What is the source(s) for the hierachy and names of angels?

Answer 1

You can find all of that out on a google search of Angelology. It has a really good site that also goes into the origin and hierarchy of demons as well.

Answer 2

There is nothing Bilical.There are outside sources but you can't trust them.The Bible never mentions a female angel only males. Only two are named,Michael and Gabriel the Arch angels,Lucifer was an angel but he sinned and now is Satan(see Isaiah 14:12-17 and Ezekial 28:12-17)

Answer 3

Angel names, come from the bible, there are only a few ever mentioned. i don't know what hierachy you mean?

Answer 4

I'm an angel. I kill firstborns while their mamas watch. I turn cities into salt. I even, when I feel like it, rip the souls from little girls, and from now till kingdom come
what dou you want to know human

Answer 5

What Rod C said.

Answer 6

God names them

Answer 7

Peoples' imaginations.What else?

Answer 8

As with the visible creation, so also in the invisible realm there is order and rank among the angels. The foremost angel, both in power and authority, is Michael, the archangel. (Da 10:13, 21; 12:1; Jude 9; Re 12:7) Because of his preeminence and his being called “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex 23:20-23) Ranking very high among the angels in privileges and honor are the seraphs. (Isa 6:2, 6) More frequently (some 90 times), the Scriptures mention the cherubs, and from the description of their duties and responsibilities it is apparent that they, too, hold a special position among the angels. (Ge 3:24; Eze 10:1-22) Then there is the great body of angelic messengers who serve as a means of communication between God and man. However, they do more than simply relay messages. As agents and deputies of the Most High God, they serve as responsible executioners of the divine purpose, be it protection and deliverance of God’s people or destruction of the wicked.—Ge 19:1-26.

The prefix “arch,” meaning “chief” or “principal,” implies that there is only one archangel, the chief angel; in the Scriptures, “archangel” is never found in the plural. First Thessalonians 4:16, in speaking of the preeminence of the archangel and the authority of his office, does so in reference to the resurrected Lord Jesus Christ: “The Lord himself will descend from heaven with a commanding call, with an archangel’s voice and with God’s trumpet, and those who are dead in union with Christ will rise first.” It is, therefore, not without significance that the only name directly associated with the word “archangel” is Michael.—Jude 9

Michael is the only holy angel other than Gabriel named in the Bible, and the only one called “archangel.” (Jude 9) The first occurrence of the name is in the tenth chapter of Daniel, where Michael is described as “one of the foremost princes”; he came to the aid of a lesser angel who was opposed by “the prince of the royal realm of Persia.” Michael was called “the prince of [Daniel’s] people,” “the great prince who is standing in behalf of the sons of [Daniel’s] people.” (Da 10:13, 20, 21; 12:1) This points to Michael as the angel who led the Israelites through the wilderness. (Ex 23:20, 21, 23; 32:34; 33:2) Lending support to this conclusion is the fact that “Michael the archangel had a difference with the Devil and was disputing about Moses’ body.”—Jude 9.

Scriptural evidence indicates that the name Michael applied to God’s Son before he left heaven to become Jesus Christ and also after his return. Michael is the only one said to be “the archangel,” meaning “chief angel,” or “principal angel.” The term occurs in the Bible only in the singular. This seems to imply that there is but one whom God has designated chief, or head, of the angelic host. At 1 Thessalonians 4:16 the voice of the resurrected Lord Jesus Christ is described as being that of an archangel, suggesting that he is, in fact, himself the archangel. This text depicts him as descending from heaven with “a commanding call.” It is only logical, therefore, that the voice expressing this commanding call be described by a word that would not diminish or detract from the great authority that Christ Jesus now has as King of kings and Lord of lords. (Mt 28:18; Re 17:14) If the designation “archangel” applied, not to Jesus Christ, but to other angels, then the reference to “an archangel’s voice” would not be appropriate. In that case it would be describing a voice of lesser authority than that of the Son of God.

There are also other correspondencies establishing that Michael is actually the Son of God. Daniel, after making the first reference to Michael (Da 10:13), recorded a prophecy reaching down to “the time of the end” (Da 11:40) and then stated: “And during that time Michael will stand up, the great prince who is standing in behalf of the sons of [Daniel’s] people.” (Da 12:1) Michael’s ‘standing up’ was to be associated with “a time of distress such as has not been made to occur since there came to be a nation until that time.” (Da 12:1) In Daniel’s prophecy, ‘standing up’ frequently refers to the action of a king, either taking up his royal power or acting effectively in his capacity as king. (Da 11:2-4, 7, 16b, 20, 21) This supports the conclusion that Michael is Jesus Christ, since Jesus is Jehovah’s appointed King, commissioned to destroy all the nations at Har–Magedon.—Re 11:15; 16:14-16.

The book of Revelation (12:7, 10, 12) specifically mentions Michael in connection with the establishment of God’s Kingdom and links this event with trouble for the earth: “And war broke out in heaven: Michael and his angels battled with the dragon, and the dragon and its angels battled. And I heard a loud voice in heaven say: ‘Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ, because the accuser of our brothers has been hurled down . . . On this account be glad, you heavens and you who reside in them! Woe for the earth and for the sea.’” Jesus Christ is later depicted as leading the heavenly armies in war against the nations of the earth. (Re 19:11-16) This would mean a period of distress for them, which would logically be included in the “time of distress” that is associated with Michael’s standing up. (Da 12:1) Since the Son of God is to fight the nations, it is only reasonable that he was the one who with his angels earlier battled against the superhuman dragon, Satan the Devil, and his angels.

In his prehuman existence Jesus was called “the Word.” (Joh 1:1) He also had the personal name Michael. By retaining the name Jesus after his resurrection (Ac 9:5), “the Word” shows that he is identical with the Son of God on earth. His resuming his heavenly name Michael and his title (or name) “The Word of God” (Re 19:13) ties him in with his prehuman existence. The very name Michael, asking as it does, “Who Is Like God?” points to the fact that Jehovah God is without like, or equal, and that Michael his archangel is his great Champion or Vindicator.

Seraphs are Spirit creatures stationed about Jehovah’s throne in the heavens. (Isa 6:2, 6) The Hebrew word sera·phim´ is a plural noun derived from the verb sa·raph´, meaning “burn.” (Le 4:12) Thus the Hebrew term sera·phim´ literally means “burning ones.” Elsewhere the noun occurs in singular (Heb., sa·raph´) or plural and refers to earthly creatures. In this usage the meaning is variously “poisonous,” “fiery (inflammation-causing),” and “fiery snake.”—Nu 21:6, 8, ftns.

The prophet Isaiah describes his vision for us, saying: “In the year that King Uzziah died I, however, got to see Jehovah, sitting on a throne lofty and lifted up, and his skirts were filling the temple. Seraphs were standing above him. Each one had six wings. With two he kept his face covered, and with two he kept his feet covered, and with two he would fly about. And this one called to that one and said: ‘Holy, holy, holy is Jehovah of armies. The fullness of all the earth is his glory.’ . . . And I proceeded to say: ‘Woe to me! For I am as good as brought to silence, because a man unclean in lips I am, and in among a people unclean in lips I am dwelling; for my eyes have seen the King, Jehovah of armies, himself!’ At that, one of the seraphs flew to me, and in his hand there was a glowing coal that he had taken with tongs off the altar. And he proceeded to touch my mouth and to say: ‘Look! This has touched your lips, and your error has departed and your sin itself is atoned for.’”—Isa 6:1-7.

No description is given of the Divine Person. However, the skirts of his majestic garment are said to have filled the temple, leaving no place for anyone to stand. His throne did not rest upon the ground but, besides being “lofty,” was “lifted up.” The seraphs’ “standing” may mean “hovering,” by means of one of their sets of wings, just as the cloud was ‘standing’ or hovering by the entrance of Jehovah’s tent in the wilderness. (De 31:15) Professor Franz Delitzsch comments on the position of the seraphs: “The seraphim would not indeed tower above the head of Him that sat upon the throne, but they hovered above the robe belonging to Him with which the hall was filled.” (Commentary on the Old Testament, 1973, Vol. VII, Part 1, p. 191) The Latin Vulgate, instead of saying “seraphs were standing above him,” says they were standing above “it.”—Isa 6:1, 2.

These mighty heavenly creatures are angels, evidently of very high position in God’s arrangement, since they are shown in attendance at God’s throne. The cherubs seen in Ezekiel’s vision corresponded to runners that accompanied the celestial chariot of God. (Eze 10:9-13) This idea of positions of rank or authority in the heavens is in harmony with Colossians 1:16, which speaks of things “in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities.”

The number of seraphs is not mentioned, but they were calling to one another, evidently meaning that some were on each side of the throne and were declaring Jehovah’s holiness and glory in antiphonal song, one (or one group) repeating after the other or responding to the other with a part of the declaration: “Holy, holy, holy is Jehovah of armies. The fullness of all the earth is his glory.” (Compare the reading of the Law and the people’s answering, at De 27:11-26.) With humility and modesty in the presence of the Supreme One, they covered their faces with one of their three sets of wings, and being in a holy location, they covered their feet with another set, in due respect for the heavenly King.—Isa 6:2, 3.

The cry of the seraphs concerning God’s holiness shows that they have to do with seeing that his holiness is declared and that his glory is acknowledged in all parts of the universe, including the earth. One of the seraphs touched Isaiah’s lips to cleanse away his sin and his error by means of a glowing coal from off the altar. This may indicate that their work is in some way associated with cleansing away sin from among God’s people, such cleansing being based on the sacrifice of Jesus Christ on God’s altar.—Isa 6:3, 6, 7.

The description of the seraphs as having feet, wings, and so forth, must be understood to be symbolic, their likeness to the form of earthly creatures being only representative of abilities they have or of functions they perform, just as God often speaks symbolically of himself as having eyes, ears, and other human features. Showing that no man knows the form of God, the apostle John says: “Beloved ones, now we are children of God, but as yet it has not been made manifest what we shall be. We do know that whenever he is made manifest we shall be like him, because we shall see him just as he is.”—1Jo 3:2.

A cherub is an angelic creature of high rank having special duties, distinguished from the order of seraphs. The first of the 91 times they are mentioned in the Bible is at Genesis 3:24; after God’s driving Adam and Eve out of Eden, cherubs (Heb., keru·vim´) were posted at the E entrance with a flaming blade of a sword “to guard the way to the tree of life.” Whether more than two were stationed there is not disclosed.

Representative figures of cherubs were included in the furnishings of the tabernacle set up in the wilderness. Rising above each end of the Ark’s cover were two cherubs of hammered gold. They were facing each other and bowing toward the cover in an attitude of worship. Each had two wings that spread upward and screened over the cover in a guarding and protecting manner. (Ex 25:10-21; 37:7-9) Also, the inner covering of tent cloths for the tabernacle and the curtain dividing the Holy from the Most Holy had embroidered cherub figures.—Ex 26:1, 31; 36:8, 35.

These were not grotesque figures fashioned after the monstrous winged images worshiped by pagan nations round about, as some contend. According to the unanimous testimony of ancient Jewish tradition (the Bible is silent on this matter), these cherubs had human form. They were finest works of art, representing angelic creatures of glorious beauty, and were made in every detail “according to . . . the pattern” Moses received from Jehovah himself. (Ex 25:9) The apostle Paul describes them as “glorious cherubs overshadowing the propitiatory cover.” (Heb 9:5) These cherubs were associated with the presence of Jehovah: “And I will present myself to you there and speak with you from above the cover, from between the two cherubs that are upon the ark of the testimony.” (Ex 25:22; Nu 7:89) Hence, Jehovah was said to be “sitting upon [or, between] the cherubs.” (1Sa 4:4; 2Sa 6:2; 2Ki 19:15; 1Ch 13:6; Ps 80:1; 99:1; Isa 37:16) In symbol, the cherubs served as “the representation of the chariot” of Jehovah upon which he rode (1Ch 28:18), and the wings of the cherubs offered both guarding protection and swiftness in travel. So David, in poetic song, described the speed with which Jehovah came to his aid, like one who “came riding upon a cherub and came flying” even “upon the wings of a spirit.”—2Sa 22:11; Ps 18:10.

The detailed architectural plans for Solomon’s magnificent temple called for two huge cherubs in the Most Holy. They were made of oil-tree wood overlaid with gold, each standing ten cubits (4.5 m; 14.6 ft) high. They both stood facing the E on a N-S line running presumably through the center of the room. Although standing ten cubits apart, one wing of each cherub reached to touch the tip of the other’s extended wing in the center of the room, overshadowing the ark of the covenant and its poles, which rested beneath. The outer wings of each cherub touched the N and S walls respectively. Thus the wings of the cherubs spanned the 20-cubit width of the room. Engraved carvings of cherubs, overlaid with gold, also decorated the walls and doors of the temple. Likewise the sides of the copper water carriages were ornamented with cherubs. (1Ki 6:23-35; 7:29-36; 8:6, 7; 1Ch 28:18; 2Ch 3:7, 10-14; 5:7, 8) In a similar manner, carved cherubs ornamented the walls and doors of the temple that Ezekiel envisioned.—Eze 41:17-20, 23-25.

Ezekiel also relates a number of visions in which symbolic cherubs of unusual description were seen. After speaking of them as “living creatures” (Eze 1:5-28), he later identifies them as “cherubs.” (Eze 9:3; 10:1-22; 11:22) In these pictorial visions the cherubs are intimately associated with the glorious personage of Jehovah and constantly attendant upon him.

In his prophetic book Ezekiel was also told to “lift up a dirge concerning the king of Tyre,” in which he calls the king a glorious covering cherub that was once “in Eden, the garden of God,” but who was stripped of his beauty and made as ashes upon the ground. “This is what the Sovereign Lord Jehovah has said: . . . ‘You are the anointed cherub that is covering, and I have set you. On the holy mountain of God you proved to be. In the midst of fiery stones you walked about. You were faultless in your ways from the day of your being created until unrighteousness was found in you. . . . I shall put you as profane out of the mountain of God, and I shall destroy you, O cherub that is covering [“O protecting cherub,” Vg].’”—Eze 28:11-19.

God’s Word provides the names of only two of God’s faithful angels, Michael and Gabriel. (Daniel 8:16; 12:1; Luke 1:26; Jude 9) Not all of God’s angels stayed faithful to God. Some rebelled against him. They made themselves enemies of God and enemies of people on earth. How did this come about? All the angelic creatures that Jehovah created were righteous and good. However, one of these perfect spirit sons wanted people to worship him and acted on this wicked desire. That spirit creature was given the name Satan, which means “Resister [of God].” He is also called Devil, which means “Slanderer,” since he speaks wicked lies about Jehovah.

Answer 9

GOD