Jewish

'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 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.

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 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.

The scapegoat's destination in Leviticus, and the Watcher who taught weapons and cosmetics in 1 Enoch. Translators cannot even agree whether the word is a name, a place or an abstraction.

The aged high god who presides over the assembly at Ugarit — and whose name is one of the Hebrew Bible's own words for God.

One word doing two jobs: a people east of the Jordan, and the shades of the dead — a double sense the Ugaritic texts already carry centuries before the Hebrew ones.

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.

A king east of the Jordan, described as the last remnant of the Rephaim, and evidenced in his own text by a piece of furniture — an iron bedstead nine cubits long, on display at Rabbah.

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 Moabite Baal of Peor, reassigned by demonology as the demon of sloth and of ingenious inventions. A god turned into a joke about laziness.

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 highest rank in Maimonides' ten-fold scheme — the living creatures of Ezekiel's chariot, placed where the Dionysian system puts the seraphim.

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

A night-demon of Mesopotamian ancestry. The famous story that she was Adam's first wife comes from a satirical medieval text and has no basis in Genesis at all.

Of the thirteen chiefs of tens, his is the only name that reaches English in a single form — the rest arrive with two spellings or three. What does not arrive at all is any account of what he did after the descent.

Stands second among the leaders, immediately after Semjaza, and the text never returns to him. His name travels worse than any other Watcher's: Arâkîba where Charles translates the Ethiopic, Urakabarameel in the witnesses behind the Greek — barely recognisable as the same word.

Taught how to break enchantments — the counter-spell to Semjaza's spell, and the only Watcher whose art is purely defensive.

Batârêl in Charles, Batraal in the lists that reached English through Greek. Under either spelling he swears the oath on Hermon and does nothing further that the text records.

Three unrelated figures carry this name — a Ugaritic king, the biblical prophet, and this Watcher — and only the coincidence connects them. 1 Enoch records his oath and nothing he taught.

Meteorology is on the charge sheet. He taught men to read the clouds, and 1 Enoch files that beside metalwork and astrology as one of the crimes that brought the flood.

His entire biography as a Watcher is one act: binding himself by the oath on Hermon in 1 Enoch alongside the other chiefs. Yomiel is what the name becomes once the diacritics are dropped, and it is no better attested than the original.

The archangel who takes vengeance on the world of the lights — and one of those condemned by name at the Roman synod of 745.

Shares a name with Remiel, one of the holy archangels — a collision 1 Enoch keeps apart and later lists do not, which is how the same figure ends up filed on both sides of the rebellion.

Set over those who rise — the archangel of the resurrection and of true visions.

Both an archangel and an adversary. Jewish tradition makes him the accusing angel, the angel of death and the guardian prince of Rome; all three are offices he was assigned, not verdicts on his character.

Holds the sun's share of a three-way division of the sky, with Sariel on the moon and Kokabel on the stars. What 1 Enoch condemns is not what the signs foretold but that he explained them at all.

One of the seven archangels of 1 Enoch, set over the spirits who sin against the spirit. Canonical scripture never names him.

Only nine of the leaders named in 1 Enoch 6:7 are given a teaching in chapter 8, and he is not among the nine. He is recorded as Satarêl and as Sartael, and silent under both.

The Watcher who proposed the descent and bound the other two hundred to it by mutual oath on Mount Hermon.

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.

Later tradition made him a teacher of astronomy. 1 Enoch does not: it gives him an oath, a rank over ten of the two hundred, and no art at all. The astronomy is an inheritance from somewhere else.

A people of Hebron whom the scouts of the Hebrew Bible report as impossibly tall and identify with the Nephilim — inside the very report the text goes on to call false.

Four Philistine champions the Hebrew Bible says were born to the rapha in Gath — the giant's household, killed one by one in a short appendix at the end of 2 Samuel.

No teaching, no punishment, no later appearance: of the Watchers named in 1 Enoch he is among the emptiest entries. He binds himself by the oath and leaves the narrative there — the fate of most of the twenty, and of none of the ones anybody remembers.

The two forms his name reaches English in, Zaqîêl and Sathiel, have almost nothing in common but the ending — the -el that marks him as one of God's, and that survives in these names long after everything else about them has been lost. Neither form is given a teaching.

The angel of death, who separates the soul from the body. Named as an office in the Qur'an and by personal name only in later tradition.

The scribe-angel of the merkavah texts. 3 Enoch identifies him as Enoch himself, taken up and remade: the one being in the tradition promoted from human to highest angel.

Keeper of divine secrets. The book of all knowledge he is said to have given Adam is the archetype every later grimoire is imitating.

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

Ten 'shells' mirroring the ten sefirot — a demonology built as the exact structural negative of the divine order.