arc of angel

DO PEOPLE BECOME ANGELS AFTER DEATH?
No, angels are not glorified human beings. Matthew 22:30 explains that they do not marry or reproduce like humans, and Hebrews 12:22-23 says that when we get to the heavenly Jerusalem, we will be met by “myriads of angels” and “the spirits of righteous men made perfect”—two separate groups.
Angels are a company or association, not a race descended from a common ancestor (Luke 20:34-36). We are called “sons of men,” but angels are never called “sons of angels.”
Author: Dr. Paul Eymann.

WHO OR WHAT ARE ANGELS?
The word “angel” actually comes from the Greek word aggelos, which means “messenger.” The matching Hebrew word mal'ak has the same meaning.
Sometimes, the Bible uses these words for human beings:
ordinary people who carry messages (Job 1:14; Luke 7:24; 9:52)

prophets (Isaiah 42:19; Malachi 3:1)
priests (Malachi 2:7)
church leaders (Rev 1:20)
Sometimes, it speaks figuratively of things or events as “messengers”…
the pillar of cloud (Exodus 14:19)
pestilence or plagues (2 Samuel 24:16-17)
But it usually describes the whole range of spirits whom God has created, including both good and evil angels, and special categories such as cherubim, seraphim, and the archangel.
Angels are mentioned at least 108 times in the Old Testament and 165 times in the New Testament (Chafer, Systematic Theology, II, 3). Hence, there is ample information available in Scripture to allow us to build a foundation for our knowledge of angelic beings.
Author: Dr. Paul Eymann.
HOW DID ANGELS ORIGINATE?
The Scripture speaks about the creation of angels, therefore, it is clear that they have not existed from all eternity (Nehemiah 9:6; Psalm 148:2,5). Colossians 1:16-17 explains:
“For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him. And He is before all things, and in Him all things hold together.”
The time of their creation is never definitely specified, but it is most probable that it occurred in connection with the creation of the heavens in Genesis 1:1. It may be that God created the angels immediately after He had created the heavens and before He created the earth—for according to Job 38:4-7, “the sons of God shouted for joy” when He laid the foundations of the earth.
Author: Dr. Paul Eymann.
HOW MANY ANGELS ARE THERE?

While the Scriptures give no definite figures, we are told that the number of angels is very great (Daniel 7:10; Matthew 26:53; Hebrews 12:22).
It appears that all angels were created at one time. No new angels are being added to the number. Angels are not subject to death or any form of extinction; therefore they do not decrease in number.
It seems reasonable to conclude that there are at least as many spirit beings in existence as there will have been human beings in all their history on earth.
Author: Dr. Paul Eymann
Raphael's interpretation of a winged angel.

DO ANGELS HAVE BODIES?
Angels are essentially “ministering spirits,” (Hebrews 1:14) and do not have physical bodies like humans. Jesus declared that “a spirit hath not flesh and bones, as ye see me have” (Luke 24:37-39).
The Bible does, however, make it clear that angels can only be in one place at a time. They must have some localized presence.
Angels can take on the appearance of men when the occasion demands. How else could some “entertain angels unaware” (Hebrews 13:2)? On the other hand, their appearance is sometimes in dazzling white and blazing glory (Matthew 28:2-4).
Author: Dr. Paul Eymann

WHAT DO ANGELS LOOK LIKE?
Since angels are spirits rather than physical beings, they don't have to be visible at all (Colossians 1:16). Elisha once prayed that his servant would see the armies of angels surrounding the city, and the young man discovered that he had overlooked a lot of invisible beings (2 Kings 6:17)!
Abraham was visited by three heavenly messengers.
When angels do appear, they generally appear in the form of men. In Genesis 18, Abraham welcomed three angelic guests who appeared at first to be nothing more than some travellers. In the following chapter, two angels went to Sodom where they were assumed to be simply a pair of human visitors.
With the possible exception of one debatable passage in Zechariah 5:9, angels always appear as males rather than females (Mark 16:5).
Sometimes an angel appears to be a man with unusual features. Daniel saw an angel with arms and legs resembling polished metal and precious stones, and a face like lightning (Daniel 10:5-6). The angel that rolled back the stone from Christ's tomb was radiating dazzling light (Matthew 28:3; Luke 24:4). The book of Revelation describes some highly unusual beings who may be a variety of angel in Revelation 4:6-8.

Angels in the Bible never appear this way.
Angels in the Bible never appear as cute, chubby infants! They are always full-grown adults. When people in the Bible saw an angel, their typical response was to fall on their faces in fear and awe, not to reach out and tickle an adorable baby.
Some Bible passages picture angels with wings (Isaiah 6:2,6). Other verses talk about angels flying, and we assume that the wings would be useful for that flight (Daniel 9:21). However, I suspect that angels can move around without having to depend on wings. Most references to angels in the Bible say nothing about wings, and in passages like Genesis 18-19, it is certain that no wings were visible.
Author: Dr. John Bechtle

HOW DO ANGELS COMPARE TO HUMAN BEINGS?
They are stronger than man, but not omnipotent (Psalm 103:20; 2 Peter 2:11).
They are greater than man in knowledge, but not omniscient (2 Samuel 14:20; Matthew 24:36).
They are more noble than man, but not omnipresent (Daniel 9:21-23, 10:10-14).
Author: Dr. Paul Eymann

ARE ALL ANGELS GOOD?
Sorry! You can't trust every angel.
The Bible classifies some angels as “elect” (1 Timothy 5:21) or “holy” (Matthew 25:31; Mark 8:38). All angels were originally holy, enjoying the presence of God (Matthew 18:10) and the environment of heaven (Mark 13:32).
Other angels oppose God under the leadership of Satan (Matthew 25:41; 2 Peter 2:4; Jude 6; Ephesians 6:12). We often call these “demons.”
There is actually a great unseen conflict raging that goes beyond anything we can imagine. It is not, however, a fight between two equal and eternal forces. God who created all beings is still in charge, and once He has used wicked angels to accomplish His purposes, He will bring them to a final defeat.
Author: Dr. John Bechtle

WHAT IS THE JOB DESCRIPTION FOR AN ANGEL?
We don't know whether every angel carries out the same tasks, or whether some of them specialize in certain areas. The Bible does speak about classes of angelic beings like cherubim (Ezekiel 1) and seraphim (Isaiah 6). We also know the names of two notable angels: Michael (Daniel 10:13; Jude 9) and Gabriel (Daniel 9:21; Luke 1:19,26).
The unnamed angels who appear most often in Scripture carry out a variety of tasks—all designed to serve God…
Worship and praise - This is the main activity portrayed in heaven (Isaiah 6:1-3; Revelation 4-5).
Revealing - They serve as messengers to communicate God's will to men. They helped reveal the law to Moses (Acts 7:52-53), and served as the carriers of much of the material in Daniel, and Revelation.
Guiding - Angels gave instructions to Joseph about the birth of Jesus (Matthew 1-2), to the women at the tomb, to Philip (Acts 8:26), and to Cornelius (Acts 10:1-8).
Providing - God has used angels to provide physical needs such as food for Hagar (Genesis 21:17-20), Elijah (1 Kings 19:6), and Christ after His temptation (Matthew 4:11).
Protecting - Keeping God's people out of physical danger, as in the cases of Daniel and the lions, and his three friends in the fiery furnace (Daniel 3 and 6).
Delivering - Getting God's people out of danger once they're in it. Angels released the apostles from prison in Acts 5, and repeated the process for Peter in Acts 12.
Strengthening and encouraging - Angels strengthened Jesus after His temptation (Matt 4:11), encouraged the apostles to keep preaching after releasing them from prison (Acts 5:19-20), and told Paul that everyone on his ship would survive the impending shipwreck (Acts 27:23-25).
Answering prayer - God often uses angels as His means of answering the prayers of His people (Daniel 9:20-24; 10:10-12; Acts 12:1-17).
Caring for believers at the moment of death - In the story of Lazarus and the rich man, we read that angels carried the spirit of Lazarus to “Abraham's bosom” when he died (Luke 16:22)Author: Dr. John Bechtle.

angels

Angel
Hebrew: "mal'ak" / Greek: "aggelos."

In both languages, the word means "messenger," and is used to describe any agent God sends to do his will. It does not always refer to heavenly beings.

For much more information about angels, see our answer to "What does the Bible Say about angels?"

The appearances of "the Angel of the Lord" to Abraham at Mamre (Gen. 18:2, 22. Compare 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13,15), were of the pre-incarnate Jesus Christ. They were "foreshadowings of the incarnation," revelations before the "fullness of the time" of the Son of God.

HEAVENLY ANGELS

These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Hebrews 12:22-23). They have different ranks in dignity and power (Zech. 1:9,11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16).

They are spirits (Hebrews 1:14), like the soul of man, but without a physical body.

Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; compare 28) and to men (Luke 3:38), all seem to indicate some resemblance between them and the human race.

Imperfection is ascribed to them (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As free-willed creatures, they may fall under temptation; and thus we read of "fallen angels." We can only guess at the cause and manner of their "fall." We know only that fallen angels "left their first estate" (Matt. 25:41; Rev. 12:7,9), and that they are "reserved unto judgement" (2 Pet. 2:4).

Angels never die (Luke 20:36). They possess superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20).

They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like the angels" (Luke 20:36).

They are not to be worshipped (Col. 2:18; Rev. 19:10).

They have many functions.

In the widest sense, they are AGENT'S OF GOD'S PROVIDENCE (Ex. 12:23; Ps. 104:4; Hebrews 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23).

They are especially God's agents in carrying on his great WORK OF REDEMPTION. There is no clear report of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11-12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only on their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10,13, 20-21).

When Jesus Christ came to earth to die, a new era was begun in the ministry of angels. They came with their Lord to earth to assist him while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8>; John 20:12-13; Acts 1:10-11).

They now minister to the people of God (Hebrews 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a repentant sinner (Luke 15:10). They carry the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement on the great day of judgement (Matt. 13:39,41, 49; 16:27; 24:31).

GUARDIAN ANGELS? - The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.

ANGEL OF HIS PRESENCE - The "angel of his presence" (Isa. 63:9. Compare Ex. 23:20-21; 32:34; 33:2; Num. 20:16) sometimes referred to in the Bible is probably referring to the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

When the manna is called "angels’ food" in Psalms, this is merely to describe its heavenly excellence (Psalm 78:25).

Archangel

Archangel
Greek: "archaggelos" / Meaning: a chief angel; the prince of the angels ("archangel" appears twice in the Bible: 1 Thess. 4:16; Jude 1:9)

St Michael

Michael
Meaning: Who is like God?
This is the name of a great angel of God and nine biblical men:
The title given to one of the chief angels (Dan. 10:13, 21; 12:1). He had special charge of Israel as a nation. He disputed with Satan (Jude 1:9) about the body of Moses. He is also represented as warning against "that old serpent, called the Devil, and Satan, which deceiveth the whole world" (Rev. 12:7-9).
The father of Sethur, the spy selected to represent Asher (Num. 13:13).
A chief of the tribe of Issachar (1 Chr. 7:3).
A Benjamite man (1 Chr. 8:16).
A chief Gadite man in Bashan (1 Chr. 5:13).
A Manassite, "a captain of thousands" who joined David at Ziklag (1 Chr. 12:20).
A Gershonite Levite (1 Chr. 6:40).
The father of Omri (1 Chr. 27:18).
One of the sons of king Jehoshaphat (2 Chr. 21:2,4). He was murdered by his brother Jehoram.
Feast of St Michael and All Angels

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83 days left until Michaelmas (Sep 29).
Today is a Christian feast derived from the old pagan Autumn Equinox feasts. This Christian saint, Prince of All Angels, is an archangel who was the leader of the army of God during the Lucifer uprising, casting Satan out of Paradise. He is one of only two angels named in the Bible, the other being Gabriel. He is associated with the planet Mercury. Muslims, Christians and Jews all express devotion to him, and there are writings about him in all three religions. Considered the guardian angel of Israel, Michael’s name means in Hebrew, ‘Who is like God?’.
His name was the war-cry of the good angels in the battle fought in heaven against the enemy and his followers. Only four times is his name is to be found in Christian Scripture:
§ Daniel 10:13 ff; Daniel 12 (the Angel speaking of the end of the world with the Antichrist saying: “At that time shall Michael rise up, the great prince, who standeth for the children of thy people.”);
§ In the Catholic Epistle of St Jude: (“When Michael the Archangel, disputing with the devil, contended about the body of Moses …”);
§ Revelation 12:7 (“And there was a great battle in heaven, Michael and his angels fought with the dragon”). St John speaks of the great conflict at the end of time, which reflects also the battle in heaven at the beginning of time.
When the Temple of Jerusalem was sacked in 70 CE, Michael’s loud voice of was heard from it, saying “let us depart hence!”, and then an invisible army was heard leaving. Or, so it is said.
The patron saint of warriors and police is also guardian of the souls of the dead, weighing their good and bad deeds in his scales, according to Christian tradition. Michael is also the patron of grocers, paratroopers and radiologists, among many others*. St Michael also guards the body of Eve, according to the apocryphal Revelation of Moses.
Churches on hilltops were often named after St Michael. The Prince of All Angels is the bringer of the gift of prudence. St Michael is represented in religious art as a handsome youth with wings and armour; he has a stern face and, like St George, bears a dragon-slaying sword and shield. He might carry scales as well, to weigh the good and bad deeds of the dead. He might be depicted as an angelic warrior, fully armed with helmet, sword, and shield (often the shield bears the Latin inscription: Quis ut Deus), standing over the dragon, whom he sometimes pierces with a lance. He also holds a pair of scales in which he weighs the souls of the deceased, or the book of life, to show that he takes part in the judgment.

ARCHANGEL GABRIEL,

Gabriel
Meaning: champion of God
This word was used as a proper name to designate the angel who was sent to Daniel (8:16) to explain the vision of the ram and the he-goat, and to communicate the prediction of the seventy weeks (Dan. 9:21-27).
He also announced the birth of John the Baptist (Luke 1:11), and of the Messiah (26). He describes himself in the words, "I am Gabriel, who stand in the presence of God" (1:19).

ARCHANGEL GABRIEL,MESSENGER OF GOD
(Saint Gabriel Archangel, Angel Gabriel)

The Archangel Gabriel is the exalted Messenger of God, whose name means "The Strength of God" and whose deeds are recorded in the Jewish scriptures, where the spirit aided the Prophet Daniel in the interpretation of his dream-visions. Although an important Jewish angel, Gabriel has touched the lives of those of different religions as well.
In the Christian Bible, it is Gabriel who brings important news to Zachary and the Virgin Mary concerning their children-to-be, and many Christians believe that at the Last Judgement Gabriel will blow a sacred trumpet horn.
Furthermore, according to Muslims, Gabriel dictated the Koran to Mohammed over a period of 23 years and also accompanied the Prophet on his Night Journey.
Some people believe that Gabriel is a female spirit; others hold that angels have no gender.
Because of Gabriel's role as a communicator and mediator between Heaven and Earth, Catholics hold the Archangel to be a Patron Saint of broadcasters, telecommunications workers, diplomats, messengers, postal workers, and stamp collectors. Because Gabriel helped the prophet Daniel interpret his dreams, those seeking similar aid with their own dream work may petition the Archangel for help. Additionally, because Gabriel announced the births of both John the Baptist and Jesus Christ, women hoping for heavenly assistance in trying to conceive children have reported benefits from keeping an Angel Gabriel novena candle burning in the home.
The picture of the Angel Gabriel on this page is taken from a Lucky Mojo brand Catholic novena candle label and shows the spirit appearing as an annunciator, a bringer of good news and understanding.
Because of Gabriel's eminent position, holy cards, candles, and anointing oils bearing the likeness of this archangel have long been available in the marketplace. These are used by spiritual practitioners who wish to keep the image of Gabriel before them as a simple adjunct to their prayers and devotions. It is said that those who light a novena candle to the Archangel Gabriel will receive news they have been awaiting.
There are a total of seven Archangels according to ancient Jewish beliefs -- of whom four are most commonly petitioned, those being Michael, Gabriel, Raphael, and Uriel. In African American hoodoo folk magic or rootwork, two of them are associated with a powerful natural curio called Angelica Root or Archangel Root. Archangel Michael, the eldest, is used with Angelica Root as a defender of women. Archangel Gabriel who is concerned with the announcements of pregnancy, is allied with this root in its role as an herbal tonic for women's reproductive health.
It is my hope that the following prayer to the Archangel Gabriel will be of use to all, and will find service among those who request the intercession of this great and powerful heavenly being.
PRAYER TO ARCHANGEL GABRIEL
Alleged to Help in Communication and Conception
Beloved Gabriel,
Glorious Messenger of the Court of Heaven
and most excellent Saint and Archangel,
first minister of God,
interpreter for Daniel the Prophet,
instructor of Zachary the Priest,
annunciator to our Holy Mother Mary,
bringer of the word of truth:
Please favor my devotions and
help me to love and serve you,
and, through you,
to love and serve the Lord.
O Gabriel Archangel,
grant me what I most earnestly desire
and humbly ask for with this prayer,
for the honor, glory, and fulfillment
of my soul.
Amen.When a divine spirit grants your wish, it is customary, to give an offering of some kind in return. Because Archangel Gabriel, the Messenger of God, is generally depicted with white lilies or a trumpet horn, it is considered appropriate to make an offering of white flowers or to play music before the altar a thank-offering.

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Abaddon

Abaddon
Meaning: destruction / Hebrew: "Abaddon," also "abaddown" and "abaddoh."Abaddon is the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of "the angel of the bottomless pit" (Rev. 9:11).
The name "Abaddon" appears only once in the King James Bible, NKJV and NIV, but seven times in the NRSV."Abaddown" is translated "destruction" in Job 28:22; 31:12; 26:6; Prov. 15:11; 27:20. In all of these passages the NRSV simply uses the word "Abaddon." This word can be thought of as a personification of the idea of destruction, or as sheol, the realm of the dead.
Author: Matthew G. Easton, edited by Paul S. Taylor

Apollyon

Apollyon
Meaning: Destroyer / Greek: "Apolluon."
This name is used only once in scripture. It is the name given to the king of host of the locust beasts (Rev. 9:11). This is the angel of the bottomless pit, Satan. It is the Greek translation of the Hebrew Abaddon.
Author: Matthew G. Easton and Paul S. Taylor.

Destroyer

Destroyer
(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Compare 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23)

Satan

Satan
Also known as: Sataniel, The Devil, Beelzebub, Abaddon, Apollyon, Destroyer, the Dragon, the old serpent, the prince of this world, the god of this world, etc.
Meaning: adversary; accuser
When used as a proper name, the Hebrew word translated as "Satan" has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times.
He is also called "the dragon," "the old serpent" (Rev. 12:9; 20:2); "the prince of this world" (John 12:31; 14:30); "the prince of the power of the air" (Eph. 2:2); "the god of this world" (2 Cor. 4:4); "the spirit that now worketh in the children of disobedience" (Eph. 2:2).
The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Matt. 4:1-11). He is "Beelzebub, the prince of the devils" (12:24). He is "the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way."
His power is very great in the world. He is a "roaring lion, seeking whom he may devour" (1 Pet. 5:8). Men are said to be "taken captive by him" (2 Tim. 2:26). Christians are warned against his "devices" (2 Cor. 2:11), and called on to "resist" him (James 4:7).
Christ redeems his people from "him that had the power of death, that is, the devil" (Hebrews 2:14). Satan has the "power of death," not as lord, but simply as executioner.
Author: Matthew G. Easton.

Demon (daemon)

Demon (daemon)
the Greek form, translated "devil" in the King James Version of the New Testament
Demons are spoken of as spiritual beings (Matt. 8:16; 10:1; 12:43-45) at enmity with God, and as having a certain power over man (James 2:19; Rev. 16:14). They recognize our Lord as the Son of God (Matt. 8:20; Luke 4:41). They belong to the number of those angels that "kept not their first estate," "unclean spirits," "fallen angels," the angels of the devil (Matt. 25:41; Rev. 12:7-9). They are the "principalities and powers" against which we must "wrestle" (Eph. 6:12).
Author: Matthew G. Easton
The word demon(s) does not appear in the King James Bible, which uses the word "devils" instead. The New King James Bible uses the word "demon(s)" in 72 verses.
The only exorcist mentioned in the Old Testament is David (1 Samuel 16:23). In the New Testament, both Jesus and his Apostles cast out demons through the power of the Holy Spirit.
Author: Paul S. Taylor

Demoniac (Daemoniac)
one "possessed with a devil"
In the days of our Lord and his apostles, evil spirits, "demons," were mysteriously permitted by God to exercise an influence both over the souls and bodies of men, inflicting dumbness (Matt. 9:32), blindness (12:22), epilepsy (Mark 9:17-27), insanity (Matt. 8:28; Mark 5:1-5).
Demoniacs are frequently distinguished from those who are afflicted with ordinary bodily maladies (Mark 1:32; 16:17-18; Luke 6:17-18).
The demons speak in their own persons (Matt. 8:29; Mark 1:23-24; 5:7). This influence is clearly distinguished from the ordinary power of corruption and of temptation over men. In the demoniac, his personality seems to be destroyed, and his actions, words, and even thoughts to be overborne by the evil spirit (Mark, l.c.; Acts 19:15).

Devil
Greek: diabolos; Meaning: a slanderer
The devil is the arch-enemy of man's spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also "the accuser of the brethen" (Rev. 12:10).
In Lev. 17:7 the word "devil" is the translation of the Hebrew sair, meaning a "goat" or "satyr" (Isa. 13:21; 34:14), alluding to the wood-demons, the objects of idolatrous worship among the heathen.
In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning lord, and idol, regarded by the Jews as a "demon," as the word is rendered in the Revised Version.
In the narratives of the Gospels regarding the "casting out of devils" a different Greek word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession (Matt. 12:25-30; Mark 5:1-20; Luke 4:35; 10:18, etc.).

demon
"Fiend" redirects here. For other uses, see Fiend (disambiguation).

St. Anthony plagued by demons, as imagined by Martin Schongauer, in the 1480s.
In religion, folklore, and mythology a demon (or daemon, dæmon, daimon from Greek: δαίμων [ðaïmon]) is a supernatural being that has generally been described as a malevolent spirit, and in Christian terms it is generally understood as a Fallen angel, formerly of God. A demon is frequently depicted as a force that may be conjured and insecurely controlled. The "good" demon in recent use is largely a literary device (e.g., Maxwell's demon), though references to good demons can be found in Hesiod and Shakespeare.[citation needed] In common language, to "demonize" a person means to characterize or portray them as evil, or as the source of evil.

History
As the Iranian Avestan and Vedic traditions as well as other branches of Indo-European mythologies show, the notion of 'demons' [Daewan] has existed for many millennia.
Ancient Egyptians also believed in demonic monsters that might devour living souls while they traveled towards the afterlife, although demons per se did not exist in Ancient Egyptian belief.
The Greek conception of a daemon (< δαίμων daimōn) appears in the works of Plato and many other ancient authors, but without the evil connotations which are apparent in the Septuagint translation of the Hebrew Bible and in the Greek originals of the New Testament. The medieval and neo-medieval conception of a "demon" in Western civilization (see the Medieval grimoire called the Ars Goetia) derives seamlessly from the ambient popular culture of Late (Roman) Antiquity: Greco-Roman concepts of daemons that passed into Christian culture are discussed in the entry daemon, though it should be duly noted that the term referred only to a spiritual force, not a malevolent supernatural being. The Hellenistic "daemon" eventually came to include many Semitic and Near Eastern gods as evaluated by Christianity. The supposed existence of demons is an important concept in many modern religions and occultist traditions. In some present-day cultures, demons are still feared in popular superstition, largely due to their alleged power to possess living creatures. In the contemporary Western occultist tradition (perhaps epitomized by the work of Aleister Crowley), a demon, such as Choronzon, the "Demon of the Abyss", is a useful metaphor for certain inner psychological processes, though some may also regard it as an objectively real phenomenon. Aleister Crowley also contacted the abyssmal demon Kokomo through the use of a Ouija board and had nightly conversations[citation needed]. Crowley often said his "pet demon" Kokomo threatened death upon mockery and destroying the board[citation needed]. Crowley died shortly after burning his ouija board in an attempt to become possessed by demons[citation needed]. Some scholars[1] believe that large portions of the demonology (see Asmodai) of Judaism, a key influence on Christianity and Islam, originated in Zoroastrianism, and were transferred to Judaism during the Persian era. Etymology The idea of demons is as old as religion itself, and the word demon seems to have ancient origins. The Merriam-Webster dictionary gives the etymology of the word as Greek daimon, probably from the verb daiesthai meaning "to divide, distribute." The Proto-Indo-European root *deiwos for god, originally an adjective meaning "celestial" or "bright, shining" has retained this meaning in many related Indo-European languages and cultures (Sanskrit deva, Latin deus, German Tiw, Welsh [Duw],]), but also provided another other common word for demon in Avestan daeva. In modern Greek, the word daimon(Greek: δαίμων) has the same meaning as the modern English demon. But in Ancient Greek, δαίμων meant "spirit" or "higher self", much like the Latin genius. This should not, however, be confused with the word genie, which is a false friend or false cognate of genius. Psychical history Psychologist Wilhelm Wundt remarks that "among the activities attributed by myths all over the world to demons, the harmful predominate, so that in popular belief bad demons are clearly older than good ones."[2] Sigmund Freud develops on this idea and claims that the concept of demons was derived from the important relation of the living to the dead: "The fact that demons are always regarded as the spirits of those who have died recently shows better than anything the influence of mourning on the origin of the belief in demons." Demons in the Hebrew Bible Demons as described in the Tanakh are the same as "demons" commonly known in popular or Christian culture. Those in the Hebrew Bible are of two classes, the se'irim and the shedim. The se'irim ("hairy beings"), to which some Israelites offered sacrifices in the open fields, are satyr-like creatures, described as dancing in the wilderness (Isaiah 13:21, 34:14), and which are identical with the jinn, such as Dantalion, the 71st spirit of Solomon. (But compare the completely European woodwose.) Possibly to the same class belongs Azazel, the goat-like demons of the wilderness (Leviticus 16:10ff), probably the chief of the se'irim, and Lilith (Isaiah 34:14 - where the KJV Bible translates the Hebrew word 'lilith' as "screech owl"). Possibly "the roes and hinds of the field", by which Shulamit conjures the daughters of Jerusalem to bring her back to her lover (Canticles 2:7, 3:5), are faunlike spirits similar to the se'irim, though of a harmless nature. The evil spirit that troubled Saul (I Samuel 16:14 et seq.) may have been a demon, though the Masoretic text suggests the spirit was sent by God. Some benevolent shedim were used in kabbalistic ceremonies (as with the golem of Rabbi Yehuda Loevy), and malevolent shedim (mazikin, from the root meaning to damage) are often responsible in instances of possession. Instances of idol worship were often the result of a shed inhabiting an otherwise worthless statue;[citation needed] the shed would pretend to be a God with the power to send pestilence, although such events were not actually under his control. Influences from Chaldean mythology In Chaldean mythology the seven evil deities were known as shedu, meaning storm-demons. They were represented in winged bull form, derived from the colossal bulls used as protective genii of royal palaces, the name "shed" assumed also the meaning of a propitious genius in Babylonian magic literature.[3] It was from Chaldea that the name "shedu" came to the Israelites, and so the writers of the Tanach applied the word as a dylogism to the Canaanite deities in the two passages quoted. But they also spoke of "the destroyer" (Exodus xii. 23) as a demon whose malignant effect upon the houses of the Israelites was to be warded off by the blood of the paschal sacrifice sprinkled upon the lintel and the door-post (a corresponding pagan talisman is mentioned in Isaiah lvii. 8). In II Samuel xxiv; 16 and II Chronicles xxi. 15 the pestilence-dealing demon is called "the destroying angel" (compare "the angel of the Lord" in II Kings xix. 35; Isaiah xxxvii. 36), because, although they are demons, these "evil messengers" (Psalms lxxviii. 49; A. V. "evil angels") do only the bidding of God; they are the agents of His divine wrath. There are indications that popular Hebrew mythology ascribed to the demons a certain independence, a malevolent character of their own, because they are believed to come forth, not from the heavenly abode of God, but from the nether world (compare Isaiah xxxviii. 11 with Job xiv. 13; Psalms xvi. 10, xlix. 16, cxxxix. 8). Hebrew demons were workers of harm. To them were ascribed the various diseases, particularly such as affect the brain and the inner parts. Hence there was a fear of "Shabriri" (lit. "dazzling glare"), the demon of blindness, who rests on uncovered water at night and strikes those with blindness who drink of it;[4] also mentioned were the spirit of catalepsy and the spirit of headache, the demon of epilepsy, and the spirit of nightmare. These demons were supposed to enter the body and cause the disease while overwhelming or "seizing" the victim (hence "seizure"). To cure such diseases it was necessary to draw out the evil demons by certain incantations and talismanic performances, in which the Essenes excelled. Josephus, who speaks of demons as "spirits of the wicked which enter into men that are alive and kill them", but which can be driven out by a certain root,[5] witnessed such a performance in the presence of the Emperor Vespasian,[6] and ascribed its origin to King Solomon. The King and Queen of Demons In some rabbinic sources, the demons were believed to be under the dominion of a king or chief, either Asmodai (Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b) or, in the older Haggadah, Samael ("the angel of death"), who kills by his deadly poison, and is called "chief of the devils". Occasionally a demon is called "satan": "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns" (Pes. 112b; compare B. Ḳ. 21a). According to some texts, the queen of demons is Lilith, pictured with wings and long flowing hair, and called the "mother of Ahriman" (B. B. 73b; 'Er. 100b; Nid. 24b). "When Adam, doing penance for his sin, separated from Eve for 130 years, he, by impure desire, caused the earth to be filled with demons, or shedim, lilin, and evil spirits" (Gen. R. xx.; 'Er. 18b.) Demonology never became an essential feature of Jewish theology. The reality of demons was never questioned by the Talmudists and late rabbis; most accepted their existence as a fact. Nor did most of the medieval thinkers question their reality. Only rationalists like Maimonides and Abraham ibn Ezra, clearly denied their existence. Their point of view eventually became the mainstream Jewish understanding. In Jewish rabbinic literature Rabbinical demonology has three classes of, demons, though they are scarcely separable one from another. There were the shedim, the mazziḳim ("harmers"), and the ruḥin ("evil spirits"). Besides these there were lilin ("night spirits"), ṭelane ("shade", or "evening spirits"), ṭiharire ("midday spirits"), and ẓafrire ("morning spirits"), as well as the "demons that bring famine" and "such as cause storm and earthquake" (Targ. Yer. to Deuteronomy xxxii. 24 and Numbers vi. 24; Targ. to Cant. iii. 8, iv. 6; Eccl. ii. 5; Ps. xci. 5, 6.)[7] In the New Testament and Christianity "Demon" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim). In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8] By way of contrast, in the book of Acts a group of Judaistic exorcists known as the sons of Sceva try to cast out a very powerful spirit without believing in or knowing Jesus, but fail with disastrous consequences. However Jesus himself never fails to vanquish a demon, no matter how powerful (see the account of the demon-possessed man at Gerasim), and even defeats Satan in the wilderness (see Gospel of Matthew). There is a description in the Book of Revelation 12:7-17 of a battle between God's army and Satan's followers, and their subsequent expulsion from Heaven to earth to persecute humans — although this event is related as being foretold and taking place in the future. In Luke 10:18 it is mentioned that a power granted by Jesus to control demons made Satan "fall like lightning from heaven." Augustine of Hippo's reading of Plotinus, in The City of God (ch.11) is ambiguous as to whether daemons had become 'demonized' by the early 5th century: "He [Plotinus] also states that the blessed are called in Greek eudaimones, because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons.[9] The contemporary Roman Catholic Church unequivocally teaches that angels and demons are real personal beings, not just symbolic devices. The Catholic Church has a cadre of officially sanctioned exorcists which perform many exorcisms each year. The exorcists of the Catholic Church teach that demons attack humans continually but that afflicted persons can be effectively healed and protected either by the formal rite of exorcism, authorized to be performed only by bishops and those they designate, or by prayers of deliverance which any Christian can offer for themselves or others.[10] In Christianity Building upon the few references to daemons in the New Testament, especially the visionary poetry of the Apocalypse of John, Christian writers of apocrypha from the 2nd century onwards created a more complicated tapestry of beliefs about "demons" that was largely independent of Christian scripture. War in Heaven According to the Bible, the fall of the Adversary is portrayed in Isaiah 14:12-14 and Ezekiel 28:12-19. However, the connection between Isaiah 14:12-14 and the fall is mostly based on mistranslation and tradition. The King James Version (KJV), popular among most Christian sects, reads: "How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High" (Isaiah 14:12:-14). The word "Lucifer" was inspired by the Latin Vulgate, a translation that the authors of the KJV adhered to in several occasions to elucidate Christian traditions (see KJV, "The Project"). Lucifer is a Latin word meaning "light-bearer" (from lux, lucis, "light", and ferre, "to bear, bring"), a Roman astrological term for the "Morning Star", the planet Venus. The word Lucifer was the direct translation of the Septuagint Greek heosphoros, ("dawn-bearer"); (cf. Greek phosphoros, "light-bearer") and the Hebrew Helel, ("Bright one"). The word does not specifically refer to Satan. To the contrary, in context, Isaiah 14:12-14 actually refers to one of the popular honorific titles of a Babylonian king (see Isaiah 14:4 for context); however, later interpretations of the text, and the influence of embellishments in works such as Dante's The Divine Comedy and Milton's Paradise Lost, led to the common idea in Christian mythology and folklore that Lucifer was a poetic appellation of Satan (see Lucifer for more information). Ezekiel 28:12-19, in context, refers to the King of Tyrus (see Ezekiel 28:2 for context). The passage, however, is popularly attributed as a reference to, or allegory of, Satan, and even by some commentators, an allegory of the fall of Adam. The Christian teachings of [source missing] built upon later Jewish traditions that the Adversary and the Adversary's host declared war with God, but that God's army, commanded by the archangel Michael, defeated the rebels. Their defeat was never in question, since God is by nature omnipotent, but Michael was given the honour of victory in the natural order; thus the rise of Christian veneration of the archangel Michael, beginning at Monte Gargano in 493, reflects the full incorporation of demons into Christianity. According to tradition, God then cast God's enemies from Heaven to the abyss, into a newly created prison called Hell, where all God's enemies should be sentenced to an eternal existence of pain and misery. This pain is not all physical; for their crimes, these angels, now called demons, would be deprived of the sight of God, this being the worst possible punishment. An indefinite time later (some biblical scholars believe that the angels fell sometime after the creation of living things), when God created the earth and life, the Adversary and the other demons were allowed to tempt humans or induce them to sin by other means. The first time the Adversary did this was as a serpent in the earthly paradise called the "Garden of Eden" to tempt Eve, who became deceived by Satan's evil trickery. Eve then gave Adam some of the forbidden fruit and both of their eyes were opened to the knowledge of good and evil. Demonologies At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies. According to most Christian demonology demons will be eternally punished and never reconciled with God. Other theories postulate a Universal reconciliation, in which Satan, the fallen angels, and the souls of the dead that were condemned to Hell are reconciled with God. This doctrine is today often associated with the Unification Church. Origen, Jerome and Gregory of Nyssa also mentioned this possibility. In contemporary Christianity, demons are generally considered to be angels who fell from grace by rebelling against God. Some contest that this view, championed by Origen, Augustine and John Chrysostom, arose during the 6th century. Another theory that may have preceded or co-existed with the hypothesis of fallen angels was that demons were ostracized from Heaven for the primary sin of mating with mortal women, giving rise to a race of half-human giants known as the Nephilim. That theory is accepted by some contemporary Christian sects. There are still others who say that the sin of the angels was pride and disobedience. It seems quite certain that these were the sins that caused Satan's downfall (Ezek. 28). If this be the true view then we are to understand the words, "estate" or "principality" in Deuteronomy 32:8 and Jude 6 ("And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.") as indicating that instead of being satisfied with the dignity once for all assigned to them under the Son of God, they aspired higher. In Hinduism Hindu mythology include numerous varieties of anthropomorphic beings that might be classified as demons, including Rakshasas (belligerent, shapechanging terrestrial demons), Asuras (demigods), Vetalas (bat-like spirits), and Pishachas (cannibalistic demons). Asuras Originally, the word Asura in the earliest hymns of the Rig Veda (the holy book of the Indo-Aryans) meant any supernatural spirit—good or bad. Hence even some of the devas (demigods), especially Varuna, have the epithet of Asura. In fact, since the /s/ of the Indic linguistic branch is cognate with the /h/ of the Early Iranian languages, the word Asura, representing a category of celestial beings, became the word Ahura (Mazda), the Supreme God of the monotheistic Zoroastrians. But very soon, among the Indo-Aryans, Asura came to exclusively mean any of a race of anthropomorphic but hideous demons. All words such as Asura, Daitya (lit., sons of the demon-mother "Diti"), Rakshasa (lit. from "harm to be guarded against") are translated into English as demon. These demons are inherently evil and are in a constant battle against the demigods. Hence in Hindu iconography, the gods / demigods are shown to carry weapons to kill the asuras. Unlike Christianity, the demons are not the cause of the evil and unhappiness in present mankind (which occurs on the account of ignorance from recognizing one's true self). In later Puranic mythology, exceptions do occur in the demonic race to produce god-fearing Asuras like Prahalada. Also, many Asuras are said to have been granted boons from one of the members of the Hindu trinity, viz., Brahma, Vishnu and Shiva when the latter had been appeased from penances. All Asuras, unlike the devas, are said to be mortals (though they vehemently wish to become immortal). Many people metaphorically interpret these demons as manifestations of the ignoble passions in human mind. Evil spirits On the account of the Hindu theory of reincarnation and transmigration of souls according to one's Karma, other kinds of demons can also be enlisted. If a human does extremely horrible and sinful karmas in his life, his soul (Atman) will, upon his death, directly turn into an evil ghostly spirit, many kinds of which are recognized in the later Hindu texts. These demons could be Grimnex Vetalas, Pishachas, Bhūtas etc.[11] In pre-Islamic Arab culture Pre-Islamic mythology does not discriminate between gods and demons. The jinn are considered as divinities of inferior rank, having many human attributes: they eat, drink, and procreate their kind, sometimes in conjunction with human beings. The jinn smell and lick things, and have a liking for remnants of food. In eating they use the left hand. Usually they haunt waste and deserted places, especially the thickets where wild beasts gather. Cemeteries and dirty places are also favorite abodes. When appearing to man, jinn sometimes assume the forms of beasts and sometimes those of men. Generally, jinn are peaceable and well disposed toward men. Many a pre-Islamic poet was believed to have been inspired by good jinn, but there are also evil jinn, who contrive to injure men. In Islam Islam recognizes the existence of the jinn. Jinns are not the genies of modern lore, and they are not all evil, as demons are described in Christianity, but as creatures that co-exist with humans. In Islam the evil jinns are referred to as the shayātīn, or devils, and Iblis (Satan) is their chief. Iblis was the first Jinn who disobeyed to Allah. According to Islam, the jinn are made from the light of flame of fire (ناَر [nɛ:r] deviation of نور [nu:r] "light") (and mankind is made of clay). According to the Qur'an, Iblis was once a pious servant of Allah, but when Allah created Adam from clay, Iblis became very jealous, and arrogant and disobeyed Allah. Adam was the first man, and man was the greatest creation of Allah. Iblis could not stand this, and refused to acknowledge a creature made of "dirt" (man). Allah condemned Iblis to be punished after death eternally in the hellfire. Allah had created hell. Iblis asked Allah if he may live to the last day and have the ability to mislead mankind and jinns, Allah said that Iblis may only mislead those whom have forsaken Allah. Allah then turned Iblis's countenance into horridness and condemned him to only have powers of trickery. Adam and Eve (Hawwa in Arabic) were both together misled by Iblis into eating the forbidden fruit, and consequently fell from the garden of Eden to Earth. The word genie comes from the Arabic jinn. This is not surprising considering the story of `Alā' ad-Dīn, (anglicized as Aladdin), passed through Arabian merchants en route to Europe. In New Age / Shamanism Carlos Castenada referred to demonic predators called “flyers” which have the appearance of frightening dark shadows and which vampirize human energy. According to this view ancient humans were complete, with much greater energetic resources than effete, decadent, modern humans possess. At the time when agriculture was invented the flyers gave human beings their mind (constant internal dialogue of beliefs, ideas, social mores, expectations, and dreams of success or failure). By playing on this self-reflection, sucking the angry and worried energy it generates, the flyers began to farm human beings for energy, just as humans began farming animals. Modern humans are the hypnotized slaves of these flyers; and the pseudoconcerns of modern society are a flyer mechanism of mind control. In science Hypothetical Demons In thought experiments scientists occasionally imagine entities with special abilities in order to pose tough intellectual challenges or to highlight apparent paradoxes. Examples include: Descartes’ malicious demon - Cartesian skepticism (also called methodological skepticism) advocates the doubting of all things which cannot be justified through logic. Descartes uses three arguments to cast doubt on our ability to objectively know: The dream argument, the deceiving God argument, and the malicious demon argument. [12] Since our senses cannot put us in contact with external objects themselves, but only with our mental images of such objects, we can have no absolute certainty that anything exists in the external world. In the evil demon argument Descartes proposes an entity who is capable of deceiving us to such a degree that we have reason to doubt the totality of what our senses tell us. Laplace's demon - A hypothetical all-knowing entity (later called "Laplace's Demon") who knows the precise location and momentum of every atom in the universe, and therefore could use Newton's laws to reveal the entire course of cosmic events, past and future. Based upon the philosophical proposition of causal determinism. (See also causality). Maxwell's demon - An demon able to distinguish between fast and slow moving molecules. If this demon only let fast moving molecules through a trapdoor to a container, the temperature inside the container would increase without any work being applied. Such a scenario would violate the second law of thermodynamics. See also: Epicurean paradox#Epicurus Real Demons Science is a system of acquiring knowledge based on the scientific method, which rely on observable and/or measurable effects and empirical evidence. The scientific method itself rests upon the methodological assumption that observable effects in nature are best explainable only by natural causes, without reference to, or assumptions regarding the existence or non-existence of supernatural notions. Modern science therefore tries to minimize a priori assumptions and subjectivity, and as a result remains neutral on subjects such as religion or morality.[13] Since the existence (or non-existence) of demons cannot be proven solely by reason or evidence, their status therefore have to be inferred via belief or faith. However, despite the fact that matters of faith cannot be empirically verified, significant numbers of scientists adhere to some form of metaphysical belief.[14] Very few scientists have attempted to bridge this gap. One notable (if controversial) exception was M. Scott Peck, an American psychiatrist, who wrote two books on the subject. [15] [16]. Peck describes in some detail several cases involving his patients. In People of the Lie: The Hope For Healing Human Evil he gives some identifying characteristics for evil persons whom he classifies as having a character disorder. In Glimpses of the Devil, A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption Peck goes into significant detail describing how he became interested in exorcism in order to debunk the “myth” of possession by evil spirits – only to be convinced otherwise after encountering two real-word cases which did not fit into any category known to psychology or psychiatry. Peck came to the conclusion that possession was a rare phenomenon related to evil. Possessed people are not actually evil; they are doing battle with the forces of evil. [17] His observations on these cases are listed in the Diagnostic and Statistical Manual of Mental Disorders (IV) of the American Psychiatric Association.[18] Although Peck’s earlier work was met with widespread popular acceptance, his work on the topics of evil and possession has generated significant debate and derision. Much was made of his association with (and admiration for) the controversial Malachi Martin, a Roman Catholic priest and a former Jesuit, despite the fact that Peck consistently called Martin a liar and manipulator. [18] [19] Other criticisms leveled against Peck include misdiagnoses based upon a lack of knowledge regarding dissociative identity disorder (formerly known as multiple personality disorder), and a claim that he had transgressed the boundaries of professional ethics by attempting to persuade his patients into accepting Christianity. [18]

Living creatures

Living creatures

As represented by Ezekiel (1-10) and John (Rev. 4, etc.), "living creatures" are the cherubim. They are distinguished from angels (Rev. 15:7); they join the elders in the "new song" (5:8, 9); they warn of danger from divine justice (Isa. 6:3-5), and deliver the commission to those who execute it (Ezek. 10:2, 7); they associate with the elders in their sympathy with the hundred and forty-four thousand who sing the new song (Rev. 14:3), and with the Church in the overthrow of her enemies (19:4).
They are supposed to represent mercy, as distinguished from justice, mercy in its various instrumentalities, and especially as connected with the throne of God, the "throne of grace."

Cherub

Cherub

Cherub
Plural: cherubim
the name of certain symbolical figures frequently mentioned in Scripture
They are first mentioned in connection with the expulsion of our first parents from Eden (Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31). God promised to commune with Moses "from between the cherubim" (25:22). This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" (Hebrews 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces "toward each other and toward the mercy-seat." They were anointed with holy oil, like the ark itself and the other sacred furniture.
The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence (Ps. 18:10). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself.
Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).

Seraphim

Seraphim

Seraphim
Seraphim are mentioned in Isa. 6:2,3,6,7. This word means fiery ones, in allusion, as is supposed, to their burning love. They are represented as "standing" above the King as he sat upon his throne, ready at once to minister unto him. Their form appears to have been human, with the addition of wings. (See ANGEL.) This word, in the original, is used elsewhere only of the "fiery serpents" (Num. 21:6,8; Deut. 8:15; compare Isa. 14:29; 30:6) sent by God as his instruments to inflict on the people the righteous penalty of sin.