According to Rabbi Simeon ben Lakish of Tiberias (230–270 A.D.), specific names for the angels were brought back by the Jews from Babylon. It is therefore widely speculated that Jewish interest in angels developed during the Babylonian captivity. Daniel is the first biblical figure to refer to individual angels by name. References to angels are uncommon in Jewish literature except in later works such as the Book of Daniel, though they are mentioned briefly in the stories of Jacob (who according to one interpretation wrestled with an angel) and Lot (who was warned by angels of the impending destruction of the cities of Sodom and Gomorrah).

Other terms are used in later texts, such as העליונים (ha-elyonim, the upper ones, or the supreme ones). 'angel of death' בני אלהים ( b'nei elohim sons of God) and הקדושים ( ha-q'doshim the holy ones) to refer to beings traditionally interpreted as angelic messengers. The Hebrew Bible uses the term מלאכי אלהים ( malakhey Elohim Angels of God), The Hebrew word for angel is 'malakh,' which means messenger, for the angels מלאכי יי ( malakhey Adonai Angels of the Lord) are God's messengers to perform various missions - e.g. Jacob Wrestling with the Angel by Gustave Doré, 1885 Spenta Mainyu ( Pahlavi: Spenamino): lit.The Amesha Spentas as attributes of God are: The Amesha Spentas were charged with protecting these holy lands and through their emanation, also believed to align each respective population in service to God. Then he oversaw the development of sixteen lands, each imbued with a unique cultural catalyst calculated to encourage the formation of distinct human populations. Ahura Mazda also distinguished from himself six more Amesha Spentas, who, along with Spenta Mainyu, aided in the creation of the physical universe. To maintain equilibrium, Ahura Mazda engaged in the first act of creation, distinguishing his Holy Spirit Spenta Mainyu, the Archangel of righteousness. The Avesta explains the origin and nature of archangels or Amesha Spentas.

They individually inhabit immortal bodies that operate in the physical world to protect, guide, and inspire humanity and the spirit world. The Amesha Spentas ( Avestan: Aməša Spəṇta, meaning 'immortal holiness') of Zoroastrianism are likened to archangels. See also: Amesha Spenta and ZoroastrianismĪn increasing number of experts in anthropology, theology and philosophy believe that Zoroastrianism contains the earliest distillation of prehistoric belief in angels. In Zoroastrianism, sacred texts allude to the six great Amesha Spenta (literally 'Bounteous/Holy Immortals') of Ahura Mazda. Gabriel, Michael, and Raphael are always mentioned the other archangels vary, but most commonly include Uriel, who is mentioned in 2 Esdras. Some branches of the faiths mentioned have identified a group of seven Archangels, but the named angels vary, depending on the source. Jewish literature, such as the Book of Enoch, also mentions Metatron as an archangel, called the 'highest of the angels', though the acceptance of this angel is not canonical in all branches of the faith. The named archangels in Islam are Jibrael, Mikael, Israfil, and Azrael. Gabriel, Michael, and Raphael are venerated in the Roman Catholic Church with a feast on September 29 (between 19, March 24 for Gabriel and October 24 for Raphael), and in the Eastern Orthodox Church on November 8 (if the Julian calendar is used, this corresponds to November 21 in the Gregorian). Raphael-mentioned in the deuterocanonical Book of Tobit-is also recognized as a chief angel in the Catholic and Eastern Orthodox churches. Some Protestants consider Michael to be the only archangel.

Michael and Gabriel are recognized as archangels in Judaism, Islam, and by most Christians. The four archangels, mosaics at St John's Church, Warminster

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