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But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
(Jude 9)
9 But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.”
The term archangel itself is not found in the Hebrew Bible or the Christian Old Testament, and in the Greek New Testament the term archangel only occurs in 1 Thessalonians 4:16 and the Epistle of Jude 1:9, where it is used of Michael, who in Daniel 10:12 is called 'one of the chief princes,' and 'the great prince'. In the Septuagint this is rendered "the great angel."[1]
The idea of seven archangels is most explicitly stated in the deuterocanonical Book of Tobit when Raphael reveals himself, declaring: "I am Raphael, one of the seven angels who stand in the glorious presence of the Lord, ready to serve him." (Tobit 12:15) The other two angels mentioned by name in the Bible are archangel Michael and angel Gabriel. The four names of other archangels come from tradition.
One such tradition of archangels comes from the Old Testament biblical apocrypha, the third century BCE Book of the Watchers,[2] known as 1 Enoch or the Book of Enoch, eventually merged into the Enochic Pentateuch.[3][4] This narrative is affiliated with the Book of Giants, which also references the great archangels[5][6] and was made part of the Ethiopian Orthodox Tewahedo Church's scriptural canon. Although prevalent in Jewish and early Christian apostolic traditions and the early Christian Fathers, the Book of Enoch gradually fell from academic and religious status, and by the seventh century was rejected from the canonical scriptures of all other Christian denominations, a banned and unknown work. The various surviving oral traditions recounted many differing lists of archangels.[citation needed]
The names entered Jewish tradition during the Babylonian captivity (605 BCE). Babylonian folklore and cosmology,[7] an early Mesopotamian beliefs under the dualistic influence of Zoroastrianism, centered around anthropomorphic and zoomorphic representations of stars, planets, and constellations, including the four sons of the Sky Father carrying the Winged Sun, the throne of Wisdom. First the prophet Daniel, then authors such as Ezekiel hebraized this mythology, equating the Babylonian constellations with abstract forms held to be "sons of the gods", angels of the Lord of Israel, and heavenly animal cherubim. The 2 BC Book of the Parables (Ch XL) names the four angels accompanying the Ancient of Days, standing before the Lord of Spirits, "the voices of those upon the four sides magnifying the Lord of Glory": Michael, Raphael, Gabriel, and Phanuel.
The Book of the Watchers (Ch IX) lists the angels who in antediluvian times interceded on behalf of mankind against the rogue spirits termed "the Watchers": Michael, Gabriel, Raphael, and Uriel.
In Yazidism, there are seven archangels, named Jabra'il, Mika'il, Rafa'il (Israfil), Dadra'il, Azrail and Shamkil (Shemna'il) and Azazil, who are emanations from God entrusted with care of the creation.[23]
Seven angels or archangels correspond to days of the week: Michael (Sunday), Gabriel (Monday), Uriel (Tuesday), Raphael (Wednesday), Selaphiel (Thursday), Raguel or Jegudiel (Friday), and Barachiel (Saturday).[citation needed]
According to Rudolf Steiner, four archangels govern the seasons: spring is Raphael, summer is Uriel, autumn is Michael, and winter is Gabriel.[25]
In the early Gnostic text On the Origin of the World, the aeon named Sophia sends seven archangels to rescue the Archon Sabaoth and bring him to the eighth heaven.[26]
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