The word angel means

Not to be confused with Angle.

This article is about the supernatural beings. For other uses, see Angel (disambiguation).

In various theistic religious traditions, an angel is a supernatural spiritual being who serves God.

Abrahamic religions often depict angels as benevolent celestial intermediaries between God (or Heaven) and humanity.^[1][2] Other roles include protectors and guides for humans, such as guardian angels, and servants of God.^[3] Abrahamic religions describe angelic hierarchies, which vary by religion and sect. Some angels have specific names (such as Gabriel or Michael) or titles (such as seraph or archangel). Those expelled from Heaven are called fallen angels, distinct from the heavenly host.

Angels in art are usually shaped like humans of extraordinary beauty, though this is not always the case—sometimes, they can be portrayed in a frightening, inhuman manner.^[4] They are often identified in Christian artwork with bird wings,^[5] halos,^[6] and divine light.

Etymology[edit]

The word angel arrives in modern English from Old English engel (with a hard g) and the Old French angele.^[7] Both of these derive from Late Latin angelus, which in turn was borrowed from Late Greek ἄγγελος angelos (literally «messenger»).^[8] Τhe word’s earliest form is Mycenaean a-ke-ro, attested in Linear B syllabic script.^[9] According to the Dutch linguist R. S. P. Beekes, ángelos itself may be «an Oriental loan, like ἄγγαρος (ángaros, ‘Persian mounted courier’).»^[10]

The rendering of «ángelos» is the Septuagint’s default translation of the Biblical Hebrew term malʼākh, denoting simply «messenger» without connoting its nature. In the Latin Vulgate, this meaning becomes bifurcated: when malʼākh or ángelos is supposed to denote a human messenger, words like nuntius or legatus are applied. If the word refers to some supernatural being, the word angelus appears. Such differentiation has been taken over by later vernacular translations of the Bible, early Christian and Jewish exegetes and eventually modern scholars.^[11]

Zoroastrianism[edit]

In Zoroastrianism there are different angel-like figures. For example, each person has one guardian angel, called Fravashi. They patronize human beings and other creatures, and also manifest God’s energy. The Amesha Spentas have often been regarded as angels, although there is no direct reference to them conveying messages,^[12] but are rather emanations of Ahura Mazda («Wise Lord», God); they initially appeared in an abstract fashion and then later became personalized, associated with various aspects of creation.^[13]

Abrahamic religions[edit]

Judaism[edit]

In Judaism, angels (Hebrew: מַלְאָךְ‎ mal’āḵ; «messenger»), are understood through interpretation of the Tanakh and in a long tradition as supernatural beings who stand by God in heaven, but are strictly to be distinguished from God (YHWH) and are subordinate to him. Occasionally, they can show selected people God’s will and instructions.^[14] In the Jewish tradition they are also inferior to humans since they have no will of their own and are able to carry out only one divine command.^[15]

Hebrew Bible[edit]

The Torah uses the Hebrew terms מלאך אלהים (mal’āk̠ ‘ĕlōhîm; «messenger of God»), מלאך יהוה (mal’āk̠ Yahweh; «messenger of the Lord»), בני אלהים (bənē ‘ĕlōhîm; «sons of God») and הקודשים (haqqôd̠əšîm; «the holy ones») to refer to beings traditionally interpreted as angels. Later texts use other terms, such as העליונים (hā’elyônîm; «the upper ones»).^{[citation needed]}

The term ‘מלאך’ (‘mal’āk̠’) is also used in other books of the Hebrew Bible. Depending on the context, the Hebrew word may refer to a human messenger or to a supernatural messenger. A human messenger might be a prophet or priest, such as Malachi, «my messenger»; the Greek superscription in the Septuagint translation states the Book of Malachi was written «by the hand of his messenger» ἀγγέλου (angélu). Examples of a supernatural messenger^[16] are the «Malak YHWH,» who is either a messenger from God,^[17] an aspect of God (such as the logos),^[18] or God himself as the messenger (the «theophanic angel.»)^[16][19]

Michael D. Coogan notes that it is only in the late books that the terms «come to mean the benevolent semi-divine beings familiar from later mythology and art.»^[20] Daniel is the biblical book to refer to individual angels by name,^[21] mentioning Gabriel in Daniel 9:21 and Michael in Daniel 10:13. These angels are part of Daniel’s apocalyptic visions and are an important part of apocalyptic literature.^[20][22]

In Daniel 7, Daniel receives a dream-vision from God. […] As Daniel watches, the Ancient of Days takes his seat on the throne of heaven and sits in judgement in the midst of the heavenly court […] an [angel] like a son of man approaches the Ancient One in the clouds of heaven and is given everlasting kingship.^[23]

Coogan explains the development of this concept of angels: «In the postexilic period, with the development of explicit monotheism, these divine beings—the ‘sons of God’ who were members of the Divine Council—were in effect demoted to what are now known as ‘angels’, understood as beings created by God, but immortal and thus superior to humans.»^[20] This conception of angels is best understood in contrast to demons and is often thought to be «influenced by the ancient Persian religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness.»^[20] One of these is hāššāṭān, a figure depicted in (among other places) the Book of Job.

Rabbinic Judaism[edit]

According to Rabbinic Judaism, the angels have no bodies, but are eternally living creatures created out of fire. The Babylonian Talmud reads as «The Torah was not given to ministering angels.» (לא נתנה תורה למלאכי השרת) usually understood as a concession to human’s imperfection, in contrast to the angels.^[24] Thus, they occasionally appear in Midrashim as competition with humans.^[25] The angels as heavenly beings, strictly following the laws of God, become jealous of God’s affection for man. Humans, by following the Torah, in prayer, by resisting evil instincts (yetzer hara) and by teshuva, are preferred to the flawless angels. As a result, they are also inferior to humans in the Jewish tradition. In the Midrash, the plural of El (Elohim) used in Genesis in relation to the creation of human beings is explained by the presence of angels: God therefore consulted with the angels, but made the final decision alone. This story serves as an example, teaching that the powerful should also consult with the weak. God’s own final decision highlights God’s undisputable omnipotence.^[25]

In post-Biblical Judaism,^{[clarification needed]} certain angels took on particular significance and developed unique personalities and roles. Although these archangels were believed to rank among the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalah mysticism and often serves as a scribe; he is briefly mentioned in the Talmud^[26] and figures prominently in Merkabah mystical texts. Michael, who serves as a warrior^[27] and advocate for Israel (Daniel 10:13), is looked upon particularly fondly.^[28] Gabriel is mentioned in the Book of Daniel (Daniel 8:15–17) and briefly in the Talmud,^[29] as well as in many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but there is evidence for the invocation and sometimes even conjuration of angels.^[21]

Philo of Alexandria identifies the angel with the Logos inasmuch as the angel is the immaterial voice of God. The angel is something different from God himself, but is conceived as God’s instrument.^[30]

Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gabriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Raphael behind Him; and the Shekhinah of the Holy One, blessed be He, is in the centre. He is sitting on a throne high and exalted^[31]

Later interpretations[edit]

According to Kabbalah, there are four worlds and our world is the last world: the world of action (Assiyah). Angels exist in the worlds above as a ‘task’ of God. They are an extension of God to produce effects in this world. After an angel has completed its task, it ceases to exist. The angel is in effect the task. This is derived from the book of Genesis when Abraham meets with three angels and Lot meets with two. The task of one of the angels was to inform Sara and Abraham of their coming child. The other two were to save Lot and to destroy Sodom and Gomorrah.^[21]

Jewish philosopher Maimonides explained his view of angels in his Guide for the Perplexed II:4 and II

… This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the ‘angels which are near to Him’, through whose mediation the spheres move … thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world.

— Guide for the Perplexed II:4, Maimonides

Maimonides had a neo-Aristotelian interpretation of the Bible. Maimonides writes that to the wise man, one sees that what the Bible and Talmud refer to as «angels» are actually allusions to the various laws of nature; they are the principles by which the physical universe operates.

For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purports to be a sage of Israel that the Deity sends an angel who enters a woman’s womb and there forms an embryo, he would think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact that he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for God. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, and that this is the angel, or that all forms are produced by the Active Intellect; that here is the angel, the «vice-regent of the world» constantly mentioned by the sages, then he will recoil.– Guide for the Perplexed II:4

Individuals[edit]

From the Jewish Encyclopedia, entry «Angelology».^[21]

• Michael (archangel) (translation: who is like God?), kindness of God, and stands up for the children of mankind
• Gabriel (archangel) (translation: God is my strength), performs acts of justice and power

(Only these two angels are mentioned by name in the Hebrew Bible; the rest are from extra-biblical tradition.)

• Jophiel (translation: Beauty of God), expelled Adam and Eve from the Garden of Eden holding a flaming sword and punishes those who transgress against God
• Metatron, heavenly scribe of God
• Raphael (archangel) (translation: It is God who heals), God’s healing force
• Uriel (archangel) (translation: God is my light), leads humanity to destiny
• Samael (archangel) (translation: Venom of God), angel of death—see also Malach HaMavet (translation: the angel of death)
• Sandalphon (archangel) (translation: bringing together), battles Samael and brings mankind together

Christianity[edit]

Christians inherited Jewish understandings of angels, which in turn may have been partly inherited from the Egyptians.^[32] In the early stage, the Christian concept of an angel characterized the angel as a messenger of God. Later came identification of individual angelic messengers: Gabriel, Michael, Raphael, and Uriel.^[33] Then, in the space of little more than two centuries (from the 3rd to the 5th) the image of angels took on definite characteristics both in theology and in art.^[34] Ellen Muehlberger has argued that in late antiquity, angels were conceived of as one type of being among many, whose primary purpose was to guard and to guide Christians.^[35]

Christian Bible[edit]

Angels are represented throughout Christian Bibles as spiritual beings intermediate between God and humans: «Yet you have made them [humans] a little lower than God, and crowned them with glory and honor.» (Psalms 8:4–5). Christians believe that angels are created beings, based on (Psalms 148:2–5; Colossians 1:16). Greek translations of the Hebrew Bible refer to intermediary beings, as angels, instead of daimons, thus giving raise to a distinction between demons and angels.^{[citation needed]} In the Old Testament, both benevolent and fierce angels are mentioned, but never called demons. The symmetry lies between angels sent by God, and intermediary spirits of foreign deities, not in good and evil deeds.^[36]

In the New Testament, the existence of angels, just like that of demons, is taken for granted.^[37] They can intervene and intercede on behalf of humans. Angels protect the righteous (Matthew 4:6, Luke 4:11). They dwell in the heavens (Matthew 28:2, John 1:51), act as God’s warriors (Matthew 26:53) and worship God (Luke 2:13).^[38] In the parable of the Rich man and Lazarus, angels behave as psychopomps. The Resurrection of Jesus features angels, telling the woman that Jesus is no longer in the tomb, but has risen from the dead.^[39]

Interaction with humans[edit]

Forget not to show love unto strangers: for thereby some have entertained angels unawares.—Hebrews 13:2

Three separate cases of angelic interaction deal with the births of John the Baptist and Jesus. In Luke 1:11, an angel appears to Zechariah to inform him that he will have a child despite his old age, thus proclaiming the birth of John the Baptist. In Luke 1:26 Gabriel visits Mary in the Annunciation to foretell the birth of Jesus. Angels proclaim the birth of Jesus in the Adoration of the shepherds in Luke 2:10.^[40]

According to Matthew 4:11, after Jesus spent 40 days in the desert, «…the Devil left him and, behold, angels came and ministered to him.» In Luke 22:43 an angel comforts Jesus during the Agony in the Garden.^[41] In Matthew 28:5 an angel speaks at the empty tomb, following the Resurrection of Jesus and the rolling back of the stone by angels.^[40]

In 1851 Pope Pius IX approved the Chaplet of Saint Michael based on the 1751 reported private revelation from archangel Michael to the Carmelite nun Antonia d’Astonac.^[42] In a biography of Gemma Galgani written by Germanus Ruoppolo, Galgani stated that she had spoken with her guardian angel.

Pope John Paul II emphasized the role of angels in Catholic teachings in his 1986 address titled «Angels Participate In History Of Salvation», in which he suggested that modern mentality should come to see the importance of angels.^[43]

According to the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments, «The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture.»^[44]

Theology[edit]

According to Augustine of Hippo, «‘Angel’ is the name of their office, not of their nature. If you seek the name of their nature, it is ‘spirit’; if you seek the name of their office, it is ‘angel’: from what they are, ‘spirit’, from what they do, ‘angel’.»^[45] Gregory of Nazianzus thought that angels were made as «spirits» and «flames of fire», following Hebrews 1, and that they can be identified with the «thrones, dominions, rulers and authorities» of Colossians 1.^[35]

By the late 4th century, the Church Fathers agreed that there were different categories of angels, with appropriate missions and activities assigned to them. There was, however, some disagreement regarding the nature of angels. Some argued that angels had physical bodies,^[46] while some maintained that they were entirely spiritual. Some theologians had proposed that angels were not divine but on the level of immaterial beings subordinate to the Trinity. The resolution of this Trinitarian dispute included the development of doctrine about angels.^[47]

Forty Gospel Homilies by Pope Gregory I (c. 540 – 12 March 604) noted angels and archangels.^[48] The Fourth Lateran Council’s (1215) Firmiter credimus decree (issued against the Albigenses) declared that the angels were created beings and that men were created after them. The First Vatican Council (1869) repeated this declaration in Dei Filius, the «Dogmatic constitution on the Catholic faith».

Thomas Aquinas (13th century) relates angels to Aristotle’s metaphysics in his Summa contra Gentiles,^[49] Summa Theologica,^[50] and in De substantiis separatis,^[51] a treatise on angelology. Although angels have greater knowledge than men, they are not omniscient, as Matthew 24:36 points out.^[52] According to the Summa Theologica, angels were created instantaneously by God in a state of grace in the Empyrean Heaven (LXI. 4) at the same time when he created all the contents of the corporeal world (LXI. 3). They are pure spirits whose life consists in knowledge and love. Being bodiless, their knowledge is intellectual and not through senses (LIV. 5). Differently from humans, their knowledge is not acquired from the exterior world; moreover they attain to the truth of a thing at a single glance without need of reasoning (LV. a; LVIII. 3,4). They know all that passes in the external world (LV. 2) and the totality of creatures, but they don’t know human secret thoughts that depends on human free will and thereby are not necessarily linked up with external events (LVII. 4). They don’t know also the future unless God reveals it to them (LVII. 3).^[53]

According to Aquinas, angels are the closest creatures to God. Therefore, like God, they are constituted by pure form without matter.^[54] Each angel is a species which a unique individual belongs to; angels differ one from another by way of their unique and irrepetible form. In other words, form -and not matter- is their principle of individuation.^[55]

The New Church (Swedenborgianism)[edit]

The New Church denominations that arose from the writings of theologian Emanuel Swedenborg have distinct ideas about angels and the spiritual world in which they dwell. Adherents believe that all angels are in human form with a spiritual body, and are not just minds without form.^[56] There are different orders of angels according to the three heavens,^[57] and each angel dwells in one of innumerable societies of angels. Such a society of angels can appear as one angel as a whole.^[58]

All angels originate from the human race, and there is not one angel in heaven who first did not live in a material body.^[59] Moreover, all children who die not only enter heaven but eventually become angels.^[60] The life of angels is that of usefulness, and their functions are so many that they cannot be enumerated. However each angel will enter a service according to the use that they had performed in their earthly life.^[61] Names of angels, such as Michael, Gabriel, and Raphael, signify a particular angelic function rather than an individual being.^[62]

While living in one’s body an individual has conjunction with heaven through the angels,^[63] and with each person, there are at least two evil spirits and two angels.^[64] Temptation or pains of conscience originates from a conflict between evil spirits and angels.^[65] Due to man’s sinful nature it is dangerous to have open direct communication with angels^[66] and they can only be seen when one’s spiritual sight has been opened.^[67] Thus from moment to moment angels attempt to lead each person to what is good tacitly using the person’s own thoughts.^[68]

Latter Day Saints[edit]

The Latter Day Saint movement views angels as the messengers of God. They are sent to mankind to deliver messages, minister to humanity, teach doctrines of salvation, call mankind to repentance, give priesthood keys, save individuals in perilous times, and guide humankind.^[69]

Latter Day Saints believe that angels either are the spirits of humans who are deceased or who have yet to be born, or are humans who have been resurrected or translated and have physical bodies of flesh and bones.^[70] Joseph Smith taught that «there are no angels who minister to this earth but those that do belong or have belonged to it.»^[71] As such, Latter Day Saints also believe that Adam, the first man, was and is now the archangel Michael,^[72][73][74] and that Gabriel lived on the earth as Noah.^[70] Likewise the Angel Moroni first lived in a pre-Columbian American civilization as the 5th-century prophet-warrior named Moroni.

Smith described his first angelic encounter in the following manner:

While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor.

He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant …

Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me.^[75]

Most angelic visitations in the early Latter Day Saint movement were witnessed by Smith and Oliver Cowdery, who both said (prior to the establishment of the church in 1830) they had been visited by the prophet Moroni, John the Baptist, and the apostles Peter, James, and John. Later, after the dedication of the Kirtland Temple, Smith and Cowdery said they had been visited by Jesus, and subsequently by Moses, Elias, and Elijah.^[76]

Others who said they received a visit by an angel include the other two of the Three Witnesses: David Whitmer and Martin Harris. Many other Latter Day Saints, both in the early and modern church, have said they had seen angels, although Smith posited that, except in extenuating circumstances such as the restoration, mortals teach mortals, spirits teach spirits, and resurrected beings teach other resurrected beings.^[77]

Islam[edit]

Belief in angels is fundamental to Islam. The Quranic word for angel (Arabic: ملاك Malāk) derives either from Malaka, meaning «he controlled», due to their power to govern different affairs assigned to them,^[78] or from the root either from ʼ-l-k, l-ʼ-k or m-l-k with the broad meaning of a «messenger», just like its counterparts in Hebrew (malʾákh) and Greek (angelos). Unlike their Hebrew counterpart, the term is exclusively used for heavenly spirits of the divine world, but not for human messengers. The Quran refers to both angelic and human messengers as «rasul» instead.^[79] Contrary to popular belief, angels are never described as agents of revelation in the Quran, although interpretation credits Gabriel with that.^[80]

The Quran is the principal source for the Islamic concept of angels.^[81] Some of them, such as Gabriel and Michael, are mentioned by name in the Quran, others are only referred to by their function. In hadith literature, angels are often assigned to only one specific phenomenon.^[82] Angels play a significant role in Mi’raj literature, where Muhammad encounters several angels during his journey through the heavens.^[83] Further angels have often been featured in Islamic eschatology, Islamic theology and Islamic philosophy.^[84] Duties assigned to angels include, for example, communicating revelations from God, glorifying God, recording every person’s actions, and taking a person’s soul at the time of death.

In Islam, just like in Judaism and Christianity, angels are often represented in anthropomorphic forms combined with supernatural images, such as wings, being of great size or wearing heavenly articles.^[85] The Quran describes them as «messengers with wings—two, or three, or four: He [God] adds to Creation as He pleases…»^[86] Common characteristics for angels are their missing needs for bodily desires, such as eating and drinking.^[87] Their lack of affinity to material desires is also expressed by their creation from light: Angels of mercy are created from nur (cold light) in opposition to the angels of punishment created from nar (hot light).^[88] Muslims do not generally share the perceptions of angelic pictorial depictions, such as those found in Western art.

Although believing in angels remain one of Six Articles of Faith in Islam, one can not find a dogmatic angelology in Islamic tradition. Despite this, scholars had discussed the role of angels from specific canonical events, such as the Mi’raj, and Quranic verses. Even if they are not in focus, they have been featured in folklore, philosophy debates and systematic theology. While in classical Islam, widespread notions were accepted as canonical, there is a tendency in contemporary scholarship to reject much material about angels, like calling the Angel of Death by the name Azra’il.^[89]

In Folk Islam, individual angels may be evoked in exorcism rites, whose names are engraved in talismans or amulets.^[90]

Some modern scholars have emphasized a metaphorical reinterpretation of the concept of angels.^[91]

Baháʼí faith[edit]

In his Kitáb-i-Íqán Baháʼu’lláh, founder of the Baháʼí Faith, describes angels as people who «have consumed, with the fire of the love of God, all human traits and limitations», and have «clothed themselves» with angelic attributes and have become «endowed with the attributes of the spiritual». ʻAbdu’l-Bahá describes angels as the «confirmations of God and His celestial powers» and as «blessed beings who have severed all ties with this nether world» and «been released from the chains of self», and «revealers of God’s abounding grace». The Baháʼí writings also refer to the Concourse on High, an angelic host, and the Maid of Heaven of Baháʼu’lláh’s vision.^[92]

I raised my hand another time, and bared one of Her breasts that had been hidden beneath Her gown. Then the firmament was illumined by the radiance of its light, contingent beings were made resplendent by its appearance and effulgence, and by its rays, infinite numbers of suns dawned forth, as though they trekked through heavens that were without beginning or end. I became bewildered at the pen of God’s handiwork, and at what it had inscribed upon Her temple. It was as though She had appeared with a body of light in the forms of the spirit, as though She moved upon the earth of essence in the substance of manifestation. I noticed that the houris had poked their heads out of their rooms and were suspended in the air above Her. They grew perplexed at Her appearance and Her beauty and were entranced by the raptures of Her song. Praise be to Her creator, fashioner, and maker—to the one Who made Her manifest.

Then she nearly swooned within herself, and with all her being she sought to inhale My fragrance. She opened Her lips, and the rays of light dawned forth from Her teeth, as though the pearls of the cause had appeared from Her treasures and Her shells.

She asked, «Who art Thou?»

I said, «A servant of God and the son of his maidservant.»^[93]

Neoplatonism[edit]

Philo of Alexandria already identified the Neo-Platonic interpretation of daemons as angels. The daemons were thought to be intermediary between the supernatural and earthly realm, interpreted by Philo as the Greek term for angels.^[36]

In the commentaries of Proclus (4th century) on the Timaeus of Plato, Proclus uses the terminology of «angelic» (aggelikos) and «angel» (aggelos) in relation to metaphysical beings. According to Aristotle, just as there is a Prime Mover,^[94] so, too, must there be spiritual secondary movers.^[95]

Ibn Sina, who drew upon the Neo-Platonistic emanation cosmology of Al-Farabi, developed an angelological hierarchy of Intellects, which are created by «the One». Therefore, the first creation by God was the supreme archangel followed by other archangels, who are identified with lower Intellects. From these Intellects again, emanated lower angels or «moving spheres», from which in turn, emanated other Intellects until it reaches the Intellect, which reigns over the souls. The tenth Intellect is responsible for bringing material forms into being and illuminating the minds.^[96][97]

Sikhism[edit]

The poetry of the holy scripture of the Sikhs – the Sri Guru Granth Sahib – figuratively mentions a messenger or angel of death, sometimes as Yama (ਜਮ – «Yam») and sometimes as Azrael (ਅਜਰਾਈਲੁ – «Ajraeel»):

ਜਮ ਜੰਦਾਰੁ ਨ ਲਗਈ ਇਉ ਭਉਜਲੁ ਤਰੈ ਤਰਾਸਿ
The Messenger of Death will not touch you; in this way, you shall cross over the terrifying world ocean [ru], carrying others across with you.

— Sri Guru Granth Sahib, Siree Raag, First Mehl, p. 22.^[98]

ਅਜਰਾਈਲੁ ਯਾਰੁ ਬੰਦੇ ਜਿਸੁ ਤੇਰਾ ਆਧਾਰੁ
Azraa-eel, the Messenger of Death, is the friend of the human being who has Your support, Lord.

— Sri Guru Granth Sahib, Tilang, Fifth Mehl, Third House, p. 724.^[99]

In a similar vein, the Sri Guru Granth Sahib talks of a figurative Chitar (ਚਿਤ੍ਰ) and Gupat (ਗੁਪਤੁ):

ਚਿਤ੍ਰ ਗੁਪਤੁ ਸਭ ਲਿਖਤੇ ਲੇਖਾ ॥

ਭਗਤ ਜਨਾ ਕਉ ਦ੍ਰਿਸਟਿ ਨ ਪੇਖਾ

Chitar and Gupat, the recording angels of the conscious and the unconscious, write the accounts of all mortal beings, / but they cannot even see the Lord’s humble devotees.

— Sri Guru Granth Sahib, Aasaa, Fifth Mehl, Panch-Pada, p. 393.^[100]

However, Sikhism has never had a literal system of angels, preferring guidance without explicit appeal to supernatural orders or beings.^{[citation needed]}

Esotericism[edit]

Hermetic Qabalah[edit]

According to the Kabbalah as described by the Golden Dawn there are ten archangels, each commanding one of the choirs of angels and corresponding to one of the Sephirot. It is similar to the Jewish angelic hierarchy.

Rank	Choir of Angels	Translation	Archangel	Sephirah
1	Hayot Ha Kodesh	Holy Living Ones	Metatron	Keter
2	Ophanim	Wheels	Raziel	Chokmah
3	Erelim	Brave ones[101]	Tzaphkiel	Binah
4	Hashmallim	Glowing ones, Amber ones[102]	Tzadkiel	Chesed
5	Seraphim	Burning Ones	Khamael	Gevurah
6	Malakim	Messengers, angels	Raphael	Tipheret
7	Elohim	Godly Beings	Uriel	Netzach
8	Bene Elohim	Sons of Elohim	Michael	Hod
9	Cherubim	[103]	Gabriel	Yesod
10	Ishim	Men (man-like beings, phonetically similar to «fires»)	Sandalphon	Malkuth

Theosophy[edit]

In the teachings of the Theosophical Society, Devas are regarded as living either in the atmospheres of the planets of the Solar System (Planetary Angels) or inside the Sun (Solar Angels) and they help to guide the operation of the processes of nature such as the process of evolution and the growth of plants; their appearance is reputedly like colored flames about the size of a human. It is believed by Theosophists that devas can be observed when the third eye is activated. Some (but not most) devas originally incarnated as human beings.^[104]

It is believed by Theosophists that nature spirits, elementals (gnomes, undines, sylphs, and salamanders), and fairies also can be observed when the third eye is activated.^[105] It is maintained by Theosophists that these less evolutionarily developed beings have never been previously incarnated as humans; they are regarded as being on a separate line of spiritual evolution called the «deva evolution»; eventually, as their souls advance as they reincarnate, it is believed they will incarnate as devas.^[106]

It is asserted by Theosophists that all of the above-mentioned beings possess etheric bodies that are composed of etheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter.^[106]

Other[edit]

The Greek magical papyri, a set of texts forming into a completed grimoire that date somewhere between 100 BC and 400 AD, also list the names of the angels found in monotheistic religions, but they are presented as deities.^[107]

Numerous references to angels present themselves in the Nag Hammadi Library, in which they both appear as malevolent servants of the Demiurge and innocent associates of the aeons.^[108]

Brahma Kumaris[edit]

The Brahma Kumaris uses the term «angel» to refer to a perfect, or complete state of the human being, which they believe can be attained through a connection with God.^[109][110] It is expanded as a state of being rather than an entity.^[109]

Yazidism[edit]

In Yazidism, there are seven Divine Beings (often called ‘angels’ in the literature) who were created by God prior to the creation of this world. God appointed Tawûsî Melek as their leader and assigned all of the world’s affairs to these seven Divine Beings.^[111] These Divine Beings are referred to as Tawûsî Melek, Melek Şemsedîn, Melek Nasirdîn, Melek Fexredîn, Melek Sicadîn, Melek Şêxsin and Melek Şêxûbekir.

In art[edit]

According to mainstream Christian theology, angels are wholly spiritual beings and therefore do not eat, excrete or have sex, and have no gender. Although their different roles, such as warriors for some archangels, may suggest a human gender, Christian artists were careful not to given them specific gender attributes, at least until the 19th century, when some acquire breasts for example.^[112]

In an address during a General Audience of 6 August 1986, entitled «Angels participate in the history of salvation», Pope John Paul II explained that «[T]he angels have no ‘body’ (even if, in particular circumstances, they reveal themselves under visible forms because of their mission for the good of people).»^[43] Christian art perhaps reflects the descriptions in Revelation 4:6–8 of the Four Living Creatures (Greek: τὰ τέσσαρα ζῷα) and the descriptions in the Hebrew Bible of cherubim and seraphim (the chayot in Ezekiel’s Merkabah vision and the Seraphim of Isaiah). However, while cherubim and seraphim have wings in the Bible, no angel is mentioned as having wings.^[113]
The earliest known Christian image of an angel—in the Cubicolo dell’Annunziazione in the Catacomb of Priscilla (mid-3rd century)—is without wings. In that same period, representations of angels on sarcophagi, lamps and reliquaries also show them without wings,^[114] as for example the angel in the Sacrifice of Isaac scene in the Sarcophagus of Junius Bassus (although the side view of the Sarcophagus shows winged angelic figures).

The earliest known representation of angels with wings is on the «Prince’s Sarcophagus», attributed to the time of Theodosius I (379–395), discovered at Sarigüzel, near Istanbul, in the 1930s.^[115] From that period on, Christian art has represented angels mostly with wings, as in the cycle of mosaics in the Basilica of Saint Mary Major (432–440).^[116] Four- and six-winged angels, drawn from the higher grades of angels (especially cherubim and seraphim) and often showing only their faces and wings, are derived from Persian art and are usually shown only in heavenly contexts, as opposed to performing tasks on earth. They often appear in the pendentives of church domes or semi-domes. Prior to the Judeo-Christian tradition, in the Greek world the goddess Nike and the gods Eros and Thanatos were also depicted in human-like form with wings.

John Chrysostom explained the significance of angels’ wings:

They manifest a nature’s sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature.^[117]

Angels are typically depicted in Mormon art as having no wings based on a quote from Joseph Smith («An angel of God never has wings»).^[118]

In terms of their clothing, angels, especially the Archangel Michael, were depicted as military-style agents of God and came to be shown wearing Late Antique military uniform. This uniform could be the normal military dress, with a tunic to about the knees, an armour breastplate and pteruges, but was often the specific dress of the bodyguard of the Byzantine Emperor, with a long tunic and the loros, the long gold and jewelled pallium restricted to the Imperial family and their closest guards.

The basic military dress was shown in Western art into the Baroque period and beyond (see Reni picture above), and up to the present day in Eastern Orthodox icons. Other angels came to be conventionally depicted in long robes, and in the later Middle Ages they often wear the vestments of a deacon, a cope over a dalmatic. This costume was used especially for Gabriel in Annunciation scenes—for example the Annunciation in Washington by Jan van Eyck.

Some types of angels are described as possessing more unusual or frightening attributes, such as the fiery bodies of the Seraphim, and the wheel-like structures of the Ophanim.

• 

  Italian Gothic adorning angel, circa 1395–1396, lunense marble from Carrara (Italy), overall: 118.7 x 28.6 x 32.4 cm, Metropolitan Museum of Art

• 

  Italian Gothic angel of the annunciation, circa 1430–1440, Istrian limestone, gesso and gilt, 95.3 x 37.5 cm, Metropolitan Museum of Art

• 

  Southern German Baroque angel, by Ignaz Günther, circa 1760–1770, lindenwood with traces of gesso, 26.7 x 18.4 cm, Metropolitan Museum of Art

• 

  Corinthian capital with an angel who wolds a festoon with his wings, in Stiftskirche Mariae Himmelfahrt in Schlägl (Austria)

• 

  An angel in the former coat of arms of Tenala

• 

  The Kind Angel of Peace monument (Donetsk, Ukraine)

• 

  Angel in Sao Paulo.

See also[edit]

References[edit]

Sources[edit]

• — (2002b). What Everyone Needs to Know about Islam. Oxford University Press. ISBN 978-0-19-515713-0.

Further reading[edit]

External links[edit]

• Coptic Doxology of Heavenly Order
• Zoroastrian angels
• Jewish Encyclopedia entry on angels
• Directory on popular piety and the liturgy. Principles and guidelines Congregation for Divine Worship and the Discipline of the Sacraments. Directory of Popular Piety and the Liturgy, §§ 212–217, «The Holy Angels, Vatican City, December 2001]
• Angels, BBC Radio 4 discussion with Martin Palmer, Valery Rees & John Haldane (In Our Time, Mar. 24, 2005)

Last Updated:
13 Apr 2023
— Updated example sentences

The word angel means «messenger» and this word expresses the nature of angelic service to the human race. Angels are also referred to as «bodiless Powers of Heaven». Angels are organized into several orders, or Angelic Choirs. The most influential of these classifications was that put forward by pseudo-Dionysius the Areopagite (not to be confused with Dionysius the Areopagite, who was baptized by Saint Paul and lived in the first century, and from whom pseudo-Dionysius took his name) in the fourth or fifth century in his book The Celestial Hierarchy.

In this work, the author interpolated several ambiguous passages from the New Testament, specifically Ephesians 6:12 and Colossians 1:16, to construct a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs. In descending order of power, these were:

• First Hierarchy:
  • Seraphim
  • Cherubim
  • Thrones
• Second Hierarchy:
  • Powers
  • Dominions
  • Principalities
• Third Hierarchy:
  • Virtues
  • Archangels
  • Angels

The idea of there being ten initial Angelic hosts is taken from Judaism, this number possessing a very deep significance in Jewish mysticism, being the numeric value of the first letter of the Tetragrammaton, and symbolizing the Decalogue given to Moses on Mount Sinai and the ten plagues against the Egyptians, by which the Chosen People were delivered from captivity. There are several different listings of these ten Angelic ranks, which inevitably overlap to a certain degree; but whereas Judaism lost its ancient belief in the fall of Angels (witnessed, for instance, by the Book of Enoch), Christianity on the other hand preserved it, hence its teaching about the nine (remaining) Angelic orders, whose number shall be completed by the souls of those redeemed through the blood of the Lamb.

However, one should be a bit cautious about taking pseudo-Dionysius’ model too concretely, as he is the only source we have for such a classification system. The author himself was a fairly early advocate of apophatic theology, which insists on only describing God in the negative. Still, many have accused the writer of wavering somewhere in between Orthodoxy and Neoplatonism, a pagan Greek philosophical system; such critics say that the three groupings of three in the angelic hierarchy derive from Neoplatonism:

The Hellenic concept of the world as «order» and «hierarchy,» the strict Platonic division between the «intelligible» and «sensible» worlds, and the Neoplatonic grouping of beings into «triads» reappear in the famous writings of a mysterious early-sixth-century writer who wrote under the pseudonym of Dionysius the Areopagite.¹

Furthermore, the comparison of the celestial with the earthly breaks down if one takes into account modern science, which tells us of a fourth category of matter and a very debatable number of dimensions (see w:String Theory if interested). All said and done, this is not to entirely discredit pseudo-Dionysius, who has been much esteemed by numerous Church Fathers and theologians up to the present day.

Sources

Jewish Encyclopedia

Orthodox Life, Vol. 27, No. 6 (Nov.-Dec., 1977), pp. 39-47.

• 1 From Byzantine Theology: Historical Trends and Doctrinal Themes by Fr. John Meyendorff. New York: Fordham University Press, 1974, p. 27. ISBN 0-8232-0967-9.

External links

• The Church’s Teaching Concerning Angels
• The Celestial Hierarchy by St. Dionysius the Areopagite
• The Angels by H.H. Pope Shenouda III (Format: PDF)
• The Holy Angels
• «Concerning angels» (Book 2 Chapter 3) in St John of Damascus’ An Exact Exposition of the Orthodox Faith

ангел, покровитель, театральный меценат, поддерживать

существительное ↓

глагол

- сл. покровительствовать, поддерживать, финансировать (театр, выборную кампанию и т. п.)
- ав. проф. набирать высоту

Словосочетания

angel’s visits — редкие, но приятные визиты  
angel red — мумия  
angel teat — любая нетрудная, полезная работа; выдержанный виски  
to have the patience of an angel — иметь ангельское терпение  
to be on the side of the angels — а) стоять на правильной, обыкн. традиционной точке зрения; б) поддерживать правое дело; в) вести себя благородно; помогать бедным и т. п.  
to entertain angels unawares — а) библ. не зная, оказать гостеприимство ангелам; б) принимать человека, не зная о его высоком положении  
to join the angels — ≅ отправиться в лучший мир /к праотцам/, умереть  
enough to make the angels weep — ≅ тут и камни заплачут  

Примеры с переводом

Примеры, ожидающие перевода

Возможные однокоренные слова

angelic  — ангельский
angelical  — ангельский, кроткий
angelhood  — сонм ангелов, ангелы, ангельский чин, ангельский характер, кроткий человек

Формы слова

noun
ед. ч.(singular): angel
мн. ч.(plural): angels

An angel is a spiritual being of light that serves as a messenger and servant of God in the pantheons of both Abrahamic and Zoroastrian traditions.

Some magic-users of various traditions call upon angels for advice, protection or to help them achieve certain tasks.

The Enochian magick system is based upon communication with angels.

Origin of the word Angel

The word angel comes from the Late Greek ἄγγελος (transl) aggelos meaning “messenger”, which may have been borrowed from Persian ἄγγαρος (transl) ángaros “Mounted courier”.

The original Hebrew writings gave a few names to the divine messengers and servants of God, including מלאך אלהים (transl) mal’āk̠ ‘ĕlōhîm “messenger of God”, מלאך יהוה, mal’āk̠ YHWH “Messenger of YHWH”, בני אלהים , bənē ‘ĕlōhîm “sons of God”, הקודשים, (transl) haqqôd̠əšîm “holy ones”, and later, העליונים hā’elyônîm “the upper ones”.

The idea of a guardian angel appears in Zoroastrian tradition with the Fravashi.

About Morningbird (Witchipedia’s Founder)

I am a homesteading hearth witch who grew up along the shores of the Hudson River and has lived among the Great Lakes for the past 20 years. Together with my musical husband and youngest child, I steward a one-acre mini homestead with herb, vegetable and flower gardens, chickens, ducks, geese and rabbits, and areas reserved for native plants and wildlife. 

I have three children; two are grown, and I have been practicing magick alone and with family and friends for over 30 years.

An angel (from the Greek ἄγγελος ángelos, «messenger» Hebrew: מַלְאָךְ‎ malak, plural malakim Arabic: ملائكة‎ malāʾikah; singular: ملاك or مَلَكْ malāk) is a heavenly being. Unlike humans or jinn, they have no free will and therefore can do only what God orders them to do. An example of a task they carry out is testing individuals by granting them abundant wealth and curing their illness. Believing in angels is one of the six Articles of Faith. Just as humans are made of clay, and jinn are made of smokeless fire, angels are made of light.

The theological study of angels is known as «angelology». The Abrahamic religions depict the angels as benevolent celestial beings who act as intermediaries between Heaven and Earth, or as guardian spirits.

The term «angel» has also been expanded to various notions of spirits found in many other religious traditions. Other roles of angels include protecting and guiding human beings, and carrying out God’s tasks.

Etymology

Hebrew «mal’akh» (מַלְאָךְ) is the standard Hebrew Bible word for «messenger», both human and divine, though it is less used for human messengers in Modern Hebrew as the latter is usually denoted by the term shaliyah (שליח). In the King James Bible, the noun mal’akh is rendered «angel» 111 times, «messenger» 98 times, «ambassadors» 4 times. The noun derives from the verbal consonantal root l-‘-k (ל-א-ך), meaning specifically «to send with a message» and with time was substituted with more applicable sh-l-h. In Biblical Hebrew this root is attested only in this noun and in the noun «Mel’akah» (מְלָאכָה), meaning «work», «occupation» or «craftsmanship».

The morphological structure of the word mal’akh suggests that it is the maqtal form of the root denoting the tool or the mean of performing it. The term «Mal’akh» therefore simply means the one who is sent, often translated as «messenger» when applied to humans; for instance, «Mal’akh» is the root of the name of the prophet Malachi, whose name means «my messenger». In modern Hebrew, mal’akh is the general word for «angel»; it is also the word for «angel» in Arabic (malak ملاك), Aramaic and Ethiopic.

The word angel in English is a fusion of the Old English/Germanic word engel (with a hard g) and the Old French angele. Both derive from the Latin angelus which in turn is the romanization of the ancient Greek ἄγγελος (ángelos), «messenger», «envoy», which is related to the Greek verb ἀγγέλλω (angéllō), meaning «bear a message, announce, bring news of» etc. The earliest form of the word is the Mycenaean a-ke-ro attested in Linear B syllabic script.
The ángelos is the default Septuagint’s rendition of the Hebrew term mal’akh denoting simply “messenger” without specifying its nature. In the Latin Vulgate however the meaning becomes bifurcated: when mal’akh or ángelos is supposed to denote a human messenger, words like nuntius or legatus are applied. If the word refers to some supernatural being – the word angelus appears. Such differentiation has been taken over by later vernacular translations of the Bible, early Christian and Jewish exegetes and eventually modern scholars.

Angel hierarchy

There is no standard hierarchical organization that parallels the division into different «choirs» or spheres, as hypothesized and drafted by early medieval Christian theologians. Most scholars agree that this is an unimportant topic, simply because angels have a simple existence in obeying God already, especially since such a topic has never been directly addressed. However, it is clear that there is a set order or hierarchy that exists between angels, defined by the assigned jobs and various tasks to which angels are commanded by God. Some scholars suggest that angels can be grouped into fourteen categories as follows, of which numbers two-five are considered archangels. Not all angels are known however. Due to varied methods of translation and the fact that these angels also exist in Christian contexts and the Bible, several of their Christian and phonetic transliteral names are listed:

• Gabriel, the angel of revelation, who is said to be the greatest of the angels. Gabriel is the archangel responsible for revealing the Qur’an to Muhammad, verse by verse. Gabriel is widely known as the angel who communicates with (all of) the prophets and also for coming down with God’s blessings during The Night of Power.
• Raphael, is an archangel who will blow the trumpet twice at the end of time. Raphael is the angel responsible for signaling the coming of Judgment Day by blowing a horn. It is said that the first blow will bring all to attention, will end all life, while the second blow will bring all human beings back to life again to meet their Lord for their final judgement.
• Michael, who provides nourishments for bodies and souls. Michael is often depicted as the archangel of mercy who is responsible for bringing rain and thunder to Earth. He is also responsible for the rewards doled out to good people in this life.
• Azrael, the angel of death. He is responsible for parting the soul from the body. He commonly referred to as the angel of death.

Characteristics

It is clear on the nature of angels. The functions that the angels perform vary, one of the most prominent of these functions is their function as messengers. The angel Gabriel is the most important (prominent) messenger angel, he delivers the message of God to the prophets. Angels cannot be seen as they are heavenly beings but that can take on different forms, including human. One well known example is when God sent the angel Gabriel to Mary in the form of a man.

Similarly, angels also came to Abraham in human form, and he was not aware that they were angels until they told him so. Lot also had angels come to him to warn him of the impending doom of his people. All angels praise and glorify God and they never become tired of doing this.

There are angels standing in rows, who never get tired or sit down, and others who bow or prostrate, and never raise their heads.

No angel is able to disobey God due to the way God created angels. For this reason, the Devil or Satan was not a fallen angel, rather he was one of the jinn.

It is does not imply that all angels have two to four wings. Most notably, archangels (namely Gabriel and Michael) are described as having hundreds or thousands of wings.

The angels also accompanied Muhammad up to Heaven when he received commands from God. Instead of riding on an angel, Muhammad rode a creature called a Buraq whose stride spans from horizon to horizon.

Angels are not equal in status and consequently they have been delegated different tasks to perform. The names and roles of some angels have been mentioned to us:

• The angels of the Seven Heavens.
• The Guardian Angel:
  • Honourable Recorders, two of whom are charged to every human being; one writes down good deeds and the another one writes down evil deeds.
  • The Protectors who keep people from death until its decreed time and who bring down blessings.
• Those who help the prophets in the battlefield
• The angels who violently pull out the souls of the wicked,
• Those who gently draw out the souls of the blessed,
• Those angels who distribute (provisions, rain, and other blessings) by God’s Command.
• Those angels who drive the clouds.
• Hamalat al-‘Arsh, those who carry the Throne of God
• Those that give the spirit to the foetus in the womb and are charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy.
• The Angel of the Mountains
• Munkar and Nakir, who question the dead in their graves.
• The Journeyers, who travel in the earth searching out assemblies where people remember God’s name.
• The angels charged with each existent thing, maintaining order and warding off corruption. Their number is known only to God.
• There is the angel who is responsible for Paradise. A weak hadeeth says his name is Ridwan so as far as we know, there is no name for sure that we know of.
• Maalik is the chief of the angels who govern Hell
• Zabaniah are 19 angels who torment sinful persons in hell

These angels take no pity on punishing them as they do what the Lord has commanded them to precisely and perfectly.

An angel is a messenger of God, characterized as having human form with wings and a halo. The word angel derives from the Greek angelos, meaning “messenger.” It is used in the Bible to denote God’s attendants, with angels often depicted as being guardians of humans, an idea found in ancient Asian cultures as well.

How do you use angel in a sentence?

Use “angel” in a sentence | “angel” sentence examples

1. Talk of an angel and you’ll hear his wings.
2. Every girl was once an angel without tears.
3. The TV series ‘An Angel at my Table’ was based on the autobiographies of the New Zealand author Janet Frame.
4. She was dubbed by the newspapers ‘The Angel of Death’.
5. There will be an angel to love you for me.

What are angels uses?

Duties assigned to angels include, for example, communicating revelations from God, glorifying God, recording every person’s actions, and taking a person’s soul at the time of death.

Do you say a angel or an angel?

An “angel” is a guardian spirit that acts as an agent or messenger of God. An “angle” is the space between two intersecting lines.

How do I connect with God’s angels?

5 Ways To Connect With Angels

1. Pay attention to any physical sensations you feel.
2. Meditate and ask for your angels to make themselves known to you.
3. Make note of any times you see repeating numbers or hear a song frequently played on the radio.
4. Before you go to bed at night, ask for your angels to appear in your dreams.

How do you spell guardian angel?

Correct spelling for the English word “guardian angel” is [ɡˈɑːdi͡ən ˈe͡ɪnd͡ʒə͡l], [ɡˈɑːdi‍ən ˈe‍ɪnd‍ʒə‍l], [ɡ_ˈɑː_d_iə_n ˈeɪ_n_dʒ_əl] (IPA phonetic alphabet).

Can a guardian angel fall in love?

It is possible but highly unlikely. Angels know it is not natural for spirits to fall in love with humans romantically. That is not a natural propensity that angels have toward humans.

This is a simile because of the use of the word AS. She’s an angel! A metaphor is a comparison of two things to show a resemblence without using like, as, or than. When someone is kind to us or does nice things for others, we may say “She’s an angel.”

Can a person be a guardian angel?

Every human being has a guardian angel. Previously the term `Malakh’, angel, simply meant messenger of God.” Chabad believes that people might indeed have guardian angels.

Is she is an angel a simile?

The main difference between a simile and metaphor is that a simile uses the words “like” or “as” to draw a comparison and a metaphor simply states the comparison without using “like” or “as”. An example of a simile is: She is as innocent as an angel. An example of a metaphor is: She is an angel.

What does you are my guardian angel mean?

: an angel believed to have special care of a particular individual broadly : savior sense 1, protector.

What does a guardian angel look like?

They almost always appear as beings of light. Sometimes they come as balls of light, sometimes as glowing bands of light… White is the color most often attributed to them, although many different colors are also mentioned in various historical accounts.”

What does a guardian angel tattoo mean?

All in all, the tattoos will represent innocence, beauty, peace, love, purity, spirituality, faith, devotion and protection. These tattoos can also be used as a way of commemorating a person who has died, especially if they ha good deeds. Many cultures also believe that the dead become angels that protect the living.

Can Angels have tattoos?

Also known as the defenders of all living things, guardian angels are tattooed on the body together with an infant or a younger child to surface the angel’s caring and nurturing nature. People usually get this kind of design because they wanted to let people know that an angel is guiding them always.

A fallen angel is a wicked or rebellious angel that has been cast out of Heaven. Nonetheless, Biblical commentators often use fallen angel to describe angels who sinned or angels cast down to the Earth from the War in Heaven; Satan, demons, or certain Watchers.

What does a crying angel symbolize?

What does Weeping Angels mean? Weeping Angel refers to a type of monster with the capability of sending others back in time by touching them. They are unable to move while being watched by any living creature, including their own kind, and are turned into stone while an observer’s eye is on them.

Do fallen angels cry?

Angels, good or evil, are spirit beings. However, there is no biblical evidence to show that angels do cry, but there are references both in the Bible and present-day deliverance sessions where demons (evil angelic beings) in human bodies cried when they were being expelled.

Where is the angel of grief?

The statue of the Angel of Grief was created by the American sculptor William Wetmore Story (1819-95) for the grave of his wife Emelyn, who died in 1894 and is buried in Rome’s ‘Protestant’ Cemetery.

Why can’t you look an angel in the eyes?

If you stare into the eyes of an angel, one will infiltrate your mind and slowly eat away at you. You can’t take any photographs or videos of them either, because the image of an angel becomes itself an angel. Stare too long at that photograph of one, and it’ll materialize out from the image into a real one.

What happens if you look at an Angels eyes?

Weeping Angels can also imprint a mental image of themselves into a person’s mind by looking straight into their eyes: the image then gestates and takes over the person’s body to manifest as a new Weeping Angel.

How do you kill angels?

Here’s every way an angel can be defeated in Supernatural:

1. Angel blades – The easiest, and most common, way to defeat an angel in Supernatural is to use one of their own blades.
2. Archangel blades – Like angel blades, but better.
3. The Colt – The fabled gun supposedly capable of killing virtually anything.

Can you kill Weeping Angels?

Possessing a natural and unique defence mechanism, the Angels are quantum locked. This means that they can only move when no other living creature, including their own kind, is looking at them. As soon as they are observed, they instantly turn to stone and cannot be killed.

What happens if you touch a weeping angel?

When observed, they freeze like stone, but in the blink of an eye they can move vast distances. The touch of an Angel hurls their victim back in time – allowing the Angel to feast on the energy of their unlived days.

Why are weeping angels so scary?

Why are they scary? Because they play on several of our natural fears: statues which move, needing to watch them all the time, they attack in the dark, and potentially they are all around us (on buildings and churches and so on). Thanks for the A2A Zoe. The episode Blink is the best place to see the Weeping Angels.

Are Weeping Angels good or bad?

Even the Doctor himself claims that they are the only beings in the universe that will kill kindly. Though they steal their victims’ potential lives, the Weeping Angels allow their prey to live out the rest of their existence in a different time. It’s not an ideal fate, sure, but it is relatively merciful.

Is the weeping angel real?

One is that weeping angels are real. Weeping Angels were introduced in the 2007 episode Blink and are the villain that left fans too terrified to hide behind the sofa, for fear of being sent back in time for not keeping their eyes open.

How fast are weeping angels?

hundred miles per hour

Are Weeping Angels Dead Time Lords?

6. The Weeping Angels are dead Time Lords. One scene in 2010’s ‘The End of Time – Part Two’ has two Time Lords punished by being forced to stand stock still “as monuments to their shame” – like “the weeping angels of old.”