Angels appear to man as the medium of God’s power and will and to execute His dispensations. Angels reveal themselves to individuals as well as to the whole nation, in order to announce events, either good or bad, affecting them. Angels foretell to Abraham the birth of Isaac, to Manoah the birth of Samson, and to Abraham the destruction of Sodom. Guardian angels are mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sends an angel to protect the people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Ex. xxiii. 20, Num. xx. 16). In Judges (ii. 1) an angel of the Lord—unless here and in the preceding instances (compare Isa. xlii. 19, Ḥag. i. 13, Mal. iii. 1) a human messenger of God is meant —addresses the whole people, swearing to bring them to the promised land. An angel brings Elijah meat and drink (I Kings, xix. 5); and as God watched over Jacob, so is every pious person protected by an angel that cares for him in all his ways (Ps. xxxiv. 7, xci. 11). There are angels militant, one of whom smites in one night the whole Assyrian army of 185,000 men (II Kings, xix. 35); … Already in Dan. x. 20-21, the idea prevails that each nation has a heavenly guardian angel or prince. In Enoch, lxxxix. 59, the seventy shepherds are the guardian angels of the seventy nations over whom Michael, as Israel’s angel-prince, is set as ruler. With these seventy-one angel-princes of the world God sits in council when holding judgment over the world (Hebrew Enoch; Jellinek, “B. H.” v. 181); each pleading the cause of his nation before God (Targ. Yer. Gen. xi. 7-8, Pirḳe R. El. xxiv.). At times they accuse Israel (Pesiḳ. xxvii. 176a); at times they find especial merit in him (Suk. 29a). They are the “gods” whom the Lord crushes before He executes His punishment upon the nations in their charge (Suk. 29a, according to Ex. xii. 12; Soṭah, 9a). These angel-princes of the nations— of Babel, Media, Greece, Syria, and Rome—Jacob saw in his dream ascending and descending the ladder (Gen. R. lxviii., Pesiḳ. xxiii. 151a). The angel with whom Jacob wrestled was the angel-prince of Edom (Gen. R. lxxvii.), Samael, the head of all Satans (Tan., Wayishlaḥ, ii. 25). The name of the angel of Egypt is Miẓraim (Ex. R. xxi.) or Uzza (Midr. Wayosha’; Jellinek, “B. H.” i. 39; Hekalot, v. 172); that of Persia’s angel-prince is Dubbiel (= Beargod; Yoma, 77a, after Dan. vii. 5). But Michael, the angel-prince of Jerusalem (Zion, Targ. Ps. cxxxvii. 7-8), is set over all the seventy angels (Midr. Abkir; Yalḳ., Gen. § 132).
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