Hi, Jeffrey,
They're also pimps. Because 1 Samuel 25:42 says "And Abigail stood up at once, and she mounted the mule - and her five maid-servants (were) walking at her feet -, and she followed the angels of David, and she became his wife". That after David scared her husband to death.
Andrew Fincke
----- Original Message -----
From: "Jeffrey B. Gibson" <[EMAIL PROTECTED]> Date: Friday, April 13, 2007 9:00 pm Subject: [Megillot] Jesus and Angels > Apologies for cross posting.>
> Here is a rough draft of the first section of an entry on "Jesus and
> Angels" that I am working on for a work on the Historical Jesus that
> Craig Evans is editing. I'd be grateful for your thoughts on it.
> I'd be
> especially grateful if you'd help me in adding citations from the
> Apocrypha, The Pseudepigrapha, the DSS, the NT, and from demonstrably
> early Rabbinic material that demonstrate the claims I've made
> about the
> nature, roles, and functions "angels" were thought to have in second
> Temple Judaism.
>
> If what appears here seems too concise, please remember that I am
> constrained to keep the entirety of the entry to approx. 1000
> words, and
> I have not yet dealt completely with the topic "fallen angels", let
> alone at all with the topic of Jesus' view of angels.
>
> Yours,
>
> Jeffrey
> --
> Jeffrey B. Gibson, D.Phil. (Oxon)
> 1500 W. Pratt Blvd.
> Chicago, Illinois
> e-mail [EMAIL PROTECTED]
>
>
> ***
> Angels
>
> Transcendent, incorporeal/1/, yet in earthly manifestation
> anthropomorphic, a-sexual, numinous, visually glorious /2/, and
> powerfulbeings who were regarded by all parties within 1st century
> Judaism (the
> Sadducees, despite the apparent testimony of Acts 23:8, being no
> exception/3/) as having been created by the God of Israel before or
> shortly after his establishment of the world/4/ who, under the
> explicitdirection or the permissive will of their creator, carry
> out a variety
> of functions, depending on their status as “heavenly” and “holy”
> or as
> “rebellious” and fallen”.
>
> “Holy ones”
> The primary function of those within the former grouping is to
> serve as
> divine “messengers” – envoys who speak in the name, and with the
> authority, of God himself. In this capacity they take on such
> tasks as
> announcing the births of important figures within the divine plan (cf.
> Gen 16:11–12; Gen 18:9–15; Judg 13:3–5; Matt. 2; Lk 2), communicating
> “the word of the Lord” to prophets (Elijah, 2 Kgs 1:3, 15; 1 Kgs
> 13:18;1 Kgs 22:19–22; Isaiah 6; Jer 23:18, 23), and relaying (and
> interpreting) divine injunctions and promises or revealing the
> future to
> those to whom they are sent.
>
> But they also are commissioned as agents whose role is to give
> assurances to those in fear and service to those under trial, to
> protectthose who travel (Dan. 10: 13, 20; 11: 1; 12: 1; 2 Macc. I
> I 3 Macc.
> 6:18; Sus. 45; Bel 34-39; Enoch 20:5; J 35:17; lQH 5.21-22; IQS 9,15;
> lQM 9.16; . T. Jud. 3:10), to bring the prayers and the petitions
> of the
> faithful before God (Tob. 12:15; 2 Bar. I I G; I QH 6.13), and to
> intervene at crucial moments of a person’s life to change or guide
> thatperson’s actions (Hagar, Gen 16:9; Abraham, Gen 22:11–12;
> Balaam, Num
> 22:31–35; the people of Israel, Judg 2:1–5).
>
> Notable, too, is that they are given the task of requiting
> disobedienceto God in both the present and, especially, at the end
> of the age, when
> they will be an instrument of divine judgement and justice against
> apostates and all enemies of God’s people.
>
> They were envisaged as an army (2 Baruch 5:11; 70; Test. Levi 3:3;
> Matt.Lk. 2 ) which is drawn up in hierarchical and distinct ranks
> headed by
> commanders called archangels,5 and were expected to participate in a
> final war against the wicked ((Zech. 14:13; lQH 3.35-36; 10.34-35;
> 115.14).
>
> And as T.H. Gaster has noted, the “holy ones” were also portrayed
> as the
> controlling spirits of such natural phenomena as celestial bodies and
> winds (Enoch 19:1; 40:4-5; 60: 12, 16-21; 61:10; 72:1; Jub. 2:2-3; lQH
> 1.10-11~ 47.7-13) and of the seasons as well as of such
> abstractions as
> peace (Enoch 40:8; 52:5; Test. Dan 6:5; Test. Asher 6:6; Test. Benj.
> 6:1; cf. Isa. 33:7), healing (Tob. 33: 17; Enoch 10:7; 40:9), and
> death(2 Bar. 21:23; cf. Prov. 16:14).
>
> “Fallen angels”
> The primary function of “fallen angels,” who seem always to be
> envisagedas under the leadership of an angelic prince (s8ar) --
> identifiedvariously as Mastema (Jub. 10:8), Beelzebul, Satan
> (Matt. 25:41; 2 Cor.
> 12:7. 1 Pet. 3:19 f.), the enemy; the evil one, the ruler of this
> world, the adversary, the devil, Beliar and other names -- is to
> separate Israel from God by ensnaring them in evil, inciting them to
> apostacy, and leading the elect astray. But they also, in conjunction
> with their primary function, and in conformity with their rebellious
> nature, serve to arouse and direct the “Nations”, over whom they were
> originally set as guardians /6/, to dominate, if not to destroy,
> God’speople in an attempt to frustrate or make impossible the
> implementationof God’s purposes in and for the world.
>
> _____
>
> 1. But cf. Jubilees 15:27 which describes angels as circumcised.
>
> 2. Cf., e.g., 2 Enoch 5; Lk. 2:
>
> 3. On this, see D. Daube, JBL 109 (1990) 493-497; B.T. Viviano and
> Justin Taylor “Sadducees, Angels, and Resurrection (Acts 23:8-9),” JBL
> 111 (1992) 496-498.
>
> 4. Cf. Job 38:7; Jub. 2:2; Bereshith Rabba 3
>
> 5. The number of these commanders varies. According to Tob. 12:1 G;
> Enoch 81:5; 90:21-22; 2 Esdr. 5:20), there are seven; according to
> Enoch40; 87:2-3; 88:1), four; according
> to Enoch 90:31, three.
>
> 6. Cf. Dan. 10:13, 20, 21; 12:1, Jub. 15:31-32; 1 Enoch 89.59 among
> other texts.
>
> ******
>
>
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