#father esdras

[mendely]

Could u tell more about the story of Fantastic Priests plsss? :3 ( specially about Esdras and Saturno) Im invested. Also , are you planning tô make a comic or novel about em in the future ?

WHAAAAAAAAG I finally got the time to sit down at my computer and type something out, so sorry for the late reply anon o(-<

Okay so the TL;DR is it's my concept for a crime-drama-thriller-thing movie or series set in an alternate history 1880s London, where local priest Esdras gets caught up in the strange murder case of a fellow clergyman that quickly becomes the talk of the town! Esdras doesn't get into it willingly at first though (as much as his curiosity tells him to), since he has been appointed by the archdiocese to provide counsel to the bishop, Saturno - his own boss - on top of his usual priestly duties. Things aren't as straightforward as they seem, though, as he starts to find out that Saturno's got some skeletons in his closet...

Reverend Saturno is a guy who wears many hats (aside from his namesake saturno hat). He's not just an important member of the clergy, he's also a celebrated author of fantasy novellas for young readers. These books taught good Christian values — through the riveting tales of a special magical boy going to an Eton-esque academy for mages! As a young boy, Esdras had been a superfan of the books, and was on cloud nine when he got to meet Saturno after a church service. He asked his idol and future employer: What inspired the story of the mage boy in the books, and how can I become like him and make the world a better place?

To which the priest smiled and said: The stories were inspired by my experiences as a holy man of God - the mages are, in fact, representations of us priests.

But of course, as years passed, times changed - the average citizen grew more aware of social injustices, minority peoples were gaining more prominence in society, international influences were making waves through Britain, technology was rapidly advancing, et cetera - and Saturno grew increasingly fearful of this change. He started to turn bitter, paranoid, and volatile, retreating further and further away from society to spend time in prayer and contemplation and God knows what else.

And we now return the story beat outlined in the start of this post - Esdras, as a grown man and an ordained priest, coming face to face with his boyhood idol again - and having to re-evaluate everything he's ever known about Saturno, the books, his faith, and the Church as an institution itself.

Sounds familiar? Yeah, it's basically a glorified pisstake at a certain J. K.

Also to cap off this post I'll add this meme talking about the themes discussed in the story because by golly gosh there's a lot going on and it's too much for one post wawawawawawawawawawawawaw

[lauralot89]

Angelic Hierarchy

[This is the Christian hierarchy, I was going to start with the Jewish hierarchy and then do Christianity and then do Islam but Judaism has multiple hierarchies and Islam doesn’t seem to rank them]

The First Sphere

Angels in the First Sphere worship and live with God directly and communicate His will to angels closer to humanity.

Seraphim

The highest of all angels, seraphim fly around the throne of God, crying “holy, holy, holy.”  Seraphim have six wings.  They were characterized by Thomas Aquinas by their “burning love for God.”

Seraphim appear in the Book of Isaiah and the Book of Revelation.

Cherubim

Cherubim have two sets of wings and four faces: a human, a lion, an ox, and an eagle.  They serve as a vehicle for God: "He mounted the cherubim and flew; he soared on the wings of the wind." [Psalm 18:10].  Aquinas characterized cherubim by their knowledge. Cherubim are the angels depicted on the ark of the Covenant and a cherub is said to guard the Garden of Eden.

Cherubim appear in the Books of Genesis, 2 Samuel, 1 Kings, Psalms, Isaiah, and Ezekiel.

Thrones

Tumblr's favorite angel, Thrones are also called Ophanim or Wheels. Thrones are so named because they guard the throne of God. Thrones are burning interlocked wheels covered with eyes. They never sleep, and are characterized by Rosemary Ellen Guiley as peaceful and submissive.

Thrones appear in the Books of Daniel and Ezekiel and in the letter to the Colossians.

The Second Sphere

Angels in the Second Sphere govern God's creation.

Dominations

Dominations are also called Dominions or Lordships. Dominations regulate the duties of lower angels.

Dominations appear in the letters to the Ephesians and Colossians.

Virtues

Virtues govern celestial bodies and rule over miracles and blessings.

Virtues appear in the letter to the Ephesians.

Powers

Powers, also called Authorities, have dominion over evil forces. They guard the border between Heaven and Earth.

Powers appear in the letter to the Ephesians.

The Third Sphere

Angels in the Third Sphere act as protectors and messengers to humans.

Principalities

Principalities, also called Princedoms and Rulers, oversee groups of people, such as governments or churches. They are the angels charged with fulfilling divine ministries.

Principalities appear in the letter to the Ephesians.

Archangels

Archangels are the guardians of nations and countries, and the people and events therein. There are said to be seven archangels, with Michael being the only one named in the Bible.

In Catholicism, Gabriel and Raphael are also archangels. Uriel was recognized as an archangel by some early Church fathers, but the text in which he appears, the Fourth Book of Esdras, is not a part of the Catholic canon.

In the Eastern Orthodox Church, there are seven recognized archangels: Michael, Gabriel, Raphael, Uriel, Sealtiel, Jeguidel, and Barachiel. An eighth angel, Jerahmeel, is also sometimes listed as an archangel.

The Coptic Orthodox Church acknowledges seven archangels: Michael, Gabriel, Raphael, Suriel, Zedekiel, Sarathiel, and Ananiel.

The Ethiopian Orthodox Tewahedo Church venerates seven archangels: Michael, Gabriel, Raphael, Uriel, Phanuel, Raguel, and Ramiel.

Some Anglican churches name seven archangels: Michael, Gabriel, Raphael, Uriel, Chamuel, Jophiel, and Zadkiel.

Archangels are mentioned in 1 Thessolonians and the Book of Jude.

Angels

The lowest angelic order, angels are the most connected to human beings. Guardian angels [Matthew 18:10] refers to this class of angel. These angels serve as messengers to humanity.

[revelisms]

Excerpt: Masquerade

Silco and Sevika chat Topside money, politics and past selves.

From ‘both sides of the moon,’ a oneshot exploring Silco and Sevika’s relationship through a series of business ventures. Full story on AO3

Silco's hand twitches: a turn of his wrist. He reaches for the inner pocket of his coat, slips out a cigarette case of silver and gold, glinting in the greenery that surrounds them.

"Topsiders exist in a cage of their own choosing," he answers her, minutes past its due—as though she's only just levied her earlier question at him, and not a moment has passed, since. "An outsider no better than a dust of pollen on their heels."

Sevika's learned to keep her thumb on the page. She picks back up where they left off, without a blink.

"You could masquerade it," she reasons. "Money's all a performance."

An air of bemusement slips between them. "Perhaps." He plucks out one hand-rolled cigarette, and another. "A performance they can sniff out, nonetheless," he gravels on. The lull in his words skews curious: a husking purr. "Would you attempt it?"

Sevika narrows her eyes. "Attempt it how?" 

He lifts a brow powdered on. "Masquerade. Appease." The case snaps shut. "Suppose you attended one of their wretched balls; wore their Piltovan silks and named yourself Madame Hakeem."

The unfamiliar taste of her father's name leaves an acrid taint in her mouth: the memory of it long buried within her, as deeply as the rotting bastard, himself.

She curls her lip. Digs metal into the meat of her bicep. "I'd rather walk off a cliff."

He scoffs: his version of a laugh. "I wouldn't doubt it."

He tucks the first cigarette between his teeth, and holds the second out for her. The parchment is crisp beneath her fingers. Fresh-rolled.

She pins it in the corner of her mouth, breathing in dry tobacco hashed with juniper leaf. It's the blend he favors, specially imported from Ionia. Unlit, the scent reminds her of the home: desert wastes bloomed to life in two scant weeks of autumn, brambled brush and dry sweet and the taste of dew on the soil. It burned to something else, in one's throat—a sharp smolder of cedar and pepper, like drinking down a forest fire.

She crooks her fingers within her breast pocket, drags out the chilled cube of her lighter. "What about you?" she grumbles around the roll, thumbing a snap-crack of a flame.

The light strikes an embered glow across the twin points of their tobacco. It paints a strange wash over the sallow of his skin, as though he's existed for a millennia in that choking city below; as though he's still that man in the mines, with only scant years on him—hair scraggled to his shoulders, seaglass eyes blazing; a devil's brooding warmth about those scrawny bones, spiked with dry wit and a rapier-grin that crooked at one side, that another soul, in another lifetime, might have admired.

The man she stands with now buried that one beneath the Pilt, and left him there. 

On rare occasions, he unearths the corpse. Revisits the weight of those old bones, like a spirit repossessing a forgotten shell. 

Most times, he walks straight across that grave, and denies it even exists.

Silco takes a long drag: sighs out a rush of smoke that simmers with spice. "What about me?" he repeats, slowly.

Ash embers in her lungs. She tastes sulfur and carbon in it. 

"You'd put on some Piltie suit and call yourself Monsieur Esdras?"

Too sharp—too goading. A twist of a blade. 

His own father's name leaves the air similarly tainted. There's a touch of something in his eyes, at the sound of it: something wistful, pensive, young. As quickly as she catches sight of it, it shutters closed.

He breathes a sliver of smoke through his teeth, soundless as a dragon. "No sense parading as a dead man." The words bite from the belly of a beast.

She's standing with an apparition, with a man who is no longer here, housed beneath walls four meters thick. It's the image he bares before every head paid by his coin: lethal, for all it hangs guarded.

The shift unnerves her. Irritates her.

She takes in another drag, the tobacco dark and earthen and pleasant, and hisses it out. The hush of the rain turns deafening.

[orthodoxadventure]

Synaxis of the Archangel Michael and the Other Bodiless Powers

The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration.

A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31).

Over all the Nine Ranks, the Lord appointed the Holy Archangel Michael (his name in Hebrew means “who is like unto God”), the faithful servitor of God, as Chief Commander. He cast down from Heaven the arrogantly proud Lucifer and the other fallen spirits when they rebelled against God. Michael summoned the ranks of angels and cried out, “Let us attend! Let us stand aright before our Creator and do not consider doing what is displeasing unto God!”

Holy Scripture and Tradition give us the names of the Archangels:

Gabriel: strength (power) of God, herald and servitor of Divine omnipotence (Dan 8:16, Luke 1:26). He announces the mysteries of God.

Raphael: the healing of God, the curer of human infirmities (Tobit 3:16, 12:15)

Uriel: the fire or light of God, enlightener (2 Esdras 5:20). We pray for him to enlighten those with darkened minds.

Selaphiel: the prayer of God, impelling to prayer (2 Esdras 5:15). He prays to God for mankind.

Jehudiel: the glorifying of God, encouraging exertion for the glory of the Lord and interceding for the reward of efforts.

Barachiel: distributor of the blessings of God for good deeds, entreats the mercy of God for people.

Jeremiel: the raising up to God (2 Esdras 4:36)

[Source]

[autailome]

les mis letters 1.1.5

“Oh, you who are!

Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.”

[soncfthewitch]

@theking-blackheart-muses continued from here

Esdras felt Zeus' gaze seep into him, the weight of it pressing into his very soul, a peculiar sensation, neither welcome nor entirely reviling. A strange warmth flooded his veins as if a cascade of ambrosia had been poured into him, igniting his senses.

He felt his cheeks heated under Zeus' keen eyes, a flush he attributed to the sweet nectar trickling down his throat, surely not to the Sky-Father's attention.

When Zeus moved closer, the intoxicating scent of summer thunderstorms enveloped Esdras, the scent he always associated with Zeus, wrapping around him like an ethereal mantle. He took an unconscious step backward, the heat of the god's presence too intense to bear. But Zeus' eyes held him in place. His heart pounded an uncertain rhythm, an arrhythmic symphony that resounded in his ears, drowning out the merriment around him. It was as if the world had shrunk, leaving only him and Zeus, the latter's voice a hypnotic echo that stirred a peculiar restlessness within him. A restlessness he did not understand, a restlessness he certainly did not want to understand.

"Lord Zeus," Esdras said, his voice cracking under the weight of the god's gaze. "I... I sense the gods' whispers, their silent doubts. My youth, my inexperience, it... it echoes in their jeers, their sidelong glances." His gaze brimmed with raw vulnerability, an intimate exposure he reserved only for Zeus. "They see me for who I am, a fledgling god yet to earn his feathers. My mother...," he paused, swallowing hard, "she was a Titaness born and yet proved herself in the war against her family. Proved herself to you. But I...I carry the taint of the old enemy in my veins, a scarlet stain that no laurel wreath can hide." The words hung heavy in the air, unsaid fears and doubts that had haunted him since his arrival to Mount Olympus.

"I apologize, my Lord; I didn't mean to impose on your time with my own insecurities. Perhaps I need more wine and see where the night leads."

[queen-of-spoilers-zvonchy]

Bishop M.Myriel keeps spitting bars like this:

Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.

[umarthiels]

“Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.”

les mis in a nutshell

[otosugar]

Heavens' Paradise Lost: Their biblical counterparts part 2

Tumblr couldn't handle my extensive summary because reasons and made me redo the archangels parts again I have pain for this but here is the Beside You part

Fall on me can be found here

Uriel

Uriel, Auriel or Oriel is the name of one of the archangels who is mentioned in the post-exilic rabbinic tradition and in certain Christian traditions. He is well known in the Russian Orthodox tradition and in folk Catholicism (in both of which he is considered to be one of the seven major archangels) and recognised in the Anglican Church as the fourth archangel. He is also well known in European esoteric medieval literature. Uriel is also known as a master of knowledge and archangel of wisdom.

Where a fourth archangel is added to the named three, to represent the four cardinal points, Uriel is generally the fourth. Uriel is listed as the fourth angel by Christian Gnostics (under the name Phanuel). However, it is debated whether the Book of Enoch refers to the same angel by two different names. Uriel means "God is my flame", whereas Phanuel means "God has turned". Uriel is the third angel listed in the Testament of Solomon, the fourth being Sabrael.

Uriel appears in the Second Book of Esdras found in the Biblical apocrypha (called Esdras IV in the Vulgate) in which the prophet Ezra asks God a series of questions and Uriel is sent by God to instruct him. According to the Revelation of Esdras, the angels that will rule at the end of the world are Michael, Gabriel, Uriel, Raphael, Gabuthelon, Beburos, Zebuleon, Aker, and Arphugitonos. The last five listed only appear in this book and nowhere else in apocryphal or apocalyptic works.

Uriel is often identified as a cherub and the angel of repentance. He "stands at the Gate of Eden with a fiery sword", or as the angel "who is over the world and over Tartarus. In the Apocalypse of Peter he appears as the angel of repentance, who is graphically represented as being as pitiless as any demon. In the Life of Adam and Eve, Uriel is regarded as the spirit (i.e., one of the cherubs) of the third chapter of Genesis. He is also identified as one of the angels who helped bury Adam and Abel in Eden.

Gabriel

In the��Abrahamic religions, Gabriel is an archangel with the power to announce God's will to humans. He is mentioned in the Hebrew Bible, the New Testament, and the Quran. Many Christian traditions – including Catholicism, Eastern Orthodoxy, Lutheranism, and Anglicanism – revere Gabriel as a saint. In the Hebrew Bible, Gabriel appears to the prophet Daniel to explain his visions (Daniel 8:15–26, 9:21–27). The archangel also appears in the Book of Enoch and other ancient Jewish writings not preserved in Hebrew. Alongside the archangel Michael, Gabriel is described as the guardian angel of Israel, defending its people against the angels of the other nations.

Gabriel's first appearance in the New Testament, concerns the annunciation of the birth of John the Baptist. John's father Zacharias, a priest of the course of Abia, (Luke 1:5–7) was childless because his wife Elisabeth was barren. An angel appears to Zacharias while he is ministering in the Temple, to announce the birth of his son. When Zacharias questions the angel, the angel gives his name as Gabriel: "10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season."

— Luke 1:10-20 After completing his required week of ministry, Zacharias returns to his home and his wife Elizabeth conceives. After she has completed five months of her pregnancy (Luke 1:21–25), Gabriel appears again, now to Mary, to announce the birth of Jesus:

"26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her."

— Luke 1:26-38

Michael

Michael, also called Saint Michael the Archangel, Archangel Michael and Saint Michael the Taxiarch is an archangel in Judaism, Christianity, Islam, and the Baha'i faith. The earliest surviving mentions of his name are in 3rd and 2nd-century BC Jewish works, often but not always apocalyptic, where he is the chief of the angels and archangels, and he is the guardian prince of Israel and is responsible for the care of Israel. Christianity adopted nearly all the Jewish traditions concerning him, and he is mentioned explicitly in Revelation 12:7–12, where he does battle with Satan, and in the Epistle of Jude, where the author denounces heretics by contrasting them with Michael.

The seven archangels (or four - the traditions differ but always include Michael) were associated with the branches of the menorah, the sacred seven-branched lampstand in the Temple as the seven spirits before the throne of God, and this is reflected in the Book of Revelation 4:5 ("From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God" - ESV). Michael is mentioned explicitly in Revelation 12:7-12, where he does battle with Satan and casts him out of heaven so that he no longer has access to God as accuser (his formal role in the Old Testament). The fall of Satan at the coming of Jesus marks the separation of the New Testament from Judaism. In Luke 22:31 Jesus tells Peter that Satan has asked God for permission to "sift" the disciples, the goal being to accuse them, but the accusation is opposed by Jesus, who thus takes on the role played by angels, and especially by Michael, in Judaism.

Michael is mentioned by name for the second time in the Epistle of Jude, a passionate plea for believers in Christ to do battle against heresy. In verses 9-10 the author denounces the heretics by contrasting them with the archangel Michael, who, disputing with Satan over the body of Moses, "did not presume to pronounce the verdict of 'slander' but said, 'The Lord punish you!'

According to rabbinic tradition, Michael acted as the advocate of Israel, and sometimes had to fight with the princes of the other nations (Daniel 10:13) and particularly with the angel Samael, Israel's accuser. Their enmity dates from the time Samael was thrown from heaven and tried to drag Michael down with him, necessitating God's intervention.

Raphael

Raphael is an archangel first mentioned in the Book of Tobit and in 1 Enoch, both estimated to date from between the 3rd and 2nd century BCE. In later Jewish tradition, he became identified as one of the three heavenly visitors entertained by Abraham at the Oak of Mamre. He is not named in either the New Testament or the Quran, but later Christian tradition identified him with healing and as the angel who stirred waters in the Pool of Bethesda in John 5:2–4, and in Islam, where his name is Israfil, he is understood to be the unnamed angel of Quran 6:73, standing eternally with a trumpet to his lips, ready to announce the Day of Judgment. In Gnostic tradition, Raphael is represented on the Ophite Diagram.

His name derives from the Hebrew root רפא (r-p-ʾ) meaning "to heal", and can be translated as "God has healed". In Tobit he goes by the name Azariah (Hebrew: עֲזַרְיָה/עֲזַרְיָהוּ ʿĂzaryāh/ʿĂzaryāhū, "Yah/Yahu has helped") while disguising himself as a human. In the text he acts as a physician and expels demons, using an extraordinary fish to bind the demon Asmodeus and to heal Tobit's eyes, while in 1 Enoch he is "set over all disease and every wound of the children of the people", and binds the armies of Azazel and throws them into the valley of fire.

The New Testament names only two archangels or angels, Michael and Gabriel (Luke 1:9–26; Jude 1:9; Revelation 12:7), but Raphael, because of his association with healing, became identified with the unnamed angel of John 5:1–4 who periodically stirred the pool of Bethesda "and he that went down first into the pond after the motion of the water was made whole of whatsoever infirmity he lay under". The Catholic Church accordingly links Raphael with Michael and Gabriel as saints whose intercession can be sought through prayer.

Due to his actions in the Book of Tobit and the Gospel of John, Saint Raphael is considered patron of travelers, the blind, happy meetings, nurses, physicians, medical workers, matchmakers, Christian marriage, and Catholic studies. As a particular enemy of the devil, he was revered in Catholic Europe as a special protector of sailors: on a corner of the famous Doge's Palace in Venice is a relief depicting Raphael holding a scroll on which is written: "Efficia fretum quietum" (“Keep the Gulf quiet”). On July 8, 1497, when Vasco da Gama set sail from Lisbon with his four-ship fleet to India, the flagship was named São Rafael at the insistence of King Manuel I of Portugal. When the flotilla reached the Cape of Good Hope on October 22, the sailors debarked and erected a column in the archangel's honor. The little statue of Raphael that accompanied Da Gama on the voyage is now in the Naval Museum in Lisbon.

[orthodoxydaily]

Saints&Reading: Monday, November 21, 2022. All we need to know about angels

november 21_november 9

SYNAXIS OF THE ARCHANGEL GABRIEL AND THE OTHER BODILESS POWERS

We invoke Saint Michael for protection from invasion by enemies and from civil war, and for the defeat of adversaries on the field of battle. He conquers all spiritual enemies. Michael tramples the devil underfoot, and in his left hand holds a green date-tree branch, and in his right hand a spear with a white banner on which is outlined a scarlet cross, or sometimes a fiery sword.

The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration.

A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31).

Gabriel: strength (power) of God, herald and servitor of Divine omnipotence (Dan 8:16, Luke 1:26). He announces the mysteries of God. abriel with a branch from Paradise, presented by him to the Most Holy Virgin, or with a shining lantern in his right hand and with a mirror made of jasper in his left.

The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest.

The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones.

The six-winged SERAPHIM (Flaming, Fiery) (Is 6:2) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others.

The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory.

The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment.

The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities:

DOMINIONS (Col 1:16) hold dominion over the angels subject to them. They instruct the earthly authorities, established by God, to rule wisely, and to govern their lands well. The Dominions teach us to subdue sinful impulses, to subject the flesh to the spirit, to master our will, and to conquer temptation.

Raphael: the healing of God, the curer of human infirmities (Tobit 3:16, 12:15).  holds a vessel with healing medications in his left hand, and with his right hand leads Tobias, carrying a fish for healing (Tobit 5-8).

POWERS (1 Pet 3:22) fulfill the will of God without hesitation. They work great miracles and give the grace of wonderworking and clairvoyance to saints pleasing to God. The Powers assist people in fulfilling obediences. They also encourage them to be patient, and give them spiritual strength and fortitude.

AUTHORITIES (1 Pet 3:22, Col 1:16) have authority over the devil. They protect people from demonic temptations, and prevent demons from harming people as they would wish. They also uphold ascetics and guard them, helping people in the struggle with evil thoughts.

Uriel: the fire or light of God, enlightener (2 Esdras 5:20). We pray for him to enlighten those with darkened minds. Uriel in his raised right hand holds a naked sword at the level of his chest, and in his lowered left hand “a fiery flame.

Selaphiel: the prayer of God, impelling to prayer (2 Esdras 5:15). He prays to God for mankind. Selaphiel in a prayerful posture, gazing downwards, hands folded on the chest.

Jehudiel: the glorifying of God, encouraging exertion for the glory of the Lord and interceding for the reward of efforts. Jehudiel holds a golden crown in his right hand, in his left, a whip of three red (or black) thongs.

Barachiel: distributor of the blessings of God for good deeds, entreats the mercy of God for people. Barachiel is shown with a white rose on his breast.

Jeremiel: the raising up to God (2 Esdras 4:36).Jeremiel holds balance-scales in his hand

Iconography: 

The Archangels are depicted according to the character of their service.

Ranks

The Lowest Hierarchy includes the three Ranks: Principalities, Archangels, and Angels:

PRINCIPALITIES (Col 1:16) have command over the lower angels, instructing them in the fulfilling of God’s commands. They watch over the world and protect lands, nations and peoples. Principalities instruct people to render proper honor to those in authority, as befits their station. They teach those in authority to use their position, not for personal glory and gain, but to honor God, and to spread word of Him, for the benefit of those under them.

ARCHANGELS (1 Thess 4:16) are messengers of great and wondrous tidings. They reveal prophecies and the mysteries of the faith. They enlighten people to know and understand the will of God, they spread faith in God among the people, illuminating their minds with the light of the Holy Gospel.

ANGELS (1 Pet 3:22) are in the lowest rank of the heavenly hierarchy, and closest to people. They reveal the lesser mysteries of God and His intentions, guiding people to virtuous and holy life. They support those who remain steadfast, and they raise up the fallen. They never abandon us and they are always prepared to help us, if we desire it.

All the Ranks of the Heavenly Powers are called angels, although each has its own name and position by virtue of their service. The Lord reveals His will to the highest ranks of the angels, and they in turn inform the others.

Over all the Nine Ranks, the Lord appointed the Holy Archangel Michael (his name in Hebrew means “who is like unto God”), the faithful servitor of God, as Chief Commander. He cast down from Heaven the arrogantly proud Lucifer and the other fallen spirits when they rebelled against God. Michael summoned the ranks of angels and cried out, “Let us attend! Let us stand aright before our Creator and do not consider doing what is displeasing unto God!

According to Church Tradition, and in the church services to the Archangel Michael, he participated in many other Old Testament events.

During the Exodus of the Israelites from Egypt he went before them in the form of a pillar of cloud by day and a pillar of fire by night. Through him the power of the Lord was made manifest, annihilating the Egyptians and Pharaoh who were in pursuit of the Israelites. The Archangel Michael defended Israel in all its misfortunes.

He appeared to Joshua Son of Navi and revealed the will of the Lord at the taking of Jericho (Josh 5:13-16). The power of the great Chief Commander of God was manifest in the annihilation of the 185,000 soldiers of the Assyrian emperor Sennacherib (4/2 Kings 19:35); also in the smiting of the impious leader Heliodorus (2 Macc. 3: 24-26); and in the protection of the Three Holy Youths: Ananias, Azarias and Misail, thrown into the fiery furnace for their refusal to worship an idol (Dan 3:22-25).

Through the will of God, the Chief Commander Michael transported the Prophet Habbakuk (December 2) from Judea to Babylon, to give food to Daniel in the lions’ den (Dan. 14:33-37).

The Archangel Michael disputed with the devil over the body of the holy Prophet Moses (Jude 1:9).

The holy Archangel Michael showed his power when he miraculously saved a young man, cast into the sea by robbers with a stone about his neck on the shores of Mt Athos. This story is found in the Athonite Paterikon, and in the Life of Saint Neophytus of Docheiariou (November 9).

From ancient times the Archangel Michael was famed for his miracles in Rus. In the Volokolamsk Paterikon is a narrative of Saint Paphnutius of Borov with an account of Tatar tax-gatherers concerning the miraculous saving of Novgorod the Great: “Therefore Great Novgorod was never taken by the Hagarenes... when... for our sins the godless Hagarene emperor Batu devoured and set the Russian land aflame and came to Novgorod, and God and the Most Holy Theotokos shielded it with an appearance of Michael the Archangel, who forbade him to enter into it. He [Batu] was come to the Lithuanian city and came toward Kiev and saw the stone church, over the doors of which the great Archangel Michael had written and spoken to the prince his allotted fate, ‘By this we have forbidden you entry into Great Novgorod’.”

Intercession for Russian cities by the Most Holy Queen of Heaven always involved Her appearances with the Heavenly Hosts, under the leadership of the Archangel Michael. Grateful Rus acclaimed the Most Pure Mother of God and the Archangel Michael in church hymns. Many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael.

In old Kiev at the time of the accepting of Christianity, a cathedral of the Archangel was built, and a monastery also was named for him. Archangel cathedrals are found at Smolensk, Nizhni Novgorod, Staritsa, at Great Ustiug (beginning of the thirteenth century), and a cathedral at Sviyazhsk. In Rus there was not a city where there was not a church or chapel dedicated to the Archangel Michael.

One of the chief temples of the city of Moscow, the burial church in the Kremlin, is dedicated to him. Numerous and beautiful icons of the Chief Commander of the Heavenly Hosts are also in his Cathedral. One of these, the Icon “Blessed Soldiery,” was painted in the Dormition Cathedral of the Moscow Kremlin. The saintly soldiers, Russian princes, are depicted under the leadership of the Archangel Michael.

Each person has a guardian angel (Matt 18:10), and every nation also receives its own guardian angel from God (Dan. 10:13). When a church is consecrated, it also receives a guardian angel (Palladius, Dial. Ch. 10).

LUKE 10:16-21 

16 He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me. 17 Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." 18 And He said to them, "I saw Satan fall like lightning from heaven. 19 Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. 20 Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven. 21 In that hour Jesus rejoiced in the Spirit and said, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight.

Commentary of the Church Fathers

Clement of Alexandria AD 215: After we have repented of our sins, renounced our wickedness, and have been purified by baptism, we turn back to the eternal light, as children to their Father. “Rejoicing in the spirit, Jesus said, ‘I praise you, Father, God of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones.’ ” The Educator and Teacher is naming us “little ones,” meaning that we are more ready for salvation than the worldly wise who, believing themselves wise, have blinded their own eyes. He cries out in joy and in great delight, as if attuning himself to the spirit of the little ones, “Yes, Father, for such was your good pleasure.” That is why he has revealed to little ones what has been hid from the wise and prudent of this world.

HEBREWS 2:2-10 

2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, 3 how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, 4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? 5 For He has not put the world to come, of which we speak, in subjection to angels. 6 But one testified in a certain place, saying:"What is man that You are mindful of him, Or the son of man that You take care of him? 7 You have made him a little lower than the angels; You have crowned him with glory and honor, And set him over the works of Your hands. 8 You have put all things in subjection under his feet." For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him.9 But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.10 For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.

Commentary of the Church Father

John Chrysostom AD 407 Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, You have put all things in subjection under his feet, belongs to Him rather than to us. For the Son of God visited us when we were nothing: and after having assumed our [nature], and united it to Himself, He became higher than all. For, he says, in that He has put all things in subjection under Him, He left nothing not put under Him: but now we see not yet all things put under Him. What he means is this:— since he had said, Until I make Your enemies Your footstool Hebrews 1:13—and it was likely that they would still be grieved—then having inserted a few things after this parenthetically, he added this testimony in confirmation of the former. For that they might not say, How is it that He has put His enemies under His feet, when we have suffered so much? He sufficiently hinted at it in the former place indeed (for the word until showed, not what should take place immediately, but in course of time) but here he follows it up. For do not suppose (he says) that because they have not yet been made subject, they are not to be made subject: for that they must be made subject, is evident; for, on this account was the prophecy spoken. For, he says, in that He has put all things under Him, He left nothing not put under Him. How then is it that all things have not been put under Him? Because they are hereafter to be put under Him. If then all things must be made subject to Him, but have not yet been made subject, do not grieve, nor trouble yourself. If indeed when the end had come, and all things were made subject, thou were still suffering these things, with reason would you repine: But now we see not yet all things put under Him. The King has not yet clearly conquered. Why then are you troubled when suffering affliction? The preaching [of the Gospel] has not yet prevailed over all; it is not yet time that they should be altogether made subject.

[eugene114]

Perez: NET AVS NIV NRSV NASB TEV

a son of Judah and Tamar; the father of Hezron; an ancestor of Jesus son of Judah and Tamar

divided division; rupture

Greek

Strongs #5329: farev Phares

Pharez = "a breach"

1) the son of Judah and Tamar, his daughter-in-law

5329 Phares far-es'

of Hebrew origin (6557); Phares (i.e. Perets), an Israelite:-Phares. see HEBREW for 06557

Hebrew

Strongs #06557: Urp Perets

Perez or Pharez = "breach"

1) twin son with Zarah of Judah by Tamar and ancestor of two families of Judah, the Hezronites and Hamulites; from the Hezronites came the royal line of David and Christ

6557 Perets peh'-rets

the same as 6556; Perets, the name of two Israelites:-Perez, Pharez. see HEBREW for 06556

Perez [EBD]

=Pharez, (q.v.), breach, the son of Judah (Neh. 11:4). "The chief of all the captains of the host for the first month" in the reign of David was taken from his family (1 Chr. 27:3). Four hundred and sixty-eight of his "sons" came back from captivity with Zerubbabel, who himself was one of them (1 Chr. 9:4; Neh. 11:6).

Pharez [EBD]

breach, the elder of the twin sons of Judah (Gen. 38:29). From him the royal line of David sprang (Ruth 4:18-22). "The chief of all the captains of the host" was of the children of Perez (1 Chr. 27:3; Matt. 1:3).

Perez [NAVE]

PEREZ See: Pharez.

Pharez [NAVE]

PHAREZ, called also Perez and Phares. A twin son of Judah by Tamar, Gen. 38:29; 1 Chr. 2:4. Children of, Gen. 46:12; Num. 26:20, 21; 1 Chr. 2:5; 9:4; return from the captivity, Neh. 11:4, 6. In the lineage of Jesus, Matt. 1:3; Luke 3:33.

PEREZ [SMITH]

(breach). The "children of Perez," or Pharez, the son of Judah, appear to have been a family of importance for many centuries. (1 Chronicles 27:3; Nehemiah 11:4,6)

PHAREZ [SMITH]

(Perez, (1 Chronicles 27:3) Phares, (Matthew 1:3; Luke 3:33) 1 Esd. 5:6), twin son, with Zarah or Zerah, of Judah and Tamer his daughter-in-law. (B.C. 1730.) The circumstances of his birth are detailed in Gen. 38. Pharez occupied the rank of Judah?s second son, and from two of his sons sprang two new chief houses, those of the Hezronites and Hamulites. From Hezron?s second son Ram, or Aram, sprang David and the kings of Judah, and eventually Jesus Christ. In the reign of David the house of Pharez seems to have been eminently distinguished.

PEREZ; PHAREZ [ISBE]

PEREZ; PHAREZ - pe'-rez, fa'-rez (perets, "breach"): One of the twins born to Judah by Tamar, Zerah's brother (Gen 38:29,30). In the King James Version Mt 1:3 and Lk 3:33, he is called "Phares," the name in 1 Esdras 5:5. He is "Pharez" in the King James Version Gen 46:12; Nu 26:20,21; Ruth 4:12,18; 1 Ch 2:4,5; 4:1; 9:4. In the King James Version and the Revised Version (British and American) 1 Ch 27:3; Neb 11:4,6, he is "Perez." He is important through the fact that by way of Ruth and Boaz and so through Jesse and David his genealogy comes upward to the Saviour. The patronymic "Pharzite" occurs in Nu 26:20 the King James Version.

Perezites (Nu 16:20, the King James Version "Pharzites"). The patronymic of the name Perez.

Henry Wallace

PHAREZ [ISBE]

PHAREZ - fa'-rez (King James Version 1 Esdras 5:9; 8:30): The same as Revised Version PHOROS (which see).

[mendely]

help there's a priest in my backyard i think he's scavenging in my trash can what do i do

[yunathun]

THE SONS OF DARKNESS-(ESAU-EDOM)

ESAU-EDOM-ROME-(THE VILE CAUCASIAN RACE), THE DESTROYERS OF THE WHOLE WORLD, AMEN…

FROM THE KING JAMES BIBLE (KJV 1611) BY BROTHER J.R.WILLIS

INTRODUCTION

THE MANY EVIL TITLE'S OF ESAU-EDOM:

Shalom Dear Zion.

My name is brother Yunathun Zion of the tribe of Judah-Yudah. The Mighty Most Most High Great of True Yisrael forces the wicked Esau-Edom who are our number one enemies, to show his wicked hand, to tell on themselves what they very wicked and brutish demonic purpose of existance is, to bring about the End of Days, to destroy Ninety percent of all flesh upon the earth, to kill, steal and to destroy the Holy People of Yisrael, to bring for Death and Hell upon the whole earth, to enduce the Apocalypse upon earth as it is written, and it is written dear Zion, Amen…

ESAU-EDOM-(THE CAUCASIAN RACE),THEY ARE THE DESTROYERS, THE DESTROYING MOUNTAIN, RACE, NATION, BLOODLINE, EMPIRE OF EVIL AND WICKED PEOPLE, CREATED TO DESTROY BOTH JEW AND GENTILE, MAN AND BEAST, THE SATANIC ROMAN BEAST EMPIRE, THE 4TH BEAST-(DANIEL 2 & 7).

HIS UNHOLY NUMBER OF INCOMPLETION IS THE NUMBER AND DAY OF REBELLION OF HIS FATHER THE DEVIL AND HIS ANGELS REBELLED AGAINST THE LORD OF HEAVENLY HOST ON THE SIXTH DAY OF CREATION-(666)-(REVELATION 13:16-17).

THEY ARE MOUNT SEIR, THE VILE PEOPLE OF THE LAND OF UZ, DUMAH, THE LAND, RACE, NATION OF DEATH & SILENCE-(ISAIAH 21:11-12).

THEY ARE THE RIDER ON THE RED HORSE OF THE FOUR HORSEMEN OF THE APOCALYPES WHICH TOOK PEACE FROM THE EARTH AS THEY HAVE ALWAYS DONE AND DO RIGHT NOW IN THESE VERY LAST-DAYS-(REVELATION 6/ROME-BABYLON AMERICA-THE FAKE FALSE AMALEKITE EDOMITE NON JEWISH STATE).

1.The people of the Prince, Satan-(DANIEL 9:26). 2.The Sons of Perdition. 3.The Lawless One. 4.The Man of Sin. 5.He who comes with all signs and lying wonders after the workings of satan-(ESAU'S SATANIC TECHNOLOGY/2 THESSALONIANS 2:1-17). 6.The Haters of Humankind-(ZION-BOOK OF MACCABEES/GREEK ANTIOCHES EPHIPHANES SLAUGHTERS ISRAEL DURING THE HASMONEAN DYNASTY ). 7.The Children of the Devil. 8.The Children of Darkness-(ZION ARE THE CHILDREN OF LIGHT-2 THESSALONIANS 5:5). 9.The Children of Disobedience-(EPHESIANS 2:2). 10.The Seed of the Serpent/Serpent's Seed/Serpents/Snakes. 11.The Serpent people of Khazaria-(THE KHAZARS-AMALEK). 12.The Eagles-(ESAU EXALTS THEMSELVES AS THE EAGLE-GRECO ROMAN INSIGNIAS/STANDARDS/BOOK OF OBADIAH 1-2 ESDRAS 11 & 12). 13.The Wild Red Boars-(THE BOOK OF ENOCH), as they are the wicked and are unclean. They do all things clean contrary to the Most High-(OPPOSITE).

14.THEY ARE CARELESS FOOLISH FORNICATORS WHO SOLD THEIR BIRTHRIGHT FOR A POT OF BLOODY RED MEAT TO HOLY FATHER YACOB-YISRAEL-(HEBREWS 12:16-17).

15.The Border of Wickedness-(MALACHI 1:1-4). 16.The False Prophet-(EDOMITE ROMAN POPES/PAPACY/VATICAN). 17.Three of the 4 Horseman of the of the Apocalypse-(THE RIDERS OF THE RED, BLACK & PALE HORSES). 18.The 3rd Beast-(GRECIA), the 4th Beast-(ROME), the 6th Beast again-(ROME II), the 7th Beast-(THE LITTLE HORN/THE VIRGIN DAUGHTER OF BABYLON/AMERICA), and the 8th and final Beast-(ROME II/NATO/EU-EUROPEAN UNION/THE 10 HORNS/UNITED NATIONS/THE LEAGUE OF NATIONS). 19.The Red People which serve the Great Red Dragon-(MASTEMA/BELIAR/SATAN). 20.The Children of Fools, Children of Base Men-(JOB 30:5-9/DEUTERONOMY 32:21). 21.They are Dumah/Mount Seir/Bozrah/Idumea/Pergamon-(THE SEAT OF SATAN-WESTERN TURKEY TO KHAZARIA/LAND OF Japhetic GOMER)/GRECIA/ROME. 22.Bastards of Ashdod-(AMALEK-EDOM/BOOK OF ZECHARIAH). 23.The Synagogue of Satan-(REVELATION 2:9/3:9).

24.Esau's number is Six Hundred, Three Score & Six-(666), the mass used incomplete number of Esau’s satanic Roman Beast Empire.

REVELATION 13:18

18 Here is wisdom. Let him that hath understanding count the number of the beast-(THE 4TH BEAST ROME-EDOM): for it is the number of a man-(ESAU-AMALEK-EBAL-EDOM-THE CAUCASIAN NATIONS-ROME); and his number is Six hundred threescore and six-(666)-(ESAU PROMOTES IT EVERYWHERE IN THEIR HOLLYWOOD MEDIA, JUST LOOK UP THEIR PRODUCT’S BARCODES AND ITS THERE, EDOM THE PROUD SATANIC SERPENT SEED GRECO-ROMAN HEATHEN DEVILS).

25.Like coward Ishmael, Esau is also the (CHILDREN OF THE FLESH), not of the Promise-(ISRAEL BE THE HOLY SEED OF THE PROMISE)-(ROMANS 9). 26.The New Spiritual Babylonians, The New Chaldeans-(BABEL-BABYLON-AMERICA). 27.The New Sodom & Gomarite’s. 28.The New Egyptians-(THE HOUSE OF BONDAGE/THE IRON FURNANCE UPON THE POOR BLACK & BROWN HEBREW SLAVES OF AMERICA/NEW PHARAOH-TAX COLLECTOR OF THE DEAD), who's prisoners be God's True people which be the Holy Black Hebrew-Negro Slaves.

29.Edom is the Sword & the Hammer of the earth-(BABYLON-AMERICA). 30.The Dukes of Esau/Edom-(GENESIS 36). 31.ESAU-AMALEK-EDOM, ARE OUR ENEMIES-(DEUTERONOMY 28:68 & MENTIONED AS SO IN THE ENTIRE BOOK OF THE LAW AND THE TESTIMONY INCLUDING THE DEAD SEA SCROLLS). 32.ESAU-AMALEK-EDOM, were created by The Most High to be Vessels of Dishonor. Jacob are Vessels of Honor-(ROMANS 9:20-25). 33.ESAU-AMALEK-EDOM, were forged by the Lord to be the Crooked of the earth. They cannot be made straight-(ECCLESIASTES 7:13).

34.ESAU-AMALEK-EDOM, are the Accursed of the Lord, THE PEOPLE OF MY CURSE-(ISAIAH 34:5-6/PROVERBS 3:33-35).

IMPORTANT NOTES

Esau-Amalek-Edom-(THE CAUCASIAN NATIONS), are the Chief Anti-Christ of the world, and be after their father the devil, the ultimate/Chief Anti-Christ.

AGAIN, KNOW THY ENEMY TWELVE TRIBES OF ISRAEL:

1 PETER 5:8

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.”-(BELIAR THROUGH HIS PEOPLE, THE PEOPLE OF THE PRINCE, EDOM, DEVOURS TRUE ISRAEL, ALL NATIONS, ALL NATURAL RESOURCES, ALL HERITAGES AND THE WORLD).

CONCLUSION

THE LION OF JUDAH IS COMING TO DESTROY ALL HEATHEN GENTILE NATIONS WHO DESTROYED YISRAEL, AMEN:

JEREMIAH 4:7

7 The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant.

For Judgement-(DEATH) comes for Esau who is Amalek, who are Edom, which are the Caucasian nations by way of the WRATH OF THE LAMB.

REVELATION 2:9

9 I know thy works, and tribulation, and poverty, (but thou art rich)-(LORD YASHAYA KNOWS OUR OPPRESSION-AFFLICTION & DESTRUCTION AT THE HANDS OF OUR ENEMIES AS HE HIMSELF ENDURED THEM FOR US-BUT WE ARE RICH BECAUSE WE ARE THE LORD’S HERITAGE-WE ARE THE WORLD & THE WORLD WAS CREATED FOR US), and I know the blasphemy of them which say they are Jews-(AMALEK-EDOM-THE CAUCASIAN NATIONS), and are not, but are the synagogue of Satan-(THESE WICKED SERPENTS ARE THE CHIEF HOUSE OF THE DEVIL HIMSELF).

NOW WHO SHALL DENY THIS REPORT?

J.R.WILLIS-(YUNATHUN ZION)

AUTHOR: A RACE OF DEMONS REFINED 2017 AUTHOR: SPIRITUAL CRIMES 2018 AUTHOR: THE PROPHECIES AUTHOR: THE PROPHECIES, BOOK 2 AUTHOR: THE BOOK OF DAEMONOLOGIE YEAR 2020

VIDEO:

THE X-FILES SEASON SEVEN, EPISODE 2

esau

edom

apocalypse

genocide

synagogue of satan

Revelation 2:9

caucasians

Roman Beast Empire

Babylon

America

Nuclear War

[foggynightdonut]

Horeb

Etymology. "Horeb" is thought to mean dry place or glowing/heat, which seems to be a reference to the Sun, while Sinai may have derived from the name of Sin, the Ancient Mesopotamian religion deity of the Moon, and thus Sinai and Horeb would be the mountains of the Moon and Sun, respectively.

Exodus 3:1 Moses at the Burning Bush Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Mid′ian; and he led his flock to the west side of the wilderness, and came to Horeb, the mountain of God.

Exodus 17:6 Behold, I will stand before you there on the rock at Horeb; and you shall strike the rock, and water shall come out of it, that the people may drink.” And Moses did so, in the sight of the elders of Israel.

Exodus 33:6 Therefore the people of Israel stripped themselves of their ornaments, from Mount Horeb onward.

Deuteronomy 1:1 Events at Horeb Recalled These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah over against Suph, between Paran and Tophel, Laban, Haze′roth, and Di′zahab.

Deuteronomy 1:2 It is eleven days’ journey from Horeb by the way of Mount Se′ir to Ka′desh-bar′nea.

Deuteronomy 1:6 “The Lord our God said to us in Horeb, ‘You have stayed long enough at this mountain;

Deuteronomy 1:19 Israel’s Refusal to Enter the Land “And we set out from Horeb, and went through all that great and terrible wilderness which you saw, on the way to the hill country of the Amorites, as the Lord our God commanded us; and we came to Ka′desh-bar′nea.

Deuteronomy 4:10 how on the day that you stood before the Lord your God at Horeb, the Lord said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live upon the earth, and that they may teach their children so.’

Deuteronomy 4:15 “Therefore take good heed to yourselves. Since you saw no form on the day that the Lord spoke to you at Horeb out of the midst of the fire,

Deuteronomy 5:2 The Lord our God made a covenant with us in Horeb.

Deuteronomy 9:8 Even at Horeb you provoked the Lord to wrath, and the Lord was so angry with you that he was ready to destroy you.

Deuteronomy 18:16 just as you desired of the Lord your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the Lord my God, or see this great fire any more, lest I die.’

Deuteronomy 29:1 These are the words of the covenant which the Lord commanded Moses to make with the people of Israel in the land of Moab, besides the covenant which he had made with them at Horeb.

1 Kings 8:9 There was nothing in the ark except the two tables of stone which Moses put there at Horeb, where the Lord made a covenant with the people of Israel, when they came out of the land of Egypt.

1 Kings 19:8 And he arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb the mount of God.

1 Kings 19:9 Elijah Meets God at Horeb And there he came to a cave, and lodged there; and behold, the word of the Lord came to him, and he said to him, “What are you doing here, Eli′jah?”

2 Chronicles 5:10 There was nothing in the ark except the two tables which Moses put there at Horeb, where the Lord made a covenant with the people of Israel, when they came out of Egypt.

Psalm 106:19 They made a calf in Horeb and worshiped a molten image.

Malachi 4:4 “Remember the law of my servant Moses, the statutes and ordinances that I commanded him at Horeb for all Israel.

Sirach 48:7 who heard rebuke at Sinai and judgments of vengeance at Horeb;

2 Esdras 2:33 Ezra on Mount Horeb I, Ezra, received a command from the Lord on Mount Horeb to go to Israel. When I came to them they rejected me and refused the Lord’s commandment.

additional HOREB

MOSES : Is a herdsman for Jethro in the desert of Horeb (Exodus 3:1)

MOUNTAIN : Mount Horeb appointed as a place for the Israelites to worship (Exodus 3:12)

COVENANT » INSTANCES OF » With Israel, at Horeb (Deuteronomy 5:2,3)

PRAYER » ANSWERED » Moses, at Mount Horeb (Exodus 17:4-6)

SEIR » A range of hills southwest of the Dead Sea » Along the route from Horeb to Kadesh-barnea (Deuteronomy 1:1,2)

[ablogtopost]

Name and Origin

he specific term for the esoteric or mystic doctrine concerning God and the universe, asserted to have come down as a revelation to elect saints from a remote past, and preserved only by a privileged few. At first consisting only of empirical lore, it assumed, under the influence of Neoplatonic and Neopythagorean philosophy, a speculative character. In the geonic period it is connected with a Mishnah-like text-book, the "Sepher Yeẓirah," and forms the object of the systematic study of the elect, called "meḳubbalim" or "ba'ale ha-ḳabbalah" (possessors of, or adepts in, the Cabala). These receive afterward the name of "maskilim" (the wise), after Dan 12,10; and because the Cabala is called חכמה נסתרה ("Cḥokmah Nistarah" = the hidden Wisdom), the initials of which are חן, they receive also the name of יודעי חן ("adepts in grace") (Eccl. ix. 11, Hebr.). From the thirteenth century onward the Cabala branched out into an extensive literature, alongside of and in opposition to the Talmud. It was written in a peculiar Aramaic dialect, and was grouped as commentaries on the Torah, around the Zohar as its holy book, which suddenly made its appearance.

The Cabala is divided into a theosophical or theoretical system, Ḳabbalah Iyyunit (קבלה עיונית) and a theurgic or practical Cabala (קבלה מעשית). In view of the fact that the name "Cabala" does not occur in literature before the eleventh century (see Landauer, "Orient. Lit." vi. 206; compare Zunz, "G. V." p. 415), and because of the pseudepigraphic character of the Zohar and of almost all the cabalistic writings, most modern scholars, among whom are Zunz, Grätz, Luzzatto, Jost, Steinschneider, and Munk (see bibliography below), have treated the Cabala with a certain bias and from a rationalistic rather than from a psychologico-historical point of view; applying the name of "Cabala" only to the speculative systems which appeared since the thirteenth century, under pretentious titles and with fictitious claims, but not to the mystic lore of the geonic and Talmudic times. Such distinction and partiality, however, prevent a deeper understanding of the nature and progress of the Cabala, which, on closer observation, shows a continuous line of development from the same roots and elements.

Meaning of the word Cabala

Cabala comprised originally the entire traditional lore, in contradistinction to the written law (Torah), and therefore included the prophetic and hagiographic books of the Bible, which were supposed to have been "received" by the power of the Holy Spirit rather than as writings from God's hand (see Ta'an. ii. 1; R. H. 7a, 19a, and elsewhere in the Talmud; compare Zunz, "G. V." 2d ed., pp. 46, 366, 415, and Taylor, "Early Sayings of the Jewish Fathers," 1899, pp. 106 et seq., 175 et seq.). Each "received" doctrine was claimed as tradition from the Fathers—"masoret me-Abotenu" (Josephus, "Ant." xiii. 10, § 6; 16, § 2; Meg. 10b; Sheḳ. vi. 1)—to be traced back to the Prophets or to Moses on Sinai (compare "meḳubbalani" in Peah ii. 6; 'Eduy. viii. 7). So the Masorah, "the fence to the Torah" (Ab. iii. 13) is, as Taylor (l.c. p. 55) correctly states, "a correlation to Cabala." The chief characteristic of the Cabala is that, unlike the Scriptures, it was entrusted only to the few elect ones; wherefore, according to IV Esdras xiv. 5, 6, Moses, on Mount Sinai, when receiving both the Law and the knowledge of wondrous things, was told by the Lord: "These words shalt thou declare, and these shalt thou hide." Accordingly the rule laid down for the transmission of the cabalistic lore in the ancient Mishnah (Ḥag. ii. 1) was "not to expound the Chapter of Creation ("Ma'aseh Bereshit," Gen. i.) before more than one hearer; nor that of the Heavenly Chariot ("Merkabah," Ezek. i.; compare I Chron. xxviii. 18 and Ecclus. [Sirach] xlix. 8) to any but a man of wisdom and profound understanding"; that is to say, cosmogony and theosophy were regarded as esoteric studies (Ḥag. 13a). Such was the "Masoret ha-Ḥokmah" (the tradition of wisdom, handed over by Moses to Joshua (Tan., Wa'etḥanan, ed. Buber, 13); and likewise the twofold philosophyof the Essenes, "the contemplation of God's being and the origin of the universe," specified by Philo ("Quod Omnis Probus Liber," xii.). Besides these there was the eschatology—that is, the secrets of the place and time of the retribution and the future redemption (Sifre, Wezot ha-Berakah, 357); "the secret chambers of the behemoth and leviathan" (Cant. R. i. 4); the secret of the calendar ("Sod ha-'Ibbur")—that is, the mode of calculating the years with a view to the Messianic kingdom (Ket. 111a-112a; Yer. R. H. ii. 58b); and, finally, the knowledge and use of the Ineffable Name, also "to be transmitted only to the saintly and discreet ones" (Ẓenu'im or Essenes; Ḳid. 71a; Yer. Yoma iii. 40d; Eccl. R. iii. 11), and of the angels (Josephus, "B. J." ii. 8, § 7). All these formed the sum and substance of the Mysteries of the Torah, "Sitre or Raze Torah" (Pes. 119a; Meg. 3a; Ab. vi. 1), "the things spoken only in a whisper" (Ḥag. 14a).

Antiquity of the Cabala

How old the Cabala is, may be inferred from the fact that as early a writer as Ben Sira warns against it in his saying: אין לך עסק בנסתרות = "Thou shalt have no business with secret things" (Ecclus. [Sirach] iii. 22; compare Ḥag. 13a; Gen. R. viii.). In fact, the apocalyptic literature belonging to the second and first pre-Christian centuries contained the chief elements of the Cabala; and as, according to Josephus (l.c.), such writings were in the possession of the Essenes, and were jealously guarded by them against disclosure, for which they claimed a hoary antiquity (see Philo, "De Vita Contemplativa," iii., and Hippolytus, "Refutation of all Heresies," ix. 27), the Essenes have with sufficient reason been assumed by Jellinek ("B. H." ii., iii., Introductions and elsewhere), by Plessner ("Dat Mosheh wi-Yehudit," pp. iv. 47 et seq.), by Hilgenfeld ("Die Jüdische Apokalyptik," 1857, p. 257), by Eichhorn ("Einleitung in die Apoc. Schriften des Alten Testaments," 1795, pp. 434 et seq.), by Gaster ("The Sword of Moses," 1896, Introduction), by Kohler ("Test. Job," in Kohut Memorial Volume, pp. 266, 288 et seq.), and by others to be the originators of the Cabala.

That many such books containing secret lore were kept hidden away by the "wise" is clearly stated in IV Esdras 14,45-46, where Pseudo-Ezra is told to publish the twenty-four books of the canon openly that the worthy and the unworthy may alike read, but to keep the seventy other books hidden in order to "deliver them only to such as be wise" (compare Dan. xii. 10); for in them are the spring of understanding, the fountain of wisdom, and the stream of knowledge (compare Soṭah xv. 3). A study of the few still existing apocryphal books discloses the fact, ignored by most modern writers on the Cabala and Essenism, that "the mystic lore" occasionally alluded to in the Talmudic or Midrashic literature (compare Zunz, "G. V." 2d ed., pp. 172 et seq.; Joël, "Religionsphilosophie des Sohar," pp. 45-54) is not only much more systematically presented in these older writings, but gives ample evidence of a continuous cabalistic tradition; inasmuch as the mystic literature of the geonic period is only a fragmentary reproduction of the ancient apocalyptic writings, and the saints and sages of the tannaic period take in the former the place occupied by the Biblical protoplasts, patriarchs, and scribes in the latter.

Cabalistic Elements in the Apocrypha.

So, also, does the older Enoch book, parts of which have been preserved in the geonic mystic literature (see Jellinek, l.c., and "Z. D. M. G." 1853, p. 249), by its angelology, demonology, and cosmology, give a fuller insight into the "Merkabah" and "Bereshit" lore of the ancients than the "Hekalot," which present but fragments, while the central figure of the Cabala, Meṭaṭron-Enoch, is seen in ch. lxx.-lxxi. in a process of transformation. The cosmogony of the Slavonic Enoch, a product of the first pre-Christian century (Charles, "The Book of the Secrets of Enoch," 1896, p. xxv.), showing an advanced stage compared with the older Enoch book, casts a flood of light upon the rabbinical cosmogony by its realistic description of the process of creation (compare ch. xxv.-xxx. and Ḥag. 12a et seq.; Yer. Ḥag. ii. 77a et seq.; Gen. R. i.-x.). Here are found the primal elements, "the stones of fire" out of which "the Throne of Glory" is made, and from which the angels emanate; "the glassy sea" (מייא מייא), beneath which the seven heavens, formed of fire and water (שמים = מאש ומים), are stretched out, and the founding of the world upon the abyss (אבן שתיה); the preexistence of human souls (Plato, "Timæus," 36; Yeb. 63b; Nid. 30b), and the formation of man by the Creative Wisdom out of seven substances (see Charles, note to ch. xxvi. 5 and xxx. 8, who refers to Philo and the Stoics for analogies); the ten classes of angels (ch. xx.); and, in ch. xxii., version A, ten heavens instead of seven, and an advanced chiliastic calendar system (ch. xv.-xvi., xxxii.; see Millennium). Its cabalistic character is shown by references to the writings of Adam, Seth, Cainan, Mahalalel, and Jared (ch. xxxiii. 10, and elsewhere).

- "Jewish Encyclopedia", Cabala

[mataniya]

2 Esdras 14:28-30

[28]Hear these words, O Israel.

[29]Our fathers at the beginning were strangers in Egypt, from whence they were delivered:

[30]And received the law of life, which they kept not, which ye also have transgressed after them.

#IUIC #israelunitedinchrist #nathanyel7 #IUICKC

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