The Apocalypse of MOSES also names an archangel Joel. 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. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. 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 A. angel Yahoel as a celestial guide of the exalted patriarch. the angel’s appearance also reveal his connections with the priestly offi ce. Yael One of the throne angels and an angel of the 4th 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. israel knohl. 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. 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. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). 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. Things just seemed to get out of control and now they were just along for the ride. Ab. 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. ' Jarl E. ^ 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);An apocryphon that has been preserved in Old Slavonic literature. To secure Abraham’s celestial tour, the Deity. $125. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. 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. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. Guardian Angel Jehoel – also known as the angel of presence. 8888 Angel Number. 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. 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). the angel’s appearance also reveal his connections with the priestly offi ce. In this second book, Angels of the Lord, Apostle Dr. Abr. 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. Angel Number 7. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. An apocryphon that has been preserved in Old Slavonic literature. Azazel attempts to discourage Abraham from ascending into the celestial realm, warning him that he will be destroyed there by fire, while Yahoel tries to strengthen the will of Abraham and rebuke the demon. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. Jaoel the. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. 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. 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 the;An apocryphon that has been preserved in Old Slavonic literature. 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. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. 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. 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). 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. ^ Such transference ofthe kâbôd. 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 wasn’t entirely sure when they became so invested in this. 2 Azazel; 4. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. He functions as the agent of God in the creation, acts as. 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. Apoc. 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 . קֶרֶב). Ab. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. ^ 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 theangel Yahoel as a celestial guide of the exalted patriarch. D. This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. Knohl’s con- clusions suggest answers to questions as. Ab. 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. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. in English and Yaoel. When they reach seventh heaven, Abraham sees a classic example of Merkabah: the throne of GOD (but he does not see GOD), the four Living Beings with. Young. 12:4). Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. 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 thethe angel’s appearance also reveal his connections with the priestly offi ce. 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. 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. 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)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. ^ Such transference ofthe kâbôd. ' Jarl E. ^ Such transference ofthe kâbôd. 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. 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. From Publisher. Zagzagel: angel of the burning bush. 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 sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that 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 theThe angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. 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. 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. 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, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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 (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. the angel’s appearance also reveal his connections with the priestly o ce. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. (Chapters 9-11)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. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. It took longer than I wanted and I'm not terribly happy with it. 28. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. Angel Number 99. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. 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. According to this, Abraham's sacrifice of the animals (Gen. 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. 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. appoints Yahoel to be his ángelus interpres. An apocryphon that has been preserved in Old Slavonic literature. 8. 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. 5555 Angel Number. 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. . 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. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. 53b),. 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 thecelestial 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 a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Angel Yahoel: The Singer of the Eternal One an excerpt from A. To secure Abraham’s celestial tour, the Deity. " 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. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. 00. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. 12:4). and a face resembling chryso lite. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 6666 Angel Number. Angel Yahoel: The Singer of the Eternal One an excerpt from A. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. 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 phrase “in him” translates the Hebrew word bikirbo, which often refers to entrails or inward parts (HALOT, s. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. ”1 The gravity of this internal armament becomes even more apparent in the next verse, where Yahoel explains that this. 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. An apocryphon that has been preserved in Old Slavonic literature. Reflecting on this utterance of the great angel. 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. 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. In this article, I will link Jahoel to the name of the Angel of the Lord. 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. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. 38b), so in the Apocalypse Jahoel is being fused with Metatron. The second cluster is situated in Apoc. 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. 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 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 theKippur. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Yahel. 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's prediction about the birds is ful- filled in Apoc. 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. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 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 curses imposed on the fallen angel are often seen as having cultic significance. And the angel took the two birds. Yahrameel In occult lore a great angel. Reflecting on this utterance of the great angel, Robert Helm sees its connection to the Yom Kippur settings by proposing that “the transference of Abraham’s corruption to Azazel. An apocryphon that has been preserved in Old Slavonic literature. 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. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. The curses imposed on the fallen angel are often seen as having cultic significance. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. ^ Such transference ofthe kâbôd. 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in chapter 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. 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. 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. 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. Al llegar al séptimo cielo Abraham ve un ejemplo clásico de la Merkabah : el trono de Dios (pero él no ve a Dios), los cuatro seres vivientes con aspecto de hombre, león, buey y águila, y las ruedas. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. angel’s appearance also reveal his connections with the priestly offi ce. 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 text defines him as the Singer of the Eternal One (Apoc. 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. 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. 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. 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. In “The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham”, Israel Knohl (Hebrew University of Jerusalem) sketches a portrait of Yahoel based on a variety of sources, such as the Old Testament, the literature of Qumran and, especially, the Apocalypse of Abraham. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. The angel of the Lord also appears to Balaam (Numbers 22) and, in similar fashion, to Joshua (Joshua 5:13-15). The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 10:17) charged to restrain. 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 Hekhalot beliefs concerning the supreme angel Metatron. Andrei A. 2 The wardrobe of the angel also appears wondrous. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. 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 the Apocalypse which follows. logical 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. 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. This quality the rabbis ascribed to Metatron (Sanh. 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. 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. See Full PDF. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. 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. as the angel Yahoel, baffles the seer's imagination with his enigmatic appearance. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. the angel’s appearance also reveal his connections with the priestly offi ce. Angel Number 33. Another later pseudepigraphical rabbinical work ascribed to Ishmael ben Elisha, Hebrew 3 Enoch 48d, gives Yahoel as one of the 70 names of Metatron, which makes sense in light of the character and role of Yahoel in Apocalypse of Abraham. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. and thus refers to the birdlike body of Yahoel. 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. 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 theYahoel 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 manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. ^ Such transference ofthe kâbôd. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. 12:4). Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. v. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. We also encounter the angel of the Lord four times in the book of Judges. 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. 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. He functions as the agent of God in the creation, acts as. Author (s) In this work, Andrei A. Ab. 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. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. He functions as the agent of God in the creation, acts as. The first one is found in Apoc. 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. Making him the most powerful angel ever beyond any other. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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). Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Another legend states that God himself named him so, out of affection. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. Jahoel is the name of the Angel of the Lord. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. 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 (Apocalypse of Abraham) is the mighty angel sent to guide Abraham. 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. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve God. The curses imposed on the fallen angel are often seen as having cultic significance. Dressed in purple garments, he. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 10 Scholars have previously noted the formative role of the figure of the Angel of the Name (or the Angel of Yhwh) in the conceptual framework of the Deuteronomic and Deuteronomisticthe angel’s appearance also reveal his connections with the priestly offi ce. Abraham describes the angel as a celestial choirmaster. Jehoel. 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. To secure Abraham’s celestial tour, the Deity. Main article: Apocalypse of Abraham. ^ Such transference ofthe kâbôd. 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. ' Jarl E. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. Scholem also links Yahoel with Michael. 12:4). 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. On this basis developed Jewish and Christian conceptions of the angelic mediators of the Name, mediators between God and the world, such as the archangel Michael, the “Angel of the Lord” or Yahoel, Son of Man in 1 Enoch. Ab. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 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. 4444 Angel Number. 2 . Further, along the way, the seer learnsLater, 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 Metatron), were the same letters as those in the name of Yahweh. The text defines him as the Singer of the Eternal One (Apoc. 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 theIn appointing Jesus, God has bestowed upon him the divine name, YHWH, in the manner we encounter in other strands of Judaism, with reference to the angel Yahoel or Enoch as Metatron, in addition. 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. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. Angel Number 333. 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. Ab. He functions as the agent of God in the creation, acts as. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. israel knohl. 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). 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. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. 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. Notes: I have mixed feelings about this chapter. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. E. 38b), so in the Apocalypse Jahoel is being fused with Metatron. 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 name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. Also, this statement is very similar to what God told Abraham (Genesis 15:5). 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)Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is trans- ferred now to Azazel. Andrei Orlov. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. ISBN: 9783161554476. The text describes him as a composite pteromorphic being with a body shining like sapphire2 and a face resembling chrysolite. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Exodus 23:20-23. Adoel: angel who governed the explosion that caused the universe to be created (essentially the angel of the Big Bang);. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. YahrameelHe gave me the scepter and instructed me to sit on the great throne. In Apoc. The curses imposed on the fallen angel are often seen as having cultic significance. " 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. 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 . Ab. Scholem also links Yahoel with Michael. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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 possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 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. 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. Angel Number 6. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ;An apocryphon that has been preserved in Old Slavonic literature. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 00 From Publisher Review Author (s) In this work, Andrei A. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. 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 learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a golden Metatron ( Mishnaic Hebrew: מֶטָטְרוֹן Meṭāṭrōn ), [1] [a] [b] [5] [6] or Matatron ( מַטַּטְרוֹן, Maṭṭaṭrōn ), [7] [8] is an angel in Judaism, Christianity, and Islam mentioned three times in the Talmud, in a few brief passages in the Aggadah, and in mystical Kabbalistic texts within Rabbinic literature. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ” 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 griffinlike the angel's appearance also reveal his connections with the priestly office.