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In the Abrahamic religions (Judaism, Christianity, Islam), Gabriel (/ˈɡeɪbriəl/ GAY-bree-əl)[N 2] is an archangel with the power to announce God's will to mankind, as the messenger of God. He is mentioned in the Hebrew Bible, the New Testament and the Quran.

Key Information

In the Book of Daniel, Gabriel appears to the prophet Daniel to explain his visions. The archangel also appears in the Book of Enoch and other ancient Jewish writings not preserved in Hebrew. Alongside the archangel Michael, Gabriel is described as the guardian angel of the Israelites, defending them against the angels of the other peoples.

In the New Testament, the Gospel of Luke, Gabriel appears to Zechariah foretelling the birth of John the Baptist. Gabriel later appears to the Virgin Mary to announce that she would conceive and bear a son through a virgin birth. Many Christian traditions – including Eastern Orthodoxy, Catholicism, Lutheranism, and Anglicanism – revere Gabriel as a saint.

Islam regards Gabriel as an archangel sent by God to various prophets, including Muhammad. The first five verses of the Al-Alaq, the 96th chapter of the Quran, are believed by Muslims to have been the first verses revealed by Gabriel to Muhammad.

Etymology

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The name Gabriel (Hebrew: גַּבְרִיאֵל, Gaḇrīʾēl) is composed of the first person singular possessive form of the Hebrew noun gever (גֶּבֶר), meaning "man",[3] and ʾĒl, meaning "God" or "mighty one".[4] This would translate the archangel's name as "man of God". Proclus of Constantinople, in his Homily 1, stated that the meaning of Gabriel's name prefigured that Jesus, whose birth was announced by Gabriel, would be both man and God.[5]

In his work, the four homilies on the Missus Est", Saint Bernard (1090–1153 AD) interpreted Gabriel's name as "the strength of God", and his symbolic function in the gospel story as announcement of the strength or virtue of Christ, both as the strength of God incarnate and as the strength given by God to the timorous people who would bring into the world a fearful and troublesome event. "Therefore it was an opportune choice that designated Gabriel for the work he had to accomplish, or rather, because he was to accomplish it therefore he was called Gabriel."[6]

Judaism

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Hebrew Bible

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The only book in the Hebrew Bible that explicitly mentions Gabriel is the Book of Daniel. Gabriel appears to the prophet Daniel to explain his visions (Daniel 8:15–26, 9:21–27). Later, in Daniel's final vision, an angel, not named but likely Gabriel again, appears to him and speaks of receiving help from Michael in battle against the prince of Persia and also Michael's role in times to come. The Book of Daniel contains the first instances of named angels in the Hebrew Bible. Gabriel's main function in the Book of Daniel is that of revealer, responsible for interpreting Daniel's visions, a role he continues to have in later traditions. In Daniel 10–12, while Gabriel is not named directly, many scholars infer his continued presence as the messenger who delivers Daniel’s final apocalyptic revelations.

Though he is not specifically named, the "man clothed with linen" mentioned in chapters 9 and 10 of the Book of Ezekiel is interpreted as Gabriel in Yoma 77a of the Babylonian Talmud.[7]

Intertestamental literature

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Gabriel is not referred to as an archangel in the Hebrew Bible or the New Testament. However, a wealth of Jewish literature was written during the Second Temple period (516 BC–70 AD). Much of the literature produced during this intertestamental period was of the apocalyptic genre. The names and ranks of angels and demons were greatly expanded in this literature, and each had particular duties and status before God. Gabriel was first referred to as an archangel in these texts.

In particular, there are many references to Gabriel in the Book of Enoch. According to the book, Michael, Uriel, Raphael, and Gabriel complain to God about the many wrongs perpetrated by Azazel and Samyaza (especially the fact that they revealed "eternal secrets" and sins to mankind and defiled themselves with women who later gave birth to giant offspring).[8] As a result, God decides to destroy the Earth (which has been corrupted by the fallen angels, led by Azazel and Samyaza) and all of its inhabitants except for Noah. He sends Gabriel and the other archangels to go after the fallen angels and cast them into the darkness until the day of their judgment.[9] In Chapter 20, Gabriel is listed as one of seven holy angels (Uriel, Raphael, Raguel, Michael, Saraqâêl, Gabriel, and Remiel) who watch.[10] In Chapter 40, Gabriel is listed as one of four presences (Michael, Raphael, Gabriel, and Phanuel) who stand on the four sides of God.[11] These four archangels will be the ones to cast the fallen angels into the abyss of condemnation on Judgment Day.[12] The final reference to Gabriel in the Book of Enoch is found in Chapter 71: "And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number."[13]

The Book of Enoch is not considered to be canonical scripture by most Jewish or Christian church bodies, although it is part of the biblical canon used by the Ethiopian Jewish community, as well as the Ethiopian and Eritrean Orthodox Tewahedo Churches.

Rabbinic Judaism

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According to Rabbinic Judaism, Gabriel — along with Michael, Uriel, and Raphael — is one of the four angels that stand at the four sides of God’s throne and serve as guardian angels of the four parts of the Earth. Michael stands at the right hand of God, while Gabriel (who ranks beneath Michael) stands at the left. Michael and Gabriel often work together, but Michael is mainly occupied in heaven, while Gabriel (as the messenger of God) typically executes God’s will on earth. Like all the angels, Gabriel has wings, but otherwise takes the form of a man. Gabriel is also associated with the metal gold (the color of fire).[7]

Shimon ben Lakish (an amora of the third century) concluded that the angelic names of Michael, Raphael, and Gabriel came out of the Babylonian exile (Gen. Rab. 48:9). Alongside the archangel Michael, Gabriel is described as the guardian angel of Israel, defending the Israelites against the angels of the other nations.[14]

Mystical Judaism

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Gabriel is one of God's archangels in the Kabbalah literature. He is portrayed as working in concert with Michael as part of God's court, and he is identified with the sefira of Yesod. Gabriel is not to be prayed to because only God can answer prayers and sends Gabriel as his agent.[7]

According to Jewish mythology, in the Garden of Eden there is a tree of life or the "tree of souls"[15] that blossoms and produces new souls, which fall into the Guf, the treasury of souls. Gabriel reaches into the treasury and takes out the first soul that comes into his hand.

Christianity

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New Testament

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Gabriel announcing the birth of John the Baptist to Zechariah, by Alexander Andreyevich Ivanov, 1824
Gabriel announcing the incarnation to Mary, by Fra Angelico, c. 1440–1445

Gabriel's first appearance in the New Testament is found in the first part of Chapter 1 of the Gospel of Luke, in which he relates the annunciation of the birth of John the Baptist. John's father Zechariah was childless because his wife Elizabeth was barren. An angel appears to Zechariah to announce the birth of his son. When Zechariah questions the angel, the angel identifies himself as Gabriel.(Luke 1:5–25)

Gabriel appears again in the second part of Chapter 1 of the Gospel of Luke, this time to announce the birth of Jesus to Mary.(Luke 1:26–38) While in the first passage the angel identifies himself as Gabriel, in the second passage it is the author of Luke who identifies the angel as Gabriel.

The only other named angels in the New Testament are Michael (in Jude 1:9 and Revelation 12:7) and Abaddon (in Revelation 9:11).

Non-canonical texts

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Gabriel is more frequently referenced in early Christian pseudepigraphic texts than in any of the canonical Biblical texts. For example, Gabriel is mentioned in some of the infancy gospels (e.g., Chapter 7 of the Nativity Gospel of Mary,[16] Chapter 9 of the Protevangelium of James,[17] and Chapter 1 of the First Gospel of the Infancy of Jesus Christ[18]). Gabriel is also mentioned in some of the early Christian apocalyptic texts, such as the Greek Apocalypse of Ezra[19] and the Second Book of Enoch (e.g., Chapter 21[20] and Chapter 24[21]).

In Gnosticism, angels are portrayed as belonging to a pantheon of spiritual beings involved in the creation of the world. According to one ancient Gnostic manuscript, the Holy Book of the Great Invisible Spirit, Gabriel is a divine being and inhabitant of the pleroma that existed before the demiurge.[22] There is also a reference to Gabriel in Chapter 17 of the Gospel of Judas, a Gnostic text dated to 280 AD.[23]

Latter-day Saints

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In the theology of the Church of Jesus Christ of Latter-day Saints, Gabriel is believed to have lived a mortal life as the prophet Noah. The two are regarded as the same individual; Noah being his mortal name and Gabriel being his heavenly name.[24][25]

Feast day

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The feast day of Saint Gabriel the Archangel was exclusively celebrated on 18 March according to many sources dating between 1588 and 1921; unusually, a source published in 1856[26] has the feast celebrated on 7 April for unknown reasons (a parenthetical note states that the day is normally celebrated on 18 March). Writer Elizabeth Drayson mentions the feast being celebrated on 18 March 1588 in her 2013 book "The Lead Books of Granada".[27]

One of the oldest out-of-print sources placing the feast on 18 March, first published in 1608, is Flos sanctorum: historia general de la vida y hechos de Jesu-Christo ... y de los santos de que reza y haze fiesta la Iglesia Catholica ... by the Spanish writer Alonso de Villegas; a newer edition of this book was published in 1794.[28] Another source published in Ireland in 1886 the Irish Ecclesiastical Record also mentions 18 March.[29]

The Feast of Saint Gabriel was included by Pope Benedict XV in the General Roman Calendar in 1921, for celebration on 24 March.[30] In 1969, the day was officially transferred to 29 September for celebration in conjunction with the feast of the archangels Ss. Michael and Raphael.[31] Today, the 29 September date (known as Michaelmas) has been adopted by not only the Catholic Church, but also the Church of England, the Lutheran churches, the Anglican Communion, and the Western Orthodox churches.

The Eastern Orthodox Church and those Eastern Catholic Churches that follow the Byzantine Rite celebrate the Feast of the Archangels (Synaxis of the Archangel Michael and the Other Bodiless Powers) on 8 November. For those churches that follow the traditional Julian Calendar, 8 November currently falls on 21 November of the modern Gregorian Calendar, a difference of 13 days. Eastern Orthodox commemorate Gabriel not only at the Feast of the Archangels, but also on two other days:

Saint Gabriel the Archangel is commemorated on the vigil of the Feast of the Annunciation by Antiochian Western Rite Vicariate[34] and Western Rite in the ROCOR.[35]

The Coptic Orthodox Church celebrates Gabriel's feast on 13 Paoni,[36] 22 Koiak, and 26 Paoni.[37] One medieval Coptic work, the Investiture of the Archangel Gabriel, attributes the feast day of 22 Koiak to the day Gabriel was given the rank of archangel in heaven.[38]

The Ethiopian Church celebrates Gabriel's feast on 18 December (in the Ethiopian calendar), with a sizeable number of its believers making a pilgrimage to a church dedicated to "Saint Gabriel" in Kulubi and Wonkshet on that day.[39]

Gabriel's horn

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A familiar literary trope of Gabriel has him blowing a trumpet blast to announce the resurrection of the dead at the end of time. However, though the Bible mentions a trumpet blast preceding the resurrection of the dead, it never specifies Gabriel as the trumpeter. Different passages state different things: the angels of the Son of Man (Matthew 24:31); the voice of the Son of God (John 5:25–29); God's trumpet (I Thessalonians 4:16); seven angels sounding a series of blasts (Revelation 8–11); or simply "a trumpet will sound" (I Corinthians 15:52).[40] Likewise the early Christian Church Fathers do not mention Gabriel as a trumpeter; and in Jewish and Muslim traditions, Gabriel is again not identified as a trumpeter.[41]

The earliest known identification of Gabriel as a trumpeter comes from the "Hymn for Protection in the Night", attributed to the Armenian Saint Nerses IV the Gracious (1102 – 1173):[42]

The sound of Gabriel's trumpet on the last night, make us worthy to hear, and to stand on your right hand among the sheep with lanterns of inextinguishable light; to be like the five wise virgins, so that with the bridegroom in the bride chamber we, his spiritual brides may enter into glory.

A 1455 Armenian manuscript shows Gabriel sounding his trumpet as the dead climb out of their graves.[43]

Another example occurs in John Milton's Paradise Lost (1667):[40][44]

Betwixt these rockie pillars Gabriel sat
Chief of the Angelic guards (IV.545f) ...
He ended, and the Son gave signal high
To the bright minister that watch'd, he blew
His trumpet, heard in Oreb since perhaps
When God descended, and perhaps once more
To sound at general doom. (XI.72ff).

It is unclear whether Milton was inspired by the Armenian works, though they presumably have a common source.[40]

The image of Gabriel's trumpet blast to announce the end of time was taken up in evangelical Christianity, where it became widespread, notably in African American spirituals.[45]

Islam

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See also: Rūḥ
"Gibril" and "Jibril" redirect here. For other uses, see Gibril (disambiguation) and Jibril (disambiguation).
A 16th-century Siyer-i Nebi image of the archangel Jibril (Gabriel) visiting Muhammad

Gabriel (Hejazis Arabic: جِبْرِيل, romanized: Jibrīl;[46] also Arabic: جبرائيل, romanized: Jibrāʾīl; other canonical writings include: Jabrāʾīl, ''Jabrīl, Jabrāyīl, and Jibrāʾīn[47]) derived from the Hebrew: גַּבְרִיאֵל, romanized: Gaḇrīʾēl)[48][49][50][51] in many places in the Qur'an, is revered as one of the primary archangels and as the Angel of Revelation in Islam.[48][49][50] He is primarily mentioned in the verses 2:97, 2:98 and 66:4 of the Quran. However, the Quranic text doesn't refer to him as an angel.[49] In the Quran, the archangel Gabriel appears named in 2:97 and 66:4, as well as in 2:98, where he is mentioned along with the archangel Michael.[48]

Tafsir (Exegetical Quranic literature) narrates that Muhammad saw the archangel Gabriel in his full angelic splendor only twice, the first time being when he received his first revelation.[50] Islamic tradition holds that Gabriel was sent to numerous pre-Islamic Biblical prophets with revelation and divine injunctions, including Adam, whom Muslims believe was consoled by Gabriel sometime after the Fall, too.[52] He is known by many names in Islam, such as "keeper of holiness".[53] In Hadith traditions, Jibril is said to have six hundred wings.[54]

In Islam, the tree of souls is referred to as the Sidrat al-Muntaha (and is identified as a Ziziphus spina-christi).

As a messenger

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Muslims believe that Gabriel was tasked with transmitting the scriptures from God to the prophets and messengers, as Asbab al-Nuzul or revelation.[55] When Muhammad was questioned which angel is revealing the holy scriptures, he told the Jews they are revealed by Gabriel.[56]

Muslims also revere Gabriel for several events that predate what they regard as the first revelation narrated in the Quran. Muslims believe that Gabriel was the angel who informed Zechariah of the Nativity of John the Baptist, as well as Mary about the future nativity of Jesus;[57][58] and that Gabriel was one of three angels who had earlier informed Abraham of the birth of Isaac (51:24–30).[59] Gabriel also makes a famous appearance in the Hadith of Gabriel, in which he questions Muhammad on the core tenets of Islam.[48]

Gabriel is also believed to have delivered punishment from God to the Sodomites by leveling the entire city of Sodom with the tip of his wing.[60] According to a Hadith narrated by Abu Dharr al-Ghifari, which is compiled by al-Hakim al-Tirmidhi, Gabriel has the ability to regulate feeling or perception in humans, particularly happiness or sadness.[61]

As a warrior

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Muhammad at the Battle of Badr, advised by an angel (Siyer-i Nebi, 16th century)

Gabriel is believed to have helped Muhammad overcome his adversaries significantly against an ifrit during the Night Journey.[62][63] Gabriel is also believed to have helped Muhammad overcome his adversaries during the Battle of Badr, where according to scholars and clerics of Islam, the various hadiths, both authentics and inauthentics, has mentioned that Gabriel,[64] Michael, Raphael,[65][N 3][N 4] and thousands of best angels from third level of heaven, all came to the battle of Badr by impersonating the appearance of Zubayr ibn al-Awwam, a Companion of the Prophet and bodyguard of the prophet.[N 5][70] This is deemed as Zubayr's honor according to Islamic belief.[71][72][N 6] Meanwhile, Safiur Rahman Mubarakpuri has recorded in his historiography works of Quran and Hadith revelation in Prophetic biography, that Sa'd ibn Abi Waqqas testified he saw two unidentified warriors clad in white had protected Muhammad during the Battle of Uhud, that later being confirmed by Muhammad those two unidentified warriors were Jibril and Michael in disguise.[74]

Moreover, he is believed to have further encouraged Muhammad to wage war and attack the Jewish tribe of Banu Qurayza.[49][75] Another appearance of Gabriel in Islamic religious texts were found in numerous Hadiths during the Battle of Hunayn, where the Gabriel stood next to Muhammad.[76] Gabriel is also said to have fought Iblis, when the latter tempted ʿĪsā (Jesus).[77] Ibn Barrajan regards Gabriel to be an angel created from fire, like Iblis, thus settling Gabriel symbolically into the head of opposition to the leader of the devils.[78]

Other Islamic texts and some apocryphal literature also supported Gabriel's role as a celestial warrior.[49][79] Though alternate theories exist, whether the occurrence of the Holy Spirit in the Quran refers to Gabriel or not, remains an issue of scholarly debate.[citation needed] However, a clear distinction between apocryphal and Quranic references to Gabriel is that the former doesn't designate him as the Holy Spirit in the First Book of Enoch, which narrates the story of Gabriel defeating the Nephilim.[49]

Other traditions

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The Yazidis worship Seven Archangels, including Jabra'il (Gabriel), Mikha'il (Michael), Rapha'il (Raphael), Dedra'il, Azra'il, Shamka'il, and Azazil, who are emanations from God with which God entrusted the world. Other angels in Yazidism include Azrafil, Nekir and Nukir.[80] The Yazidis associate Gabriel with Tawûsî Melek (the "Peacock Angel").[81]

Yazdânism and Yarsanism share many elements with Yazidism, including seven secondary divine manifestations, emanationism and the incarnation of the archangel Gabriel (Pir Benjamin in Yarsanism).

Mandaeans venerate Ptahil as the "Fourth Life" (the third of three emanations from the First Life). Ptahil is an uthra, identified with Gabriel, who creates the poorly made material world with the help of Ruha, a sinful and fallen female ruler who inhabits the World of Darkness. Ruha and Ptahil's roles in creation vary, with each gaining control when the other's power subsides.[82] According to Brikha Nasoraia, the creation of the material world occurs by God's command, but is delegated to Ptahil (a subservient emanation or uthra) with the assistance of Gabriel and others.[83]

Art, entertainment, and media

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Angels are described as pure spirits.[84][85] The lack of a defined form allows artists wide latitude in depicting them.[86] Amelia R. Brown draws comparisons in Byzantine iconography between portrayals of angels and the conventions used to depict court eunuchs. Mainly from the Caucasus, they tended to have light eyes, hair, and skin; and those "castrated in childhood developed a distinctive skeletal structure, lacked full masculine musculature, body hair and beards ..." As officials, they would wear a white tunic decorated with gold. Brown suggests that "Byzantine artists drew, consciously or not, on this iconography of the court eunuch".[87] Some recent popular works on angels consider Gabriel to be female or androgynous.[88][89]

Painting and sculpture

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Gabriel is most often portrayed in the context of the Annunciation. In 2008, a 16th-century drawing by Lucas van Leyden of the Netherlands was discovered. George R. Goldner, chairman of the department of prints and drawings at New York's Metropolitan Museum of Art, suggested that the sketch was for a stained glass window. "The fact that the archangel is an ordinary-looking person and not an idealized boy is typical of the artist", said Goldner.[90]

The Military Order of Saint Gabriel was established to recognize "individuals who have made significant contributions to the U.S. Army Public Affairs community and practice". The medallion depicts St. Gabriel sounding a trumpet, while the obverse displays the Army Public Affairs emblem.[91]

Festivals

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  • Baltimore's (Maryland) "Little Italy" neighborhood has for over 80 years hosted an annual "end of summer" St. Gabriel Festival that features a procession with a statue of the saint carried through the streets.[92][93]

Film

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  • In Liliom (1930), Gabriel is portrayed by Harvey Clark.
  • In Gabriel Over the White House (1933), Gabriel is an unseen presence indicated by enhanced light.
  • In The Green Pastures (1936), Gabriel is portrayed by Oscar Polk.
  • In Heaven Only Knows (1947), Gabriel was portrayed by William Farnum.
  • In The Littlest Angel (1969; television film), Gabriel is portrayed by Cab Calloway.
  • In the horror film The Prophecy (1995), Gabriel (portrayed by Christopher Walken) searches for an evil soul on Earth during an end-of-days angelic civil war. He is also a character in The Prophecy II (1998) and The Prophecy 3: The Ascent (2000).
  • In Mary, Mother of Jesus (1999; television film), Gabriel is portrayed by John Light.
  • In the fantasy/horror film Van Helsing (2004), the title character played by Hugh Jackman is hinted to be an incarnation of Gabriel.
  • The film De-Lovely (2004), based on the life of Cole Porter, has a frame story featuring Jonathan Pryce as Gabriel the Angel of Death, coming to collect Porter (Kevin Kline) in 1964. This subplot culminates in a chorus of the song "Blow, Gabriel, Blow".
  • In the fantasy/horror film Constantine (2005), Tilda Swinton portrays an androgynous archangel Gabriel.
  • In the action/horror film Gabriel (2007), the eponymous character (portrayed by Andy Whitfield) fights to save the souls in purgatory by defeating the evil fallen angels.
  • In the apocalyptic supernatural action film Legion (2010), Kevin Durand plays the role of archangel Gabriel, the leader of the angel army, and the main antagonist. The story was continued in the TV series Dominion.
  • In the analog horror series The Mandela Catalogue, Gabriel is portrayed as the main antagonist, seemingly being the Antichrist or Satan disguised as Gabriel, who manipulates the shepherds to be their saviour instead of Jesus in the first episode, Overthrone. This leads to the events of the series having hostile organisms called Alternates.
  • In the analog series Angel Hare, Angel Gabriel is referred to as “Angel Gabby”. She is a white rabbit with yellow wings. Her role in the show is to provide guidance on issues of morality or personal conflict, which she often resolves with Biblically based solutions. She was the guardian Angel of the protagonist named “Jonah” who is implied to have an abusive male figure during his childhood, and confided in her for comfort and security. He digs through these tapes and the history behind it to figure out what happened to his guardian angel.

Games

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  • In the 2005 Spanish role-playing game Anima: Beyond Fantasy, Gabriel is one of the seven "Beryls" (godlike beings of light), and is identified with the archangel of the same name. He is associated with love, friendship, the arts, and peace.
  • In the Japanese role-playing game Shin Megami Tensei, Gabriel is one of the Demons the player can summon to assist in battle.
  • In the 2011 video game El Shaddai: Ascension of the Metatron, based on the Book of Enoch, Gabriel is featured alongside Michael, Raphael, and Uriel as a guide for Enoch on his quest. All four archangels take the form of swans while on Earth. Gabriel is depicted as female in this interpretation and is implied to be an angel of wisdom. She is associated with the Veil weapon Enoch uses.
  • Gabriel appears in the retro first-person shooter Ultrakill, and is voiced by Gianni Matragrano. He is featured as the final boss of the first two acts and a primary story character.
  • In The Binding of Isaac (2011), a roguelike dungeon crawler, the player is able to fight Gabriel and Uriel to obtain their key pieces to fight Mega Satan.
  • In In Death: Unchained, a virtual reality roguelike archery game, God has abandoned Heaven, and Gabriel has lost his sanity. He is the boss of the Paradise Lost area.

Literature

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  • Baal-e-Jibril (Published in 1935) is a Urdu philosophical poetry book written by Allama Muhammad Iqbal. Jibril-wa-Iblis (Gabriel and Lucifer) is one of its poem, a conversation between Gabriel and Lucifer.
  • In his epic poem Paradise Lost, John Milton made Gabriel chief of the angelic guards placed over Paradise.
  • The Hebrew poem "Elifelet [he]" by Nathan Alterman, put to music and often heard on the Israeli Radio, tells of a heroic, self-sacrificing Israeli soldier being killed in battle. Upon the protagonist's death, the angel Gabriel descends to Earth, in order to comfort the spirit of the fallen hero and take him to Heaven.[94][95]
  • In August Wilson's Fences (1985), the mentally handicapped character Gabriel believes with every fiber of his soul that he is the archangel Gabriel. He carries a trumpet and strives to chase away the "hellhounds". In the last scene of the play, he calls for Saint Peter to open the gates.
  • The main character of Salman Rushdie's The Satanic Verses (1988) believes that he is the modern incarnation of Gabriel.
  • In the humorous fantasy novel Good Omens (1990) by Terry Pratchett and Neil Gaiman, Gabriel is the head of an inefficient heavenly bureaucracy.
  • In the Japanese light novel series No Game No Life (2012), Jibril is a member of the Flügel race and was a member of the Council of 18 Wings, a prominent section in the government. She is depicted as loving knowledge and books.
  • In volume 3 of the Japanese light novel series The Devil Is a Part-Timer!, an archangel named Gabriel appears and is the guardian of the Sephirah Yesod.
  • In the Japanese light novel High School DxD, Gabriel is featured as one of the Four Great Seraphim who are the highest ranking seraphim alongside Michael, Uriel, and Raphael. In the novel, Gabriel is depicted as a female angel with immense angelic beauty, and is given the titles of "The Strongest Woman in Heaven" and "The Most Beautiful Woman in Heaven".
  • In the Japanese light novel series Date A Live, Gabriel is the name of a spiritual weapon (referred to as angels within the series), belonging to Miku Izayoi. Gabriel takes the form of an organ that can control sound. It can play various songs including "March", which enhances the targets physical abilities, and "Solo", which can brainwash those who listen to it, among others.

Music

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  • The eccentric English hagiographer and antiquarian, Sabine Baring-Gould (1834–1924) wrote "Gabriel's Message", the English translation of the Basque Christmas carol Birjina gaztetto bat zegoen. The original carol is likely related to the 13th or 14th-century Latin chant Angelus Ad Virginem, which itself is based on the biblical account of the Annunciation in the Gospel of Luke.
  • "Blow, Gabriel, Blow" was sung by Ethel Merman in Cole Porter's 1934 musical Anything Goes.
  • In the 1997 song "My Own Prison" by Creed, Gabriel is mentioned as deciphering the visions to the song's main character.
  • "Blow Your Trumpets Gabriel" was performed by Polish black metal band Behemoth.
  • The 1996 garage/house song "Gabriel" by Roy Davis Jr. (featuring vocals from Peven Everett) is about the archangel Gabriel. In the chorus, Everett can be heard singing "Gabriel play" in reference to Gabriel's trumpet. A trumpet is also heard in the song right after this line is sung.

Television

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See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Gabriel

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from Grokipedia
Gabriel is an prominent in the of , , serving primarily as a divine messenger who conveys God's revelations and announcements to humanity. In these traditions, Gabriel—known as גַּבְרִיאֵל (Gavriʾel) in Hebrew and Jibrīl in —is depicted as a faithful intermediary between the divine and human realms, often appearing in pivotal moments of prophetic history. In , Gabriel first appears in the , where he interprets prophetic visions for the prophet, including the vision of the ram and he-goat in Daniel 8:16 and the prophecy of the Seventy Weeks in Daniel 9:21. He is also referenced in extrabiblical texts like the as one of the chief angels overseeing divine judgments. In , Gabriel's most notable roles occur in the : he announces the birth of to Zechariah in :19 and delivers the to the Virgin Mary regarding the birth of in :26–38, emphasizing his function in heralding the arrival of the . These appearances underscore Gabriel's association with themes of divine favor, prophecy fulfillment, and salvation. In , Gabriel (Jibrīl) holds a central position as the angel of revelation, tasked by to deliver the to the Prophet Muhammad over 23 years, as described in verses such as Quran 2:97 and 26:193. He is also identified as the "Trustworthy Spirit" (Ruh-ul-Amin) who strengthens believers and appears in forms like a man to convey messages, including the to Maryam (Mary) in Quran 19:17–21. Across all three faiths, Gabriel symbolizes obedience to divine will and the bridging of the celestial and earthly domains, influencing theological, artistic, and throughout history.

Etymology

Name Origin

The name Gabriel originates from the Hebrew גַּבְרִיאֵל (Gavriʾel), a theophoric construction meaning " is my strength" or "." This derives from the גָּבַר (gābar), denoting "to be strong" or "to prevail," combined with the element ʾēl (""), where gabr- or geber- specifically implies "strength," "," or "mighty man." The g-b-r traces back to Proto-West Semitic √g-b-r, an ancient Semitic form meaning "to be strong," with cognates appearing in Akkadian (gabbāru, "to be strong") and (jabr, related to "force" or "compulsion"), reflecting its widespread use across for concepts of power and heroism. The name's earliest literary attestation occurs in the Hebrew Bible's (8:16 and 9:21), composed during the Babylonian exile or Persian period (circa 6th–2nd century BCE), marking its initial usage as a divine messenger's designation in biblical texts. Such theophoric naming patterns, blending human attributes with the divine ʾēl, were prevalent in ancient Hebrew and broader Semitic religious nomenclature, shaping the formation of angelic and personal names in subsequent scriptures.

Linguistic Variations

The name Gabriel, stemming from the Hebrew גַּבְרִיאֵל (Gavri'el), exhibits diverse transliterations across languages, reflecting phonetic adaptations to local phonological systems. In texts such as the and , it appears as Γαβριήλ (Gabriēl), preserving the Semitic gutturals through aspirated sounds. In Latin, the form Gabriel became standardized, influencing Romance and with minimal alteration, such as Gabriël in Dutch or Gabriel in English. In beyond Hebrew, notable variations include the Jibrīl (جِبْرِيل), where the initial "g" shifts to a "j" sound and the name emphasizes in Islamic contexts. Syriac renders it as ܓܒܪܐܝܠ (Gabrāʾīl), closely mirroring the Hebrew while incorporating dialectal features like the elongated vowels. In Persian, it is commonly Jabra'il (جبرئیل), blending orthography with Persian , often appearing in religious and literary works. Medieval manuscripts show orthographic differences due to scribal traditions and regional dialects; for instance, Greek codices occasionally omit the (as Γαβριηλ) or vary markings, while Latin versions might abbreviate to Gabr. in illuminated Bibles. In and Persian scripts, diacritical marks (tashkil) for vowels were inconsistently applied, leading to readings like Jabrāʾīl in some Qur'anic commentaries. Beyond Abrahamic traditions, the name has entered European as a , with forms like Gavril in or Gabri in Catalan, detached from religious connotations in secular usage.

In Judaism

Hebrew Bible

In the , Gabriel appears exclusively in the , where he functions as a divine messenger and interpreter of apocalyptic visions, a role that underscores the development of angelology during the Second Temple period. Named by a heavenly voice, Gabriel is depicted in human-like form, emphasizing his role as an angelus interpres who bridges divine revelation and human understanding. His interventions occur amid Daniel's prophetic experiences in , providing explanations that connect immediate historical events to broader eschatological themes without invoking later interpretive traditions. Gabriel's first appearance is in :16, during Daniel's vision of a ram and a he-goat symbolizing the Medo-Persian and Greek empires, respectively. A voice from between the banks of the Ulai River calls out, "Gabriel, make this man understand the vision," prompting Gabriel to approach Daniel, who falls into a deep sleep from terror at the angel's majestic presence. Gabriel then interprets the vision, explaining the ram's horns as representing the kings of Media and Persia, the goat as the king of , and the little horn as a future antagonist who will challenge the , thereby linking the imagery to geopolitical upheavals and . This episode highlights Gabriel's authoritative role in demystifying symbolic prophecies, positioning him as a key figure in conveying God's sovereign plan over nations. In Daniel 9:21, Gabriel reappears to Daniel while the prophet is praying and confessing the sins of , arriving "in swift flight" at the time of the evening sacrifice and identifying himself as "the man Gabriel," whom Daniel had seen earlier. Gabriel informs Daniel that he has come to provide due to the prophet's favored status, then delivers the famous "seventy weeks" in verses 24-27. This decrees "seventy weeks" (interpreted as 490 years) for Daniel's people and to achieve , everlasting , and the of a most holy place, divided into periods: seven weeks for rebuilding , sixty-two weeks of troubled restoration leading to the cutting off of an anointed one, and a final week marked by a covenant, the cessation of sacrifices, and desolation until a decreed end. The draws on Jeremiah's 70-year desolation , framing 's restoration within a timeline of divine intervention and eschatological fulfillment. Gabriel's role in these visions establishes him as a pivotal divine agent in , facilitating comprehension of God's redemptive purposes amid persecution and exile, though his functions expand significantly in later intertestamental and rabbinic Jewish texts.

Intertestamental Literature

In the intertestamental literature of the Second Temple period, Gabriel's portrayal expands beyond his foundational role in the as an interpreter of prophetic visions, developing into a key figure among the archangels in Jewish and pseudepigraphal texts. In the Book of Enoch, particularly the Book of the Watchers section, Gabriel serves as one of the four principal archangels—alongside Michael, Raphael, and Uriel—who act as watchers observing the earth's corruption from the fallen angels known as the Watchers. These archangels witness the bloodshed and lawlessness wrought by the Watchers' illicit unions with human women, producing giant offspring, and report the chaos to the Lord of Spirits (1 Enoch 9:1-11). God then commissions Gabriel specifically to execute judgment on these giants, commanding him to incite them to destroy one another in battle, thereby eradicating their threat without granting them long life (1 Enoch 10:9). This role underscores Gabriel's function in enforcing divine retribution against the consequences of angelic rebellion. Gabriel's appearances in other apocryphal texts further emphasize his role as a revealer of divine secrets. In the Hazon Gabriel, a late inscription (1st century BCE), Gabriel engages in a prophetic dialogue, disclosing eschatological visions and messianic prophecies to the recipient, positioning him as a mediator of hidden heavenly knowledge. Across the , Gabriel's status solidifies as an within emerging angelic hierarchies, often listed among or four chief angels who stand before God's and oversee aspects of creation and judgment. For instance, in 1 , he is designated as the overseer of Paradise, the serpents, and the Cherubim, highlighting his authoritative position in the cosmic order (1 Enoch 20:7). Later sections of the text reinforce this by depicting Gabriel, with other archangels, binding and punishing the in a fiery abyss on the day of judgment (1 Enoch 54:6). Such depictions reflect the period's growing elaboration of angelic ranks, where Gabriel embodies strength, revelation, and punitive justice in the divine administration.

Rabbinic Literature

In Rabbinic literature, Gabriel is depicted as a principal archangel embodying divine judgment and severity, often associated with fire as an instrument of God's retribution. In the Babylonian Talmud, Gabriel is identified as the "prince of fire," contrasting with Michael's association with water or snow, symbolizing his role in executing harsh decrees. For instance, in Yoma 21b, Gabriel's fiery nature is highlighted in discussions of angelic attributes during Yom Kippur rituals. Additionally, as an angel of judgment, Gabriel is said to mark the foreheads of the righteous with ink and the wicked with blood, a function drawn from Ezekiel's vision but elaborated in Talmudic exegesis. Midrashic narratives emphasize Gabriel's destructive missions on behalf of , underscoring his role in pivotal biblical events. In 86b, Gabriel is portrayed as the angel dispatched to overturn and destroy the cities of , raining fire and brimstone upon them as punishment for their sins. Similarly, in stories related to , Gabriel aids in the deliverance of the by leading to reunite with , ensuring the birth of , and striking down the handmaidens of Pharaoh's daughter who tried to dissuade her from saving the infant . Another Midrashic account in 95b describes Gabriel smiting the Assyrian army encamped against , wielding a sharpened since creation to fulfill Isaiah's . These tales highlight Gabriel's unyielding enforcement of divine justice, often through cataclysmic means. Within the angelic of Rabbinic texts, holds a prominent position as the second-in-command to Michael, frequently appearing as his counterpart in safeguarding . In Yoma 37a, is stationed at God's left side, representing (strength or severity), while Michael stands at the right, embodying (kindness). This pairing is invoked in the Bedtime prayer, where Michael protects on the right and on the left, illustrating their complementary roles in . Talmudic lore further notes that requires two flights to descend to , unlike Michael's single flight, signifying his slightly subordinate yet essential status among the archangels.

Kabbalistic Interpretations

In Kabbalah, the archangel Gabriel is closely associated with the sefira of Gevurah (severity or strength) on the Tree of Life, embodying divine judgment, discipline, and the constricting force that limits and defines creation. This linkage positions Gabriel as the angelic prince governing Gevurah, facilitating the flow of its rigorous energies from the divine realm into the lower worlds. Such an attribution draws from earlier rabbinic depictions of Gabriel as an enforcer of divine retribution, evolving into a more metaphysical role within mystical cosmology. Positioned on the left pillar of the —symbolizing contraction, , and the feminine aspect—Gevurah under Gabriel's influence balances the expansive mercy of the right pillar (), ensuring cosmic equilibrium through measured severity. Symbolically, Gabriel's domain evokes the colors and , representing the fiery intensity of and the shadowy depths of restriction, akin to the consuming fire of divine . In Lurianic Kabbalah, Gabriel channels the harsh, judgmental emanations of Gevurah within the dynamic processes of cosmic repair (tikkun), aiding in the rectification of shattered divine vessels by integrating severity with compassion to restore wholeness. This role underscores Gabriel's function in elevating sparks of holiness trapped in the material world, contributing to the ultimate unification of the sefirot.

In Christianity

New Testament

In the , the Gabriel appears solely in the Gospel of Luke, functioning as a heavenly emissary who delivers pivotal announcements concerning the births of and Christ. This portrayal establishes Gabriel as a key figure in the infancy narrative, bridging divine will with human events through direct intervention. Gabriel's first appearance occurs in the temple, where he announces to the priest Zechariah the impending birth of a son named John, who will be filled with the from birth and herald the coming of the Lord in the spirit and power of (:11-20). When Zechariah expresses doubt due to his and Elizabeth's advanced age, Gabriel identifies himself as "I am Gabriel, who stand in the presence of God, and I was sent to speak to you and to bring you this good news," before rendering Zechariah mute until the prophecy's fulfillment as a of divine authority (:19-20). This encounter underscores Gabriel's role as an interpreter of God's purposes, echoing precedents in the such as his revelations to Daniel. Subsequently, in the sixth month of Elizabeth's pregnancy, Gabriel is sent to a virgin named Mary in , greeting her with "Hail, favored one, the is with you!" and proclaiming that she will conceive and bear a son called , who will be great and reign over the house of forever (:26-33). Addressing Mary's question about how this can occur since she is a virgin, Gabriel explains that the will overshadow her, resulting in the child being called the , and cites Elizabeth's miraculous pregnancy as evidence that "with God nothing will be impossible" (:34-37). Mary's affirmative response, "Let it be to me according to your word," marks her acceptance, solidifying Gabriel's function as the divine herald initiating the (:38). Theologically, Gabriel's depictions in Luke affirm his status as an who stands before , emphasizing themes of divine sovereignty, prophetic fulfillment, and the irruption of the sacred into ordinary lives within early Christian scripture. His announcements not only parallel angelic visitations but also highlight faith's role in receiving 's redemptive plan, portraying Gabriel as an instrument of eschatological hope and continuity between covenants. This limited but significant presence in the canonical elevates Gabriel as a of 's faithful communication with humanity.

Non-Canonical Texts

In the , a text included in the Catholic and Orthodox canons but considered apocryphal by Protestant traditions, the angel discloses his identity as one of the seven holy angels who stand before God and present the prayers of the saints. This implies a collective angelic order, with biblical sources identifying and Michael among the other members of this group. Raphael's multifaceted role—acting as a divine guide, protector, healer, and interpreter of God's will—mirrors Gabriel's canonical functions as a principal messenger and revealer, highlighting shared archangelic responsibilities in interceding for humanity and facilitating divine encounters. Pseudepigraphal works like , a non-canonical text influential in early Christian circles, expand Gabriel's portrayal beyond scriptural depictions. Here, Gabriel is seated at alongside Michael, serving as a heavenly guide who escorts the seer through the celestial realms and participates in eschatological events, such as and punishment of the wicked. This elevates Gabriel's status within an intricate cosmic , emphasizing his proximity to the divine throne and authority over paradise and serpents. In the Gnostic codices from , Gabriel emerges as a key figure in elaborate cosmologies, often as a revealer of hidden knowledge aiding spiritual ascent. In the Gospel of the Egyptians, the "great Gabriel" functions as the minister and consort-linked attendant (with ) to the aeon Oroiael, one of four emanating from the self-begotten Autogenes, thereby mediating divine emanations within the and overseeing aspects of creation and redemption. Similarly, in , Gabriel acts as the "spirit-giver," bestowing the , sealing the elect with crowns, and facilitating their integration into higher divine orders, underscoring his revelatory role in Gnostic . Early Church Fathers drew on these non-canonical traditions to elaborate Gabriel's place in angelic orders. , in his Commentary on Matthew, references Gabriel's to Zechariah as an instance of angelic in prophetic fulfillment, portraying the as an interpreter of divine mysteries akin to his biblical appearances. While 's broader angelology in On First Principles outlines a graduated of rational beings—ranging from thrones and dominions to ministering spirits—he integrates named archangels like Gabriel into this framework as exalted servants who contemplate the and convey revelations to humanity, influencing subsequent patristic views on celestial ranks.

Denominational Perspectives

In Protestant theology, Gabriel is primarily understood through his explicit biblical roles as a divine messenger, appearing in the to interpret visions for the prophet and in the Gospel of Luke to announce the births of and Jesus Christ, without elaboration on hierarchical status or additional functions beyond Scripture. This minimalist approach reflects the emphasis on , limiting angelic doctrine to canonical texts and avoiding speculative traditions about archangels or intercession. Catholic theology places particular emphasis on Gabriel's role in the to the Virgin Mary, as described in , where he heralds the and serves as the primary agent of 's salvific plan through Mary's . This event underscores Gabriel's function as the "strength of God," focusing on his delivery of the divine invitation to human cooperation in redemption, celebrated annually on as a central to Marian devotion and . In , Gabriel is venerated as the Archistrategos, or leader of the heavenly hosts, with a pronounced intercessory role alongside his annunciatory duties; he is one of archangels who presents the prayers of the saints before God's , as referenced in Tobit 12:15, and facilitates divine communication across salvation history. This contrasts with the Western Catholic focus on the by highlighting Gabriel's ongoing mediatory presence in and , where he intercedes for humanity's enlightenment and joy in God's mysteries. Within the theology of The Church of Jesus Christ of Latter-day Saints, Gabriel is identified as the resurrected prophet , who holds authority next to in the priesthood and appeared to to affirm dispensational keys of salvation. This doctrine, taught by , positions Gabriel/ as a pivotal figure in restoring gospel truths, linking patriarchs to modern prophetic visitations and emphasizing continuity in divine authority across eras.

Liturgical and Symbolic Roles

In , the Archangel Gabriel is commemorated through dedicated feast days that highlight his role as a divine messenger. In , September 29 marks the Feast of Saints Michael, , and , collectively known as , a celebration instituted in the Roman Catholic calendar to honor the archangels' protective and revelatory functions. In , the of the Archangel Gabriel occurs on March 26, immediately following the Feast of the , and again on July 13, emphasizing his intercessory presence in the heavenly hierarchy. Gabriel's symbolic role extends to the imagery of his horn or trumpet, which represents the proclamation of divine judgment and the resurrection of the dead on the Last Day. This motif, drawn from eschatological themes in Scripture such as the trumpet call in 1 Thessalonians 4:16, became distinctly associated with Gabriel in medieval theology, with the Armenian Church pioneering this attribution in the 12th century before its wider adoption in Western traditions by the 17th century through works like John Milton's Paradise Lost. The horn symbolizes not only apocalyptic announcement but also the jubilee of liberation, echoing Old Testament imagery of the ram's horn in Leviticus 25:9–10. Within liturgical practices, Gabriel features prominently in prayers and hymns that invoke his annunciatory mission, particularly in relation to the . The , a traditional Catholic devotion recited thrice daily, centers on Gabriel's words to the Virgin Mary, fostering contemplation of the mystery of the Word made flesh. Hymns such as "The Angel Gabriel from Heaven Came," a Basque carol adapted for English use, retell his message of divine favor and are sung during Advent and the feast to evoke themes of hope and revelation. In Eastern , akathists and troparia dedicated to Gabriel praise his role as herald of , integrating him into sacramental rites that announce God's redemptive acts.

In Islam

Role as Messenger

In Islamic tradition, Gabriel, known as Jibril, serves as the primary angel of revelation, tasked with conveying divine messages from Allah to prophets. He is explicitly identified in the Quran as the one who brought down the revelation to Prophet Muhammad over a period of approximately 23 years, beginning in 610 CE in the Cave of Hira and continuing until the Prophet's death in 632 CE. This process is affirmed in Surah Al-Baqarah (2:97), which states: "Say, 'Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it, as guidance and good tidings for the believers.'" The gradual revelation allowed the verses to address contemporaneous events and provide ongoing guidance to the early Muslim community. Gabriel's role extends to announcing significant prophetic events, such as the births of prophets. In the , he appears to Maryam (Mary) to foretell the miraculous birth of Isa (), as detailed in Surah Maryam (19:16-21). There, the angel, described as a "well-proportioned man," reassures Maryam of divine support and declares: "I am only the messenger of your Lord to give you [news of] a pure boy" who will be a sign to humanity. This underscores Gabriel's function as the bearer of glad tidings in Islamic scripture. Hadith literature further elaborates on Gabriel's instructional role in establishing Islamic practices. In the renowned (Hadith Jibril), narrated in , the angel appears in human form to question Muhammad publicly about the pillars of Islam (, , charity, , and pilgrimage), (iman), (ihsan), and the Hour, thereby teaching the foundational tenets of the religion to the community. Additionally, authentic narrations in describe Gabriel demonstrating the five daily prayers to the Prophet on two consecutive days to establish their proper timings and performance. These accounts highlight Gabriel's direct involvement in transmitting practical religious knowledge.

Eschatological and Militant Roles

In Islamic tradition, the archangel Gabriel (Jibril) is depicted as assuming a militant role during key historical battles, particularly the in 624 CE, where he appeared as a supporting the Muslim forces. According to a narrated by , the Prophet Muhammad stated on the day of Badr, "This is Gabriel holding the head of his horse and equipped with arms for the battle," indicating Gabriel's direct participation as an armed combatant leading angelic reinforcements. This portrayal underscores Gabriel's versatility beyond his primary function as a divine messenger, positioning him as a protector in earthly conflicts against adversaries. Gabriel's militant attributes extend into eschatological contexts, where he is associated with the apocalyptic events leading to the Day of , though distinct from other archangels in his combative duties. In literature, Gabriel is described as standing on the right side of the who blows the trumpet (Israfil) during the sequence, while Michael (Mikail) stands on the left, highlighting his supportive yet warrior-like presence in the cosmic unraveling of the end times. This positioning emphasizes Gabriel's role as a vigilant amid the turmoil of Qiyamah, ready to enforce divine order in battles akin to the final confrontations against forces of chaos, such as those prophesied in traditions of the (Dajjal). Unlike Israfil's specific task of signaling the through the trumpet blasts, Gabriel's eschatological function reinforces his identity as a defender, ensuring the triumph of in the ultimate divine warfare.

In Other Traditions

Baháʼí Faith

In the , the holds a symbolic role as the personification of the , serving as the divine intermediary that conveys from to the Manifestations of God, including the and Bahá'u'lláh. This is designated by Bahá'u'lláh as the "Most Great Spirit," which appeared to both figures in the form of a "Maiden of Heaven," thereby announcing their missions and establishing the continuity of prophetic across dispensations. Shoghi Effendi, the appointed Guardian of the , explains that this Most Great Spirit corresponds to the symbolic representations of the in earlier Abrahamic traditions, such as the Burning Bush for , the Dove for Christ, and himself for , all of which descended upon the prophets to inaugurate their revelations. In Bahá'u'lláh's own account in the Súriy-i-Haykal (Tablet of the Temple), the Maiden—embodying the Most Great Spirit—manifested to him during his imprisonment in the in in 1852, proclaiming his divine station with a voice that stirred the realms of existence and bid him to proclaim his message. The , as the herald of Bahá'u'lláh, experienced a parallel in 1844 in , where the same Maiden appeared, unveiling his identity as the Promised One of and the inaugurator of a new prophetic cycle. This event, described by as the descent of the Most Great , mirrors Gabriel's role as messenger in prior faiths, such as announcing the births of and Jesus in Christianity or Muhammad's prophethood in . Gabriel's symbolism in Baháʼí extends to heralding the advent of the Most Great Peace, a prophesied era of global unity and justice fulfilling the messianic promises of all religions, with the Most Great Spirit acting as the trumpeter of this divine dispensation through its revelations to the and Bahá'u'lláh.

Esoteric and Occult Traditions

In Hermetic and Rosicrucian traditions, is revered as the governing the element of and the directional quarter of the west, playing a central role in elemental invocations and rituals designed to balance cosmic forces. This association draws from the synthesis of Kabbalistic, alchemical, and Christian mystical elements, where symbolizes purification, emotion, and the subconscious depths, often visualized in blue robes amid flowing waters during ceremonial workings. In the Hermetic Order of the Golden Dawn, a key proponent of these ideas, practitioners invoke in the Lesser Banishing Ritual of the Pentagram by facing west and reciting, "Behind me ," to dispel unbalanced watery influences and align with divine . Rosicrucian texts similarly position as a mediator of aqueous energies, facilitating spiritual regeneration through meditative practices that harmonize the practitioner with elemental hierarchies. Building upon biblical portrayals of Gabriel as a celestial communicator, the holds a prominent place in as developed by the Elizabethan scholar and his scryer during their angelic sessions from 1582 onward. Gabriel appeared in these scryings, acting as an intermediary who conveyed divine instructions to facilitate contact with spiritual entities. In Dee's records, Gabriel's interventions emphasized themes of and cosmic order. Scholarly analyses of Dee's diaries confirm Gabriel's role as a revealer of hidden truths in these structured interactions. In modern Theosophical interpretations, Gabriel is equated with the Higher Manas or spiritual intuition, viewing the archangel as a to inner , much like illuminating hidden potentials. This perspective integrates Gabriel into a broader esoteric cosmology where the archangel embodies the "messenger of life," fostering intuitive communion with universal principles and aiding in the soul's evolutionary ascent.

In Art and Culture

Visual Arts

In visual arts, the Archangel Gabriel has been depicted across various traditions, reflecting his role as a divine messenger in Abrahamic religions. These representations emphasize attributes like wings, scrolls, and lilies, symbolizing purity and proclamation, while adapting to cultural and theological contexts. In Byzantine iconography, Gabriel appears as a youthful, beardless figure dressed in imperial attire, often paired with Michael and holding a staff, scepter, or military standard to denote authority. Wings are a standard feature, signifying his angelic nature, and he frequently carries a scroll inscribed with messages from God, as seen in 12th-century mosaics from the Martorana Church in Palermo, where he flanks sacred spaces. These icons, such as the 6th-century example from the Euphrasian Basilica in Poreč, portray him in a frontal, hierarchical pose against a gold background to convey divine transcendence. Renaissance paintings prominently feature Gabriel in Annunciation scenes, where he announces Mary's conception of Christ, often holding a lily to symbolize her . Fra Angelico's The Annunciation (c. 1438–1447) in the San Marco Monastery depicts him bowing reverently with iridescent wings and embroidered robes, emanating light to highlight his celestial origin, though this version omits the lily vase present in his earlier panel works. Similarly, Leonardo da Vinci's Annunciation (c. 1472–1475) shows Gabriel kneeling in a naturalistic , proffering a lily with realistically folded wings modeled after a , blending divine symbolism with innovative perspective and . In , Gabriel (known as Jibril) is rarely represented figuratively due to aniconic traditions that prohibit images of spiritual beings to avoid , favoring abstract forms instead. Quranic verses involving Jibril's revelations to are rendered in exquisite , as in or Naskh scripts on manuscripts and , where his role is evoked through textual ornamentation rather than visual embodiment. This approach, evident in early Qurans like those from the 8th–9th centuries, prioritizes the sanctity of the word over depiction. Modern sculptures continue Gabriel's ethereal portrayal, with artists like influencing works that capture fluid, dynamic forms evoking spiritual grace. Rodin's bronze figures from (1880–1917), such as winged elements inspired by Dante, emphasize tormented yet transcendent angelic motifs, paving the way for 20th-century interpretations like Ivan Meštrović's (1918), which draws on Rodin's style to depict a soaring, luminous figure.

Literature and Film

In classical literature, the Gabriel appears in Dante Alighieri's (c. 1308–1321), where he is depicted in symbolic reliefs on the terrace of pride in , portraying his biblical announcement to the Virgin Mary as a model of . This representation underscores Gabriel's role as a divine messenger, aligning with scriptural inspirations while emphasizing themes of and moral instruction within the poem's allegorical journey. In John Milton's epic poem (1667), Gabriel serves as a sentinel angel and chief of the heavenly guards, stationed at the gates of Eden to protect it from infernal threats. Positioned alongside , he confronts upon his infiltration of Paradise, embodying vigilance and martial duty in the postlapsarian world, and later fights in the under Michael's command. Milton's portrayal expands Gabriel's traditional messenger function into a warrior-guardian, highlighting the ongoing cosmic conflict between divine order and rebellion. The 2019 television adaptation of and Terry Pratchett's reimagines Gabriel with satirical and bureaucratic undertones. Here, Gabriel is the supreme and head of Heaven's operations, depicted as a suave, impeccably dressed executive who oversees the with detached efficiency, contrasting sharply with the more empathetic Aziraphale. This characterization critiques celestial hierarchy as a corporate , using Gabriel's authoritative yet humorously oblivious demeanor to explore themes of and divine mismanagement. In the 2023 second season, Gabriel's backstory is expanded, particularly his relationship with . In film, Gabriel often emerges as a complex driven by disillusionment with humanity. The Prophecy series (1995–2005), directed by and others, casts as a fallen Gabriel who rebels against out of toward humans, seeking to tip the balance in an angelic by harvesting a powerful soul; his arc evolves from vengeful warrior to reluctant redeemer across the sequels. Similarly, in Legion (2010), directed by Scott Stewart, portrays Gabriel as a zealous enforcer of , arriving to eradicate humanity after loses in them, only to clash with the protective archangel Michael in a brutal confrontation that tests loyalty to celestial will. These adaptations draw on apocalyptic motifs to present Gabriel as a figure, amplifying his scriptural roles into narratives of and redemption.

Music and Other Media

Gabriel has inspired numerous musical compositions, particularly in sacred and choral traditions centered on his role as the messenger of the . A prominent example is the Basque Christmas carol "The Angel Gabriel from Heaven Came" (also known as ""), which narrates Gabriel's announcement to the Virgin Mary, with emphasizing his appearance "his wings as drifted snow, his eyes as flame." This folk tune, dating back to the 16th century, has been arranged for various ensembles, including performances by groups like , highlighting its enduring appeal in Advent and repertory. French composer incorporated angelic imagery in his , Op. 48, notably in the "" movement, where the text invokes angels leading the soul to paradise ("In paradisum deducant te angeli"), evoking themes of divine guidance akin to Gabriel's biblical missions. In jazz, interpretations of Gabriel-related themes appear in modern arrangements of traditional carols, blending improvisational elements with sacred narratives. For instance, a classical-jazz trio rendition of "The Angel Gabriel" incorporates syncopated rhythms and harmonic extensions, transforming the story into a contemporary dialogue. Gabriel features prominently in television portrayals that reinterpret his archangelic persona within frameworks. In the series Supernatural (2005–2020), Gabriel is depicted as the who disguises himself as the , a mischievous demigod-like figure delivering ironic justice to protagonists Sam and ; introduced as the Trickster in earlier episodes, with his identity as Gabriel revealed in season 5, episode 8, "Changing Channels," where he sacrifices himself to aid their cause against greater celestial threats in season 5, episode 19, "Hammer of the Gods." In Lucifer (2016–2021), Gabriel appears in season 5 as one of Morningstar's siblings, portrayed by Behpoornia in two episodes, contributing to familial angelic conflicts and schemes against the protagonists. In video games, Gabriel serves as a significant character drawing from his mythological attributes. In : Ascension of the Metatron (2011), Gabriel is one of the four archangels voiced by in the English version, acting as a guide and ally to the protagonist in his quest to reclaim from the fallen Grigori. Similarly, in (2020), Gabriel appears as a formidable boss antagonist, the "Judge of Hell," wielding dual swords and challenging the player in intense combat sequences that emphasize his role as a divine enforcer. Gabriel's veneration extends to festivals worldwide, often involving processions that honor his role as a heavenly messenger. The Feast of Saints Michael, , and on September 29 features liturgical celebrations and communal processions in Catholic traditions, symbolizing protection and divine communication; in some regions, statues of Gabriel are carried in parades to commemorate his appearance. In Ethiopian Orthodox Christianity, the Festival of Archangel Gabriel on December 28 includes church services and processions with icons, focusing on his role in announcing the birth of and .

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  27. https://www.jjmjs.org/uploads/1/1/9/0/11908749/elgvin_gabriel_inscription.pdf
  28. https://www.marquette.edu/maqom/worthlesssecrets.pdf
  29. https://www.jewishencyclopedia.com/articles/6450-gabriel
  30. https://www.sefaria.org/Yoma.21b
  31. https://www.sefaria.org/Bava_Metzia.86b
  32. https://www.myjewishlearning.com/article/gabriel/
  33. https://www.sefaria.org/Sanhedrin.95b
  34. https://www.sefaria.org/Yoma.37a
  35. https://www.chabad.org/library/article_cdo/aid/361902/jewish/The-Four-Worlds.htm
  36. https://inner.org/sefirot/sefgevur.htm
  37. https://www.mayimachronim.com/colours-of-the-sefirot/
  38. https://echtrai.org/gallery-with-description-and-a-button/colour-scales-hex-codes/colour-in-medieval-jewish-kabbalah/
  39. https://inner.org/parashat-mikeitz-5784-aliyah-by-aliyah/
  40. https://www.degruyterbrill.com/document/doi/10.1515/9783110192957.4.313/html
  41. https://thirdmill.org/seminary/lesson.asp/vid/109
  42. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1015-87582011000400004
  43. https://www.researchgate.net/publication/262477630_Exegetical_analyses_and_spiritual_readings_of_the_story_of_the_annunciation_Luke_126-38
  44. https://etsjets.org/wp-content/uploads/2021/05/files_JETS-PDFs_64_64-1_JETS_64.1_95-107_Jackson.pdf
  45. https://researchonline.nd.edu.au/context/theses/article/1233/viewcontent/2018_Costello_Exegetical.pdf
  46. https://bible.usccb.org/bible/tobit/12
  47. https://www.sacred-texts.com/bib/fbe/fbe131.htm
  48. https://www.ccel.org/c/charles/otpseudepig/enoch/ENOCH_2.HTM
  49. http://www.gnosis.org/naghamm/goseqypt.html
  50. http://www.gnosis.org/naghamm/zostr.html
  51. https://www.newadvent.org/fathers/101613.htm
  52. https://philarchive.org/archive/HAEOSA
  53. https://www.gotquestions.org/angel-Gabriel.html
  54. https://www.ewtn.com/catholicism/library/feast-of-the-annunciation-10461
  55. https://www.oca.org/saints/lives/2025/03/26/100886-synaxis-of-the-archangel-gabriel
  56. https://orthodoxwiki.org/Archangel_Gabriel
  57. https://www.churchofjesuschrist.org/study/scriptures/gs/gabriel?lang=eng
  58. https://www.churchofjesuschrist.org/study/manual/teachings-joseph-smith/chapter-8?lang=eng
  59. https://www.catholicculture.org/commentary/feast-archangels-michael-gabriel-and-raphael-michaelmas-for-short/
  60. https://www.oca.org/saints/lives?q=GABRIEL
  61. https://artandtheology.org/tag/gabriels-trumpet/
  62. https://opusdei.org/en-us/article/what-is-the-angelus-and-how-do-you-pray-it/
  63. https://anglicancompass.com/behind-the-hymn-the-angel-gabriel-from-heaven-came/
  64. https://www.akathists.com/archangel-gabriel/akathist/
  65. https://sunnah.com/bukhari:521
  66. https://sunnah.com/bukhari:3995
  67. https://www.bahai.org/library/authoritative-texts/shoghi-effendi/god-passes-by/
  68. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/messages/19921015_001/1
  69. https://archive.org/details/IsraelRegardie-CeremonialMagic-1980
  70. https://www.academia.edu/10446844/KABBALAH_MAGIC_AHD_THE_GREAT_WORK_Of_SELf_TRAHSfORMATIOH
  71. https://www.theosociety.org/pasadena/sd/sd2-1-13.htm
  72. https://www.theosophy.world/sites/default/files/ebooks/THE%20THEOSOPHICAL%20GLOSSARY%20-%20HPB.pdf
  73. https://www.philaletheians.co.uk/major-works/the-true-colours-of-man.pdf
  74. https://www.christianiconography.info/gabriel.html
  75. https://www.christianiconography.info/sicily/gabrielMartorana.html
  76. https://www.christianiconography.info/Edited%20in%202013/Croatia%202012/gabrielPorec.html
  77. https://smarthistory.org/fra-angelico-the-annunciation-c-1438-47/
  78. https://www.uffizi.it/en/artworks/annunciation
  79. https://www.thecollector.com/art-of-rashidun-caliphate-tradition/
  80. https://arthistoryteachingresources.org/lessons/islamic-art/
  81. https://www.musee-rodin.fr/en/musee/collections/oeuvres/gates-hell
  82. https://library.syracuse.edu/digital/guides_sua/html/sua_mestrovic_i.htm
  83. https://danteworlds.laits.utexas.edu/purgatory/03pride.html
  84. https://digitaldante.columbia.edu/dante/divine-comedy/paradiso/paradiso-14/
  85. https://milton.host.dartmouth.edu/reading_room/pl/book_4/text.shtml
  86. https://www.sparknotes.com/poetry/paradiselost/character/gabriel/
  87. https://variety.com/2019/tv/news/jon-hamm-good-omens-archangel-gabriel-amazon-bbc-series-1203247199/
  88. https://www.imdb.com/title/tt0114194/
  89. https://www.imdb.com/title/tt1038686/
  90. https://hymnary.org/text/the_angel_gabriel_from_heaven_came
  91. https://www.youtube.com/watch?v=Y28Bv0Wjwh4
  92. https://www.youtube.com/watch?v=zeExGB_177M
  93. https://www.youtube.com/watch?v=wVK1Z_ak2LQ
  94. https://elshaddai.fandom.com/wiki/Gabriel
  95. https://ultrakill.fandom.com/wiki/Gabriel
  96. https://anydayguide.com/calendar/3812
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