In Ps. lxxviii. 49 the "evil angels" of A.V. conveys a false
impression; it should be "angels of evil," as R.V., _i.e._ angels who
inflict chastisement as ministers of God.

The seven angels of Ezekiel may be compared with the seven eyes of
Yahweh in Zech. iii. 9, iv. 10. The latter have been connected by
Ewald and others with the later doctrine of seven chief angels,[25]
parallel to and influenced by the Ameshaspentas (Amesha Spenta), or
seven great spirits of the Persian mythology, but the connexion is
doubtful.

In the Priestly Code, _c._ 400 B.C., there is no reference to angels
apart from the possible suggestion in the ambiguous plural in Genesis
i. 26.

During the Persian and Greek periods the doctrine of angels underwent
a great development, partly, at any rate, under foreign influences.
In Daniel, _c._ 160 B.C., angels, usually spoken of as "men" or
"princes," appear as guardians or champions of the nations; grades are
implied, there are "princes" and "chief" or "great princes"; and
the names of some angels are known, Gabriel, Michael; the latter is
pre-eminent,[26] he is the guardian of Judah. Again in Tobit a leading
part is played by Raphael, "one of the seven holy angels."[27]

In Tobit, too, we find the idea of the demon or evil angel. In the
canonical Old Testament angels may inflict suffering as ministers
of God, and Satan may act as accuser or tempter; but they appear as
subordinate to God, fulfilling His will; and not as morally evil. The
statement[28] that God "charged His angels with folly" applies to