Theophanim (Hebrew:אוֹפַנִּיםʼōp̄annīm,'wheels'; singular:אוֹפָןʼōp̄ān), alternatively spelledauphanim orofanim, and also calledgalgalim (Hebrew:גַּלְגַּלִּיםgalgallīm,'spheres, wheels, whirlwinds'; singular:גַּלְגַּלgalgal), refer to the wheels seen inEzekiel's vision of the chariot (Hebrewmerkabah) inEzekiel 1:15–21. One of theDead Sea Scrolls (4Q405) construes them as angels; late sections of theBook of Enoch (61:10, 71:7) portray them as a class ofcelestial beings who (along with theCherubim andSeraphim) never sleep, but guard thethrone of God. In some systems ofChristian angelology, they are one of the choirs (classes) of angels, and are also identified asThrones.
These "wheels" have been associated withDaniel 7:9 (mentioned asgalgal, traditionally "the wheels ofgalgallin", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged Cherubim, beneath the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. The lateSecond Book of Enoch (20:1, 21:1) also referred to them as the "many-eyed ones".
TheFirst Book of Enoch (71.7) seems to imply that the Ophanim are equated to the "Thrones" in Christianity when it lists them all together, in order: "...round about were Seraphim, Cherubim, and Ophanim".[1]
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It is said that they were the actual wheels of the Lord's Heavenly Chariot (Merkabah).[2]"The four wheels had rims and they had spokes, and their rims were full of eyes round about."They are also frequently referred to as "many-eyed ones".[3]
Maimonides lists Ophanim as the second to closest of angels to God in his exposition of theJewish angelic hierarchy.
Thekedusha section in themorning prayer (in the blessings preceding the recitation of theShema) includes the phrase, "Theophanim and the holy living creatures with great uproar raise themselves up; facing theseraphim they offer praise, saying, 'Blessed be God's glory from His place." The inspiration behind this particular passage isEzekiel'svision (ch. i.). The theme of angels praising God was inserted into the passage bypaytanim (Jewish liturgical poets).[4]
Ophanim are mentioned in theEl Adon prayer, often sung by the congregation, as part of the traditionalShabbatmorning service.
In the Jewish angelic hierarchy thrones and wheels are different. This is also true in theKabbalistic angelic hierarchy.
De Coelesti Hierarchia refers to theThrones from theOld Testament description as the third Order of the first sphere, the other two superior orders being the Cherubim and Seraphim.
The name of the most glorious and exalted Thrones denotes that which is exempt from and untainted by any base and earthly thing, and the super mundane ascent up the steep. For these have no part in that which is lowest, but dwell in fullest power, immovably and perfectly established in the Most High, and receive the Divine Immanence above all passion and matter, and manifest God, being attentively open to divine participations.[5][6]
This view was also accepted by theCatholic Church and byThomas Aquinas.[7][8]
The Rosicrucian Cosmo-Conception refers that the "Lord of the Flame", the Hierarchy ofElohim astrologically assigned toLeo, are the Thrones (from the Old Testament description, "because of the brilliant luminosity of their bodies and their great spiritual powers."); the other two superior hierarchies being also the Cherubim and Seraphim. According to this conception, the heavenly Seraphim and Cherubim as well as the Ophanim continue to aid humans in spiritual evolution; as do the heavenly Archangels and Angels.
Several users ofdimethyltryptamine (DMT) have reported encountering similar beings often referred to as "machine elves" leading some to speculate that dimethyltryptamine has been involved in Abrahamic religions in the past.[9]
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