Yahoel; Yahoel (Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; also spelled Jahoel, Jehoel etc. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. israel knohl. ^ Such transference ofthe kâbôd. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the;An apocryphon that has been preserved in Old Slavonic literature. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Angel Number 99. He functions as the agent of God in the creation, acts as. 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. Guardian Angel Jehoel – also known as the angel of presence. Ascension of Isaiah is also related and illustrates the possibility of transformation as one ascends to or descends from. ' Jarl E. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 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. His excellent article made me think of how such issues may also be found in the Book of Mormon. . ;An apocryphon that has been preserved in Old Slavonic literature. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden:. 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). He functions as the agent of God in the creation, acts as. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 10:8– 11, where the angel Yahoel informs Abraham about his role as the controlling force over the Leviathan(s). This creature, named in the apocalypse as the angel Yahoel, baffles the seer’s imagination with his enigmatic appearance. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. ^ Such transference ofthe kâbôd. Ab. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. 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 author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Angel is a demon in the series. 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. 38b), so in the Apocalypse Jahoel is being fused with Metatron. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from 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. An apocryphon that has been preserved in Old Slavonic literature. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The possible antecedents of this imagery apparently can be traced to different source(s), among which the lore about the angel Yahoel is often mentioned. Andrei A. 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. 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 (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. The curses imposed on the fallen angel are often seen as having cultic significance. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. 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. Scholem also links Yahoel with Michael. 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. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. 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. ISBN: 9783161554476. 13:7–14). '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. . According to this, Abraham's sacrifice of the animals (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 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. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. Things just seemed to get out of control and now they were just along for the ride. To secure Abraham’s celestial tour, the Deity. 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. 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 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. 3 The wardrobe of the angel also appears wondrous. The text defines him as the Singer of the Eternal One (Apoc. ' Jarl E. 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 . 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. ^ Such transference ofthe kâbôd. This quality the rabbis ascribed to Metatron (Sanh. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Azazel attempts to discourage Abraham from ascending. 00. ” 6 It has also been noticed that in various Jewish materials even the name “Yahoel” became fashioned as one of Metatron’s names. Exodus 23:20-23. To secure Abraham’s celestial tour, the Deity. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. 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. 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. In this work, Andrei A. Review. 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 (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. 13:4 And the impure bird spoke to me and said, ―What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food of men. 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. ;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)celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden: Brill, 2009). 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 Metatron’s lore, this mediatorial office of the chief angelic. Guardian Angel Jehoel is one of the. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 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. 9 Scholars trace the origin of Yahoel's figure to the biblical imagery of the Angel of Yhwh found in Exodus. 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. Things just seemed to get out of control and now they were just along for the ride. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. net dictionary. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. 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. The third chapter, “Leviathan and Yahoel,” deals with the traditions reflected in chapter 10 of the Apocalypse of Abraham, where the main angelic protagonist of the story, Yahoel, is portrayed as a restraining force over Leviathan. Exagoge 75–80 relates the following: “Then he gave me a royal crown and got up from the throne. 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-Yahoel. 2. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. To secure Abraham’s celestial tour, the Deity. Yahoel's prediction about the birds is ful- filled in Apoc. Making him the most. 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. 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. Ab. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Zohar I. E. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. ' Jarl E. Apoc. He taught the Torah to Abraham and guided him on Earth and in Heaven. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. 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. 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. the angel’s appearance also reveal his connections with the priestly offi ce. In the Slavonic Life of ADAM AND EVE , the angels Joel and Michael pray for the couple. 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. ”. 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 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. 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. Angel Yahoel: The Singer of the Eternal One an excerpt from A. ^ Such transference ofthe kâbôd. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Yahoel's name. 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. According to this, Abraham's sacrifice of the animals (Gen. Similarly, the control over "the threats and attacks of the reptiles" ascribed here to Yahoel. Or if you are new here, that you made it this far. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. The curses imposed on the fallen angel are often seen as having cultic significance. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. In the course of this encounter, Abraham’s angelus interpres, Yahoel, informs both parties that the celestial garment of the demoted angel must now be transferred to a new owner—the translated hero of thesome of the angel’s offices look familiar, others are not. 10:17) charged to restrain. 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. ;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. The Yahoel merger seems to confirm this theory. He functions as the agent of God in the creation, acts as. 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. And the angel took the two birds. One of the most powerful but mysterious Angels in the Abrahamic pantheon is known as Azazel (Azael or Azar). 12:4). Published By: Mohr Siebeck. Dressed in purple garments, he wears a turban reminiscent of "the bow in the. In this second book, Angels of the Lord, Apostle Dr. 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 the Apocalypse which follows. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. From Publisher. ” Kulik argues that since Yahoel has “hair on his head” and also hands (he is able to hold a golden staff), it appears that “only the torso of Yahoel must be of griffinlikethe angel's appearance also reveal his connections with the priestly office. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. 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. 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. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. ^ Such transference ofthe kâbôd. 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. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. 2 The wardrobe of the angel also appears wondrous. Ab. Another important detail of Yahoel’s speech is the angel’s mention that the corruption of the forefather of the Israelite nation is transferred now to Azazel. 2 . 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 4444 Angel Number. The curses imposed on the fallen angel are often seen as having cultic significance. 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. ' Jarl E. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and. 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. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. It. ' Jarl E. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In this work, Andrei A. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Making him the most powerful angel ever beyond any other. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Its title does not fully explain its contents, for about one-third of it might more appropriately be called "The Legend of Abraham," as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from the Apocalypse which follows. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. An apocryphon that has been preserved in Old Slavonic literature. israel knohl. He functions as the agent of God in the creation, acts as. There is plenty of evidence in the Apocalypse of. ' Jarl E. Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. $125. 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. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. In the 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. 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. the angel’s appearance also reveal his connections with the priestly offi ce. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. of Aahbr am 13:4 in which Yahoel tells Abraham about his future endowment with the angelic garment stripped from the former heav-enly dweller, namely, the fallen angel Azazel. ;An apocryphon that has been preserved in Old Slavonic literature. The curses imposed on the fallen angel are often seen as having cultic significance. 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. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. In this work, Andrei A. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 8 The angel’s golden sta ff also seems to have a sacerdotal mean-the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Ab. 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 . He is an associate of Michael (Apoc. 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). Definition of jehoel in the Definitions. 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. In this article, I will link Jahoel to the name of the Angel of the Lord. 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. He functions as the agent of God in the creation, acts as. 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. In the Apocalypse of Abraham Yahoel is assigned duties normally reserved for Michael. To secure Abraham’s celestial tour, the Deity. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God 1 On the Azazel traditions, see J. 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. 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. He functions as the agent of God in the creation, acts as. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. Yahoel's name is commonly. Apocalypse of Abraham; 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 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. This quality the rabbis ascribed to Metatron (Sanh. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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). To secure Abraham’s celestial tour, the Deity. Yahoel introduces himself as a being "whose name is like unto that of God Himself", followed by a long introduction of his duties. Ab. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. 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. 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 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. 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. the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. To secure Abraham’s celestial tour, the Deity. In . The text defines him as the Singer of the Eternal One (Apoc. Andrei A. The curses imposed on the fallen angel are often seen as having cultic significance. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. What is this divine being and how are we to understand its relationship to YHWH? Daniel O. Ab. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. 1 Yahoel; 4. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. Still, I'm glad you're back. 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. Scholem also links Yahoel with Michael. the angel’s appearance also reveal his connections with the priestly offi ce. Ab. To secure Abraham’s celestial tour, the Deity. Ab. 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. ' Jarl E. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. The Nourishment of Azazel. 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. As Jehoel, he is a heavenly choirmaster. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. Jehoel. In this work, Andrei A. 38b), so in the Apocalypse Jahoel is being fused with Metatron. the angel’s appearance also reveal his connections with the priestly offi ce. Ab. 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. 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. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Also, this statement is very similar to what God told Abraham (Genesis 15:5). ' Jarl E. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. In this work, Andrei A. The Angel Yahoel and the Two Messiahs of the Apocalypse of Abraham. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on. ' Jarl E. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. An apocryphon that has been preserved in Old Slavonic literature. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. ) 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. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. The Apocalypse is somewhat of a midrashic commentary on Genesis 15. 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. 8 The angel’s golden staff also seems to. ”. Further, along the way, the seer learnscelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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 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. and a face resembling chryso lite. angel Yahoel as a celestial guide of the exalted patriarch. 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. He functions as the agent of God in the creation, acts as. 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. 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. Yahoel and Jesus. 38b), so in the Apocalypse Jahoel is being fused with Metatron. The curses imposed on the fallen angel are often seen as having cultic significance. and thus refers to the birdlike body of Yahoel. 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 (Apocalypse of Abraham) is the mighty angel sent to guide Abraham. 10:17). Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 114 Demons of Change Furthermore, it is noteworthy that the dragon’s exile to the earth coincides in Revelation 12 with the wilderness motif, since upon his exile to earth the dragon pursues the woman clothed with the. Main article: Apocalypse of 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 theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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. Zakum: an angel of prayer. 152b-153a Introduction Chapter 14 of the Apocalypse of Abraham, a Jewish pseudepigraphon written in the first centuries C. The curses imposed on the fallen angel are often seen as having cultic significance. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. That means this person must also align to the Davidic Covenant and to the Holy Ghost. ^ Such transference ofthe kâbôd. Jaoel reveals to Abraham the his- tory of his people, and he brings the blessings of Michael as well as of himself. 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. 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. Ab. The curses imposed on the fallen angel are often seen as having cultic significance. ;An apocryphon that has been preserved in Old Slavonic literature. He is also associated with divine wisdom and justice, making him an important figure. Further, along the way, the seer learns;An apocryphon that has been preserved in Old Slavonic literature. Ab. Knohl’s con- clusions suggest answers to questions as. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. To secure Abraham’s celestial tour, the Deity. He functions as the agent of God in the creation, acts as. Where an Angel Of The Lord acts as a Satan against Balaam, but i guess numbers just isnt that popular to pull verses from. 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. The text defines him as the Singer of the Eternal One (Apoc. 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. 4. 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. 13:3 And an impure bird flew down on the carcasses, and I drove it away. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. 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. 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 of the Covenant. 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. Recall that in Apocalypse of Abraham 13 Abraham is caught up in an arcane interaction between the demon Azazel and the angel Yahoel. To secure Abraham’s celestial tour, the Deity. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. We also encounter the angel of the Lord four times in the book of Judges. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. An apocryphon that has been preserved in Old Slavonic literature. angel’s appearance also reveal his connections with the priestly offi ce. He taught Abraham the Torah and was his guide on earth and in Paradise. In 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 Metatron. 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. Yahoel introduces himself. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen.