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. Zakum: an angel of prayer. 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 the Apocalypse which follows. ^ Such transference ofthe kâbôd. 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. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. Yahoel, Yaho, Jehoel, Jaoel An angel equated with Metatron (Yahoel is the 1st of Metatron’s many names). 8 The angel’s golden sta ff also seems to have a sacerdotal mean-An apocryphon that has been preserved in Old Slavonic literature. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. An apocryphon that has been preserved in Old Slavonic literature. 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. 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 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. angel Yahoel as a celestial guide of the exalted patriarch. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 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. 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. This quality the rabbis ascribed to Metatron (Sanh. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. An apocryphon that has been preserved in Old Slavonic literature. ;An apocryphon that has been preserved in Old Slavonic literature. 12:4). It took longer than I wanted and I'm not terribly happy with it. 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. 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. On this connection, see Fossum, Name of God, 318. . Yahoel declares to the fallen angel: “For behold, the garment which in heaven was formerly yours has been set aside for him (Abraham), and the corruption which was on him has gone over to you” (Ap. 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. The second cluster is situated in Apoc. ^ Such transference ofthe kâbôd. 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). Author (s) In this work, Andrei A. Angel Number 7. 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. 1 In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice. The curses imposed on the fallen angel are often seen as having cultic significance. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. body was like sapphire, and the likeness The Yahoel merger seems to confirm this theory. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The curses imposed on the fallen angel are often seen as having cultic significance. Are Angels real, do they exist today, have they names like humans? In the second volume of this book series you find more answers you never dared to asked other believers. 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. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. 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. Reflecting on this utterance of the great angel. 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. 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. israel knohl. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn the Apocalypse of Abraham, a Jewish pseudepigraphon written in the rst centuries CE, the reader encounters an eschatological reinterpretation of the chief sacerdotal event of the Jewish tradition, namely, the Yom Kippur ceremony. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. 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. 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 theLed by an Angel from on High. Jehoel. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 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. 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. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. Ab. Ab. ' Jarl E. 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. 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. Yahoel introduces himself as a being " whose name is like unto that of God Himself " followed by a long introduction of his duties. 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. 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. It is important not to underestimate the figure of Abraham’s celestial guide in the theological framework of the Apocalypse of Abraham. xv. ' Jarl E. ;An apocryphon that has been preserved in Old Slavonic literature. 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. 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. ^ Such transference ofthe kâbôd. Abr. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Ab. The 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 the;An apocryphon that has been preserved in Old Slavonic literature. 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. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. 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. He functions as the agent of God in the creation, acts as. He functions as the agent of God in the creation, acts as. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Main article: Apocalypse of Abraham. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. ;An apocryphon that has been preserved in Old Slavonic literature. Published: August 2017. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Andrei A. 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-Yahoel or Jehoel (Hebrew: יהוא) is the name of an angel in Judaism and parts of Christianity. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. As Jehoel, he is a heavenly choirmaster. 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. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. 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. 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. He functions as the agent of God in the creation, acts as. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. ^ Such transference ofthe kâbôd. v. in English and Yaoel. 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. Probably composed between about 70–150 CE from earlier writings and tradition, it is of Jewish origin and is part of the Apocalyptic literature popular first in early. 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Several words must be said about the peculiar arrangement of the patriarch’s vision during which the exalted hero of the faith literally gazes into the abyss from the heights of his mostAs the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. 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. 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 the;An apocryphon that has been preserved in Old Slavonic literature. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. ' Jarl E. This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. ^ Such transference ofthe kâbôd. To secure Abraham’s celestial tour, the Deity. Jaoel the angel is associated with Michael and Metatron. In Apoc. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 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. 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. McClellan Categories:. As Jehoel, he is a heavenly choirmaster. 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. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Published By: Mohr Siebeck. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. 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. Exodus 23:20-23. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Yahoel (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden:. event. 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. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. The Apocalypse of MOSES also names an archangel Joel. Zagzagel: angel of the burning bush. 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. During this ascent, God assists the seer, appointing the great angel Yahoel to be the patriarch's companion on this dangerous trip into the upper realm. 3 "A man" in chapter 29; 5 Notes; 6 Sources; 7 External links; Manuscript tradition. Yahoel introduces himself as a being possessed of the power of the Ineffable. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. and a face resembling chryso lite. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. Yahoel wasn’t entirely sure when they became so invested in this. Andrei A. The text describes him as a composite pteromorphic be ing with a body shining like sapphire. An apocryphon that has been preserved in Old Slavonic literature. 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 . In Metatron’s lore, this mediatorial office of the chief angelic. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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 angel’s appearance also reveal his connections with the priestly offi ce. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Angel Number 99. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. He functions as the agent of God in the creation, acts as. Yahoel is also the heavenly choirmaster, who teaches the angels their hymn (), a function which, according to Yalḳuṭ, § 133, is assigned to Michael. 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. Ab. Ab. 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. 4. 5555 Angel Number. Yahoel (Apocalypse of Abraham) is the mighty angel of God possessed of the absolute power of the Ineffable Name of God; "whose name is like unto that of God Himself" and the manifestation of God's own Power. Ascension of Isaiah is also related and illustrates the possibility of transformation as one ascends to or descends from. Zadkiel: angel whose symbol is a dagger; from the Book of Enoch. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. 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 Apocalypse which follows. 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. 4444 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)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. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. and thus refers to the birdlike body of Yahoel. 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. 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 curses imposed on the fallen angel are often seen as having cultic significance. Yahoel wasn’t entirely sure when they became so invested in this. ' Jarl E. The Apocalypse of Abraham gives EL , El, Jahoel as one of the names of God. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. 28. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. Yahoel’s enigmatic responsibilities include not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. 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. Another legend states that God himself named him so, out of affection. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 00. Michael’s tasks are taken over by Jahoel, so in a roundabout way Michael is being transformed into Metatron. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. 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. ^ Such transference ofthe kâbôd. Azazel attempts to discourage Abraham from ascending. According to the book, Metatron is a heavenly scribe who serves as a bridge between Heaven and Earth, relaying information from God to humanity. 53b),. 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 learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 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. 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. Gunter Rappl again takes his readers on a fascinating journey into the deeper understanding of the realm of the angels of YHWH. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 12:4). The argument is that Jews of the Second Temple period had no problem in attributing the. Knohl’s con- clusions suggest answers to questions 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 functions as the agent of God in the creation, acts as. 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. 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. Yahoel introduces himself as a being "whose name is like unto that of God Himself" followed by a long introduction of his duties. 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. 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. 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. 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. 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. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that 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 the;An apocryphon that has been preserved in Old Slavonic literature. 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. According to this, Abraham's sacrifice of the animals (Gen. 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. To secure Abraham’s celestial tour, the Deity. The prophet names Yahoel “The Singer Of The Eternal” and “The Heavenly Son Of Man”. In this work, Andrei A. 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. Making him the most. 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 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. Abr. The author argues that the Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Metatron; to Yahoel. Reflecting on this utterance of the great angel. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his. 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. Guardian Angel Jehoel is one of the. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 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. Yahoel and Jesus. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. In the Book of Enoch, he is one of the chiefs of the 200 fallen angels who instructed the sons of God came in unto the. . He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 2. 142 In his view, the second Metatron is linked to Yahoel. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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. 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 transferred now to Azazel. 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. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God. $125. Andrei A. Dressed in purple garments, he. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. The curses imposed on the fallen angel are often seen as having cultic significance. 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. Abr. From Publisher. This quality the rabbis ascribed to Metatron (Sanh. 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. 12:4). 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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 . 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. 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. According to this, Abraham's sacrifice of the animals (Gen. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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-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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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. 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. 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’s appearance also reveal his connections with the priestly offi ce. net dictionary. ) took place, by God's command, on the holy Mount Horeb, whither Abraham was led by the angel (Yahoel) after a journey of forty daysThis study explores the early Jewish understanding of the divine Face as a crucial conduit of the embodied divine knowledge and presence. ;An apocryphon that has been preserved in Old Slavonic literature. Abraham also mentions that Yahoel accompanied the prophet on his visit to Paradise. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Angel is a demon in the series. Yahoel introduces himself as a being possessed of the power of the Ineffable Name. 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. the angel Yahoel. 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. 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. 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. In this work, Andrei A. Yahoel's prediction about the birds is ful- filled in Apoc. 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. ' Jarl E. ' Jarl E. In this work, 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 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. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 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. 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)the angel’s appearance also reveal his connections with the priestly offi ce. 6666 Angel Number. The text defines him as the Singer of the Eternal One (Apoc. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. Ab. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. The text defines him as the Singer of the Eternal One (Apoc. Yahoel and Jesus in the Apocalypse of Abraham. Angel Number 33. 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 angel’s appearance also reveal his connections with the priestly o ce. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. ' Jarl E. ' Jarl E. 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. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. Ab. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. These characteristics are peculiar to a number of biblical characters in the apocrypha. ' Jarl E. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ” 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. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theWhile some of the angel’s offices look familiar, others are not. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. ' Jarl E. Dressed in purple garments, he wears a turban reminiscent of "the bow in the.