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Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?
The last teaching I heard on it from a denomination was he is the pre-incarnate Jesus.Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?
Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?
Seventh-day Adventists teach that it is the uncreated and eternal Person/Being of the Son of God the Father (aka Michael/Jesus).Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?
Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?
Exodus 3:2–5
2 And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.
3 And Moses said, “I will turn aside to see this great sight, why the bush is not burned.”
4 When the Lord saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.”
5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”
ANGELS OF THE SEVEN CHURCHES: It is evident from the contexts of the various Biblical passages in which the word “angel” appears, that the word does not always represent the same idea. In such passages as Dnl 12:1 and Acts 12:15 it would seem that the angel was generally regarded as a superhuman being whose duty it was to guard a nation or an individual, not unlike the jenei of the Arabs. However, in Mal 2:7 and 3:1 (Heb) the word is clearly used to represent men. In the NT also, there are passages, such as Jas 2:25 (Gr), in which the word seems to be applied to men. The seven angels of the seven churches (Rev 1:20) received seven letters, fig. letters, and therefore it would seem that the seven angels are also fig. and may refer to the seven bishops who presided over the seven churches of Asia. Or the angels may be regarded as the personifications of the churches.
ANGEL OF THE LORD. Gen. 16:7, 9, 10, 11; 22:11, 15; Ex. 3:2; Num. 22:22; Judg. 2:1, 4; 5:23; 6:11; 13:3, 13; 2 Sam. 24:16; 1 Kin. 19:7; 2 Kin. 1:3, 15; 19:35; 1 Chr. 21:12, 15, 16, 18, 27, 30; 2 Chr. 32:21; Psa. 34:7; 35:5, 6; Isa. 37:36; Hag. 1:13; Zech. 1:11, 12; 3:1, 5, 6; 4:1; 12:8; Mal. 2:7; Matt. 1:20, 24; 2:13, 19; 28:2; Luke 1:11, 18; 2:9; Acts 5:19; 8:26; 12:7, 23
The status of the angel of the Lord
He is identified with the Lord Ex 3:2-6 The angel of the LORD here speaks for God and is recognised as God and as a messenger from God. This may indicate that the angel speaks on God’s behalf (compare with the role of the prophets) or, as some believe, this may be a manifestation of the pre-incarnate Jesus Christ. See also Ge 16:7,13; 31:11-13; Jdg 2:1-2; 6:11-12,14; 13:19-22; Zec 3:1-2
He is distinguished from the Lord 2Sa 24:16 pp 1Ch 21:15 See also Zec 1:12-13; Lk 1:19; Heb 1:4
The angel of the Lord is active in various ways
He calls and speaks Ge 16:7-8; 21:17; 22:11,15; 2Ki 1:3,15
He has physical contact with people 1Ki 19:5,7; Ac 12:7
He appears in human likeness Ge 18:2,16,22; 19:1; Jdg 6:11-12; Ac 27:23
He appears in supernatural form, often evoking fear Ex 3:2; Nu 22:22-24,31; 1Ch 21:16; Lk 1:11-12; 2:9
He appears in dreams and visions Ge 31:11; Zec 1:8,11; 3:1,5; Mt 2:13,19; Ac 10:3
Functions of the angel of the Lord
He reveals information, often about forthcoming births Jdg 13:3 See also Mt 1:20; Lk 1:11,13
He gives guidance and instruction Ac 8:26 See also Ge 16:9; 22:11-12; 24:7,40; Ex 23:23; Nu 22:35
He comforts those in need Ge 21:17 See also 1Ki 19:5-7; Ac 27:23-25
He affirms promises and gives blessing Ge 22:15-18 See also Lk 1:26-28,30-33; 2:10-11
He leads, delivers and protects Israel Ps 34:7 See also Ex 14:19; Isa 63:9
He rebukes sinful Israel Jdg 2:1-4
He rolls back the tombstone Mt 28:2
He rescues those in prison Ac 5:19; 12:8-9
He executes judgment on sin Ac 12:23 See also 2Sa 24:15-16 pp 1Ch 21:14-15; 2Ki 19:35 pp Isa 37:36; Ps 35:4-6
Looks like a good source...good ref.s.Exodus 3:2–5
2 And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.
3 And Moses said, “I will turn aside to see this great sight, why the bush is not burned.”
4 When the Lord saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.”
5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”
ANGELS OF THE SEVEN CHURCHES: It is evident from the contexts of the various Biblical passages in which the word “angel” appears, that the word does not always represent the same idea. In such passages as Dnl 12:1 and Acts 12:15 it would seem that the angel was generally regarded as a superhuman being whose duty it was to guard a nation or an individual, not unlike the jenei of the Arabs. However, in Mal 2:7 and 3:1 (Heb) the word is clearly used to represent men. In the NT also, there are passages, such as Jas 2:25 (Gr), in which the word seems to be applied to men. The seven angels of the seven churches (Rev 1:20) received seven letters, fig. letters, and therefore it would seem that the seven angels are also fig. and may refer to the seven bishops who presided over the seven churches of Asia. Or the angels may be regarded as the personifications of the churches.
ANGEL OF THE LORD. Gen. 16:7, 9, 10, 11; 22:11, 15; Ex. 3:2; Num. 22:22; Judg. 2:1, 4; 5:23; 6:11; 13:3, 13; 2 Sam. 24:16; 1 Kin. 19:7; 2 Kin. 1:3, 15; 19:35; 1 Chr. 21:12, 15, 16, 18, 27, 30; 2 Chr. 32:21; Psa. 34:7; 35:5, 6; Isa. 37:36; Hag. 1:13; Zech. 1:11, 12; 3:1, 5, 6; 4:1; 12:8; Mal. 2:7; Matt. 1:20, 24; 2:13, 19; 28:2; Luke 1:11, 18; 2:9; Acts 5:19; 8:26; 12:7, 23
The status of the angel of the Lord
He is identified with the Lord Ex 3:2-6 The angel of the LORD here speaks for God and is recognised as God and as a messenger from God. This may indicate that the angel speaks on God’s behalf (compare with the role of the prophets) or, as some believe, this may be a manifestation of the pre-incarnate Jesus Christ. See also Ge 16:7,13; 31:11-13; Jdg 2:1-2; 6:11-12,14; 13:19-22; Zec 3:1-2
He is distinguished from the Lord 2Sa 24:16 pp 1Ch 21:15 See also Zec 1:12-13; Lk 1:19; Heb 1:4
The angel of the Lord is active in various ways
He calls and speaks Ge 16:7-8; 21:17; 22:11,15; 2Ki 1:3,15
He has physical contact with people 1Ki 19:5,7; Ac 12:7
He appears in human likeness Ge 18:2,16,22; 19:1; Jdg 6:11-12; Ac 27:23
He appears in supernatural form, often evoking fear Ex 3:2; Nu 22:22-24,31; 1Ch 21:16; Lk 1:11-12; 2:9
He appears in dreams and visions Ge 31:11; Zec 1:8,11; 3:1,5; Mt 2:13,19; Ac 10:3
Functions of the angel of the Lord
He reveals information, often about forthcoming births Jdg 13:3 See also Mt 1:20; Lk 1:11,13
He gives guidance and instruction Ac 8:26 See also Ge 16:9; 22:11-12; 24:7,40; Ex 23:23; Nu 22:35
He comforts those in need Ge 21:17 See also 1Ki 19:5-7; Ac 27:23-25
He affirms promises and gives blessing Ge 22:15-18 See also Lk 1:26-28,30-33; 2:10-11
He leads, delivers and protects Israel Ps 34:7 See also Ex 14:19; Isa 63:9
He rebukes sinful Israel Jdg 2:1-4
He rolls back the tombstone Mt 28:2
He rescues those in prison Ac 5:19; 12:8-9
He executes judgment on sin Ac 12:23 See also 2Sa 24:15-16 pp 1Ch 21:14-15; 2Ki 19:35 pp Isa 37:36; Ps 35:4-6
Do you remember the source here? it looks good material.New Testament
ἄγγελος (angelos). n. masc. messenger, angel. A being that is to deliver a message or perform a task.
Like Hebrew מַלְאָךְ (malʾāk), Greek angelos literally means “messenger” but is also used to refer to angels. However, in the NT angelos is only rarely used to refer to human messengers (e.g., Luke 7:24; Jas 2:25). Angels in the NT play a similar role to the angels of the OT. They deliver messages and rescue people from danger (e.g., Matt 2:13–20; Luke 1:11–38; Acts 12:7–11). They are also frequently mentioned as being involved in the judgment and in the entourage of the Father and Son, especially at the second coming of Christ (e.g., Matt 13:39–49; Mark 13:27; Acts 12:23; 2 Thess 1:7). The NT also mentions that the devil has angels of his own (Matt 25:41; Rev 12:7) and that the angels are not immune to sin (2 Pet 2:4; Jude 6).
The phrase ἄγγελος κυρίου (angelos kyriou, “angel of the Lord”) is used in the LXX to translate the Hebrew term מַלְאַ֧ךְ יְהוָ֛ה (malʾāk Yahweh, “angel of Yahweh”), so it is not surprising that it is used in the NT as well. Again, the terminology indicates that the angel is sent from God to give a message or complete a task. Unlike the OT usage, the NT does not blur the line between God and his angel, and the Angel of the Lord who is introduced in Luke 1:11 is even identified by name in Luke 1:19: Gabriel (see Dan 8:16; 9:21 for a figure named Gabriel who had the appearance of a man but is not explicitly identified as an angel). This does not necessarily mean that every mention of the Angel of the Lord is the same being, as the phrase occurs often without the definite article, and can either mean “the Angel of the Lord,” or “an angel of the Lord.”
ἀρχάγγελος (archangelos). n. masc. archangel. The angel who is a chief or leader of the angels.
Archangelos is a compound word combining the word for “ruler” (compare ἀρχη, archē) and the word ἄγγελος (angelos, “angel”). An archangel is mentioned twice in the NT (1 Thess 4:16; Jude 9); the archangel in Jude 9 is called Michael. Michael is also mentioned in Rev 12:7 as leading an army of angels (angelos) in the battle against Satan and his angels (angelos). Michael “the prince” is mentioned in Daniel (Dan 10:13, 21; 12:1) and is probably the character to whom the NT refers.
δαίμων (daimōn). n. masc. demon. A malicious or evil being.
This particular word is not used often. It is only used once in the NT (Matt 8:31, where it refers to the demons who possessed two men in the region of the Gadarenes) and once in the Septuagint (Isa 65:11). In the Septuagint occurrence, the word is used to translate the Hebrew word גַּד (gad, “fortune, destiny”). The more common word used to signify “demon” is δαιμόνιον (daimonion).
δαιμόνιον (daimonion). adj. neut. demon. A malicious or evil being.
This word is the neuter form of the adjective δαίμόνιος (daimonios), which is an adjective related to δαίμων (daimōn, “demon”). However, in the NT daimonion is consistently used substantively (i.e., like a noun). It used in the LXX to translate the Hebrew word שֵׁד (šēd; Deut 32:17; Psa 106:37; Psa 105:37 LXX). In the NT, the demons (daimonion) are beings that are opposed to Christ and his followers. They are mentioned mostly in the Gospels, almost always in relation to possession (e.g., Matt 9:33–34; Luke 8:27–39). The prince (ἄρχων, archon) of demons (daimonion), Βεελζεβοὺλ (Beelzeboul, “Beelzebul”), is mentioned and is identified with Satan (e.g., Luke 11:14–20). First Corinthians 10:20–21 says that sacrifices of polytheists are offered to demons (daimonion). The word daimonion is also used to mean “god, deity” in Acts 17:18: Some of the philosophers of Athens said that Paul seemed to be a preacher of foreign gods (daimonion).
διάβολος (diabolos). adj. slanderous (one), adversarial (one), Devil. The leader of the fallen angels.
In the NT, this adjective is usually used as a noun meaning “slanderer, adversary.” In a few instances it refers to slanderous humans (e.g., 1 Tim 3:11; 2 Tim 3:3). It is used by the LXX to translate the Hebrew word שָׂטָן (śāṭān, “adversary”); this Hebrew word is also borrowed into Greek as the name Σατανᾶς (satanas, “Satan”). The NT uses the terms diabolos and satanas to refer to the same figure (Matt 4:10; Rev 12:9; 20:2). The devil (diabolos) tempted Jesus in the wilderness (Matt 4:1–11; Luke 4:1–13), and he leads his own angels (ἄγγελος, angelos; Matt 25:41). Jesus calls him a liar and the father of liars (John 8:44). The diabolos also incited Judas to betray Jesus (John 13:2).
πνεῦμα (pneuma). n. neut. spirit, breath, wind. Usually refers to the Holy Spirit, the spirits of humans, or immaterial beings; occasionally refers to breath or wind.
This is the usual Septuagint translation of Hebrew רוּחַ (rûaḥ, “breath, wind, spirit”). While it has a similar range of meaning, the “breath” and “wind” senses are rare in the NT; most uses refer to the Holy Spirit (e.g., Matt 12:18; Mark 12:36), the spirits of humans (e.g., Rom 1:9) or to immaterial beings. It often appears in the phrase ἀκάθαρτον πνεῦμα (akatharton pneuma, “unclean spirit”), especially in the Gospel of Mark (e.g., Mark 5:13–18); the phrase is synonymous with δαιμόνιον (daimonion, “demon”; Luke 9:42). Sometimes a spirit is not specified as unclean but is either identified as evil using another expression (e.g., Matt 12:45; Luke 7:21; 1 Tim 4:11) or is recognizably evil from context (e.g., Mark 9:17; Luke 10:20). Not only evil immaterial beings are referred to with the word pneuma; Hebrews 1:13–14 refers to God’s angels (ἄγγελος, angelos) as “ministering spirits (pneuma),” and John commands his readers to “test the spirits (pneuma) to determine if they are from God” (1 John 4:1).
ἀρχη (archē). n. fem. beginning, ruler. Can refer to a kind of supernatural being.
The primary meaning of archē is “beginning,” but it can also mean “ruler.” It can refer to human rulers (Luke 12:11; Titus 3:1). The plural form sometimes refers to a class of supernatural beings; no individual beings are ever identified as archē. The rulers (archē) are usually portrayed as adversarial to Christ and his people (e.g., Eph 6:12; Col 2:15).
ἄρχων (archōn). n. masc. ruler. Ruler, either human or supernatural.
This word is related to ἀρχη (archē, “beginning, ruler”). In the NT, it is often used for human rulers (e.g., Acts 4:8), but it is also used for divine beings. Unlike archē, it is often used to refer to individual beings; for example, Beelzebul the “ruler (archōn) of demons (daimonion)” (Matt 12:24; Mark 3:22; Luke 11:15); the “ruler (archōn) of this world” (John 12:31; 14:30; 16:11); and “the ruler (archōn) of the power (ἐξουσία, exousia) of the air” (Eph 2:2).
χερουβ (cheroub). n. neut. cherub; pl. cherubim. A winged divine being associated with God’s throne, his chariot, and the ark of the covenant.
This word is the Greek transliteration of Hebrew כְּרוּב (kĕrûb, “cherub”) and is the regular equivalent of kĕrûb in the Septuagint; both are used to refer to cherubim as divine beings and to refer to images of cherubim. Hebrews 9:5 uses it to refer to the images of the cherubim above the ark of the covenant. As discussed above under the entry for kĕrûb, Ezekiel also refers to the cherubim as “living ones” (חַיָּה, ḥayyâ); in the Septuagint this term is translated with Greek ζῷον (zōon, “living being, animal”), and this term occurs repeatedly in Revelation to refer to divine beings (e.g., Rev 4:6–9).
ἐξουσία (exousia). n. fem. power, authority. An authority, either human or supernatural.
This is a general word for “power” or “authority” and is often used for human authority (e.g., Matt 8:9). It is used to refer to supernatural forces in several ways. It is used in the constructions “power (exousia) of darkness” (Luke 22:53; Col 1:13) and “power (exousia) of Satan” (Acts 26:18), but these refer to power as an abstract quality, not to supernatural beings. However, in several passages (1 Cor 15:24; Eph 1:21; 6:12; Col 2:15; 1 Pet 3:22) “authorities” (exousia) refers in a generic way to supernatural beings, which Christ has overcome and against which Christians must struggle.
στοιχεῖον (stoicheion). n. neut. elemental power, elemental spirit. A kind of supernatural force.
In the NT, this word occurs only in the plural. The basic meaning is “elements”; however, in four of the seven instances the term is used to indicate the “elemental forces” in the world against which the believer must struggle (Gal 4:3, 9; Col 2:8, 20). Although the term is impersonal, it conveys a sense of supernatural power and a will to direct earthly events.
θρόνος (thronos). n. masc. thrones. A kind of supernatural being.
The basic meaning of thronos is “throne” in the literal sense. However, in Colossians 1:16 thrones (thronos) are some kind of supernatural beings that were created by Christ; the passage gives no detail about these beings, so their precise nature is unclear. Thrones are also mentioned in the NT as places where the apostles will sit (Matt 19:28; Luke 22:30) and where the 24 elders sit (Rev 4:4; 11:16; 20:4). The concept in Col 1:16 might be connected to these ideas; it may also be a reference to Dan 7:9, which speaks of thrones (Aramaic כָּרסֵא, korsēʾ) being placed for Yahweh to sit on (compare the idea of Yahweh sitting on the cherubim).
κυριότης (kyriotēs). n. fem. power, dominion. Either human lordship or a class of supernatural being.
This abstract noun is derived from the word κύριος (kyrios, “lord”). It means “lordship, power, dominion,” and sometimes refers to human authority (e.g., 2 Pet 2:10), but in Eph 1:21 and Col 1:16 it is used to signify a class of supernatural beings generically, similar to the usage of “thrones” (θρόνος, thronos) and “elemental powers” (στοιχεῖον, stoicheion). These passages do not indicate anything about the moral stance of the beings; they only indicate that Christ, as both creator and redeemer, is higher than them.
are I use Logos.com Bible software. I have over 850 resources with it. I pulled most of this up from a topic guide I created on The Angel of The LORD.Do you remember the source here? it looks good material.
Thanks! looks like it would be reliable info, anyway.are I use Logos.com Bible software. I have over 850 resources with it. I pulled most of this up from a topic guide I created on The Angel of The LORD.
Thanks! (I think you double posted...)The first post is from me, but the long Hebrew and Greek come from my lexicons.
Yes, I reported it.Thanks! (I think you double posted...)
The last teaching I heard on it from a denomination was he is the pre-incarnate Jesus.
Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?
Sometimes my screen freezes...