Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries CE, unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. The curses imposed on the fallen angel are often seen as having cultic significance. Angel Yahoel: The Singer of the Eternal One an excerpt from A. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. 8 . and thus refers to the birdlike body of Yahoel. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Himmelfarb reminds us that the purple of Yahoel's robe betrays cqnnections to one of the colors of the high-priestly garments of Exo dus . Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Ab. To secure Abraham’s celestial tour, the Deity. Yahoel (Apocalypse of Abraham) is the mighty angel of God possessed of the absolute power of the Ineffable Name of God; "whose name is like unto that of God Himself" and the manifestation of God's own Power. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. It. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. israel knohl. When Satan turned all of Grigario into fallen angels, The Almight Zero gave Metatron the name Joel and named him Joel. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. 00 From Publisher Review Author (s) In this work, Andrei A. To secure Abraham’s celestial tour, the Deity. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. Recall that in Apocalypse of Abraham 13 Abraham is caught up in an arcane interaction between the demon Azazel and the angel Yahoel. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. The angel of the Lord here describes Himself as “the God of your father, the God of Abraham, the God of Isaac and the God of Jacob. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel introduces himself as a being possessed of the power of the Ineffable. Ab. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. In this work, Andrei A. Gruenwald points to the fact that the name Yahoel occurs as one of Metatron’s names not only in the list of the seventy names of Metatron but also in the Aramaic incantation bowls. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Second, the Angel of the Lord knew Hagar was with child, that the child. From Publisher. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Dressed in purple garments, he. event. In particular, ch. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 4444 Angel Number. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 245 Scholem argued that “Jewish speculation about Metatron as the highest angel who bears, in a way, the name of God, and who is called N+qh hwhy or N+qh ynd) (the Lesser YHWH), was preceded. Author (s) In this work, Andrei A. he curses imposed on the fallen angel are oten seen as having cultic signiicance. Andrei A. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. The curses imposed on the fallen angel are often seen as having cultic significance. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the;An apocryphon that has been preserved in Old Slavonic literature. Just as with Abraham’s service in his father’s house, these cultic instructions also subtly allude to the rituals that took place in the Jerusalem Temple. Yahoel enseña a Abraham un himno de alabanza que se canta, por la que pide al Señor que acepte su oración y el sacrificio del Señor mismo. Still, I'm glad you're back. Later, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a mythical predecessor, the angel Yahoel (later to be entirely identified with. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the;An apocryphon that has been preserved in Old Slavonic literature. Yahoel declares to the fallen angel: “For behold, the garment which in heaven was formerly yours has been set aside for him (Abraham), and the corruption which was on him has gone over to you” (Ap. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. As Jehoel, he is a heavenly choirmaster. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)More notably, in Apoc. ^ Such transference ofthe kâbôd. The curses imposed on the fallen angel are often seen as having cultic significance. 10:17) charged to restrain. Another legend states that God himself named him so, out of affection. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. The curses imposed on the fallen angel are often seen as having cultic significance. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. That means this person must also align to the Davidic Covenant and to the Holy Ghost. According to the book, Metatron is a heavenly scribe who serves as a bridge between Heaven and Earth, relaying information from God to humanity. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAndrei A. The author traces the connection and continuity between the legends about the angels Yahoel and Enoch-Metatron in the Jewish and early Christian tradition, as. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Things just seemed to get out of control and now they were just along for the ride. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. The curses imposed on the fallen angel are often seen as having cultic significance. He functions as the agent of God in the creation, acts as. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Orlov examines Jewish apocalyptic traditions about the angel Yahoel,. The second cluster is situated in Apoc. Angel Number 6. The curses imposed on the fallen angel are often seen as having cultic significance. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theof Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Ab. 10:9-10, Yahoel says that God appointed him to rule not only over the Living Creatures of the divine Throne but also over theMetatron. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ^ Such transference ofthe kâbôd. ' Jarl E. He functions as the agent of God in the creation, acts as. ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty daysThis study explores the early Jewish understanding of the divine Face as a crucial conduit of the embodied divine knowledge and presence. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. Also, this statement is very similar to what God told Abraham (Genesis 15:5). ”. Jaoel the angel is associated with Michael and Metatron. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the. Yahoel's name is commonly. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. 114 Demons of Change Furthermore, it is noteworthy that the dragon’s exile to the earth coincides in Revelation 12 with the wilderness motif, since upon his exile to earth the dragon pursues the woman clothed with the. 10:3 And when I was still face down on the earth, I heard the voice of the Holy One, saying, “Go, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!” 10:4 And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Ab. Jaoel the. It can also refer to the dwelling of God among the people of Israel (other senses are also. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Ab. The third chapter, “Leviathan and Yahoel,” deals with the traditions reflected in chapter 10 of the Apocalypse of Abraham, where the main angelic protagonist of the story, Yahoel, is portrayed as a restraining force over Leviathan. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. To secure Abraham’s celestial tour, the Deity. To secure Abraham’s celestial tour, the Deity. As Jehoel, he is a heavenly choirmaster. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. ^ Such transference ofthe kâbôd. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. At that terrifying moment [as his religious rite had been interrupted by the appearance of birds of prey], Abraham heard the voice of God directing an angel to go and strengthen him. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 8. Ab. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of the divine Name, provides an important conceptual key not only for elucidating the evolution of the Metatron tradition, but also for understanding the origins of the distinctive aural ideology prominent in early Jewish. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theangel Yahoel as a celestial guide of the exalted patriarch. More than a few people who argue against the deity of Christ have pointed to the angel Yahoel from the Apocalypse of Abraham as an example of a creature who can bear the divine name without being God. The curses imposed on the fallen angel are often seen as having cultic significance. The curses imposed on the fallen angel are often seen as having cultic significance. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. An apocryphon that has been preserved in Old Slavonic literature. The curses imposed on the fallen angel are often seen as having cultic significance. To secure Abraham’s celestial tour, the Deity. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. To secure Abraham’s celestial tour, the Deity. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. ^ Such transference ofthe kâbôd. He functions as the agent of God in the creation, acts as. In the Book of Enoch, he is one of the chiefs of the 200 fallen angels who instructed the sons of God came in unto. in English and Yaoel in French) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the. the angel’s appearance also reveal his connections with the priestly offi ce. In Apocalypse of Abraham, [20] for instance, God refers to the angel Yahoel as “the namesake of the mediation of my ineffable name” (10:3) and Yahoel explains that God “put together his names in me” (v. Andrei A. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theWhile some of the angel’s offices look familiar, others are not. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. Ab. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. To secure Abraham’s celestial tour, the Deity. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 28. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from thethe angel’s appearance also reveal his connections with the priestly offi ce. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. An apocryphon that has been preserved in Old Slavonic literature. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Definition of jehoel in the Definitions. 8 The angel’s golden sta also seems to have a sacerdotal mean-of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. 13:2 And I waited for [the time of] the evening offering. Jahoel is the name of the Angel of the Lord. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. The text defines him as the Singer of the Eternal One (Apoc. ^ Such transference ofthe kâbôd. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theThe Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on much earlier Abraham narratives from the Hebrew Bible (or Christian Old Testament). Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Another important feature in the text’s angelology providing further support for the hypothesis about the pteromorphic, eagle-like body of Yahoel and for the general polemical tendency of the text against anthropomorphic portrayals of celestial beings is that the negative angelic protagonist in the text, the fallen angel Azazel, is also. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the angel’s appearance also reveal his connections with the priestly offi ce. Angel Number 333. ^ Such transference ofthe kâbôd. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. He functions as the agent of God in the creation, acts as. YahrameelHe gave me the scepter and instructed me to sit on the great throne. 12:4). In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. edu, entitled “The Curses of Azazel”. Abr. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Yahoel or Jehoel (Hebrew: יהוא) is the name of an angel in Judaism and parts of Christianity. In this sacerdotal depiction, the main angelic pro-tagonist of the story, the angel Yahoel, appears to be understood as the heavenly high priest, while the main antagonist of the text, the fallen angel Azazel, as the eschatological scapegoat. 7 The angel’s golden staff also seems to have a sacerdotal meaning, invoking the memory of Aaron’s rod which miraculously sprouted in the wilderness after Korah’s rebellion “to indicate the choice. A large portion of the Apocalypse of Abraham is devoted to Abraham's celestial journey to the divine throne room. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. (Chapters 9-11) On Mount Horeb, under the guidance of Yahoel, and. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 1 In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. Yahoel and Jesus in the Apocalypse of Abraham. More notably, in Apoc. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a goldenThe angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. Abr. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. Yahoel wasn’t entirely sure when they became so invested in this. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties (chapters 9–11). Then he gave me a f32 Chapter I: Antecedents and Influences is suddenly able to permeate the secrets of creation and to control the created order. 8888 Angel Number. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. He is an associate of Michael charged to restrain Leviathan and destroy idolaters . Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. ' Jarl E. Yahoel: guide and guardian; a seraph. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Fortunately, Abraham's guardian angel Yahoel drives Azazel off, telling the fallen angel that the celestial garments that once belonged to him in Heaven have been re-gifted to Abraham. ^ Such transference ofthe kâbôd. Reflecting on this utterance of the great angel. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Notes: I have mixed feelings about this chapter. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Ab. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAndrei A. ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty days Putting reproach and shame on Azazel in Apoc. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (TSAJ, 169; Tuebingen: Mohr Siebeck, 2017) ISBN 978-3-16-155448-3 In this work, Andrei A. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exodus 28. 12:4). the angel’s appearance also reveal his connections with the priestly offi ce. The curses imposed on the fallen angel are often seen as having cultic significance. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. In the Book of Enoch, he is one of the chiefs of the 200 fallen angels who instructed the sons of God came in unto the. ' Jarl E. He functions as the agent of God in the creation, acts as. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. In this work, Andrei A. Angel Number 7. Ab. Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. Probably composed between about 70–150 AD from earlier writings and tradition possibly kept from the time of Abraham, it is of Jewish origin and is usually considered to be part of the Apocalyptic literature. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. The term "angel" comes from the Greek word "angelos" meaning "messenger," as a translation of their name in Hebrew "Malach," this term is used both to refer to the lowest rank of angels and the. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Abstract. and a face resembling chryso lite. The text defines him as the Singer of the Eternal One (Apoc. Ab. He is also associated with divine wisdom and justice, making him an important figure. Just as with Abraham’s service in his father’s house, these cultic instructions also subtly allude to the rituals that took place in the Jerusalem Temple. An apocryphon that has been preserved in Old Slavonic literature. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Further, along the way, the seer learnsof Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn the Apocalypse of Abraham, a Jewish pseudepigraphon written in the rst centuries CE, the reader encounters an eschatological reinterpretation of the chief sacerdotal event of the Jewish tradition, namely, the Yom Kippur ceremony. Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve God. angel Yahoel as a celestial guide of the exalted patriarch. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. Several words must be said about the peculiar arrangement of the patriarch’s vision during which the exalted hero of the faith literally gazes into the abyss from the heights of his mostAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. He functions as the agent of God in the creation, acts as. As the angel nearer to God, or perhaps as a manifestation of the power of God himself, Yahoel is said to be also the heavenly choirmaster, the. Certain of the matters on which Jehovah had been speaking immediately before the promise of the angel, assumed that the people would assuredly come to dwell in a land very. 38b), so in the Apocalypse Jahoel is being fused with Metatron. He functions as the agent of God in the creation, acts as. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. 8 The angel’s golden staff also seems to have a sacerdotal meaning, 10:3 And when I was still face down on the earth, I heard the voice of the Holy One, saying, “Go, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!” 10:4 And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. An apocryphon that has been preserved in Old Slavonic literature. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. According to this, Abraham's sacrifice of the animals ( Genesis 15) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty days. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Yahrameelangel Yahoel to the deity’s throne room, is given a vision of the “likeness of heaven,” a puzzling disclosure portraying the domain of the Leviathans. Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries CE, unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. the angel Yahoel. According to this, Abraham's sacrifice of the animals ( Genesis 15) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty days. He is an associate of Michael (Apoc. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. The curses imposed on the fallen angel are often seen as having cultic significance. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Andrei A. Yahoel's prediction about the birds is ful- filled in Apoc. 13 Scholem argued that “Jewish speculation about Metatron as the highest angel who bears, in a way, the name of God, and who is called N+qh hwhy or N+qh ynd) (the Lesser YHWH), was preceded. To secure Abraham’s celestial tour, the Deity. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. Great angel, GUARDIAN ANGEL , and ARCHANGEL who lives in the seventh HEAVEN ; also a proper name of God. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. ^ Such transference ofthe kâbôd. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Himmelfarb reminds us that the purple of Yahoel's robe betrays cqnnections to one of the colors of the high-priestly garments of Exo dus . This angel’s name was inscribed on the fourth pentacle of the moon. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Yahoel (Hebrew יהואל , also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old. Yahoel or Jehoel (Hebrew יהואל, also spelled Jehoel in some English texts, and Yaoel in French sources) is the name of an angel appearing in the Old Church Slavonic. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ' Jarl E. ;An apocryphon that has been preserved in Old Slavonic literature. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThis angel’s name was inscribed on the fourth pentacle of the moon. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. Abraham even heard God call the angel by name: “Iaoel [or “Yahoel” [1]] of the same name. 13:3 And an impure bird flew down on the carcasses, and I drove it away. ^ Such transference ofthe kâbôd. the angel’s appearance also reveal his connections with the priestly offi ce. Another important feature in the text’s angelology providing further support for the hypothesis about the pteromorphic, eagle-like body of Yahoel and for the general polemical tendency of the text against anthropomorphic portrayals of celestial beings is that the negative angelic protagonist in the text, the fallen angel Azazel, is also. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. net dictionary. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. Yahoel took hold of Aziraphale’s arm again, glancing between the other angel and the demon who were looking at each other like they were expecting the worst to happen. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Andrei A. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. Andrei Orlov. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. Guardian Angel Jehoel is one of the. 222 Angel number love. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. ' Jarl E. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. He functions as the agent of God in the creation, acts as. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Scholem argued that “Jewish speculation about Metatron as the highest angel who bears, in a way, the name of God, and who is called N+qh hwhy or N+qh ynd) (the Lesser YHWH), was preceded by an earlier stage in which this Angel on High was not called Metatron, but Yahoel; a fact which explains the talmudic references to Metatron much more. Angel is a demon in the series. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Ab. See Full. ' Jarl E. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In this work, Andrei A. Himmelfarb reminds us that the purple of Yahoel’s robe betrays con-nections to one of the colors of the high-priestly garments of Exodus 28. His excellent article made me think of how such issues may also be found in the Book of Mormon. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thethe angel’s appearance also reveal his connections with the priestly offi ce. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. E. Fortunately, Abraham's guardian angel Yahoel drives Azazel off, telling the fallen angel that the celestial garments that once belonged to him in Heaven have been re-gifted to Abraham. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Ab. ' Jarl E. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. As for the Abrahamic descent of Yahoel, I think that an inspection of the biblical context of Yahoel speech in chapter 10 and the descrip-tion of his deeds in chapter 18:8-11 can attest to the fact that Yahoel is a mixture of an angel. Angel Number 222. An apocryphon that has been preserved in Old Slavonic literature. the angel’s appearance also reveal his connections with the priestly o ce. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. He taught Abraham the Torah and was his guide on earth and in Paradise. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. It seems probable that the figures of Yahoel and Metatron developed separately but that, some time later, Metatron absorbed the identity of the initially independent angel Yahoel—“a hypostasis or personification of the Tetragrammaton” (116). The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Published: August 2017. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows.