View Full Version : Uriel אוּרִיאֵל {God* of the Week}

October 13th, 2012, 08:08 AM
*Not a deity/god I know! He's an angel.
In this case "Deity of the Week" doesn't fully apply, but I'm not changing the title of the series.


Uriel (אוּרִיאֵל "El/God is my light", Auriel/Oriel (God is my light) Standard Hebrew Uriʾel, Tiberian Hebrew ʾÛrîʾēl) is one of the archangels of post-Exilic Rabbinic tradition, and also of certain Christian traditions. His name may have analogies with Uriah.

The angels mentioned in the older books of the Hebrew Bible are without names. Indeed, rabbi Simeon ben Lakish of Tiberias (230–270), asserted that all the specific names for the angels were brought back by the Jews from Babylon, and some modern commentators would tend to agree. Of the seven Archangels in the angelology of post-Exilic Judaism, only two, Gabriel, and Michael, are mentioned by name in the Scriptures consistently recognised by both the post-Jamnia Jewish tradition and the books common to both the Catholic biblical canon and the smaller Protestant one. Raphael features prominently in the deuterocanonical book Tobit (initially accepted by both the Jewish and Christian canons, but removed from the Jewish canon in late antiquity and rejected by the Protestant reformers in the 17th century). The Book of Tobit is accepted as scriptural by the Catholic Church, the Eastern Orthodox Church, and the Oriental Orthodox Church.

Where a fourth archangel is added to the named three, to represent the four cardinal points, Uriel is generally the fourth.[2] Uriel is listed as the fourth angel in Christian Gnostics (under the name Phanuel), by Gregory the Great, and in the angelology of Pseudo-Dionysius. However, the Book of Enoch clearly distinguishes the two Angels; Uriel means 'the Light of God' while Phanuel means "the Face of God." Uriel is the third angel listed in the Testament of Solomon, the fourth being Sabrael.

Uriel also appears in the Second Book of Esdras[3] (found in the Apocrypha section of many bibles, and sometimes called Esdras IV in Catholic versions, which makes up part of the apocalyptic literature of Esdras), 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.

In Christian apocryphal gospels Uriel plays a role, differing between sources, in the rescue of Jesus' cousin John the Baptist from the Massacre of the Innocents ordered by King Herod. He carries John and his mother Saint Elizabeth to join the Holy Family after their Flight into Egypt. Their reunion is depicted in Leonardo da Vinci's Virgin of the Rocks.

Uriel is often identified as a cherub and angel of repentance.[4] He "stands at the Gate of Eden with a fiery sword,"[5] or as the angel who "watches over thunder and terror."[6] 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 Paradise.
Stemming from medieval Jewish mystical traditions, Uriel has also become the Angel of Sunday (Jewish Encyclopedia), the Angel of Poetry, and one of the Holy Sephiroth. Uriel is depicted as the destroyer of the hosts of Sennacherib.

He checked the doors of Egypt for lamb's blood during the plague. He also holds the key to the Pit during the End Times and led Abraham to the West.

In modern angelology, Uriel is identified variously as a seraph, cherub, regent of the sun, flame of God, angel of the Divine Presence, presider over Tartarus (hell), archangel of salvation, and, in later scriptures, identified with Phanuel "face of God." He is often depicted carrying a book or a papyrus scroll representing wisdom. Uriel is a patron of the Arts.

In the Eastern Orthodox Church, Uriel is commemorated together with the other archangels and angels with a feast day of the "Synaxis of the Archangel Michael and the Other Bodiless Powers" on November 8 of the liturgical calendar (for those churches which follow the Julian Calendar, November 8 falls on November 21 of the modern Gregorian Calendar). In addition, every Monday throughout the year is dedicated to the angels.

In Thomas Heywood's Hierarchy of Blessed Angels (1635), Uriel is described as an Angel of the Earth. Heywood's list is actually of the Angels of the Four Winds: Uriel (south), Michael (east), Raphael (west) (serving also a governor of the south, with Uriel), and Gabriel (north). He is also listed as an Angel of the four winds in the medieval Jewish Book of the Angel Raziel[7] which lists him as Usiel (Uzziel); according to it, this book was inscribed on a sapphire stone and handed down from Seraph to Metatron and then to Adam.

At the Council of Rome of 745, Pope St. Zachary, intending to clarify the Church's teaching on the subject of angels and curb a tendency toward angel worship, condemned obsession with angelic intervention and angelolatry, but reaffirmed the approval of the practice of the reverence of angels. This synod struck many angels' names from the list of those eligible for veneration in the Church of Rome, including Uriel. Only the reverence of the archangels mentioned in the recognized Catholic canon of scriptures, Michael, Gabriel and Raphael, remained licit.

In the first half of the 11th century Bulgarian followers of the dualist heresy called Bogomilism who lived in the dukedom of Ahtum in present day Banat invoked Uriel in rituals. This is witnessed by Gerard Sagredo, Catholic bishop of the area after 1028.

In Henry Wadsworth Longfellow's translation of The Golden Legend, Uriel is one of the angels of the seven planets. Uriel is the angel of Mars. He is also listed as such in Benjamin Camfield's A Theological Discourse of Angels (1678).[8]

Possibly Uriel's highest position is that of an Angel of Presence, Prince of Presence, Angel of the Face, Angel of Sanctification, Angel of Glory. A Prince of the Presence is an angel who is allowed to enter the presence of God. Uriel along with Suriel, Jehoel, Zagagel, Akatriel, Metatron, Yefefiah, Michael, Gabriel, Raphael, and Nathanel (Zathael) holds this position. The Angel of His Presence title is often taken to mean Shekinah but it and the other terms mentioned are also often used as alternate names for the angel Metatron. R. H. Charles comments in his translation of The Book Of Enoch that in later Judaism "we find Uriel instead of Phanuel" as one of the four angels of the presence.

A scriptural reference to an angel of presence is found in Isaiah 63:9 —
In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.


The Book of Enoch, which presents itself as written by Enoch, mentions Uriel in many of the component books. In Chapter IX which is part of "The Book of the Watchers" (2nd century BCE) only four Angels are mentioned by name these are Michael, Uriel, Raphael, and Gabriel. However the later Chapter XX lists the name and function of seven archangels these are "Uriel, one of the holy angels, who is over the world and over Tartarus", Raphael, Raguel, Michael, Saraqâêl, Gabriel, and Remiel.

The Book of the Angels as a whole tells us that Uriel, Raphael, and Gabriel were present before God to testify on behalf of Humankind. They wish to ask for divine intervention during the reign of the Fallen Gregori (Fallen Watchers). These fallen take human wives and produced half-angel, half-human offspring called the Nephilim. Uriel is responsible for contacting Noah about the upcoming Great Flood.

Then said the Most High, the Holy and Great One spoke, and sent Uriel to the son of Lamech, and said to him: "<Go to Noah> and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it."

After judgment has been brought on the Nephilim and the fallen ones including the two main leaders Samyaza and Azazel, Uriel discusses their fates.

"And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons 'as gods', (here shall they stand,) till 'the day of' the great judgment in which they shall be judged till they are made an end of. And the women also of the angels who went astray shall become sirens.' And I, Enoch alone, saw the vision, the ends of all things; and no man shall see as I have seen."

Uriel then acts as a guide for Enoch for the rest of the Book of Watchers. He fulfills this capacity in many of the other books that make up 1 Enoch.


From: Wiki (http://en.wikipedia.org/wiki/Uriel)

Name of an archangel. Of the four chief angels, Michael, Gabriel, Raphael, and Uriel, who preside over the four quarters of the globe (Jensen, "Kosmologie der Babylonier," p. 163), and who are frequently grouped together, Uriel is generally, but not invariably, mentioned last, although in this quartet his name is frequently replaced by that of another angel, thus showing the diversity of his nature (e.g., Fanuel, Enoch, xl. 9; Aniel, Stübe, "Jüdisch-Babylonische Zaubertexte," p. 26, Halle, 1895; Nuriel, "Seder Gan 'Eden we-Gehinnom," in Jellinek, "B. H." iii. 138). He is likewise one of the seven archangels, being the prince of the angels and of Tartarus (Enoch, xx. 2, where his name is given first in the list of the angels). According to Kautzsch ("Apokryphen," ii. 250), Lusken ("Michael," p. 36), and others, Uriel is the angel of thunder and earthquake, and is, moreover, the divine messenger who warns the son of Lamech of the end of the world, and bids him hide (Enoch, x. 1-2); he appears in a like capacity in II Esd. iv., where he propounds three difficult problems to Ezra and instructs him. Of these problems the first was, "Weigh me the weight of the fire," a demand closely connected in concept with the name "Uriel" ( = "the fire of God"), for its derivation from (= "light of God," "glory of God"; Kohut, "Angelologie," p. 33) is erroneous, as is, consequently, the attempt to identify the angel with the Zoroastrian "Hvarenah" (= "glory"). The second question addressed to Ezra was concerned with the waters in the depths of the sea and above the firmament, and thus with the two "tehomot," as well as with the underworld (Sheol, Hades), this being in entire harmony with Enoch, xx. and designating Uriel as the archangel of fire and of Gehenna, where flame is the chief element. In the passage under consideration this same spirit also speaks of the wind.

In medieval mysticism Uriel is represented as the source of the heat of the day in winter, and as the princely angel of Sunday, the first day of the week, thus agreeing fully with the explanation of his nature already given. Later authorities, however, brought his name into association with (= "light"), misled in part by the legend that Uriel instructed (enlightened) Ezra. "Why is he called Uriel? On account of the Torah, the Prophets, and the Hagiographa, since through him God makes atonement and brings light to Israel" (Num. R. ii. 10). Conforming to this view, subsequent writers identified him with Raphael, the revealer of secrets (Zunz, "S. P." p. 476), and his name was written on amulets intended to "illumine" the soul for sacred studies ("Sefer Raziel," p. 42b). Uriel is mentioned also in the magic papyri (Wessely, "Griechischer Zauberpapyrus," Index, Vienna, 1888; idem, "Neue Griechische Zauberpapyri," Index, ib. 1893; Lusken, l.c. p. 71), and in Babylonian incantations (Stübe, l.c. p. 23), while according to a French rabbi of the thirteenth century the repetition of Uriel's name ten times in one breath in the morning brings good fortune for the day (Schwab, "Vocabulaire de l'Angélologie," pp. 47, 304). On Uriel in the Piyyuṭ see Zunz, l.c., and on accounts of him in Christian writings comp. Lusken, l.c. p. 114. See also Raphael for data concerning the four angels as a group.

From: Jewish Encyclopedia (http://www.jewishencyclopedia.com/articles/14606-uriel)

Uriel means “God is my light.” Other spellings of his name include Usiel, Uzziel, Oriel, Auriel, Suriel, Urian, and Uryan.

Main Characteristics:
Uriel is known as the angel of wisdom. He shines the light of God’s truth into the darkness of confusion. People sometimes ask for Uriel’s help to: seek God’s will before making decisions, come up with fresh creative ideas, learn new information, solve problems, resolve conflicts, let go of destructive emotions such as anxiety and anger that can prevent them from discerning wisdom, and recognize dangerous situations so they can try to avoid them.

In art, Uriel is often depicted carrying either a book or a scroll, both of which represent wisdom. Another symbol connected with Uriel is an open hand holding a flame, which represents God’s truth.

Role in Religious Texts:
Uriel isn’t mentioned in canonical religious texts from the world’s major religions, but he is mentioned significantly in major religious apocryphal texts. The Book of Enoch (part of the Jewish and Christian apocrypha, describes Uriel as one of seven archangels who preside over the world. Uriel warns the prophet Noah about the upcoming flood in Enoch chapter 10. In Enoch chapters 19 and 21, Uriel reveals that the fallen angels who rebelled against God will be judged and shows Enoch a vision of where they are “bound, until the infinite number of the days of their crimes be completed” (Enoch 21:3). In the Jewish and Christian apocryphal text 2 Esdras, God sends Uriel to answer a series of questions that the prophet Ezra asks God. When answering Ezra’s questions, Uriel tells him that God has permitted him to describe signs about good and evil at work in the world, but it will still be difficult for Ezra to understand from his limited human perspective. In 2 Esdras 4:10-11, Uriel asks Ezra: "You cannot understand the things with which you have grown up; how then can your mind comprehend the way of the Most High? And how can one who is already worn out by the corrupt world understand incorruption?" When Ezra asks questions about his personal life, such as how long he’ll live, Uriel replies: “Concerning the signs about which you ask me, I can tell you in part; but I was not sent to tell you concerning your life, for I do not know” (2 Esdras 4:52). In various Christian apocryphal gospels, Uriel rescues John the Baptist from being murdered by King Herod’s order to massacre young boys around the time of Jesus Christ’s birth. Uriel carries both John and his mother Elizabeth to join Jesus and his parents in Egypt. The Apocalypse of Peter describes Uriel as the angel of repentance. In Jewish tradition, Uriel is the one who checks the doors of homes throughout Egypt for lamb’s blood (representing faithfulness to God) during Passover, while a deadly plague strikes first-born children as a judgment for sin but spares the children of faithful families.

Other Religious Roles:
Some Christians (such as those who worship in the Anglican and Eastern Orthodox churches) consider Uriel a saint. He serves as the patron saint of the arts and sciences, as well as people who are celebrating the Christian sacrament of confirmation.

From: here (http://angels.about.com/od/SearchAngelsMiracles/p/Meet-Archangel-Uriel.htm)

October 26th, 2012, 10:17 AM
The ruler of thunder and terror.