Judaism and early Christianity, notably in the Midrash, Talmud, and Kabbalah and is generally seen as gathering prayers and passing them on to God.
Seraphiel is the name of an angel in the apocryphal Book of Enoch.
The Book of Giants is an apocryphal Jewish book which expands upon the Genesis narrative of the Hebrew Bible, in a similar manner to the Book of Enoch. Together with this latter work, the Book of Giants "stands as an attempt to explain how it was that wickedness had become so widespread and muscular before the flood; in so doing, it also supplies the reason why God was more than justified in sending that flood." The text's composition has been dated to before the 2nd century BC.
Raziel, is an angel within the teachings of Jewish mysticism who is the "Angel of Secrets" and the "Angel of Mysteries”. He is also called "Keeper of All Magic." He is one of the angels associated with the sephirah Chokhmah of Kabbalah, alongside Jophiel.
In Judeo-Christian folklore the angel Kushiel, meaning "Rigid One of God", punishes individuals in Hell.
Kokabiel, also spelled Kôkabîêl, Kôkhabîêl, Kakabel, Kochbiel, Kokbiel, Kabaiel, or Kochab, considered the 'angel of the stars', is a fallen angel, the fourth mentioned of the 20 Watcher leaders of the 200 fallen angels in the Book of Enoch. His name is generally translated as "star of God", which is fitting since it has been said that Kokabiel taught constellations to his associates.
Ananiel, Anânêl was the 14th Watcher of the 20 leaders of the 200 fallen angels who are mentioned in an ancient work titled the Book of Enoch. The name Ananiel is sometimes translated as "Rain of God" even though the name is often confused with the name Hananiel. Michael Knibb interprets his name to be "cloud of God". The name came into Arabic from the Coptics who in turn transliterated it from the Greeks.
Cassiel, is an angel appearing in extracanonical Jewish, Christian, and Islamic mystical and magical works, often as one of the Seven Archangels, the angel of Saturn, and in other roles.
Pravuil, also known as Vretil, is an archangel briefly mentioned in the Second Book of Enoch as God's scribe and recordkeeper. In Enoch II, God commands Pravuil to bring Enoch writing materials so he could document his journey through the heavens. Charles Russell Coulter and Patricia Turner argue that Pravuil is a Hebrew recasting of the Mesopotamian deity Nabu.
Barachiel is one of the Archangels in Judaism, as well as Byzantine Catholic and Eastern Orthodox tradition. He is the Archangel of Blessings.
The Third Book of Enoch is a Biblical apocryphal book in Hebrew. 3 Enoch purports to have been written in the 2nd century, but its origins can only be traced to the 5th century. Other names for 3 Enoch include The Book of the Palaces, The Book of Rabbi Ishmael the High Priest and The Revelation of Metatron.
In some Judeo-Christian traditions, the Angel of the Presence / Face or Angel of his presence / face refers to an entity variously considered angelic or else identified with God himself.
In the Book of Enoch and Book of Jubilees, copies of which were kept by groups including the religious community of Qumran that produced the Dead Sea Scrolls, the Elioud are the antediluvian children of the Nephilim, and are considered a part-angel hybrid race of their own. Like the Nephilim, the Elioud are exceptional in both ability and wickedness.
Uziel is an archangel mentioned in some variants of 3 Enoch, in a variant of Sefer Raziel HaMalakh, in Johannes Trithemius's Steganographia, and in John Milton's Paradise Lost.
References
- ↑ Davidson. "Sallisim" pg. 254
- ↑ Davidson. "Parasim", pg. 220
- ↑ Davidson. "Gibborim", pg.124
- ↑ Davidson. "Seba'im" pg. 263
- ↑ Davidson. "Gedudim", pg. 123
- ↑ Davidson. "Memuneh", pg. 189
- ↑ Davidson. "Sarim" pg. 260
- ↑ Davidson. "Chaylim", pg.85
- ↑ Davidson. "Mesarepim", pg. 191
- ↑ Davidson. "Malakim" pg. 254
- ↑ Davidson. "Degalim", pg. 95
- ↑ Davidson. "Sebalim" pg. 263
- ↑ Odeberg. "Chapter XIX", pgs. 66-70