Since many of the names and terms are uncommon to some, below is the brief summary of references taken from Gustav Davidson's A Dictionary of Angels.

Angel [Hebrew: "Malakh"]
-the word derives from angiras (Sanskrit), a divine spirit; from the Persian angaros, a courier; from the Greek angelos, meaning a messenger. In Arabic the word is malak ( a Jewish loan word.) In popular usage an angel denotes, generally, a supernatural being intermediate between God and man (the Greek "daimon" being a closer approximation to our notion of angel than angelos). In early Christian and pre Christian days, the term angel and daimon (or demon) were interchangeable, as in the writings of Paul and John. The Hebrews drew their idea of angels from the Persians and from the Babylonians during the Captivity.


Archangels
-the term archangel applies generically to all angels above the grade of (the order of) angels; it also serves to designate a specific rank of angels in the celestial hierarchy.


Assiah
-in cabalistic cosmology, one of the lowest of the 4 worlds, "the world of making," or the world of action, the world of Oliphoth, that is the world of shells or demons.


Atziluth
-in cabalistic cosmogony, the world of emanation, i.e., highest of the 4 worlds, the residence of God and the superior angels.


Cherubim
-in name as well as in concept, the cherubim are Assyrian or Akkadian in origin. The word, in Akkadian, is karibu and means "one who prays" or "one who intercedes," although Dionysius declared the word to mean knowledge.


Dominations [Dominions | Lords | Lordships]
-in the Dionysian scheme, the dominations rank 4th in the celestial hierarchy.


Etemenanki
-house of the foundation of Heaven and earth, composed of six gigantic steps. Rawlinson places the tower on the ruins of Tell-Amram, regarded by Oppert as the remnants of the hanging gardens. These ruins are situated on the same side of the Euphrates as those of the Babil, and also within the ancient city limits. The excavations of the German Orientgesellschaft have laid bare on this spot the ancient national sanctuary Esagila, sacred to Marduk-Bel, with the documentary testimony that the top of the building had been made to reach Heaven.


Grigori ["Watchers"]
-in Jewish legendary lore, the grigori are a superior order of angels in both the 2nd and 5th Heavens (depending on whether they are the holy or the unholy ones). They resemble men in appearance, but are taller than giants, and are eternally silent.


Powers [Potentates | Authorities | Dynamis]
-the Septuagint first applied the term powers (dynamis) to an angelic order, equivalent to the Greek concept of the Lord's Hosts. Dionysius placed the powers 3rd in the 2nd triad of the celestial hierarchy; he eqauated the powers (incorrectly) with the seraphim.


Seraphim
-the highest order of angels in the psuedo-Dionysian hierarchic scheme and generally also in Jewish lore. The seraphim surround the throne of Glory and unceasingly intone the trisagion ("holy, holy, holy"). They are the angels of love, of light, and of fire.


Thrones
-in pseudo-Dionysian scheme, the thrones rank 3rd in the 1st triad of the celestial hierarchy. They reside in the 4th Heaven. The ruling prince of this angelic order is variously given as Oriphiel, Zabkiel, Zaphkiel. In Paradise Lost VI, 199, Milton speaks of "the Rebel Thrones." It is through the thrones, says Dionysius, that "God brings his justice to bear upon us."


Virtues
-a high order of angels placed usually 2nd or 3rd in the 2nd triad of the 9 choirs in the Dionysian scheme. In Hebrew lore the virtues are equated with the malakim or the trashishim. The principal duty of the virtues is to work miracles on earth. They are said to be the chief bestowers of grace and valor. Among the ruling princes of the order are Michael, Raphael, Barbiel, Uzziel, Peliel, and (originally) Satan.


Yetsirah ["Formation"]
-the world of formation (i.e., the world of angels formed from the emanations of God). In Jewish mysticism, yetsirah (or yetzirah) is the chief domain of the angels.

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