Christian

'Lord of the Flies' — a Philistine god of Ekron whose name was almost certainly deformed as a Hebrew insult, then inherited by Christian demonology as the second power of hell.

Guardians of thresholds and bearers of the throne — four-faced in Ezekiel, flanking the mercy seat in Exodus, and nothing at all like the winged infants of later art.

The administrative choir: they regulate the duties of lower angels and never act directly on the created world.

The messenger. The angel who explains Daniel's visions, announces two births in Luke, and in Islam delivers the entire Qur'an.

The warring archangel: prince of Israel in Daniel, captain of the host in Revelation, and the only angel the New Testament calls an archangel outright.

Six-winged and burning, they attend the throne directly and sing the trisagion. Their name is the Hebrew verb 'to burn'.

The wheels of the chariot — rings of fire studded with eyes, on which divine justice is said to be seated.

The ninth and closest of the angelic choirs: the ordinary messengers who deal with individual people, and the only rank most human accounts ever describe meeting.

Guardians of nations, cities and institutions — an angelic choir that operates at the scale of peoples rather than persons.

Not originally a name but an office — 'the accuser'. In Job he is a member of the divine court doing his job; only later does he become the enemy.

The border guard: the choir charged with restraining demonic incursion and keeping the boundary between the spheres.

The morning star of Isaiah 14. Christian tradition reads the phrase as the devil's own name; the passage itself makes no such claim.

The offspring of the sons of God and the daughters of men, given two verses in Genesis and a full history in 1 Enoch — the corpus's clearest case of a silence in scripture being filled in elsewhere.

Consort of El at Ugarit and mother of the gods, whose cult objects stood in the Jerusalem temple itself for long stretches — and who disappears from English Bibles behind the word 'grove'.

The healer, whose name means 'God heals'. He spends the Book of Tobit disguised as a human travelling companion, which makes it the longest sustained portrait of an angel anywhere in the biblical corpus.

The eighth choir — which produces the tradition's sharpest inconsistency, since Michael is called an archangel yet commands the entire host.

The choir of miracles and of the movement of the heavens; traditionally the angels present at the Ascension.

The remaining 'spirit of X' phrases, grouped because the tradition's whole method stands or falls on how they are read.

The deity of the Tophet child sacrifices in Kings and Jeremiah — or, on a long-running scholarly reading, the name of the sacrifice itself rather than a god.

Wealth personified. The gospels use the word for money itself; demonology turned the metaphor into an officer of hell.

Ezekiel is shown women weeping for Tammuz at the north gate of the temple — a Sumerian god still being mourned in Jerusalem two thousand years after his cult began.

The plural divine beings who make up God's council in the Hebrew Bible — present at creation, attending audiences, allotted the nations, and in one psalm sentenced to death for judging unjustly.

A place-name in the Hebrew Bible — 'destruction', a synonym for the grave — that Revelation personifies as the king of the locusts of the pit.

A real valley outside Jerusalem, remembered as the site of child sacrifice and deliberately defiled, whose name became the New Testament's word for final ruin.

The Philistine champion of 1 Samuel 17, and the best-known giant in any of these texts — whose height the manuscripts do not agree on, and whose death the Hebrew Bible reports twice with two different killers.

A Phoenician princess married to Ahab, who backed Baal and Asherah against the prophets of Israel. Revelation later borrows her name for a rival teacher, and it has been a label rather than a person ever since.

The first man the Bible calls mighty on the earth, founder of Babel, Erech and Akkad — a king in Genesis and nothing worse, who becomes a tyrant everywhere afterwards.

The Greek pit below Hades, built to hold defeated gods rather than dead people, and borrowed once by the New Testament to say where the sinning angels went.

Deliverance teaching names this spirit for the Levite who told Moses the whole congregation was holy, so why did he exalt himself — and was swallowed by the ground.

The seven who present the prayers of the saints — a group named as a body in Tobit and Revelation before any list of individual names settled.

'Fire of God' — the archangel of the fourth seat, never named in the canonical Bible, and formally struck from the approved list by a Roman synod in 745.

The sea-dragon of Job and Isaiah, drawn from Canaanite chaos myth, and later assigned the sin of envy and the office of admiral of hell.

The most discussed figure in modern deliverance teaching, and a category rather than a being — built from a queen in Kings and a rival teacher in Revelation.

The Latin class term for a spirit that lies on a sleeper, mentioned in passing by Augustine as a common report and turned by the Malleus Maleficarum, a thousand years later, into a doctrine with a procedure attached.

Job's land-beast, paired with Leviathan — presented there as a creature of God, not an enemy of him.

Named in deliverance teaching for the son who stood at the gate, listened sympathetically to everyone with a grievance, and stole the hearts of Israel.

The passive half of the pair — named for the king who let his queen act and then took the vineyard she obtained for him.

The biblical term for a medium's attending spirit — and at Endor, the one occasion where the practice is depicted as working.

Job's sea-beast read as a spirit of pride, and specifically of the twisting of words between people who are trying to understand each other.

A spirit that volunteers to deceive, is asked how, explains, and is authorised — by God, in open council.

A goddess the people of Judah tell Jeremiah, to his face, that they will keep worshipping — because things went better when they did.

The only spirit in the gospels that answers when asked its name — and answers with a military unit.

A single phrase in Ephesians that supplies the whole idea of spirits holding territory in the air above a place.

The one figure in this tradition whose name is genuinely in the Greek text — and invisible in English, where the KJV renders it 'a spirit of divination'.

A woman bent double for eighteen years, described by Luke as having a spirit of infirmity and by Jesus as bound by Satan.

The bronze serpent of the Hebrew Bible: Moses was told to make it, Israel kept it for centuries and burned incense to it, and Hezekiah finally broke it up with the dismissive name 'bronze thing'.

The Hebrew underworld: a silent, dusty place where everybody goes, righteous and wicked alike, and where nobody praises God. Not hell, and not a punishment.

Defined in the epistle by one specific test — denying that Christ came in the flesh — and stretched considerably since by deliverance teaching.

Named in later Christian devotion rather than in scripture — traditionally the angel with the flaming sword at the gate of Eden.

Angel of the sefirah of severity, whose name is close enough to Samael's that the two are repeatedly confused in the sources.

A deliverance category with no proof text at all — assembled from the gospel confrontations and directed, pointedly, at religious people rather than at outsiders.