Angels are usually viewed as emanations of a supreme divine being, sent to do the tasks of that being. Traditions vary as to whether angels have free will or are merely extensions of the supreme being's will. While the appearance of angels also varies, many views of angels give them a human shape.
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Angels are usually viewed as emanations of a supreme divine being, sent to do the tasks of that being. Traditions vary as to whether angels have free will or are merely extensions of the supreme being's will. While the appearance of angels also varies, many views of angels give them a human shape.
Etymology
The word "angel" in English (from Old English and German Engel), French (from Old French angele), Spanish, and many other Romance languages are derived from the Latin angelus, itself derived from Ancient Greek: άνγελος, angelos, "messenger" (in Koine Greek άγγελος, pl. άγγελοι). The ultimate etymology of that word in Greek is uncertain.
In Hebrew & Arabic the primary term for "angel" is "malakh" (מַלְאָךְ), "malaika", or "malak" (ملاك) derived from the Semitic consonantal root l-'-k (ל-א-ך), meaning "to send." This root is also found in the noun "Melakha" (מְלָאכָה), meaning "work", and the noun "Mal'achut" (מלאכות), meaning "message". Other words referring to angels include כרוב kruv describing young children, from which the English word "cherub" is derived. Another Hebrew term is Gil-Gulim, meaning "revolving," and angels are sometimes depicted as wheels with wings. Derived from this is the Hebrew term "Gal-Gal," "the rotation of fortune, change."
Judaic beliefs
Oral Law, Midrash and various mystical texts present angels as heavenly beings created by God who are not endowed with free will. They occasionally appear on earth in furtherance of God's will, often as messengers. They are frequently encountered in mystical texts, particularly those of the Merkabah tradition. Jewish angelology is far from systematic, and the purpose, nature and personalities of individual angels and the heavenly host as a whole varies greatly across historical eras, texts, genres and traditions.Syn: date=July 2008Jewish Encyclopedia, accessed Feb. 15, 2008
The Bible uses the terms מלאך אלהים (melakh Elohim; messenger of God), מלאך יהוה (melakh Adonai; messenger of the Lord), בני אלוהים (b'nai Elohim; sons of God) and הקודשים (ha-qodeshim; the holy ones) to refer to beings traditionally interpreted as angels. Other terms are used in later texts, such as העוליונים (the upper ones). Daniel is the first biblical figure to refer to individual angels by name.
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 rank amongst the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud, and figures prominently in Merkabah 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 Merkabah mystical texts.
