The Hebrew text here is a little uncertain, but that a reference to angels is intended is probable because the whole passage of which this is the concluding verse is based upon Psalm civ. 1 ff., verse 4 of which runs: “Who maketh His angels of the winds, His ministers of the flaming fire.” In the Book of Tobit the angel Raphael[340] plays an important part; in xii. 15 he says of himself: “I am Raphael, one of the seven holy angels, which present the prayers of the saints, and go in before the glory of the Holy One” (cp. also verse 12). This angel is sent from God, according to iii. 7, to heal Tobit’s blindness, and to bring about the marriage between Tobit’s son Tobias and Sarah, the daughter of Raguel, by binding Asmodeus the evil spirit (cp. vi. 10-17). He accompanies Tobias on his journey to Media, and thus appears as a guardian angel. The angelic host is referred to in viii. 15: “Blessed art Thou, O God, with all pure and holy blessing; and let Thy saints bless Thee, and all Thy creatures; and let all Thine angels and elect bless Thee for ever.” There is no mention of angels in the Book of Judith; but in the Additions to Daniel there are several references; thus in the “Prayer of Azariah,” verses 26, 27, it is said: “But the angel of the Lord came down into the furnace together with Azariah and his fellows, and he drove the flame of the fire out of the furnace, and made the midst of the furnace as it had been a moist whistling wind, so that the fire touched them not at all, neither hurt nor troubled them.” In “Susanna,” again, the activity of angels is referred to in verses 44, 45 (Septuagint Version), where the angel of the Lord is said to have bestowed “a spirit of discernment” upon Daniel; also in verse 55 (Septuagint Version), where the angel of the Lord is about to “cleave the soul” of one of the criminals brought before Daniel; and, once more, it is an angel who carries out the sentence against the two elders: “Then the angel of the Lord cast fire in the midst of them” (verse 62). In Theodotion’s Version the angel of the Lord is referred to in verses 55, 59, and is spoken of in each case as the avenging angel. Then, again, in “Bel and the Dragon,” verses 34-39, there is the curious story of how the angel of the Lord took up the prophet Habakkuk by the hair and transported him from Judah to Babylon in order that he might give food to Daniel in the lion’s den. In the Prayer of Manasses the angelic host is spoken of in verse 15: “For all the host of heaven doth sing Thy praise.” In the Epistle of Jeremy, verse 7, a guardian angel is spoken of as being with the captives in Babylon. The belief in angels is incidentally referred to in the Additions to Esther (Fourth Addition, xv. 13 in R.V.), where Esther compares the king to an angel of God. A somewhat fantastic representation of the activity of angels is given in three passages in 2 Maccabees; in iii. 24 ff. there is an account of how the attempt