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LS Ukrainian (Gentle) Angels Sets 51-75 34

Katherine Galyon, author of the Oxford Guide to Angels in Judaism, argues that, rather than being strictly biblical in origin, Jewish angels are part of a history of religious scholarship the roots of which lie in ancient Near Eastern religions. They are so pervasive in the Jewish tradition because the earliest rabbinic literature already assumes the existence of a particularly high level of angelic activity and because these books contain no explicit discussion of the alleged absence of angels from the pre-Flood world. In fact, in some Jewish traditions, the fall of the angels is the theological context for the Fall of Adam. In this view, God’s angels were created perfect and spent time on God’s throne, but when Adam tempted Eve, the head of the angels was removed and these angels, which formed God’s ‘council’ now become Satan’s adversaries.

Rabbinic tradition has the angels save people from the waters of the Flood, striking a deal with humanity promising them a restored Garden. Later texts are less sanguine about the possibility of a real Garden in the present world, and some argue that angels can only intervene in special circumstances, such as weather disasters and birth problems; others suggest that God may have sent the angels back to heaven after the Fall. Angels don’t appear in Jewish theology and tradition before the New Testament, and, in the New Testament, angels play a far less prominent role than in Jewish tradition. In Jewish tradition, they are largely marginalised as mythological creatures. In the New Testament, angels appear less often as characters and are generally considered creatures of the supernatural, although Paul of Tarsus states that he was particularly drawn to the earthly and visible glory of angels and saw them as a positive example of Christ’s human nature (1 Cor. 15). Although they are associated with sacred space such as the Temple and with the covenant, in Judaism they are not often depicted in a specific role in any clear way: they do not appear in the main image of the Temple on the great menorah, the seven-branched lampstand, and they are not thought of as objects of prayer, as they are in Christianity. Angels are rarely mentioned in Talmudic texts and some can be seen as almost marginalising them as a theological category. John’s Gospel and the Book of Enoch both seem to emphasise that angels are servants rather than lords.

When he died, he was buried in Mount Hermon. Zechariah named both his son and daughter after him, calling him Maher-shalal-hash-baz (“the strong god is my rock”). 3 The location of the graves of the other so-called “cherubim” is not recorded. 4 According to tradition, many of the so-called “cherubim” were actually angels who had been fallen. (It is unclear where the legend of their fall came from). Some tradition locates them around the location of a mountain named Gebel Shanafan. In the Enochic books, however, the archangel Michael – who is not associated with the “cherubim” or “cherubim-angels” tradition – is the only “angel” named who is not associated with Mount Hermon. 5 Michael is said to have forced the fallen angels to build 7 mountains in the earth. 6 Michael is said to have killed some of the fallen angels after they sinned, while others were sent to Earth to construct cities and instruct people in proper human behavior. 7 Michael is a soldier in the armies of Almighty God. Although, at times, he has to battle the other angels on the heads of his fallen brothers, Michael is still considered one of the “angels of God” in Judaism, Christianity and Islam.
Both angels and demons are named and described as wearing material (or no material) clothing. It is understood that demons always wear clothing. Theology texts say little on the matter of angels dressed in clothing, but as with demons, some Jewish texts describe angels wearing “garments of light”. Angels are not prone to eating, drink, or socializing with other humans, but are said to sometimes visit Earth to teach humans. Some non-biblical texts and teachings present an infinite hierarchy among angelic beings and the lowest point in this hierarchy is a “demon” who is cursed and imprisoned in the lowest stratum of Hell.
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