Judo

Some minor judo administrations exist, such as the BJC-MAC (British Judo Council - Martial Arts Circle). In his late work Conjugal Love he describes, that a soul of a man and a soul of a woman are united by the marriage in heaven to become an angel. Judo clubs can also be administered by the British Judo Council (BJC), which is popular in the north of England. The Christian mystic Emanuel Swedenborg has a similar imagination. In Great Britain, the British Judo Association (BJA) is the largest Judo Association and the only one affiliated to the IJF. The Sufi mystic Jalal al-Din Muhammad Rumi wrote in his poem Masnavi:. Each national organization in the US has its own promotion requirements, but they still have the same belt rank system. When the human body dies, a soul could become an angel.

The other national organizations are USJF, United States Judo Federation, and USJA, United States Judo Association. Some mystics believe, that a soul is growing in steps from minerals, plants and animals to men. One is USA Judo, which also has state organizations which host state tournaments and other judo related activities. Crowley felt that attaining Knowledge and Conversation was so important, that he staked the claim that any other magical operation was, in a sense, evil. In the US, there are several different national organizations. For Crowley, this event was the single most important goal of any adept:. The international organization of judo is the IJF, or the International Judo Federation. According to most Thelemites, the single most important goal is to consciously connect with one’s HGA, a process termed “Knowledge and Conversation.” By doing so, the magician becomes fully aware of his own True Will.

Judo, uniquely among combat sports, puts equal emphasis on the initial throwing and the final pinning and submitting phases of combat, ideally enabling practitioners to dominate grappling-fights from the get-go. Citing Crowley, people have linked the term with the Genius of the Golden Dawn, the Augoeides of Iamblichus, the Atman of Hinduism, and the Daemon of the gnostics.Guardian Angel. It should be noted that the ability to throw an opponent to his back and apply a pinning technique is of enormous importance in these kinds of competitions, as is the ability to finish off a downed opponent with strikes or a submission-move. Within the system of Thelema, the Holy Guardian Angel is representative of one’s truest divine nature. Karo Parisyan, an Armenian-born judoka now fighting in the Ultimate Fighting Championship, has demonstrated the application of judo techniques to mixed martial arts in the United States. Aleister Crowley, tried to teach people to attain what he called "the Knowledge and Conversation of the Holy Guardian Angel". Hidehiko Yoshida, an Olympic gold medalist in 1992 and World Judo Champion in 1999, is well-known in PRIDE Fighting Championships, as is Fedor Emelianenko, PRIDE's current heavy weight champion. Note that if a particular deva has a widespread cult, like Vishnu or Shiva, he is believed not to be an ordinary deva but equated to Ishvara by his followers.

Due to their knowledge in ne-waza/grappling and tachi-waza/standing-grappling, various accomplished judo practitioners have also competed in mixed martial arts matches. Examples of such devas are Indra, Mitra, Ashvins, Varuna, etc. Even in the controlled environments of a match or dojo training session, injuries can easily occur due to a lapse in focus or overzealous application of a technique. Buddhism and Jainism also believe in the existance of such devas. However, while throws executed with proper break falls on soft mats can seem light and graceful, their more practical application on a hard surface (and potentially with greater intent to harm) could be very dangerous. They grant material benefits to humans upon praying and sacrificing to them, though they don't carry the message of Ishvara to the humans as in Abrahamic religions (a category of such beings also exit, called "devaduta" or "duta"). Proponents believe this contributes to judo being underrated as a method of self-defense. They are celestial beings with supernatural powers, but also weaknesses.

Without the kicking and punching so common to other martial arts, except in atemi-waza, which is taught to black belts, judo is often portrayed as friendlier than, for instance, karate. The Devas may be better translated as angels or demigods. A World Championship or Olympic match lasts only 5 minutes, but will leave participants exhausted. Many Hindus now say that this is a poor practice, because the best word for God in Sanskrit is Ishvara (the Supreme Lord). Despite the literal meaning of judo being "the gentle way", competition judo is one the roughest and most demanding of sports. In English, the Sanskrit word Deva is exclusively translated as "god", which certainly gives a polytheistic appearance to Hinduism. The judges can make a decision to change the score or penalty given by the referee. Also, angel-like beings called Tennin and Tenshi appear in Japanese mythology.

All scores and penalties are given by the referee. In Zoroastrianism, the Amesha Spentas have often been regarded as angels, but this is not strictly correct since they don´t convey messages, but are rather emanations of Ahura Mazda ("Wise Lord", God); they appear in an abstract fashion in the religious thought of Zarathustra and then later (during the Achaemenid period of Zoroastrianism) became personalized, associated with an aspect of the divine creation (fire, plants, water...). Penalties may be given for being inactive during the match or using illegal techniques and fighting must be stopped if a participant is outside the designated area on the mat (tatami). Angels are also a part of New Age beliefs. If there is no ippon or submission, the one with the highest score wins. Michael the archangel was Adam (the first man) when he was mortal, and Gabriel lived on the earth as Noah (the one who built the ark). An automatic ippon is also granted when one's opponent submits (which frequently occurs when strangle holds / arm locks are used). Names of some known angels who appeared are Moroni, Nephi, Peter, James, John, John the Baptist.

Pinning an opponent, with both shoulders on the mat, for 25 seconds (20 if you previously scored a waza-ari, since two half-points will complete your ippon) results in an ippon. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths. After the throw occurs and is scored, combat may continue on the ground. People who claimed to have received a visit by an angel include Joseph Smith, Jr., Oliver Cowdery, David Whitmer, Martin Harris. If there is no score during this period, then the decision (majority vote) of the referee and two corner judges is used. described his first angelic encounter thus (Joseph Smith History 1:31-33):. Finally, if both players have identical scores, the match is resolved by having the contestants continue fighting in a sudden death overtime called the Golden Score period where the first contestant to get any score wins. Joseph Smith, Jr.

If they are also equal in yukos, kokas break the tie. According to the official doctrine of the Church of Jesus Christ of Latter-Day Saints, (Bible Dictionary entry on "Angels"):. At match end, if one player has scored a waza-ari and the other has not, the player with the waza-ari wins, but if they are equal in that regard (both with zero or one) yukos are used to break the tie. Joseph Smith, Jr., founder of the Latter Day Saint movement (Mormonism), and several of his associates, claimed that they were visited by angels on multiple occasions and for a variety of purposes in conjunction with the restoration of the gospel of Jesus. Rather, they are used as tiebreakers if the match ends before an ippon is scored. Humans do not turn into angels upon death, rather they are physically ressurected in body and soul and judged by God on judgement day (and that should they end up in Jannah (heaven), they are given perfect bodies). Yukos and kokas are not fractional points in that they do not accumulate to equal a waza-ari or ippon-- in fact a waza-ari beats any number of yukos and a yuko beats any number of kokas. Every human being is assigned two angels to scribe a record of all actions done by the individual throughout their life, which will be used in evidence for or against the person by Allah on the day of judgement.

Technically speaking, a waza-ari is a half-point, two of which will earn the match. There are eight massive angels that support the Throne of God (Surat Al-Haaqqa, 69:17). Anything else, such as landing your opponent on the hip or shoulder, will be waza-ari (技有), yuko (有効) or koka (効果) (waza-ari being the highest of the 3, koka the lowest) or even no score. The angels Nakir and Munkar are assigned to interrogate the dead before judgement day; and there are nineteen angels over-seeing the punishments of hell unflinchingly (Surat Al-Muddaththir, 74:30). This will score an ippon (一本), a full point that wins the match. Other angels include Michael (Mikaeel) who discharges control of vegetation and rain, Sarafiel (Israfil) who will blow the trumpet on Yaum al Qiyamah (the day of resurrection), and Azrael (Izra'il), the angel of death. The object in a judo match is to throw your opponent to the ground. The archangel Jibril is attributed with sending the message of Allah to all the Prophets (including the Psalms, Torah, Bible and Qur'an.

Of course the IJF was created largely based on the earlier European Judo Union where weight classes had also been used for many years. Angels, unlike the fiery nature of jinn, are beings of goodness and cannot choose to disobey God, nor do they possess the ability to do evil. In 1961, Uchida represented the United States at the International Judo Federation meetings in Paris, where the IJF adopted weight classes for all future championships. He was one of the jinn..." (Surat Al-Kahf, 18:50). In 1953, Stone and Uchida successfully petitioned the Amateur Athletic Union to accept judo as a sport, with their weight class system as an official component. Scholars cite the following Quranic ayat (verse), "And when We said to the Angels; "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis. In the 1940s Henry Stone and Yosh Uchida, the head coaches at Cal and SJSC, developed a weight class system for use in the frequent competitions between the schools. According to the majority of Islamic scholars, angels are incapable of commiting sin, and therefore cannot fall from grace, excluding Iblis who chose to do evil because he had free-will and is not considered as a fallen angel, but a separate entity made of fire called jinn.

Collegiate competition in the United States, especially between UC Berkeley and San Jose State, contributed towards refining judo into the sport seen at the Olympic Games and World Championships. As such, angels do not eat, procreate or commit sin as humans do. Over 78 Kg. They can take on human form, but only in appearance. up to and including 78 Kg. Angels are described as being excessively beautiful and have different numbers of wings (for example, Gabriel is attributed as having six-hundred wings in his natural form). Over 70 Kg. They are completely devoted to the worship of God (Allah) and carry out certain functions on His command, such as recording every human being's actions, placing a soul in a newborn child, maintaining certain environmental conditions of the planet (such as nurturing vegetation and distributing the rain) and taking the soul at the time of death.

up to and including 70 Kg. In Islam, angels are benevolent beings created from light and do not possess free will. Over 63 Kg. Angels are thus the ministers of God, as well as the agents of revelation in Islam. up to and including 63 Kg. The belief in angels is central to the religion of Islam, beginning with the belief that the Qur'an was dictated to the Prophet Muhammad by the chief of all angels, the archangel Jibril (Gabriel). Over 57 Kg. Official doctrines of most Christian churches teach that the virtuous are resurrected in the end of times, having a physical body again, unlike angels (see Swedenborgianism for a church that does officially and systematically teach that people enter heaven immediately after death).

up to and including 57 Kg. The statement of 1Cor 11:10 could be interpreted, as if male angels could be vulnerable to the female attractiveness of worshipping woman. Over 52 Kg. (Zechariah 5,9) could be interpreted, that there are also female angels. up to and including 52 Kg. male and female. Over 48 Kg. Flavius Josephus (Discourse to the Greeks concerning Hades, VI) teaches of ressurected men and woman, i.e.

Women Up to and including 48 Kg. The Bible does state that at the resurrection, people will be like the angels with regard to marriage and immortality (Luke 20:35-36), and teaches such a transformation for instance at 1Cor 15:51; it states that the saints (all believers) will judge angels (1 Cor 6:3). Over 100 Kg. In many informal folk beliefs among Christians concerning the afterlife, the souls of the virtuous dead ascend into Heaven to be converted into angels. up to and including 100 Kg. Satan and the demons are thought by Christians to be angels who rebelled against God and were expelled from Heaven. Over 90 Kg. However, for all practical purposes most Christian lay people know little or nothing of these views, and do not accept them.

up to and including 90 Kg. Today, these views of angels are still technically acceptable within many mainstream Christian denominations. Over 81 Kg. Some medieval Christian philosophers were influenced by the views of Maimonides, and accepted his view of angels. up to and including 81 Kg. Certain Christian traditions, especially the Reformed tradition within Protestantism hold that references to the "Angel of the Lord" are references to pre-Incarnation appearances of Jesus. Over 73 Kg. In the story of the 40 martyrs of Sebaste, in which 40 Christian Roman soldiers were made to stand naked on a frozen lake in the snow until they renounced their faith, angels were seen descending from Heaven placing the crowns of martyrs on their heads.

up to and including 73 Kg. Each consecrated altar has at least one angel always present offering up prayers, and a number of angels join the congregation when they meet to pray. Over 66 Kg. For instance, each Christian may be assigned a guardian angel at their baptism (although never defined by the Catholic or Orthodox churches, nevertheless it is personally held by many church members and most theologians). up to and including 66 Kg. Some Christian traditions also hold that angels play a variety of specific roles in the lives of believers. The eight divisions are: Men Up to and including 60Kg Over 60 Kg. For example the verse in Paul "our struggle is not with earthly things but with principalities and powers" (meaning according to most theologians the fallen angels of those choirs, used as an example of all the fallen angels).

Men and women compete separately (although they often train together), and there are several weight divisions. Many of these names come from verses in the bible which would appear at first to be referencing a literal thing, although retroactively suggesting that they really mention angels can also make sense in the context. Judo became an Olympic sport for men in 1964 and, with the persistence of an American woman by the name of Rusty Kanokogi and many others, a sport for women as well in 1988 (both years given were the years that Judo was a demonstration event followed by an official medal event 4 years later). In this hierarchy, the Cherubim and Seraphim are typically closest to God, while the Angels and Archangels are most active in human affairs. Although a fully featured martial art, judo has also developed as a sport. The Celestial Hierarchy is the source of the names that have become part of tradition: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim. Brazilian Jiu-Jitsu remained rather aloof to later changes in international Judo rules which added emphasis to the standing phase of the fight, and thus remains a distinctive form of Judo to this day. Some Christian traditions hold that angels are organized into three major hierarchies which are subdivided into orders called "Choirs", and list as many as ten orders of angels.

The terms Judo and Jiu-jitsu were at that time interchangeable. The principle of continuity, however, seems to require the existence of beings intermediate between man and God. He taught Judo to Carlos Gracie (1902-94) and others in Brazil. The creeds and confessions do not formulate any authoritative doctrine of angels; and modern rationalism has tended to deny the existence of such beings, or to regard the subject as one on which we can have no certain knowledge. At this time, groundfighting (newaza) was very popular and not yet limited by the rules. Religious thought about the angels during the middle ages was much influenced by the theory of the angelic hierarchy set forth in The Celestial Hierarchy, a work of Pseudo-Dionysius the Areopagite, an unknown 5th century author or authors writing in the style of Dionysius the Areopagite. Mitsuo 'Count' Maeda introduced Judo to Brazil in the early 20th Century. Furthermore, there are more angels than there are anything else in the universe (although when first written this would have probably not included atoms since atomic structure was not known).

In Austria, Julius Fleck and others developed a system of throwing intended to extend Judo that they called Judo-do. Angels possess the beatific vision, or the unencumbered understanding of God (the essence of the pleasure of heaven). Teaching in France, Mikonosuke Kawaishi developed an alternative approach to instruction that continued to teach many techniques banned in modern competition. They also teach that angels are intermediaries to some forces that would otherwise be natural forces of the universe, such as the rotation of planets and the motion of stars. A sub-style of Kodokan Judo that developed in Japanese inter-scholastic competition is known as Kosen judo (高專柔道) with the same range of techniques but greater latitude permitted for Ne-waza (ground technique). Scholastic theologians teach that angels are able to reason instantly, and to move instantly. Kano took the name Judo from Jikishin Ryu Judo, which is an older school but not really seen outside of Japan. Starting with the end of the 4th century, angels were depicted with wings, presumably to give an easy explanation for them travelling to and from heaven.

Jigoro Kano's Kodokan Judo (講道館) is not the only style of judo. (Hence the frequently recounted tale of Scholastics arguing about how many angels could fit on a pinhead; if angels possess physical bodies, the answer is "at most a finite number", if they do not, then we rule out any finite number greater than zero as the answer.) Seraphim are often depicted as six wings radiating from a center — either concealing a body, or without a body. The dan (black belt) ranks are awarded after doing an exam supervised by independent judges of the national judo association. Angels are frequently depicted as human in appearance, though many theologians have argued that they have no physical existence. Once both parts have been completed it is possible for a Judoka to be promoted. Indeed, the term "angel" frequently appears to describe not beings of power, but simply announcers of events. Judokas also have to compete in a grading competition against people of a similar grade. An interpretation of the angels in the gospels is that angels are simply humans carrying a divine message.

In most Western countries, Judokas have to pass an exam which is normally assesed by the Sensei (Teacher) within the Dojo. Among other things, they are seen gathered around the Throne of God singing the thrice-holy hymn. Corner judges on the corners of the mat also have a white and blue flag to indicate to which competitor a point should go when it is unclear whom it should be awarded to. Angels fill a number of different roles in the Book of Revelation. Points are also awarded to white or blue. When Peter was imprisoned, an angel put his guards to sleep, released him from his chains, and led him out of the prison. In both cases this does not indicate their rank, but is to enable the judges and spectators to tell the opponents apart during a fight. Two angels witnessed Jesus' ascent into Heaven and prophesied his return.

In some competitions the older system whereby one competitor wears a white sash and the other a blue sash remains in place. Alternately, in Mark 16:5 the angel is not seen until the women enter the already-opened tomb, and he is described simply as "a young man." In Luke's version of the resurrection tale (Luke 24:4), two angels suddenly apparate next to the women within the tomb; they are described as being clothed in "dazzling apparel." This is most similar to the version in John 20:12, where Mary alone speaks to "two angels in white" within the tomb of Jesus. In competition one judoka wears a blue suit while the other wears white. 28:2, an angel appeared at Jesus' tomb, frightened the Roman guards, rolled away the stone from the tomb, and later told the myrrh-bearing women of Jesus' resurrection. Jigoro Kano was the inventor of the kyu - dan grading system, that soon got adapted by other martial arts such as karate. In Matt. Historically, a woman's belt had a white stripe at its centre in some countries, while in most of them this habit has been discontinued. The archangel Gabriel appeared to Mary in the traditional role of messenger to inform her that her child would be the Messiah, and other angels were present to herald his birth.

All dan grades may wear the black belt; sixth- through eighth- dans may alternately wear a red-and-white belt, while those ranked ninth- dan and above may wear a solid red belt. There seems, however, no parallel to such a use of "angel", and it is doubtful whether the monarchical government of churches was fully developed when the Apocalypse was written. In Japan, all adult kyu grades wear either white or brown belts. A less likely view is that the "angels" are the human representatives of the churches, the bishops or chief presbyters. Some European countries additionally use a red belt to signify a complete beginner. These are probably guardian angels, standing to the churches in the same relation that the "princes" in Daniel stand to the nations; practically the "angels" are personifications of the churches. In the UK and most of Europe the belt grading colours run like this: White, Yellow, Orange, Green, Blue, Brown and then Black. we meet with the "Angels" of the Seven Churches of Asia Minor.

In some countries, the nine colours run from grey through white, light blue, blue, yellow, orange, green, purple, and brown. 1-3. Judoka are ranked according to skill and knowledge of judo, that grade being reflected in the colour of his belt: There are two divisions of grades, the student grades (kyu, 級), and the master grades (dan, 段). In Rev. Because this allows a merciful exit to the match, injuries related to these holds are quite rare. Angels occur in groups of four or seven (Rev 7:1). When this occurs, the match is over, and the tapping player has lost, but the chokehold or joint lock ceases. 2:10), thrones and dominions (Col 1:16).

In randori and shiai (tournament) practice, when an opponent successfully executes a chokehold or joint lock, one "taps out" by tapping the mat or one's opponent at least twice in a manner that clearly indicates the submission. 8:38; Col. Also for reasons of safety, chokeholds, jointlocking - and the sacrifice (sutemi) techniques, which can be very spectacular, are often subject to age and/or rank restrictions; in the United States, one must be 13 or older to use chokeholds, and 17 or older, or hold the rank of Shodan (first grade black belt) or higher to use armlocks. 9:11); ranks are implied, archangels (Michael, Jude 9), principalities and powers (Rom. Striking techniques (called atemi-waza) such as kicking and punching, along with knife and sword techniques are retained in the katas taught to higher ranking judoka (for instance, in the kime-no-kata), but are forbidden in contest (and usually prohibited in randori), for reasons of safety. The distinction of good and bad angels is recognized; we have names, Gabriel (Luke 1:19), and Michael (Daniel 12:1), and the evil angels Beelzebub, (Mark 3:22) and Satan (Mark 1:13); while the allegiance of some angels are more ambiguous, such as Abaddon or Apollyon (Rev. In randori, players (known as judoka) may attack each other with any judo throw or grappling technique. The New Testament takes little interest in the idea of the angelic hierarchy, but there are traces of the doctrine.

A kind of sparring is practiced in judo, known as randori (乱取り), meaning "free practice". Naturally angels are most prominent in the Apocalypse. The groundwork techniques are divided into: attacks against the joints or joint locks (kansetsu-waza, 関節技), strangleholds or chokeholds (shime-waza, 絞技), and holding or pinning techniques (osaekomi-waza, 押込技). (to Jesus), Luke 1:26 (to Mary), Acts 12:7 (to Peter)); and Jesus speaks of angels as fulfilling such functions (E.g. Mark 8:38, 13:27), implying in one saying that they neither marry nor are given in marriage (Mark 12:25). Sacrifice techniques are divided into those in which the thrower falls directly backwards (ma-sutemi-waza, 真捨身技) and those in which he falls onto his side (yoko-sutemi-waza, 橫捨身技). In the New Testament angels appear frequently as the ministers of God and the agents of revelation (E.g. Matthew 1:20 (to Joseph), 4:11. Standing techniques are divided in hand techniques (te-waza, 手技), hip techniques (koshi-waza, 腰技) and foot/leg techniques (ashi-waza, 足技). Others might perhaps view Maimonides's statements as being perfectly in keeping with the continued evolvement of Jewish thought over a period of several millennia.

Nage-waza is divided in two groups of techniques, standing techniques (tachi-waza, 立技) and sacrifice techniques (sutemi-waza, 捨身技). One can perhaps say that Maimonides thus presents a virtual rejection of the "classical" Jewish view of miracles; he and others substitute a rationalism that seems more appropriate for 20th and 21st century religious rationalists. While Judo includes a variety of rolls, falls, throws, pins, chokes, joint-locks, and methods of percussion, the primary focus is on throwing (nage-waza, 投げ技), and groundwork (ne-waza,寝技). This is explained in his Guide of the Perplexed II:4 and II:6. In some matches, when there are not enough blue judogis availible, one judoka may be given a colored sash or alternately colored belt to differentiate himself from the other. Instead, he says, the wise man sees that what the Bible and Talmud refer to as "angels" are actually metaphors for the various laws of nature, or the principles by which the physical universe operates, or kinds of platonic eternal forms. Before competition, a blue judogi is assigned to one judoka per match for ease of distinction by judges and referee. Even this can be highly misleading: Maimonides harshly states that the average person's understanding of the term "angel" is ignorant in the extreme.

The jacket is intended to withstand the stresses of throwing and grappling, and is as a result much thicker than that of a karategi. Rather, all such interactions are by way of angels. The judogi consists of white cotton drawstring pants and a white quilted cotton jacket fastened by a colored belt indicative of kyu or dan rank. The rationalist view of angels, as held by Maimonides, Gersonides, Samuel Ibn Tibbon, etc., states that God's actions are never mediated by a violation of the laws of nature. This judogi was created at the Kodokan and similar uniforms were later adopted by many other martial arts. In the Middle Ages, some Jews developed a rationalist view of angels that is still accepted by many Jews today. Judoka (Judo practitioners) wear white cotton uniforms called Judogi (which means Judo uniform in Japanese) for practicing Judo. Gabriel and Michael are mentioned in the book of Daniel, Raphael in the book of Tobit (from the Protestant Apocrypha or Catholic and Orthodox Deuterocanon) and the remaining four in the book of Enoch from the Old Testament Pseudepigrapha (considered canonical by the Ethiopian Orthodox).

This balanced theory of combat has made Judo a popular choice for many. The archangels named in post-exile Judaism are Gabriel, Michael, Raphael, Uriel, Raguel, Sariel, and Jerahmeel. Judo's balance between both the standing and ground phases of combat gives judoka the ability to take down opponents who are standing up and then pin and submit them on the ground. Such a differing perspective on angels is discovered in the Book of Ezekiel, where these angels bear no relation whatsoever to the former understanding of what an angel was. Judo's Balanced Approach to Fighting. Later biblical books in the Tanakh present a stunningly different view of angels, as the Jewish beliefs about such things developed over the many years covered in the Bible. Actual fighting, albeit within safety rules, is considered to be much more effective than only practicing techniques, since fighting full-strength develops the muscles and cardio-vascular system on the physical side of things, and it develops strategy and reaction time on the mental side of things. The earliest Biblical books present angels as heavenly beings created by God, some of whom apparently are endowed with free will.

Half the combat time is spent fighting on the ground, called ne-waza and the other half standing up, called tachi-waza. Traditional Jewish biblical commentators have a variety of ways of explaining what an angel is. Judo emphasizes fighting (randori) as its main form of training. Many Bible chapters mention an "angry God" who sends His angel to smite the enemies of the Israelites. Fighting. These include the warning to Lot of the imminent destruction of Sodom. They enable the one applying the choke to force the adversary into unconsciousness and even death. Angels appear in several Old Testament (Hebrew Bible) stories, in addition to the ones previously mentioned above.

Chokes/strangulations are Judo's deadliest techniques. 2). Chokes/Strangulations. ix. For these reasons Judo considers joint locks to be important techniques. 10) may have been affected by the representation of the seven archangels and also possibly by the seven amesha spentas of Zoroastrianism (compare Ezek. Also, some joints, such the elbows, can be broken, maiming your adversary so he cannot any longer attack you effectively or put up a defence. 9, iv.

Joint locks are effective combat techniques since they enable you to control your opponent through pain-compliance. iii. Even so, some Judoka still enjoy learning and fighting each other informally using these banned techniques. The notion of the seven eyes (Zech. Over the years it was discovered that attacking those other joints would not only result in many injuries to the athletes, but also would gradually wear the joints down over time. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. In times past, Judo allowed many other joints to be attacked too such as the knees, spine and others. Michael is Israel's representative in Heaven, where other nations—the Persians, for instance—were also represented by angelic princes.

Elbow locks are considered safe-enough to do at nearly full-force to induce a submission. In Daniel, however, there occur the names Michael and Gabriel. Joint Locks. 30, the angels, when questioned, refuse to give their names. It is your job to break through his 'guard' and pin or submit him, and it is his job to submit you from where he is, to roll you over and get on top of you or to simply break out and get back up to his feet and fight from there if that is what he wants to do. xxxii. Clearly you do not have control of him in this position even though you are 'on top', so it is not considered a pin. 18, and Gen.

Also, to make things even worse for you, there are various attacking techniques he can launch against you from this position, which is called 'Do-osae' (body squeeze) in Japanese and 'The Guard' in English. Consequently, they did not individualize or denominate them; and in Judges, xiii. What if, for example, his friends who are nearby happen to drop in to 'pay you a little visit'? You won't be able to get away. The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God's agents. However, if the person you are holding down has wrapped his legs around any part of your lower body or your trunk, he is pinning you as much as you are pinning him since you cannot get up and flee unless he lets go. 7). This also flows from the theory that you will be striking a pinned opponent, and after 10 seconds will have possibly weakened him somewhat with strikes, at least enough to merit giving some points. 26; Job, xxxviii.

In a match, if you pin your opponent for less than 25 seconds you get points depending on how long, with the minimum being 10 seconds. i. The reason for requiring such a long pin is that in order to be able to hit the person underneath you effectively, you have to have full control of him for a long time. In some places, it is implied that angels existed before the Creation (Gen. If a pin is held for 25 seconds, the person doing the pinning wins the match. 18, an angel brought the divine word to the prophet. Pins are considered important since in a real fight the person on top who has control of the person beneath can hit him with knees, forearms, the head and so on. It is noteworthy that in I Kings, xiii.

Pins. Thus the prophet Haggai was called God's messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". In the ground phase, which is considered the secondary phase of combat, the opponents try to hold, or get the opponant to submit either by using arm locks (leg locks are not allowed) or by chokes and strangulations. In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God's word. The Ground Phase. 7). Therefore points are given for lesser throws in the standing phase of combat. vi.

In actual fact, this kind of victory is very difficult to achieve if the opponents are equally matched. This conception was developed after the Exile; and in the Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zech. If a judoka executes a powerful yet fully controlled throw, he can win a match outright due to the theory that he has displayed enough superiority. 7). Be that as it may, another reason to throw the opponent is to shock his body through smashing him forcefully onto the ground. 2; Job, xxxviii. Thus, the main reason for throwing the opponent is to control him and put yourself in a dominant position above him where you have more potential to inflict damage on him than he does on you. xxxiii.

The main purpose of the throwing techniques (nage waza) is to take an opponent who is standing on his feet, mobile and dangerous, down onto his back where he cannot move any more. They accompany God as His attendants, when He appears to man (Deut. punches, kicks etc) are not allowed due to their certainty of injury, but judoka are supposed to 'take them into consideration' while training by, for example, not fighting in a bent-over position for long, since this position is vulnerable to knee-strikes and others. "assembly of the saints"). Strikes (i.e. V. Some judoka, however, are very skilled in combining takedowns with submissions, where a submission technique is begun standing and finished on the ground. V.; A.

Even though standing joint-lock and choke/strangulation submission techniques are legal in the standing phase, they are quite rare due to the fact that they are much harder to apply standing than throws are. 7, R. In the standing phase, which is considered the initial phase, the opponents try to throw each other to the ground. lxxxix. The Standing Phase. 1); hence they are called His "council of the holy ones" (Ps. Some judoka can become quite skilled in one phase and be rather weak in the other, depending on where their interests most lie, although most are rather balanced between the two. 6, ii.

Each phase requires its own mostly separate techniques, strategies, randori, conditioning and so on, although some special training is devoted to 'transitional' techniques to bridge the gap. 19; Job, i. Judo assumes that there are two main phases of combat: the standing (tachi-waza) and the ground (ne-waza) phase. They constitute God's court, sitting in council with Him (I Kings, xxii. Jujitsu techniques which relied solely on superior strength were discarded or adapted in favour of those which involved redirecting the opponent's force, off-balancing the opponent, or making use of superior leverage. 2 et seq.). Kano saw jujutsu as a disconnected bag of tricks, and sought to unify it according to some principle; he found it in the notion of "maximum efficiency". vi.

For example, if the attacker was to push against his opponent he would find his opponent stepping to the side and allowing (usually with the aid of a foot to trip him up) his momentum to throw him forwards (the inverse being true for pulling). 2; compare Isa. Judo takes from jujutsu ("gentle art") the principle of using one's opponent's strength against him and adapting well to changing circumstances. 20, cxlviii. To English speakers, Judo and Jujutsu would mean "the easy way", as in the easiest way to accomplish something. 1, ciii. Thus Judo literally means "the gentle way", or "the way of giving way", and may also be defined as "the way of suppleness", "the way of flexibility, or "the way of adaptability". xxix.

The word Judo is composed of two kanji: "ju", which means gentleness or giving way, and "dō" (道), meaning way of life (the same character as the Chinese "tao"). They glorify God, whence the term "glorifying angels" comes (Ps. Although two years would pass before it would be called by that name, and Kano had not yet been accorded the title of "master" in the Kito ryu (起倒流) -- Iikubo would come to the temple to help teach three days per week, this was the founding of the Kodokan (講道館) or "place for learning the way.". "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. At the age of 22, just about to finish his degree at the University, Kano took 9 students from Iikubo's school to study jujitsu under him at the Eishoji Temple. 49 are to be regarded as personifications of this kind. His thoughts were already on doing more than expanding the canons of Kito and Tenjin Shinyo Ryu; full of new ideas, in part as a result of his education, Kano had in mind a major reformation of jujutsu, with techniques based on sound scientific principles, and with focus on development of the body, mind, and character of young men in addition to development of martial prowess. lxxviii.

By this time, Kano was devising new techniques, such as the kata guruma ( or 'shoulder wheel', known as a fireman's carry to Western wrestlers who use(d) a slightly different form of this technique) and uki goshi (floating hip toss). It would seem that the pestilence was personified, and that the "evil angels" mentioned in Ps. Like Fukuda, Iikubo placed much emphasis on free practice; on the other hand, Kito Ryu emphasized throwing techniques to a much greater degree than Tenjin Shinyo Ryu. 15, who annihilates thousands. Iso, too, took ill, and Kano, feeling that he still had much to learn, took up another style, becoming a student of Tsunetoshi Iikubo of Kito Ryu. xxiv. Through dedication, Kano quickly earned the title "shihan", or master, and became assistant instructor to Iso at the age of 21. Avenging angels are mentioned, such as the one in II Sam.

Kano then became a student in another Tenjin Shinyo school, that of Masatomo Iso, who put more emphasis on formal kata than did Fukuda. 5, 6). Little more than a year after Kano joined Fukuda's school, Fukuda took ill and died. xxxv. Fukuda is said to have emphasized technique over formal exercise, sowing the seeds of Kano's emphasis of randori (乱取り), or free practice, in Judo. 9); the enemy is scattered before the angel like chaff (Ps. When he went off to the University to study literature at the age of 18, he continued his martial efforts, eventually gaining a referral to Hachinosuke Fukuda, a master of the Tenjin Shinyo Ryu (天神真楊流) and ancestor of noted Japanese/American judoka Keiko Fukuda, who is one of Kano's oldest surviving students. xxx.

He first started pursuing jujitsu (柔術), at that time a flourishing art, at the age of 17, but met with little success---in part due to difficulties finding a teacher who would take him on as a serious student. 35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezek. Kano was a small, frail boy, who, even in his twenties, did not weigh more than a hundred pounds, was often picked on by bullies. There are angels militant, one of whom smites in one night the whole Assyrian army of 185,000 men (II Kings, xix. His grandfather was a self-made man, a sake brewer from Shiga prefecture in central Japan; however, Kano's father was not the eldest son and did not inherit the business, but instead became a Shinto priest and government official, with enough influence for his son to enter the second incoming class of Tokyo Imperial University. 11). Kano was born into a well-to-do Japanese family. 7, xci.

The early history of Judo and that of its founder, Japanese polymath and educator Kano Jigoro (surname first in Japanese) (1860-1938), are inseparable. xxxiv. . 5); and as God watched over Jacob, so is every pious person protected by an angel, who cares for him in all his ways (Ps. Practitioners of Judo are called judoka. An angel brought Elijah meat and drink (I Kings, xix. The sport became the model of the modern Japanese martial arts, gendai budo, developed from old koryu schools. 1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land.

Jigoro Kano (嘉納治五郎) in 1882. iii. Judo was developed from Jujutsu, and was founded by Dr. 13, Mal. Judo (Japanese: 柔道, jūdō; "gentle way") is a martial art, sport, and philosophy originated in Japan. i. 19, Ḥag.

xlii. 1) an angel of the Lord—unless here and in the preceding instances (compare Isa. In Judges (ii. 20.16).

23.20, Num. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Ex. Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. Angels foretold to Abraham the birth of Isaac, to Manoah the birth of Samson, and to Abraham the destruction of Sodom.

Angels reveal themselves to individuals as well as to the whole nation, in order to announce events, either good or bad, affecting humans. In the Bible, angels are a medium of God's power; they exist to execute God's will. 10]; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below. 9, iv.

In post-Biblical times, the heavenly hosts became more highly organized (possibly as early as Zechariah [iii. 5 et seq.) and ofanim as heavenly beings who carry God's throne. i. 2) as having six wings; and Ezekiel describes the ḥayyot (Ezek.

The seraphim are described by Isaiah (vi. 24). iii. 2, Gen.

lxxx. 4, Ps. iv. God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the Tree of Life (I Sam.

When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, seraphim, ḥayyot ("living creatures"), ofanim ("wheels"), and arelim (another name for Thrones). V.). 49, R. lxxviii.

9; Ps. lxiii. 1; Isa. iii.

16; Mal. xxiv. 23; II Sam. 16; Job, xxxiii.

xlviii. Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed," "an interpreter," "the angel that destroyed," "messenger of the covenant," "angel of his presence," and "a band of angels of evil" (Gen. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God's power to accomplish through but one angel any deed, however wonderful. Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers.

3): "Is there any number of his armies?" In the book of Revelation, the number is "a thousand thousands, and many tens of thousands". The general conception is the one of Job (xxv. 23). 6; Job, xxxiii.

lxxxix. 1; Ps. 6, ii. 19; Job, i.

14, 15; I Kings, xxii. v. 2; Josh. xxxii.

Jacob meets a host of angels; Joshua sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Gen. The number of angels is enormous. 2). 18, xxv.

5; Job, iv. xiv. 28; Zech. 17, 20, xix.

xiv. 25; II Sam. 20, lxxviii. ciii.

When their duties are not punitive, angels are beneficent to man (Ps. Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. The use of wings suggests an original artistic convention merely intended to denote the figure as a spirit. Images of angels in Christian art are identical to prior depictions of gods such as Zeus, Eos, Eros, Thanatos and Nike, in pre-Christian classical art, and some divine beings in Mesopotamian art.

They are commonly depicted with halos. 21), as they are described in the Bible, and depicted in Christian, Jewish and Zoroastrian art. ix. Angels are thought to possess wings (Dan.

This imagery is very similar to the description of Jesus in the book of Revelation. 5, 6). x. In the Book of Daniel, reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude" (Dan.

16, 30, as standing "between the earth and the heaven, having a drawn sword in his hand". xxi. A terrible angel is the one mentioned in I Chron. It is worth noting that these angels carry items that are contempory to the time in which they visit (perhaps angels are bound by the technology which humans have achieved).

8 et seq.). i. 2, Zech. ix.

13, Ezek. v. 23, Josh. xxii.

Angels bear drawn swords or other destroying weapons in their hands—one carries an ink-horn by his side—and ride on horses (Num. Gradually, and especially in post-Biblical times, angels came to be bodied forth in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Though superhuman, angels can assume human form; this is the earliest conception. V.): "Who makes winds his messengers; his ministers a flaming fire." Some verses in the Apographya depict angels wearing blue or red robes but no such refrence occurs in the Protestant books.

4, R. civ. 15), as the Psalmist said (Ps. They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light (Job, xv.

2). iii. 11; Ex. 21, 22; II Kings, ii.

13; Judges, vi. xvi. Angels, or the Angel, appeared in the flames of the thorn bush (Gen. 9); some fly through the air; some become invisible; sacrifices touched by them are consumed by fire; and they may disappear in sacrificial fire, like Elijah, who rode to heaven in a fiery chariot.

xxix. 6; II Sam. 17, xiii. 5; Judges, vi.

2, xix. xviii. In the Hebrew Bible, angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Gen. In Jewish apocalypses especially, the imagination ran riot on the rank, classes and names of angels; and such works as the various books of Enoch and the Ascension of Isaiah supply much information on this subject.

100. The development of the doctrine of an organized hierarchy of angels belongs to the Jewish literature of the period 200 BC to A.D. The guardian angels of the nations in Daniel probably represent the gods of the heathen, and we have there the first step of the process by which these gods became evil angels, an idea expanded by Milton in Paradise Lost. above), but they belong to a different order of thought from the angels of Judaism and of Christian doctrine; and the passage in no way suggests that the bne Elohim suffered any loss of status through their act.

It is true that the bnē Elohim of that chapter are subordinate superhuman beings (cf. 6:2, as interpreted by the Book of Enoch. The Fall of the Angels is not properly a scriptural doctrine, though it is based on Gen. But in Tobit, we find Asmodeus the evil demon, τὸ πονηρὸν δαιμόνιον, who strangles Sarah's husbands, and also a general reference to "a devil or evil spirit", πνεῦμα (Tobit 3:8, 17; 6:7).

In Daniel, the princes, or guardian angels, of the heathen nations oppose Michael, the guardian angel of Judah. The statement (Job 4:18) that God "charged his angels with folly" applies to all angels. In the canonical Hebrew/Aramaic scriptures, angels may inflict suffering as ministers of God, and Satan may act as accuser or tempter; but they appear as subordinates to God, fulfilling His will, and not as independent, morally evil agents. In Tobit, too, we find the idea of the demon or evil angel.

12:15.). (Tob. Again in Tobit a leading part is played by Raphael, "one of the seven holy angels". 8:16; 10:13, 20-21), he is the guardian of Israel's leading Kingdom of Judah.

160 BC, 71 angels, usually spoken of as "men" or "Angel-princes", appear as guardians or champions of the individual nations, defending them as God sits in council with them over the world; 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 (Dan. In Daniel, c. During the Persian and Greek periods, the doctrine of angels underwent a great development, partly, at any rate, under foreign influences. 400 BC, there is no reference to angels, apart from the possible suggestion in the plural in Genesis 1:26.

In the Priestly Code, c. The latter have been connected by Ewald and others with the later doctrine of seven chief angels (Tobit 12:15; Revelations 8:2), parallel to and influenced by the Ameshaspentas (Amesha Spenta), or seven great spirits of the Persian mythology. The seven angels of Ezekiel may be compared with the seven eyes of Yahweh in Zecharias 3:9, 4:10. In Psalms 78:49 the "evil angels" of the Authorized Version conveys a false impression; it should be "angels of evil", i.e. angels who inflict chastisement as ministers of God.

91:11, 103:20 &c.); they appear as ministers of God. Occasional references to "angels" occur in the Psalter (Pss. I Chronicles 21:1). Cf.

Similarly in the Job the bne Elohim, sons of God, appear as attendants of God, and amongst them, Satan (Hebrew ha satan), again in the role of public prosecutor, the defendant being Job (Job 1, 2. The Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal (Zecharias 3:1). Somewhat later, in the visions of Zechariah, angels play a great part; they are sometimes spoken of as "men", sometimes as mal'akh, and the Mal'akh Yahweh seems to hold a certain primacy among them (Zecharias 1:11). As in Genesis, they are styled "men"; mal'akh, for "angel", does not occur in Ezekiel.

Ezekiel 9 gives elaborate descriptions of cherubim (a class, or type of angels); and in one of his visions, he sees seven angels execute the judgment of God upon Jerusalem. Ezekiel, as a prophet of the Exile, may have been influenced by the hierarchy of supernatural beings in the Babylonian religion, and perhaps even by the angelology of Zoroastrianism (it is not, however, certain that these doctrines of Zoroastrianism were developed at so early a date). Once the doctrine of monotheism was formally expressed, in the period immediately before and during the Exile (Deuteronomy 6:4-5 and Isaiah 43:10), we find angels prominent in the Book of Ezekiel. Nevertheless we may well suppose that polytheists in ancient Israel believed in superhuman beings other than Yahweh, but that the inspired writers have mostly suppressed references to them as unedifying.

7, or the passage, at any rate in its present form, may be exilic or post-exilic. An angel of I Kings 13:18 might be the Mal'akh Yahweh, as in 19:5, cf. Thus, the pre-exilic literature rarely mentions angels, or other superhuman beings other than Yahweh and manifestations of Yahweh; the pre-exilic prophets hardly mention angels. In Isaiah 6 the seraphim, superhuman beings with six wings, appear as the attendants of Yahweh.

Similarly the "man" who wrestles with Jacob at Peniel is identified with God (Genesis 32:24, 30). In all these cases the angels, like the Mal'akh Yahweh, are connected with or represent a theophany. At Bethel, Jacob sees the angels of God on the ladder (Genesis 28:12), and later on they appear to him at Mahanaim (Genesis 32:1). 18:1 with 18:2, and note change of number in 19:17).

(J) the appearance of Yahweh to Abraham and Lot is connected with three, afterwards two, men or messengers; but possibly in the original form of the story Yahweh appeared alone (Cf. In Genesis 18, 19. There are the cherubim who guard Garden of Eden. However, there are a few passages which speak of subordinate superhuman beings other than the Mal'akh Yahweh or Elohim.

In earlier literature the Mal'akh Yahweh or Elohim is almost the only angel mentioned. Christians think that this foreshadows the doctrine of the Trinity, whereas Kabbalist Jews would show how it developed into kabbalistic theological thought and imagery. The identification of the Mal'akh Yahweh with the Logos, or Second Person of the Trinity, is not indicated by the references in the Hebrew scriptures; but the idea of a Being partly identified with God, and yet in some sense distinct from him, illustrates a tendency of Jewish religious thought to distinguish persons within the unity of the deity. The phrase Mal'akh Yahweh may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding anthropomorphism, and later on, when angels were classified, the Mal'akh Yahweh meant an angel of distinguished rank.

The Mal'akh Yahweh (or Elohim) appears to Abraham, Hagar, Moses, Gideon, &c., and leads the Israelites in the Pillar of Cloud (Exodus 3:2). Those who see the Mal'akh Yahweh say they have seen God (Genesis 32:30; Judges 13:22). Exodus 3:2, with 3:4; 13:21 with 14:19). The Mal'akh Yahweh is an appearance or manifestation of Yahweh in the form of a man, and the term Mal'akh Yahweh is used interchangeably with Yahweh (cf.

Prior to the emergence of monotheism in Israel the idea of an angel was the Mal'akh Yahweh, Angel of the Lord, or Mal'akh Elohim, Angel of God. The New Testament often speaks of "spirits," πνεύματα (Revelation 1:4). It is probable that the "hosts" were also identified with the armies of Israel, whether this army is human, or angelic. However, YHWH is very jealous of the distinction between Himself and angels, and consequently, the Hebrews were forbidden by Moses to worship the "host of heaven".

The identification of the "hosts" with the stars comes to the same thing; the stars were thought of as being closely connected with angels. The "hosts," צבאות Sebaoth in the title Yahweh Sebaoth (alternatively, Adonai Tzivo'ot), Lord of Hosts, were probably at one time identified with the angels. They are spoken of as the "host of heaven" (Deuteronomy 17:3) or of "Yahweh" (Joshua 5:14). Angels are referred to as "holy ones" (Zechariah 14:5) and "watchers" (Daniel 4:13).

See also: Names of God in Judaism. Genesis 6:2; Job 1:6; Psalms 8:5). Hence they came to be used collectively of super-human beings, distinct from Yahweh and, therefore, inferior and ultimately subordinate (e.g. judges or alternately, some kind of super powerful human beings).

members of the class of divine beings) were general terms for beings with great power (i.e. According to Jewish interpretation, 'Elohim is almost entirely reserved for the one true God; but at times 'Elohim (powers), bnē 'Elohim, bnē Elim (sons of gods)(i.e. 6, 8). 1]) and "the Holy Ones" (Psalms lxxxix.

v. V. 6 [R. 4; Job, i.

Other appellations are "Sons of God", (Genesis vi. 8). xii. The Biblical name for angel, מלאך ('malakh"), obtained the further signification of "angel" only through the addition of God's name, as "angel of the Lord," or "angel of God" (Zech.

"Angel" is also used in the English Version of the Bible for the following three Hebrew words:. The closest Hebrew word for angel is מלאך, mal'ach Hebrew word #4397 in Strong's, also meaning "messenger". The English word originated from Latin, angelus, which is itself derived from the Greek ἄγγελος, ángelos, meaning "messenger" (double gamma "γγ" is pronounced "ng" in Greek). .

An angel is an ethereal being found in many religions, whose duties are to assist and serve God or the gods. the obscure שנאן, shin'an Hebrew word #8136 in Strong's, in Psalms 68:17. אלהים, Elohim Hebrew word #430 in Strong's, Psalms 8:5. "mighty").

אביר, abbir Hebrew word #47 in Strong's, Psalms 78:25 (lit.