The Hidden Mission of Biblical Angels
2010; Volume: 38; Issue: 1 Linguagem: Inglês
ISSN
0792-3910
Autores Tópico(s)Biblical Studies and Interpretation
ResumoFools rush in where fear to tread wrote Alexander Pope. It is also opening line in a popular tune many seniors may remember from their youth. The impression one gets from its lyric is that are superior to humans in intelligence and discretion. This perception about superior power of is popular religious legacy transmitted to us throughout ages. It has led to fantasies of deeds performed by humanlike angels, such as in popular American TV program Touched by An Angel. To test validity of these popular perceptions, one naturally turns to their primary source in Scriptures, specifically in Torah. In so doing, we find that not only is this perception open to question, but questions also arise as to what is meant by term angels and role of when in contact with humans. To help answer these questions, we shall proceed to analyze seriatim references to as they appear in Torah. Our first encounter with occurs when Adam and Eve are banished from Garden of Eden: He placed at east of Garden of Eden cherubim [to prevent Adam and Eve's return] ... to protect way to tree of life (Gen. 3:24). The cherubim are not described, leading one to wonder whether they are physical beings, a literary metaphor, or mystical spiritual creatures. Later, in instructions for holy Ark, we are told: 'Thou shalt make two cherubim of gold ... at two ends of Ark cover.... And cherubim shall spread out their wings on high screening Ark cover with their wings with their faces one to other (Ex. 25:18-20). Their faces are not described, After expulsion from Eden, came another encounter: The B'nai Elohim [translated as the sons of God] saw daughters of men, that they were fair, and they took them wives, whomsoever they chose (Gen. 6:2). Jewish Bible commentators pay scant attention to this pre-Abrahamic reference to angels, by contending that B'nai Elohim are not at all, but privileged aristocracy of that era. They interpret Elohim to mean mighty, as it is sometimes used in Hebrew. (1) Accordingly, in afore-cited quotation, B'nai Elohim are interpreted to mean that privileged nobility crossed over social barriers by consorting with underclasses, thereby undermining very fabric of an ordered society and its sexual mores. Christian theologians, on other hand, developed an elaborate pantheon of stemming from these B'nai Elohim, referring to them as Fallen Angels headed by Satan who figures prominently in their belief system. (2) Judaism, however, recognized early on dangers of these beliefs as being contrary to its strict adherence to unity and sovereignty of One God. The concept of rebellious/fallen consorting with humans is totally alien to traditional Jewish thinking. The next encounter with is that of Abraham while he is sitting outside of his tent in Mamre: (3) He lifted his eyes and looked, and behold three men stood over him (Gen. 18:2). The three are referred to as anashim [men], yet later they are referred to as malakhim [messengers]: And two [remaining] came to Sodom at eventide (19:1). Which is it? Are these men or supernatural beings? (4) Given that Jewish Bible commentators are much more comfortable discussing Abraham, first patriarch of Israel, than pre-Abrahamic sources, they are more expansive in interpreting this encounter. They deduce that three men/angelic visitors are God's messengers commissioned to perform three separate missions: Announcing miraculous birth of Isaac, destroying sinful cities of Sodom and Gomorrah, and rescuing Lot, Abraham's nephew. The reason for having three separate rather than one performing three different missions is that, according to Midrash, an angel cannot perform more than one specific task at a time. (5) They have no independent power to initiate missions on their own. …
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