Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theThe Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on much earlier Abraham narratives from the Hebrew Bible (or Christian Old Testament). 8 The angel’s golden sta ff also seems to have a sacerdotal mean-Andrei A. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom the angel Yahoel as a celestial guide of the exalted patriarch. 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. Yahoel ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. ^ Such transference ofthe kâbôd. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. He functions as the agent of God in the creation, acts as. 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. In this work, Andrei A. Apocalypse of Abraham describes the angel Yahoel as having hair like wool. The curses imposed on the fallen angel are often seen as having cultic significance. An apocryphon that has been preserved in Old Slavonic literature. v. 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. angel Yahoel as a celestial guide of the exalted patriarch. 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. 6666 Angel Number. Angel is a demon in the series. 10:4 as the angel who is sent to Abraham in "the likeness ofa man. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. The second cluster is situated in Apoc. 13 utilizes this enigmatic rite, in which the angel Yahoel, depicted as the celestial high priest, bestows. Yahoel introduces himselfAziraphale comes to a few conclusions, makes a few decisions and meets another angel in Purgatory that might actually be helpful. ' Jarl E. Exodus 23:20-23. ' Jarl E. There is plenty of evidence in the Apocalypse of. He functions as the agent of God in the creation, acts as. The chapter demonstrates that the angel’s credentials as the personification of the divine Name and the embodiment of. These characteristics are peculiar to a number of biblical characters in the apocrypha. ;An apocryphon that has been preserved in Old Slavonic literature. Andrei Orlov. De Roo, “Was the Goat for Azazel destined for the Wrath of God?” Biblica 81 (2000) 233-241; W. 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. angel’s appearance also reveal his connections with the priestly offi ce. 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. 3 The wardrobe of the angel also appears wondrous. 00. The angel's golden staff also seems to have a sacerdotal mean ing, invoking the memory of Aaron's rod which. main antagonist of the story, the fallen angel Azazel, is banished into a supernal wilderness. This angel’s name was inscribed on the fourth pentacle of the moon. He functions as the agent of God in the creation, acts as. 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. 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. To secure Abraham’s celestial tour, the Deity. israel knohl. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. In particular, ch. 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. 10:4 as the angel who is sent to Abraham in “the likeness of a man. Ab. ' Jarl E. Ab. While Yahoel and Abraham ascend to the celestial Holy of Holies, the main antagonist of the story, the fallen angel Azazel, is banished into a super-nal wilderness. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. The Angel of the Covenant. The text defines him as the Singer of the Eternal One (Apoc. He is an associate of Michael charged to restrain Leviathan and destroy idolaters . 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. Ab. The curses imposed on the fallen angel are often seen as having cultic significance. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Ab. Also, this statement is very similar to what God told Abraham (Genesis 15:5). ;An apocryphon that has been preserved in Old Slavonic literature. Angel Number 33. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985);An apocryphon that has been preserved in Old Slavonic literature. Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)In this work, Andrei A. Making him the most. body was. 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. 8 . This quality the rabbis ascribed to Metatron (Sanh. Another later pseudepigraphical rabbinical work ascribed to Ishmael ben Elisha, Hebrew 3 Enoch 48d, gives Yahoel as one of the 70 names of Metatron, which makes sense in light of the character and role of Yahoel in Apocalypse of Abraham. Apocalypse of Abraham; event. 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 text defines him as the Singer of the Eternal One (Apoc. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a golden The angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Yahoel (Apocalypse of Abraham) is the mighty angel sent to guide Abraham. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. The text describes him as a composite pteromorphic be ing with a body shining like sapphire. 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. 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. What does jehoel mean? Information and translations of jehoel in the most comprehensive dictionary definitions resource on the web. angel’s appearance also reveal his connections with the priestly offi ce. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theLed by an Angel from on High. ' Jarl E. 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. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. 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. He further suggests that Yahoel might even be a composite creature, a man-bird, since he is depicted in Apoc. ^ Such transference ofthe kâbôd. 28. Angel Yahoel: The Singer of the Eternal One an excerpt from A. 38b), so in the Apocalypse Jahoel is being fused with Metatron. the angel’s appearance also reveal his connections with the priestly o ce. Ab. Yahel. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. " Kulik argues that since Yahoel has "hair on his head" and also hands (he is able to hold a goldenThe angel Yahoel is sent to Abraham, terrified at the experience, to guide him and to teach him how to perform the sacrifice. 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. The Nourishment of Azazel. 2 Azazel; 4. Published By: Mohr Siebeck. 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. 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. the angel’s appearance also reveal his connections with the priestly offi ce. An apocryphon that has been preserved in Old Slavonic literature. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. the angel Yahoel. It appears that Metatron’s office of Sar Torah is closely connected with his role as the Mediator of the Name. 10 it appoints the angel Yahoel as a celestial guide of the exalted patriarch. 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. Orlov suggests that this transferal of clothing signifies not merely a new addition to Abraham’s wardrobe, but his transition. 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. The author argues that the gure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. 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. 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. 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. ' Jarl E. Abr. An apocryphon that has been preserved in Old Slavonic literature. What then is the relationship between Yahoel and Metatron, and why would a group choose to ascribe the name-angel role of Exod 23:21 to Metatron, rather than the existing and obvious Yahoel? The answer is that Yahoel appears only sparingly in Jewish literature of. Himmelfarb reminds us that the purple of Yahoel’s robe betrays connections to one of the colors of the high-priestly garments of Exo-dus 28. The curses imposed on the fallen angel are often seen as having cultic significance. In 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. 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 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. See Full PDF. 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. , unveils an enigmatic tradition about the unusual power given to the main antagonist of the story, the fallen angel Azazel. Angel Yahoel: The Singer of the Eternal One an excerpt from A. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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 English and Yaoel in French) is the name of an angel appearing in the Old Church Slavonic manuscripts of the Apocalypse of Abraham, a pseudepigraphical work dating from after the siege of Jerusalem (70). The curses imposed on the fallen angel are often seen as having cultic significance. ^ Such transference ofthe kâbôd. ' Jarl E. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. He is also listed in “The Sixth and Seventh Books of Moses” as one of the fifteen throne angels. the angel’s appearance also reveal his connections with the priestly offi ce. Ab. 12:4). The curses imposed on the fallen angel are often seen as having cultic significance. Guardian Angel Jehoel is one of the. ) 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. Published: August 2017. 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;An apocryphon that has been preserved in Old Slavonic literature. Andrei Orlov. Ab. the angel’s appearance also reveal his connections with the priestly offi ce. ' Jarl E. The text describes him as a composite pteromorphic being with a body shining like sapphire 1 and a face resembling chrysolite. 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. There is plenty of evidence in the Apocalypse of Abraham to tie all of these aspects together to Jahoel. Reflecting on this utterance of the great angel. Jaoel the angel is associated with Michael and Metatron. It demonstrates that the earliest Jewish apocalyptic accounts portray the divine Face’s theophany not only as the apex of the visionary experience, but also as an embodiment of divine knowledge and presence. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. ;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 the Apocalypse which follows. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 . One of Yahoel’s enigmatic responsibilities is not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. 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. 222 Angel number love. Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Further, along the way, the seer learnsAn apocryphon that has been preserved in Old Slavonic literature. 1 Yahoel; 4. Yael One of the throne angels and an angel of the 4th pentacle of the Moon. Download PDF. 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. Orlov (Marquette University) The Pteromorphic Angelology of the Apocalypse of Abraham Introduction. 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. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Abraham refers to Jehoel, the Guardian Angel, as Yahoel, one of Metatron’s names. 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. He functions as the agent of God in the creation, acts as. An angel, Jahoel, escorted Abraham up to the seventh heaven where he saw past events such as the fall. In the Apocalypse of Abraham, a Jewish work composed in the early centuries of the Common Era, God invites Abraham on the celestial journey to receive heavenly and eschatological secrets. 10:17) charged to restrain Leviathan and destroy idolaters (10:10-14. Notes: I have mixed feelings about this chapter. 12:4). He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Yahoel (or Jehoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". He functions as the agent of God in the creation, acts as. Angel Number 77. As Jehoel, he is a heavenly choirmaster. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. On Yahoel’s figure see also Gieschen, Angelomorphic Christology, 142ff. The first one is found in Apoc. ^ Such transference ofthe kâbôd. 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 . Fossum, The Name of God and the Angel ofthe Lord: Samaritan and Jewish Con-cepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tübingen: Mohr Siebeek, 1985)the angel’s appearance also reveal his connections with the priestly offi ce. Yahoel took hold of Aziraphale’s arm again, glancing between the other angel and the demon who were looking at each other like they were expecting the worst to happen. 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. The curses imposed on the fallen angel are often seen as having cultic significance. To secure Abraham’s celestial tour, the Deity. 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. ' Jarl E. The text defines him as the Singer of the Eternal One (Apoc. 8888 Angel Number. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. Further, along the way, the seer learnsLater, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a mythical predecessor, the angel Yahoel (later to be entirely identified with Metatron), were the same letters as those in the name of Yahweh. 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. Orlov, Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden: Brill, 2009). Ab. 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. Things just seemed to get out of control and now they were just along for the ride. 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 (or Iaoel) in the Apocalypse of Abraham is the mighty angel sent to guide Abraham. as the angel Yahoel, baffles the seer's imagination with his enigmatic appearance. ' Jarl E. He is exceptional both as a practitioner and as an instructor of this "aural mysticism," conveying the teachings of the praxis to various types of God's creatures, earthly as well. and thus refers to the birdlike body of Yahoel. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. See Gruenwald, Apocalyptic and Merkabah Mysticism, 196. He taught the Torah to Abraham and guided him on Earth and in Heaven. 13:7–14). 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. Or if you are new here, that you made it this far. Still, I'm glad you're back. 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 ( Church Slavonic: иаоилъ, reconstructed Greek: Ιαοὴλ, reconstructed Hebrew: יהואל or יואל; [1] also spelled Jahoel, Jehoel etc. he curses imposed on the fallen angel are oten seen as having cultic signiicance. . xv. Yahoel and Jesus in the Apocalypse of Abraham. Yahoel wasn’t entirely sure when they became so invested in this. Abraham describes the angel as a celestial choirmaster. In this paper, Orlov uses the ancient document, Apocalypse of Abraham, to discuss the scapegoat of Yom Kippur, the Festival of Atonement. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology. Mohr Siebeck, Aug 17, 2017 - Religion - 250 pages. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom thecelestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Yahoel introduces himself as a being possessed of the power of the Ineffable. Yahoel and Jesus. logical antagonist in the form of the fallen angel Azazel, may represent a crossroads in the text of this dynamic of exaltation and demotion. 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. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theThe angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers of the ineffable Name. Further, along the way, the seer learnsIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 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 peculiar imagery used in the depiction of Yahoel's physique recalls portrayals ofthe anthropomorphic Glory of God, the kabôd. Similar to the developments in the Kavod tradition, the aural expression of the Deity evokes veneration. Fortunately, Abraham's guardian angel Yahoel drives Azazel off, telling the fallen angel that the celestial garments that once belonged to him in Heaven have been re-gifted to Abraham. Hardcover ISBN: 9783161554476 Published By: Mohr Siebeck Published: August 2017 $125. As the Angel of the LORD, Metatron functions as the celestial vice-regent who ministers before the Throne, supervises the celestial liturgy and officiates over the heavenly hosts. ' Jarl E. ^ Such transference ofthe kâbôd. 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. 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. 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. Yahoel presents himself as a being “whose name is similar to that of GOD himself”, followed by a long introduction of his duties. 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 theRecently, scholar Andrei Orlov* uploaded a paper to Academia. See Full. xv. ” [2]The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. To secure Abraham’s celestial tour, the Deity. ' Jarl E. 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. 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. 10:17). 4. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism. 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. McClellan Categories:. Yahoel's prediction about the birds is ful- filled in Apoc. Apocalypse of Abraham 11 :2-3 unveils further features of the angel's unique identity by providing a depic tion of his physique: The appearance of the griffin's (Hozyezo) I I . 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. 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. In 3 ENOCH , the angel is called Yahoel and Yahoel Yah, also names for Metatron. '' Scholars have previously noted that the peculiar imagery used in the depiction of Yahoel's physique recalls portrayals Metatron as Sar Torah. In the text, Abraham’s celestial guide, the angel Yahoel, warns his human apprentice, the hero of the faith, that God. There, the main antagonist of the story—the fallen angel Azazel—is also forcefully demoted by his angelic handler, Yahoel. Abstract. 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. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. Apoc. YahrameelHe gave me the scepter and instructed me to sit on the great throne. 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. An apocryphon that has been preserved in Old Slavonic literature. 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 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. $125. Yahrameel In occult lore a great angel. The curses imposed on the fallen angel are often seen as having cultic significance. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. The curses imposed on the fallen angel are often seen as having cultic significance. 1 This promise of the new celestial attire anticipates Abraham’s transition to the state of a newly born heavenly citizen. the angel’s appearance also reveal his connections with the priestly offi ce. In this work, Andrei A. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. 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. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. 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. 7777 Angel Number. The name is thought to be a compound of the Tetragrammaton and ʔēl, the Hebrew word for 'God'. 2 In the sacerdotal framework of the Slavonic apocalypse, which is permeated with the dynamics of the Yom Kippur ritual,3 the cursing formulae delivered by the angel Yahoel, whom theAn apocryphon that has been preserved in Old Slavonic literature. 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). Time and again the angel Yahoel poses as a faithful adept of this mystical praxis of praise. Angel Number 7. ^ Such transference ofthe kâbôd. The Apocalypse relates minutely the circumstances under which this ascension, mentioned in the Midrash, took place. appoints Yahoel to be his ángelus interpres. The Apocalypse of Abraham is a pseudepigraphic work (a text whose claimed authorship is uncertain) based on the Old Testament. 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. Both his peculiar liturgical duties vis-à-vis the throne room’s angelic creatures and his bold. celestial guide, the angel Yahoel, whom the text envisions as the heav-enly high priest and the celestial choir-master of the living creatures. The angel Yahoel (Jahoel) claims in the Apocalypse to possess the powers 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. 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. In response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. An apocryphon that has been preserved in Old Slavonic literature. 2 . in English and Yaoel. The angel Yahoel is sent to Abraham, terrified of the experience, to guide him and to teach him how to perform the sacrifice. 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 connections to one of the colors of the high-priestly garments of Exo-dus 28. 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. 13, Abraham is caught up into an arcane interaction between the demon Azazel and the angel Yahoel. 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-An apocryphon that has been preserved in Old Slavonic literature. 12:4). Scholem also links Yahoel with Michael. 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. He sits on the throne which is a replica of the Throne of Glory and wears a glorious robe like that of God. The Angel of YHWH Abraham, Hagar, Moses, and Gideon all encounter the angel of YHWH. 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. 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. Andrei A. 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. Ab. 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 theThis angel’s name was inscribed on the fourth pentacle of the moon. Yahoel’s enigmatic responsibilities include not only guardianship over angelic or human beings, but also over dwellers of the demonic realm. Yahoel introduces himself as a being possessed of the power of the Ineffable Name "whose name is like unto that of God Himself". Yahoel (Yaho, Jehoel, Jaoel) The angel Yahoel is equated with the great angel Metatron. He functions as the agent of God in the creation, acts as. The text defines him as the Singer of the Eternal One (Apoc. Its title does not fully explain its contents, for about one-third of it might more appropriately be called 'The Legend of Abraham,' as this contains an account of Abraham's conversion from idolatry to monotheism quite apart from theIn response to Azazel’s challenge, Yahoel rebukes and curses the fallen angel. 13:7 and 13:11 may also relate to the ritual curses bestowed upon the scapegoat.