THE NEW SCHAFF-HERZOG
There are evidently distinctions among angels,
based on differences of duties, not of rank. In
this way passages like Dan. x. 13,
4. Distinc- xii. 1; 1 Thess. iv. 16; Jude 9 are to
tions among be explained. The same observation
Angels, holds with regard to the cherubim and
Cherubim seraphim, who belong to the angels, and Sera- The signification of the latter name phim. Fal- (only in Isa. vi.) is not certain. From len Angels, comparison with the Arabic it has been thought to mean nobilis, whence the signification would be " angel-leader " (cf . Josh, v. 13-15; Dan. x. 13, xii. 1). Another derivation is from the Hebrew saraph, "to burn," and the name is then thought to be given to these beings because of their peculiar relation to the divine holiness, of which they are the heralds and guards. Whether the prophet coined the name with reference to the act attributed to the seraph in verses 6-7, or found it already in use, can not be determined. In any case it is the name only and not the representation that is new. The description of their form is different from that of the cherubim. In the latter case the description is symbolic, and the symbolism is more and more richly developed from the cherubim that guard Eden, in the figures of the Tabernacle (Ex. xxv. 17-22) and the Temple (I Kings vi. 23-28), and the visions of Ezekiel (Ezek. i. 4-14, iii. 12-14, ix. 3, x. 6-22, xi. 22, xii. 18), to the description of the Apocalypse (Rev. iv. 6-11). In that way they unite in themselves all excellencies, they typify the exaltation of God above every creature, as well as the purpose that every creature shall be a bearer of the majesty of God. Sin is found among the angels (Gen. vi. 1-4; II Pet. ii. 4; Jude 6), but not, as among men, as something affecting all. Since Satan appears among the " sons of God " (Job i. 6; cf. I Chron. xxi. 1 ; Zech. iii. 2), he is reckoned among the angels. The interest which he shows in the sin of men in these passages justifies the assumption (first in Wisdom, ii. 24; cf. Rev. xii. 9, xx. 2) that he is the serpent of Gen. iii. He is therefore the first fallen, to whom the other fallen angels (or demons) join themselves as his angels (Matt. xxv. 41). " Evil angels " (Ps. lxxviii. 49) are angels who do ill at God's command, not wicked angels.
As concerns the origin of the Biblical conception of angels, the view that they represent the natural powers of old Semitic heathenism stands or falls with the representation of Deut. iv. 19 (also in Paul) that heathenism is an apostasy from the true God. It may be noted that angels never serve as an explanation of the events of nature, but appear only in connection with a divine revelation. The decision depends also on the question as to the reality of angels. That they, as well as Satan and the demons, actually exist is held to be indubitably proved by the words and conduct of Jesus. The upper world, to which we are striving, is full of life and needs not to be peopled by us, but is prepared for us with all that is proper to it, freed from the limitations of the present.
(H. CremerI".)
II. Judaic Notions: To the two names known to Daniel the Book of Tobit (iii. 17) adds that of
Raphael, while the Book of Enoch
1. Names (xxi.) knows seven archangels — Uriel,
and Raphael, Raguel, Michael, Sariel,
Classes. Gabriel, Jerahmeel — and seven classes
of angels (lxi. 10), namely, the cherubim, seraphim, ophanim, all the angels of power, principalities, the Elect One (Messiah), and the (elementary) powers of the earth and water. They have seven angelic virtues (lxi. 11): the spirit of faith, of wisdom, of patience, of mercy, of judgment, of peace, and of goodness.
In the Slavonic Enoch and rabbinic literature, the further development of the heavenly hierarchy introduces the seven heavens, and tells of the food of angels, the hours at which they worship God, their language, and their knowledge. They mediate between God and man, carry prayers to the throne of God (Tobit xii. 12-15; Gk. Apoc. Baruch xi.), and accompany the dead on their departure from this world. Angels are also the guardians of the nations. In Enoch xxxix. 59 the seventy shepherds are the guardian angels of the seventy nations, over whom rules Michael, as Israel's angel-prince. With these God sits in council when holding judgment over the world, each angel pleading the cause of his nation.
It was these angel-princes whom 2. Func- Jacob saw in his dream (Gen. Rabbah tions, Du- lxviii.). There is also a special angelties, etc. prince set over the world, Sar ha-
'olam (Talmud, Yebamot 16b; Hullin 60a; Sanhedrin 94a), who is said to have composed Ps. xxxvii. 25, civ. 31, and, partly, Isa. xxiv. 16. Besides the guardian angels of the nations, sixtythree angels are mentioned as janitors of the seven heavens, and at each of these heavens stand other angels as seal-bearers. The head and chief of all these is Asriel. Angels protect the pious and help them in their transactions. Every man has a special guardian angel, and there are accompanying angels. Thus two angels — one good and one evil — accompany man as he leaves the synagogue on Sabbath eve. Three good angels receive the souls of the pious, and three evil angels those of the wicked, who testify for them (Talmud, Shabbat 119a; Ketubot 104a). Great as is the number and influence of the angels, yet in many respects they are inferior to man. Enoch (xv. 2) intercedes on behalf of the angels, instead of having them intercede for him; and none of the angels could see what he saw of God's glory (xiv 21). or learn the secrets of God as he knew them (Slavonic Enoch xxiv. 3; Ascensio Isaicr ix. 27-38). Adam was to be worshiped by the angels as the image of God (Vita Ada et Evw, p. 14; Gen. Rabbah viii.); before his fall his place was within the precincts of God's own majesty, where the angels can not stay (Gen. Rabbah xxi.). They were inferior in intelligence to Adam, when names were given to all things (Pirfre Rabbi Eli'ezer xiii.j. Adam reclined in Paradise, and the ministering angels roasted meat and strained wine for him (Talmud, Sanhedrin 59b). Every man that does not practise magic enters a department of heaven to which even