It's now time to examine how the hosts of heaven and hell in Zoroastrianism are related in Judaism. Recall that until the Babylonian exile, the Hebrews did not specifically deal with the origin of evil, nor did they entertain the concept of agents of evil, let alone a specific place where they dwell. On the other hand, there is much written about Hebrew angels who were messengers for Yahweh, messengers of divine authority. For the most part, angels were part of folklore rather than accepted, organized and prophetic religion. After the exile the angels appear in the prophetic writings of Ezekiel, Zechariah, Daniel and Enoch and in the latter writings there is developed a definite hierarchy, similar to what is found in Zoroastrianism.
At this time angels were referred to as the Holy Ones, not unlike the Amesha Spenta, and similarly, there were seven in number: Michael, Raphael, Gabriel, Uriel, Raguel, Zerachiel and Remiel. These are the same angels found in Kabbalism; also, these angels were called Watchers, a term found in Gnostic texts.
As Ahura Mazda was recognized as one of the Amesha Spenta, and together they were called the seven Imoortal or Holy Ones, it seems probable that the developed Jewish conception which came into prominence at this time had a Persian source. This is implied further in the number seven often occurring in sacred symbolisms. It is after Persian influence that we find names given to the archangels, Gabriel, Michael, Uhiel, Raphael. The Book of Enoch names the whole seven archangels. Long lists of names of angels occur in Enoch, and in other later literature. (George William Carter, Zoroastrianism and Judaism, The Gorham Press, Boston, 1918, pg 65.)