The text defines him as the Singer of the Eternal One (Apoc. ^ Such transference ofthe kâbôd. Published: August 2017. 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. 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. Edit. He is an associate of Michael charged to restrain Leviathan and destroy idolaters . The Apocalypse of MOSES also names an archangel Joel. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Ab. 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. One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. The curses imposed on the fallen angel are often seen as having cultic significance. 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. See Full PDF. ' Jarl E. 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 taught the Torah to Abraham and guided him on Earth and in Heaven. 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 angel’s appearance also reveal his connections with the priestly offi ce. 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 theAndrei A. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that 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. Angels are divine celestial beings that have been recorded in various religious lore, mainly Abrahamic, who faithfully serve God. 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. The pseudepigraphon deseribes the patriarch's angelic guide as a glorious ereature whose body is reminiseent of sap-phire^ and whose face looks like chrysolite. To secure Abraham’s celestial tour, the Deity. In this second book, Angels of the Lord, Apostle Dr. 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. It can also refer to the dwelling of God among the people of Israel (other senses are also. 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 A. 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. Main article: Apocalypse of Abraham. " 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. The Yahoel merger seems to confirm this theory. Similarly, the control over "the threats and attacks of the reptiles" ascribed here to Yahoel. ' Jarl E. the angel’s appearance also reveal his connections with the priestly offi ce. E. angel Yahoel as a celestial guide of the exalted patriarch. 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's prediction about the birds is ful- filled in Apoc. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Making him the most powerful angel ever beyond any other. Abraham mentions Guardian Angel Jehoel as Yahoel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. He functions as the agent of God in the creation, acts as. 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. 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. In . the angel Yahoel. 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. 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. Reflecting on this utterance of the great angel. 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's body is depicted as being like sapphire, his face like chrysolite, his hair like snow, his turban like the appearance of the rainbow, and his garments as purple, with. 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. 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. He functions as the agent of God in the creation, acts as. Recall that, in 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 thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of 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. 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. Angel Yahoel: The Singer of the Eternal One an excerpt from A. 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. 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 cqnnections to one of the colors of the high-priestly garments of Exo dus . 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. 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. 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. 00 From Publisher Review Author (s) In this work, Andrei A. First, the Angel of the Lord tells Hagar that He will “greatly multiply your descendants. Ab. Fauth, “Auf den Spuren des biblischen Azazel (Lev 16): Einige ResiduenAs 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. 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. Abraham describes the angel as a celestial choirmaster. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). He functions as the agent of God in the creation, acts as. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. Angel Number 6. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. 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. You can also find him as Jehuel, Jaoel, Jahoel, Kemuel or Yaoel. Yahoel and Jesus in the Apocalypse of Abraham. 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. Abr. 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. and thus refers to the birdlike body of Yahoel. 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. ^ Such transference ofthe kâbôd. 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 curses imposed on the fallen angel are often seen as having cultic significance. 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. xv. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). The text defines him as the Singer of the Eternal One (Apoc. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for '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 theangel Yahoel as a celestial guide of the exalted patriarch. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Yahoel wasn’t entirely sure when they became so invested in this. 8888 Angel Number. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. According to this, Abraham's sacrifice of the animals (Gen. . 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 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. Meaning of jehoel. He is also associated with divine wisdom and justice, making him an important figure. 8 . 8. An apocryphon that has been preserved in Old Slavonic literature. 2 The wardrobe of the angel also appears wondrous. ' Jarl E. 10:17). ' Jarl E. Ab. 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. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The text defines him as the Singer of the Eternal One (Apoc. 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. 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. 12:4). 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. 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. 13:3 And an impure bird flew down on the carcasses, and I drove it away. 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. 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. 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. 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. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. Which is considered one of Metatron’s names also. 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. 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). Apocalypse of Abraham describes the angel Yahoel as having hair like wool. 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. 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. The curses imposed on the fallen angel are often seen as having cultic significance. Andrei A. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Definition of jehoel in the Definitions. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. In this work, Andrei A. Yahoel and Jesus in the Apocalypse of Abraham. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. Angel Number 99. From the available evidence, it appears that Yahoel and Metatron developed separately but, at some point, Metatron “absorbed the originally independent angel Yahoel. 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. Knohl’s con- clusions suggest answers to questions as. ”. The curses imposed on the fallen angel are often seen as having cultic significance. An apocryphon that has been preserved in Old Slavonic literature. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-This creature, named in the apocalypse as the angel Yahoel, ba es the seer's imagination with his enigmatic appearance. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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 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. He functions as the agent of God in the creation, acts as. In Apoc. 28. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Zakum: an angel of prayer. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. More notably, in Apoc. 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. Andrei A. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. the angel Yahoel. 28. According to this, Abraham's sacrifice of the animals (Gen. 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. 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 theAn apocryphon that has been preserved in Old Slavonic literature. To secure Abraham’s celestial tour, the Deity. 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. 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 angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. As the angel nearer to God, or perhaps as a manifestation of the power of God. Abr. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Ab. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. The first one is found in Apoc. Further, along the way, the seer learns Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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 . ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". The curses imposed on the fallen angel are often seen as having cultic significance. Yahoel's name. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. He functions as the agent of God in the creation, acts as. Ab. Abr. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. 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. Orlov examines Jewish apocalyptic traditions about the angel Yahoel,. ' 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. 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. 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 angel’s appearance also reveal his connections with the priestly offi ce. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. and thus refers to the birdlike body of Yahoel. '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. 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 Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. (Chapters 9–11)"In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. . 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. This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. ' Jarl E. Angel Number 222. An ordinary angel cannot do that, for only the Lord God can give life (Deuteronomy 32:39). ' Jarl E. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabb. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. To secure Abraham’s celestial tour, the Deity. 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. On this connection, see Fossum, Name of God, 318. Ab. ) 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. 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. The angel introduces himself to Abraham, the "friend of God" (Book of Jubilees, 19; Men. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. Still, I'm glad you're back. This quality the rabbis ascribed to Metatron (Sanh. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. 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. 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. Ab. 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 . Or if you are new here, that you made it this far. 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 Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 142 In his view, the second Metatron is linked to Yahoel. 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 angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. The curses imposed on the fallen angel are often seen as having cultic significance. ;An apocryphon that has been preserved in Old Slavonic literature. 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. ”. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. 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. In this article, I will link Jahoel to the name of the Angel of the Lord. Yahoel's prediction about the birds is ful- filled in Apoc. He functions as the agent of God in the creation, acts as. 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. The second cluster is situated in 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 the. ' 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. 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 introduces himself. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 7777 Angel Number. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Similar to the developments in the Kavod tradition, the aural expression of the deity evokes veneration. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Zagzagel: angel of the burning bush. 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. Apoc. 3 The wardrobe of the angel also appears wondrous. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Jehoel. Scholem also links Yahoel with Michael. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. xv. 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. It took longer than I wanted and I'm not terribly happy with it. 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). 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 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 manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). [3] In the 13th Century kabbalistic Berith Menucha of Abraham Merimon of Granada Yahoel is the angel over fire. 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. 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. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Angel Number 333. 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. 12:4). He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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 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. Andrei A. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. YahrameelHe gave me the scepter and instructed me to sit on the great throne. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. To secure Abraham’s celestial tour, the Deity. 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. 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. Andrei Orlov. 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. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. 8 . 9:1 the voice of “the primordial and mighty God” commands Abraham to bring sacrifices, and in ch. 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. 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. Published By: Mohr Siebeck. Yahoel: guide and guardian; a seraph. The curses imposed on the fallen angel are often seen as having cultic significance. 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. To secure Abraham’s celestial tour, the Deity. 2. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. He functions as the agent of God in the creation, acts as. 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. 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. Ascension of Isaiah is also related and illustrates the possibility of transformation as one ascends to or descends from. Further, along the way, the seer learnsThere, Abraham’s mentor, the angel Yahoel, warns his apprentice about the antagonist’s unusual weapon by uttering the following words: “Whatever he says to you, answer him not, lest his will (воля его) affect you. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Angel An Archive of Our Own, a project of the Organization for Transformative Works The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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 . 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. In this work, Andrei A. The two angels that accompanied Yahoel are also referred both as “Men” and as “Angels” (12:9,31)22. 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. 38b), so in the Apocalypse Jahoel is being fused with 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. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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. 8 The angel’s golden staff also seems to. ^ Such transference ofthe kâbôd. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. ^ Such transference ofthe kâbôd.