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. Andrei Orlov. 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 theWhile some of the angel’s offices look familiar, others are not. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. ' Jarl E. Zagzagel: angel of the burning bush. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. ' Jarl E. 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. The second cluster is situated in Apoc. 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. To secure Abraham’s celestial tour, the Deity. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Further, along the way, the seer learnsYahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. In this sacerdotal framework, the main angelic protagonist of the story, the angel Yahoel, represents the heavenly high priest, while the mainIn response to Azazel's challenge, Yahoel rebukes and curses the fallen angel. It can also refer to the dwelling of God among the people of Israel (other senses are also. 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. as the angel Yahoel, baffles the seer's imagination with his enigmatic appearance. He functions as the agent of God in the creation, acts as. Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve 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 the. Ab. Ab. Metatron; to Yahoel. Further, along the way, the seer learnslogical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. 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 theangel Yahoel as a celestial guide of the exalted patriarch. ;An apocryphon that has been preserved in Old Slavonic literature. ^ Such transference ofthe kâbôd. On this connection, see Fossum, Name of God, 318. Zakum: an angel of prayer. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. Angel Number 99. Metatron is one of the most prominent angels in Christianity, and is often mentioned in the book of Enoch. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. $125. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Behold, I send an Angel before you, to keep you in the way, and to bring you into the place which I have prepared. 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. 4444 Angel Number. 38b), so in the Apocalypse Jahoel is being fused with Metatron. the angel’s appearance also reveal his connections with the priestly o ce. ^ Such transference ofthe kâbôd. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The two angels that accompanied Yahoel are also referred both as “Men” and as “Angels” (12:9,31)22. net dictionary. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. 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. 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. Later in the text, it is revealed that Azazel was the serpent in the Garden of Eden, described as a "serpent in form, but having hands and feet like a man, and. the angel’s appearance also reveal his connections with the priestly offi ce. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The Yahoel merger seems to confirm this theory. 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 . The text of the Apocalypse of Abraham has been preserved only in Slavonic; it occurs in the Tolkovaja Paleja (or Explanatory Paleja, a Medieval compendium of various Old Testament texts and comments that also preserved the Ladder of. 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. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. Or if you are new here, that you made it this far. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 222 Angel number love. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. He taught Abraham the Torah and was his guide on earth and in Paradise. From Publisher. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. Second, the Angel of the Lord knew Hagar was with child, that the child. 12:4). This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. 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 response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 38b), so in the Apocalypse Jahoel is being fused with Metatron. 10:9–10, Yahoel says that God appointed him to rule not only over the living creatures of the divine thronecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. 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. Yahoel: guide and guardian; a seraph. 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. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. 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 theThis angel’s name was inscribed on the fourth pentacle of the moon. An apocryphon that has been preserved in Old Slavonic literature. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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. 15:2-4, where the seer and his angelic guide are depicted as traveling on the wings ofthe pigeon and the turtledove: And the angel took me with hisrighthand and set me on therightwing ofthe pigeon and he himself sat on the left wing of the turtledove, since they both were neither. He functions as the agent of God in the creation, acts as. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. Author (s) In this work, Andrei A. 13:4 And the impure bird spoke to me and said, ―What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food of men. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden: Brill, 2009). Published: August 2017. The curses imposed on the fallen angel are often seen as having cultic significance. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. In this work, Andrei A. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. The curses imposed on the fallen angel are often seen as having cultic significance. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his physique: The appearance of the griffin's (Hozyezo) I I . Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. xv. Jehoel. The text defines him as the Singer of the Eternal One (Apoc. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Definition of jehoel in the Definitions. 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. 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. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. He functions as the agent of God in the creation, acts as. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Andrei A. 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. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Edit. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. angel’s appearance also reveal his connections with the priestly offi ce. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. 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. An apocryphon that has been preserved in Old Slavonic literature. According to this, Abraham's sacrifice of the animals (Gen. 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. The angel Yahoel, Abraham’s heavenly pedagogue, relays the rites of celestial priestly praxis, which culminate in the service in the heavenly Holy of Holies. He is an associate of Michael (Apoc. To secure Abraham’s celestial tour, the Deity. Abraham mentions Guardian Angel Jehoel as Yahoel. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. 10:17) charged to restrain. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. He functions as the agent of God in the creation, acts as. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. What then is the relationship between Yahoel and Metatron, and why would a group choose to ascribe the name-angel role of Exod 23:21 to Metatron, rather than the existing and obvious Yahoel? The answer is that Yahoel appears only sparingly in Jewish literature of. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 12:4). Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 10:17). In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of thesome of the angel’s offices look familiar, others are not. 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 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 angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. He functions as the agent of God in the creation, acts as. ^ Such transference ofthe kâbôd. 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. Ab. קֶרֶב). 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. 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. ”. 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. Himmelfarb reminds us that the p urple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. In this work, Andrei A. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The curses imposed on the fallen angel are often seen as having cultic significance. ^ Such transference ofthe kâbôd. [14]: 141 In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. Jaoel the angel is associated with Michael and Metatron. 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 theEnter the email address you signed up with and we'll email you a reset link. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. and thus refers to the birdlike body of Yahoel. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. . Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. He taught the Torah to Abraham and guided him on Earth and in Heaven. ^ Such transference ofthe kâbôd. 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 angel Yahoel as a celestial guide of the exalted patriarch. The curses imposed on the fallen angel are often seen as having cultic significance. Ab. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. A large portion of the Apocalypse of Abraham is devoted to Abraham's celestial journey to the divine throne room. In this work, Andrei A. An apocryphon that has been preserved in Old Slavonic literature. 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. Appearing in the Apocrypha of the Bible, there is no common opinion about the process of creation or the role he played in Heaven Hell. There is plenty of evidence in the Apocalypse of. 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. 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. Ab. 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. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. 7777 Angel Number. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. the angel’s appearance also reveal his connections with the priestly offi ce. Yahoel and Jesus in the Apocalypse of Abraham. 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. See Full PDF. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 15:2-4, where the seer and his angelic guide are depicted as traveling on the wings ofthe pigeon and the turtledove: And the angel took me with hisrighthand and set me on therightwing ofthe pigeon and he himself sat on the left wing of the turtledove, since they both were neither. Reflecting on this u erance of the great angel, Robert Helm sees its connection to the Yom Kippur se ings by proposing that “the trans- ference of Abraham’s corruption to Azazel. It took longer than I wanted and I'm not terribly happy with it. The curses imposed on the fallen angel are often seen as having cultic significance. [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. Ab. 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. 8888 Angel Number. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. ” Kulik argues that since Yahoel has “hair on his head” and also hands (he is able to hold a golden staff), it appears that “only the torso of Yahoel must be of griffinlikethe angel's appearance also reveal his connections with the priestly office. 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. He functions as the agent of God in the creation, acts as. The Nourishment of Azazel. Angel Number 6. Guardian Angel Jehoel – also known as the angel of presence. 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 theCheck out the new look and enjoy easier access to your favorite featuresLastly, and I think most importantly, God has given the angel particular authority because “my name is in him” (Exodus 23:21). As he did with all the Angels, Lucifer renamed the caste of the True Archangels, giving them the name Luciferiel , obviously in his own honor as he was the only True Archangel to rebel against God ( Satanel does not count because no one knows his real caste). 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. 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. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. 3 The wardrobe of the angel also appears wondrous. Published By: Mohr Siebeck. Abr. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 5555 Angel Number. 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. The text defines him as the Singer of the Eternal One (Apoc. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. An apocryphon that has been preserved in Old Slavonic literature. Yahoel 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 siege of. 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’s appearance also reveal his connections with the priestly offi ce. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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. 53b),. The text describes him as a composite pteromorphic be ing with a body shining like sapphire. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel 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 siege of Jerusalem . The Apocalypse of MOSES also names an archangel Joel. 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. To secure Abraham’s celestial tour, the Deity. Angel Number 33. ' Jarl E. 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. Andrei A. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. And the angel took the two birds. 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. 1 Yahoel; 4. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. Ab. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. xv. 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. In Metatron’s lore, this mediatorial office of the chief angelic. 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. 8 The angel’s golden staff also seems to. Ab. Reflecting on this utterance of the great angel. ' Jarl E. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel and Jesus in the Apocalypse of Abraham. It demonstrates that the earliest Jewish apocalyptic accounts portray the divine Face’s theophany not only as the apex of the visionary experience, but also as an embodiment of divine knowledge and presence. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a golden The angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. 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. 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 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. 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. Yahoel introduces himself. E. ;An apocryphon that has been preserved in Old Slavonic literature. The curses imposed on the fallen angel are often seen as having cultic significance. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Notes: I have mixed feelings about this chapter. Scholars have previously noted that the details in the enigmatic story of Abraham’s changing wardrobe seem to invoke traditions from several biblical prophetic texts. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Ab. 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. The curses imposed on the fallen angel are often seen as having cultic significance. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. As the angel nearer to God, or perhaps as a manifestation of the power of God. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. ' Jarl E. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 12:4). the angel’s appearance also reveal his connections with the priestly offi ce. Angel Number 77. Jaoel the. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Ab. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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. 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 siege of Jerusalem (70). ' Jarl E. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. ^ Such transference ofthe kâbôd. Azazel attempts to discourage Abraham from ascending. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. and thus refers to the birdlike body of Yahoel. He is also associated with divine wisdom and justice, making him an important figure. 2 The wardrobe of the angel also appears wondrous. 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. and thus refers to the birdlike body of Yahoel. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. In this work, Andrei A. 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. Reflecting on this utterance of the great angel. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". To secure Abraham’s celestial tour, the Deity. Yahoel 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 siege of Jerusalem . 3 The wardrobe of the angel also appears wondrous. 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 (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. The curses imposed on the fallen angel are often seen as having cultic significance.