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Angels (A Breakdown Of)

A) INTRODUCTION.

B) A LITTLE BREAKDOWN.

C) ANGELS THAT ARE NOT ANGELS.

D) CHERUBIM’S VERSES SERAPHIM’S.

E) CHERUBIM’S.

F) SERAPHIM’S.

G) GUARDIAN ANGELS.

H) KNOWN ANGELIC NAMES AS FOUND IN SCRIPTURE.

I) THE MINISTRY OF ANGELS.

 

 

A) INTRODUCTION

 

 

According to Malachi 3:1, angels are defined as and understood to be “messengers.”  The Hebrew is “H4397; mal’ak,” meaning “messenger, ambassador, angel.”  One might note that anyone who is given a message from God to give to His people is a “messenger.”  See for example Matthew 11:10; specifically see Galatians 4:14; Revelation 1:1.  And according to Hebrews 1:14, they are “ministering spirits.”

 

 

B) A LITTLE BREAKDOWN

 

 

The word “angel” is applied in Scripture to an order of supernatural or Heavenly beings whose business (after the fall of man) it is to act as God’s “messengers” to mankind.  The English word “angel” comes from the Greek word “aggelos,” which literally means “messenger;” which is also its true meaning in the Hebrew [“keruvim”].  Thus, they act as agents who carry out God’s Will.  However, another main mission of angels can be found in Hebrews 1:14:  “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

 

An interesting fact is that in both the Hebrew and the Greek, the title “angel” is applied to human messengers also (1Ki. 19:2 & Luke 7:24).  Another fact of notice is that there is never a hint that they never appear[ed] in feminine form (see Mat. 22:30).  In their visible form, angels occasionally appear with wings (Exo. 25:20; 37:9; 2Sa. 22:11; 1Ki. 6:27; 8:6 & 7; 1Ch. 28:18; 2Ch. 3:11 & 13; 5:7 & 8; Psa. 18:10; Isa. 6:2; Eze. 1:6 & 8 & 9 & 11 & 23 & 24 & 25).

 

Because the angels around the ark are called the “cherubims of glory,” Hebrews 9:5, we can know that these “living creatures” are angels (Eze. 3:13; 10:5 & 8 & 12 & 16 & 19 & 21; 11:22).  They also appear shining with a glorious light (Psa. 104:4; Mat. 28:3; Rev. 10:1; 18:1).  And sometimes they appear as humans (see the occasion with Abraham in Genesis, Chapter 18).  This is why the Bible advises us that if we do a kindness to a stranger we may “have entertained angels without knowing it,” Hebrews 13:2.

 

Another Biblical fact is that they are also spoken of as having different ranks in dignity and power (see Dan. 10:13; 12:1; Zec. 1:9 & 11; Eph. 1:21; Col. 1:16; 1Th. 4:16; Jude 1:9).  This is what we will want to explore later.

 

In the Old Testament (in Hebrew), “angel” is used in the singular form to denote a Divine messenger.  While in the plural form it designates human messengers; although there are exceptions to both usages.  Angel is applied to the prophet Haggai (Hag. 1:13), to the priest (Mal. 2:7), and to the “messenger” who is to prepare the way of the Lord (Mal. 3:1).  Other Hebrew words and phrases applied to angels is “bnehaelohim,” as found in Genesis 6:2 & 4; Job 1:6; 2:1, and “bneelim,” as found in Psalm 29:1 & 89:6.  It seems doubtful whether the word “elohim,” (a designation  and plural form of “God”) standing by itself, is ever used to describe angels; although the “Septuagint” so translates it in a few passages.  I for one, will not follow the “Septuagint’s” lead.

 

The most notable instance is Psalm 8:5, where the “Revised Version” (British and American) translates it as, “Thou hast made Him but little lower than God,” with the “English Revised Version” margin reading of the verse notes that “the angels” should read “God.”  However, because of our understanding of Hebrews 2:7 & 9, we can know for sure that the correct translation is “the angels.”

 

I must make a note here, in that it is imperative that Christ be most like a human as possible, as opposed to most like God.  Else He could not completely fulfil the proper sacrifice required by God for mankind.

 

Other words for “angels” are “kdhoshim,” translated as “holy ones,” in Psalm 89:5 & 7, a name suggesting the fact that they belong to God.  Another Hebrew word used for “angels” is “iririm,” meaning “watcher,” or “watchers,” such as in Daniel 4:13 & 17 & 23.

 

Other expressions are used to designate “angels” collectively, such as “sodlh,” meaning “council,” Psalm 89:7, where the reference may be to an inner group of exalted angels; “edhah” and “kahal,” meaning “congregation,” as found in Psalm 82:1 & 89:5; and finally “cabha” and cbhaoth,” meaning “host,” and “hosts,” as in the familiar phrase “the God of hosts,” Jeremiah 38:17.

 

In the New Testament, the Greek word “aggelos,” when it refers to a Divine “messenger,” is frequently accompanied by some phrase which makes this meaning clear, such as, “the angels of Heaven,” Matthew 24:36.  In Luke 2:13,angels belong to the “Heavenly host.”  In reference to their nature, they are called “spirits,” Hebrews 1:14.  The Apostle Paul evidently referred to the ordered ranks of angels composed in a group of words that are found in various combinations, namely, “archai,” meaning, “principalities;” “exousiai,” meaning, “powers;” “thronoi,” meaning, “thrones;” “kuriotetes,” meaning, “dominions;” and “dunameis,” also translated as “powers.”

 

The first four are apparently used in a good sense in Colossians 1:16, where it is said that all these beings were created through Christ.  In most of the other passages in which words from this group occur, they seem to represent evil powers.  We are told about our wrestling is against them (Eph. 6:12), and that Christ triumphs over the principalities and powers (Col. 2:15; compare with Rom. 8:38 & 1Co. 15:24).  In two passages the word “archaggelos,” translated as “archangel,” really means “Chief Angel,” or better, “Chief (in charge) of all the angels,” such as where it occurs in First Thessalonians 4:16, “the Voice of the Archangel,” and in Jude 1:9, “Michael the Archangel.”  See my Bible Study:  “MICHAEL THE ARCHAGEL.”

 

 

C) ANGELS THAT ARE NOT ANGELS

 

 

This brings us to the fact that some “angels” of Scripture are also not really “angels” per se, but are actually our Lord Jesus Himself.  This Angel is spoken of as “the Angel of Yahweh,” and “the Angel of the presence [or face] of Yahweh.”  The following passages contain references to This Angel:

 

Genesis 16:7 -- where the Angel and Hagar speak to each other;

Genesis, Chapter 18 -- where Abraham intercedes with The Angel for Sodom;

Genesis 22:11 and 31:11 -- where This Angel appears to Jacob and says, “I Am the God of Beth-el;”

Genesis 32:24 -- where Jacob wrestles with This Angel and states, “I have seen God face to face;”

Genesis 48:15 -- where Jacob speaks of God and This Angel as identical;

Exodus, Chapter 3 (compare with Acts 7:30) -- where This Angel appears to Moses in the burning bush;

Exodus 13:21; 14:19 (compare with Num. 20:16) -- where the God Angel leads Israel out of Egypt;

Exodus 23:20 -- where the people are Commanded to obey This Angel;

Exodus 32:34 through 33:17 (compare with Isa. 63:9) -- where Moses pleads for the presence of God with His people (meaning This Angel is God);

Joshua 5:13 through 6:2 -- where This Angel appears to Joshua;

Judges 2:1-5 -- where This Angel speaks to the people and states, “ye have not obeyed My Voice,” indicating that This Angel is God Himself;

and lastly Judges 6:11-13 -- where This Angel appears to Gideon and Gideon calls Him “Lord.”  The fact that the worship of angels is forbidden (see Rev. 22:8) indicates that “This Angel” is more than just an “angel,” but better, the“Ruler” of them.

 

 

D) CHERUBIM’S VERSES SERAPHIM’S

 

Cherubim’s:

 

Have “four wings,” Exodus 25:20; 37:9; First Kings 6:27; 8:6 & 7; First Chronicles 28:18; Second Chronicles 3:13; 5:7 & 8; Ezekiel 1:6 & 8; 10:5 & 16 & 19; 11:22.

Have “faces,” Exodus 25:20.

Have “four faces,” Ezekiel 1:6 & 8 & 10; 10:8 & 21.

Have “two faces,” Ezekiel 41:18.  Note:  This is only because they could only be depicted as such on a relief or mural or two-dimensional painting.  Thus, they had “four faces.”

Have “feet,” Second Chronicles 3:13 (see Eze. 1:7).

Have a “man’s hand,” Ezekiel 1:8; 10:7 & 8 & 21.

Have “four wings,” Ezekiel 1:6 & 8 & 9 & 11; 10:16 & 19 & 21.

Have “calf’s foot [feet],” Ezekiel 1:7.

 

SERAPHIM’S:

 

Have “six wings,” Isaiah 6:2.

Have a “face,” Isaiah 6:2.

Have “feet,” Isaiah 6:2.

Have a “hand,” Isaiah 6:6.

Have a “mouth,” Isaiah 6:7.

 

Therefore, the distinguishing marks are:

 

1) The Cherubim’s have “four wings,” while the Seraphim’s have “six wings.”

2) The Cherubim’s have “four faces,” while the Seraphim’s have one “face.”

3) The Cherubim’s have “calf’s” feet, while the Seraphim have some kind of “feet.”

 

 

E) CHERUBIM’S

 

 

According to Ezekiel 28:16, Lucifer was a “covering cherub.”  And according to Exodus 25:18-20 & 22; 37:7-9; Numbers 7:89; First Samuel 4:4; Second Samuel 6:2; First Kings 8:6-7; Second Kings 19:17; First Chronicles 13:6; 28:18; Second Chronicles 3:10-14; 5:7-8; Psalm 80:1; 99:1; Isaiah 37:16; Hebrews 9:5, and many more texts, one of the responsibilities of the Cherub’s is to be as close to God as you can get.  Thus, they would be the ones who would testify to the other angles what their God is like; specifically, His personality, which is comprised in the Ten Commandments that they were covering over with their wings.  And at some point, Satan decided that these Ten Commandments, which are the character of God, were against the angles freedom.  Therefore, Lucifer’s job description, before he fell, was to show the holiness of the Law of God.

 

The word “cherub” is singular, while “cherubims” denotes the Hebrew masculine plural.  Cherubim’s is a word borrowed from the Assyrian “kirubu,” which comes from “karabu,” meaning, “to be near.”  Hence, it means “near ones, familiars, personal servants, bodyguards, courtiers.”  The Hebrew is “kerubim,” and the etymology of the word is uncertain.  In a “Midrashic” source, which is an early Jewish interpretation of the Scriptures, the folk etymology is given according to which the singular form “keruv” means “ke-ravya,” which literally means and translates to, “like a young child.”  Hence, the depiction in art and literature of the Cherubim as baby angels; a sad rendering.

 

The reason we can know for sure that it was Lucifer’s assignment to be the “covering cherub,” Ezekiel 28:16, is because he was “anointed,” to do it; “Thou art the anointed cherub that covereth,” Ezekiel 28:14.  According to Leviticus 8:12, to be “anointed” means to be “sanctified” for a specific purpose.  And since God is the Only One that sanctifies us, He sanctified Lucifer specifically for this position.

 

According to Second Corinthians 11:14, Satan can occasionally be “himself is transformed into an angel of light.”  The context of Second Corinthians 11:13-15 lets us know that bad entities can appear to be good entities for a time.  Therefore, the term “angel of light” would include and mean all the good angels.  The frightening thing is that Satan can appear as a Cherubim, or Seraphim, or Guardian angel, or whatever rank of angel.  After all, he was and is one.

 

Cherubim are first mentioned in connection with the expulsion of our first parents from the Garden of Eden (Gen. 3:24).  There is no intimation given of their shape or form at that time.  Cherubim are of composite animal facial forms, always spoken of as familiar to the Hebrew language in this fourfold facial form, consisting of a man, a lion, an ox, and an eagle (Eze. 1:5; 10:14; Rev. 4:7).

 

They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Exo. 25:17-21; Exo. 26:1 & 31).  God promised to commune with Moses “from between the cherubims,” Exodus 25:22.  This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1Sa. 4:4; Isa. 37:16; Psa. 80:1; Psa. 99:1).

 

In Ezekiel’s vision (Eze. 10:1-20), they appear as “living creatures” supporting the throne of God.  From Ezekiel’s description of them (Eze. 1:10; 41:18-19), they appear to have been compound figures unlike any real object in nature; artificial images possessing the features and properties of several animals.  Ezekiel (Eze. 1:4-14; 10:8 & 21) speaks of four; and this number of “living creatures” is mentioned in Revelation 4:6-7; all-be-it the Revelator calls them “beasts.”  Thirty times in Scripture they are called “the living creatures,” full of the life of God everlastingly flowing into them.

 

In an interesting note, God is figured as ridding on “cherubim” in Second Samuel 22:11 & Psalm 18:10.  Plus, in Isaiah 6:2, the Hebrew for “Seraphims” is “saraph,” which literally translates as “fiery one.”  Many translators want to translate it as “serpent.”  But if we go to Numbers 21:6, which is where this concept comes from, we can clearly see that “saraph” is separated from the Hebrew word for “serpent,” which is “nachash.”  Thus, “fiery one” better fits the depiction.

 

 

F) SERAPHIM’S

 

 

A small note here, lest you criticize me, we all know that “Seraphim” is in plural form already.

 

Revelation 4:8 speaks of four living creatures (“zooa”), each having six wings.  In fact, Revelation 4:8 and Isaiah 6:2are the only places where we are instructed that the “Seraphim” have six wings.  This helps us to identify them as “Seraphim.”  It also ensures that they are not “Cherubim’s.”

 

Seraphim are an order of celestial beings, whom Isaiah (6:2) beheld in vision standing above Jehovah as He sat upon His throne.  Let’s break Isaiah 6:2 down.  “Above it stood the Seraphims:  each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.”  The Hebrew for “Seraphims” is “saraph,” which literally translates as “fiery one.”  See my note above for the translation as “serpent.”

 

This word, “seraph,” meaning “fiery ones,” in allusion, is supposed to represent their burning love.  They are described as having, each of them, three pairs of wings; with one of which they covered their faces (a token of humility); with the second they covered their feet (a token of respect); while, with the third, they flew (Isa. 6:6).

 

Their form appears to be human, with the addition of wings, because of their general resemblance to the human figure, in that they have faces, feet, and hands.  Their occupation is twofold:

(1) To celebrate the praises of Jehovah’s holiness and power (Isa. 6:3);

(2) To act as the medium of communication between Heaven and earth (Isa. 6:6).

 

Seraphim are in Jewish theology connected with “Cherubim’s,” denoted as the highest orders of attendants to Yahweh, and are superior to the angels who are mere messengers sent on various errands.  They literally stand for and are, “God’s attendant angels.”  Similar to the other types of holy angels, the Seraphim are perfectly obedient to God.  The Seraphim are particularly focused on worshipping God -- “Holy, Holy, Holy,” Isaiah 6:3.

 

In an interesting side note, “seraph” can mean, “to burn,” relating to “fiery ones,” but “to burn” with zeal and dazzling brightness of appearance (2Ki. 2:11; 6:17; Eze. 1:13; Mat. 28:3).  Also, in Numbers 21:6 it means, the “fiery flying [not winged, but rapidly moving] serpents,” which bit the Israelites.  They are called this because of the poisonous inflammation caused by their bites and serpent-like rapidity in God’s service; the rapidity of service being a characteristic that always attends to the Seraphim.  Satan’s “serpent” (“nachash”) form, in appearing to man, may have had some connection with his original form as a “seraph” (singular) of light; also having wings.

 

 

G) GUARDIAN ANGELS

 

 

That each person is given a “Guardian Angel” is expressed and exemplified in Matthew 18:10:  “Take heed that ye despise not one of these little ones; for I say unto you, That in Heaven their angels do always behold the face of My Father which is in Heaven.”  The account of Daniel in the lion’s den also helps us to understand this principal.  And Psalm 34:7 states: “the angel of the Lord encamps around those who fear Him, and He delivers them.”  However, this could be an additional angel when needed.

 

Satan himself gives us some insight into the Biblical fact that we all have guardian Angels protecting us.  This is shown by his statement to God when he said, “[9] Doth Job fear God for naught? [10] Hast not Thou made a hedge about him, and about his house, and about all that he hath on every side?”  Job 1:9-10.  Other texts that show the protective agency of God’s angels is presented in the words of the Psalmist in Psalm 34:7, as stated above.  The Psalmist also states:  “For He shall give His angels charge over thee, to keep thee in all thy ways.”  Psalm 91:11.  Acts 12:15 is specific in that it is acknowledged that “It is his angel.”  Other texts that possibly refer to guardian angels are:  Psalm 103:20 & Hebrews 1:14.  Also, in an interesting twist, even the humanity of Christ had guardian angels (see Rev. 1:1; 22:6 & 16).

 

 

H) KNOWN ANGELIC NAMES AS FOUND IN SCRIPTURE

 

 

It should be remembered that there is an innumerable number of angels listed in God’s Word; but they are rarely if ever named (examples are Deu. 33:2; 2Ki. 6:17; Job 25:3; Psa. 68:17; Heb. 12:22; Jude 1:14).

 

Certain figures stand out prominently in Scripture; and we are fortunate to have some of them named.  The angel Who appears to Joshua calls Himself “Prince of the host of Yahweh,” Joshua 5:14, and is believed to be our Lord Jesus Himself.  The angels themselves are called “morning stars” in Job. 38:7.  The glorious angel who interprets to Danielthe vision which he saw in the third year of Cyrus (Dan. 10:5), like the angel who interprets the vision in the first year of Belshazzar (Dan. 7:16), is not named.  However, other visions of the same prophet were explained to him by the angel Gabriel, who is called “the man Gabriel,” and is described as speaking with “a man’s voice,” in Daniel 8:15 & 9:21, and is therefore considered to be the one and the same angel of Daniel 7:16 & 10:5.  The angel Gabriel also appears to Zacharias, and then to Mary in the annunciation of our Lord’s birth (see Luke, Chapter 1).

 

In the Book of Daniel, we find occasional references made to “princes,” i.e., evil angels called, “the prince of Persia,” Daniel 10:20, and “the prince of Greece,” Daniel 10:20.  These are angels to whom is entrusted the charge of, and possibly the rule over, certain peoples, or better, who these people gave themselves over to.  Of course, this angel is not necessarily named, but we know of his different names, i.e., “the devil and his angels,” Matthew 25:41.

 

Most notable among angelic names is that of Michael, described as “One of the chief princes,” “the Great Prince Who standeth for the children of Thy people,” and, more briefly, “your Prince,” Daniel 10:13; 10:21; 12:1.  Michael is therefore regarded as the patron-angel of the Jews.  Ask me for my Bible Study on Michael if you are interested in learning that Michael is considered to be the Name of our Lord Jesus Himself before entering into our earth as a baby; just like Satan carried a name before his apostasy -- that of Lucifer.

 

The last names listed for angels are found in Revelation 9:11:  “Abaddon, but in the Greek tongue hath his name Apollyon.”  It is interesting that more evil angels are listed with their names than righteous angels in God’s Word.  Humility strikes again, and we should take note for ourselves.

 

 

I) THE MINISTRY OF ANGELS

 

 

Here are just a few ministries and verses for their ministry duties:

 

They only appear in the form of men, Genesis, 18:2 & 22; 19:5 & 16; 

They protect from harm, Genesis 19:15; Psalm 91:11-12; Daniel 6:22.

They encourage us, Judges 6:12.

They provide food and water, First Kings 19:5-8.

They appear to only those whom they want to see them, Second Kings 617.

They indulge in combat, Second Kings 19:35.

They have emotions, Job 38:7; Luke 2:13.

They give renewed strength, Daniel 8:18; Luke 22:43.

They can only be in one place at one time, Daniel 10:13.

They reveal future events (given to them by God), Daniel 10:14; Luke 1:13; Revelation 1:1.

They guide us, Matthew 2:19-20.

They do not reproduce, Matthew 22:30; Mark 12:25.

They care about your salvation, Luke 15:10.

They do not die, Luke 20:36.

They deliver us from enemies, Acts 5:19; 12:7.

They are “ministering spirits, sent forth to minister for them who shall be heirs of salvation.”  Hebrews 1:14.

They can be present as men but not known as being angels, Hebrews 13:2.

   Note:  This is a warning and a check on your character.

They are more powerful than mankind (but not God), Second Peter 2:11.

They make individual choices, Jude 1:6.

 

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