1. Functions and Appearance of Angels. The general function of the angel as the agent of God's will is widely attested. Retellings of OT narratives (especially Jubilees and Pseudo-Philo) tend to introduce angels where they did not occur in the OT, oftentimes as performing some act which the OT attributes directly to God (e.g., Jub. 38:10; 10:22–23; 14:20; 19:3; 32:21; 41:24; 48:2; Ps-Philo 11:5; 15:5; 19:12, 16; 61:5). In the book of Tobit the belief in a protecting angel (cf. Gen 24:7) is dramatized with all the ironic and humorous potential of the situation richly realized (HBD, 791–803). Angels help and protect the pious and bring their prayers before God (Dan 3:25, 28; 1 En. 100:5; 1QM 13:10; T. Jud. 3:10; T. Dan. 6:5; T. Naph. 8:4; T. Jos. 6:7; T. Benj. 6:1; Ps-Philo 38:3; 59:4; 3 Macc.6:18–19; Vita 21). Angels also decree and execute punishment in accordance with God's will (Dan 4:13–26; T. Naph. 8:6; 1 Enoch 56). An angelic scribe keeps records which are opened at the time of judgment (Dan 7:10; 1 En. 89:61–77; 90:14–20; 2 En. 19:5; Ap. Zeph. 3; 7).
The angel as teacher and mediator of revelation is a well-attested motif, even in nonapocalyptic texts (Joseph and Asenath 14–15; Jub. 1:27–29; 10:10–14 [cf. 1 Enoch 8]; T. Reu. 5:3; T. Levi 9:6; T. Iss. 2:1; T. Jos. 6:6). In apocalyptic writings, the angelic revealer, heavenly guide, and interpreter of mysteries and visions becomes a standard feature (e.g., Daniel 7–12; 1 Enoch 17–36; Apocalypse of Abraham 10–18; 4 Ezra 3–14). The appearance of the angel often evokes an acute emotional reaction from the person who sees it (Dan 10:7–9; 2 En. 1:3–8; Ap. Ab. 11:2–6).
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