Who is the "Angel of the Lord"

Gregory Thompson

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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.
 
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eleos1954

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Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?

The word angel means messenger ... it depends on the context it is being used ... the word can be used in relation to the divine, a person or an angelic host.
 
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Within Reason

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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).

As did pretty much all of the Reformation, and those before themselves:

AWHN - Bible - Michael Wikipedia.jpg


Feel free to read more here - Link, just scroll down

Yet, context will always dictate the ultimate answer., as for instance, in the NT, the "angel of the Lord" that came to Elizabeth and Zacharias, was Gabriel (Luke 1:11,26).
 
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ViaCrucis

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Who is the "Angel of the Lord" in the Old Testament believed to be, according to different denominations?

Depends on the context of the passage, but in several cases--in particular where the Angel of the Lord is identified with God Himself, it is understood to be a Christophany. That is, it is the pre-incarnate Christ. This view goes across denominational lines, as it's an interpretation that goes back to the earliest centuries of Christianity. St. Justin in his Dialogue with Trypho mentions it in the 2nd century.

-CryptoLutheran
 
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SeamusDelion

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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
 
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SeamusDelion

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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




Old Testament

מַלְאָךְ (malʾāk); Aram. מַלְאַךְ (malʾak). n. masc. messenger, angel. A messenger; often a supernatural emissary sent by God to deliver a message or carry out a task.
This word literally means “messenger.” It can refer to human messengers (e.g., Gen 32:3), but slightly over half the time in the OT, it refers to a divine messenger and is then typically translated “angel.” Often divine messengers are more specifically designated with the phrase מַלְאַךְ יְהוָה (malʾāk Yahweh, “angel of Yahweh”). Angels are very important in the scope of the OT. They are frequently sent to deliver messages to human beings, both men and women. In some passages, the Angel of Yahweh is not clearly distinguished from Yahweh himself (e.g., Exod 3:2–6; Judg 6:11–18), but in other cases the angel is certainly distinct from Yahweh himself (e.g., 2 Sam 24:16). In addition to delivering messages, angels also carry out God’s judgment on the wicked and assist the righteous.
The Aramaic word מַלְאַךְ (malʾak) occurs only twice in the Bible. In Daniel 3:28, Nebuchadnezzar states that God sent an angel (malʾak) to deliver the three young men from the fire. Daniel, in Daniel 6:22, says that an angel (malʾak) was sent by God to rescue him from the lions. It may be significant that the term malʾak (“angel”) is used to indicate a being that is sent on a mission to rescue someone from danger, while different words are used for other heavenly beings in the book of Daniel.

כְּרוּב (kĕrûb). n. masc. cherub, cherubim. A winged divine being associated with God’s presence via his throne, his chariot, and the ark of the covenant.
Cherubim appear frequently in the OT, especially in connection with the ark of the covenant. The word kĕrûb is probably related to the Akkadian word kāribu, referring to a divine being associated with a sanctuary (see CAD, s.v. “kāribu” and compare s.v. “kurību”). God instructed the Israelites to put two cherubim on the mercy seat of the ark (Exod 25:18–22; 37:7–9). They are described only as having wings and faces, perhaps implying that the Israelites already knew what cherubim looked like. The veil of the tabernacle (Exod 26:1), the walls of Solomon’s temple (1 Kgs 6:29), and the walls of the temple in Ezekiel’s vision (Ezek 41:15) were adorned with images of cherubim. In Genesis 3:24, cherubim are stationed at the entrance of the garden of Eden to guard the way to the tree of life. God is frequently referred to as “He who dwells above the cherubim” (e.g., 1 Sam 4:4; Isa 37:16; Psa 80:1). This is undoubtedly alluding to the cherubim of the ark; however, Yahweh is also described as riding real cherubim (e.g., 2 Sam 22:11; Ezek 10). In Ezekiel, the cherubim are described in more detail as having four faces (human, eagle, ox, lion) and two wings and being as bright as fire (Ezek 1:10–13; Ezek 10; compare Rev 4). In Ezekiel, the cherubim are also referred to as “living ones” (חַיָּה, ḥayyâ; e.g., Ezek 10:20).

קָדוֹשׁ (qādôš); Aram. קַדִּישׁ (qaddîš). adj. holy (one). One who is holy; referring to God, other divine beings, or holy men and women.
While qādôš is an adjective, it is often used substantively (that is, as a noun) and translated as “holy one.” In some cases it refers to divine beings. The holy ones (qādôš) are part of Yahweh’s heavenly entourage and are usually described as a group. This group surrounds God’s throne and praises him (e.g., Deut 33:2; Psa 89:5; Zech 14:5). In Daniel 8:13, two beings described as holy ones (qādôš) speak to each other in Daniel’s vision. Elsewhere Daniel (Dan 4:3, 17, 23) uses the Aramaic equivalent qaddîš similarly; in these instances the Aramaic word is also synonymous with עִיר (ʿîr, “watcher”). In Daniel 7:18, the “holy ones (qaddîš) of the most high” are saints or righteous people.

אֱלֹהִים (ʾĕlōhîm). n. masc. pl. God, gods, divine beings. Used for gods or divine beings in general as well as for Yahweh.
The word literally means “gods.” The form of the word is plural, but when it is used to refer to Yahweh it is usually treated grammatically as a singular noun and occurs with singular verbs and adjectives. When it refers to other beings, it is usually treated grammatically as a plural noun. It can refer to foreign gods or idols (Gen 31:17–35; Exod 20:3), angels (Psa 8:5), and spirits (1 Sam 28:13). Psalm 82:1 portrays God (ʾĕlōhîm) as holding court in a council of divine beings (ʾĕlōhîm).

בְּנֵי הָאֱלֹהִים (bĕnê hāʾĕlōhîm). n. masc. pl. sons of God. Used to describe angels or the angelic host.
Several variants of the term “sons of God” refer to divine beings. The form bĕnê hāʾĕlōhîm (“sons of God”) appears in Job 1:6; 2:1, while the related form בְּנֵי אֱלֹהִים (bĕnê ʾĕlōhîm, “sons of God”) appears in Job 38:7. Both of these use the word אֱלֹהִים (ʾĕlōhîm) for “God”; the only difference is that the former expression uses a definite article before ʾĕlōhîm and the latter does not. A similar expression, בְּנֵי אֵלִים (bĕnê ʾēlîm, “sons of gods”), is used in Pss 29:1; 89:6; instead of ʾĕlōhîm, this phrase uses the plural of the word אֵל (ʾēl, “god”). The bĕnê hāʾĕlōhîm are associated with the heavenly host and are part of Yahweh’s entourage (compare Job 1–2; 1 Kgs 22:19–23). An important textual variant at Deut 32:8 also likely refers to divine beings as “sons of God” (see “Deuteronomy 32:8 and the Sons of God” in the Faithlife Study Bible).
The term bĕnê hāʾĕlōhîm also appears in Gen 6; there has been some debate about what it refers to in this passage. While neither the OT nor the NT explain the passage explicitly, extrabiblical literature tends to interpret the passage in terms of fallen angels (see especially Jubilees 7:20–28; 1 Enoch 6–10), and 2 Pet 2:4 refers to “the angels who sinned” and were imprisoned awaiting punishment, which could be an allusion to this episode. Several rabbinic sources dispute the connection with fallen angels (Genesis Rabbah 26:2–7), and the Targumim consistently translate “sons of God” in Gen 6 as “sons of the judges” (Targum Neofiti) or “sons of the leaders” (Targum Onqelos; Targum Pseudo-Jonathan). The Targum does translate the phrase in Job as “angels.”
A similar Aramaic phrase occurs in Dan 3:25: King Nebuchadnezzar sees the angel (מַלְאַךְ, malʾāk; Dan 3:28) that God sent to protect Shadrach, Meshach, and Abednego in the furnace and says he looks like “a son of the gods” (בַּר־אֱלָהִין, bar-ʾĕlāhîn).

רוּחַ (rûaḥ). n. fem. breath, wind, spirit. Can refer to immaterial beings as well as to wind, breath, human spirits, and the spirit of God.
This word has a broad range of meanings. It can refer to wind (e.g., Exod 10:19), to the breath of humans (e.g., Job 19:17), and of animals (e.g., Gen 7:22), to the animating spirit of humans (e.g., Psa 31:5), and to the spirit of God, i.e., the Holy Spirit (e.g., Num 27:18). It occasionally refers to other immaterial beings; thus, 1 Sam 16:14–16 refers to an evil (רַע, raʿ) spirit (rûaḥ) sent to torment Saul, and 1 Kgs 22:18–22 tells of the host of heaven (or divine council) being assembled before Yahweh and a spirit (rûaḥ) from among them volunteering to be a lying spirit (rûaḥ) in the mouths of the prophets of King Ahab.

שֵׁד (šēd). n. masc. demon. A term used to refer to divine beings or foreign deities that are unworthy of worship.
This term is used only twice in the Hebrew Bible (Deut 32:17; Psa 106:37), and it is probably related to the Akkadian word šēdu, meaning “demon, protective deity, or malevolent spirit” (CAD, s.v. “šēdu”). The Bible chastises those who sacrifice to these beings, as only Yahweh is to be worshiped. The LXX translates the term as δαιμόνιον (daimonion, “demon”; Deut 32:17; Psa 105:37 LXX [106:37 MT and English]).

עִיר (ʿîr). Aram. n. masc. watcher. A being that is similar to an angel.
Watchers are only mentioned in the biblical text in Dan 4 (Dan 4:13, 17, 23); in each case the term is equated with קַדִּישׁ (qaddîš, “holy one”). The etymology is uncertain. The LXX translates the term simply as ἄγγελος (angelos, “angel”) in Dan 4:13, 23. While “watchers” have a negative association in some extrabiblical literature (especially in Jubilees and 1 Enoch), in the biblical text the term is a positive one.

שָׂרָף (śārāp). n. masc. burning one, seraph; pl. seraphim. A divine being associated with the throne room of God.
Divine beings called seraphim are only explicitly found in Isa 6. They are described as having faces, hands and feet, and six wings, and as praising God. The word śārāp is derived from the verb שׂרף (śārap, “to burn”). The word śārāp is also used to describe fiery serpents (Num 21:6–9; Deut 8:15; Isa 14:29; 30:6).
 
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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.
 
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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.
 
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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.
Do you remember the source here? it looks good material.
 
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Do you remember the source here? it looks good material.
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.
 
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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?

I think that is true given the connection with "YHWH" in the OT whenever you see the "Angel of the LORD". In the OT at the very least.

===================================== not BobRyan

Detroit Baptist Theological Seminary

by Bob McCabe

http://dbts.edu/blog/author/rmccabe/

"The issue for us concerns whether this term can refer to the infinite supernatural Being, God. In order to prove that this term can refer to God, we will need to examine when it is used in connection with the phrase “of the LORD.” While this expression is used thirty-nine times in the Old Testament, we will examine two of these.

Example 1

"The first passage is found in Exodus 3:1–14. While tending the flock of his father-in-law at Horeb, Moses saw that a burning bush was not being consumed by the fire. As he approached the bush, v. 2 clearly states that the angel of the LORD appeared to him in the flames of the bush. It is stated in v. 4 that the LORD spoke to him from within the bush. In v. 6 the Being in the bush further identifies that He was the God of Abraham, Isaac, and Jacob. As the conversation continues between these two, the Being in the bush announces His name, “I AM WHO I AM” (v. 14). Thus, this passage indicates that the angel of the LORD mentioned in v. 2 is clearly identified by Himself and accepted by Moses as the infinite God.

Example 2

Zechariah 3:1–10 is our second passage. The content of Zechariah’s fourth vision focuses on Israel’s future cleansing from sin and reinstatement as a priestly nation. Verse 1 introduces the participants: “Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right side to accuse him” (NIV 2011). More specifically, these participants are Joshua the high priest, the antecedent of “he” is the interpreting angel (he is referred to in 1:9, 14, 19; 2:3; 4:1, 3, 5; etc.; in light of 1:9 the interpreting angel was apparently present to explain some of the details of these visions to Zechariah), the antecedent of “me” is Zechariah, the angel of the LORD, and Satan. In this verse Joshua is described as standing before the angel of the LORD, and Satan is pictured as standing at the right hand of the angel of the LORD to resist him. With this introduction to the vision we should note that the angel of the LORD is the focal point around which the following context revolves.

"The first half of v. 2 reads like this: “The LORD said to Satan, ‘The LORD rebuke you, Satan!’” In light of the participants mentioned in v. 1, we could read this verse in this fashion: “And the LORD, that is the angel of the LORD, said unto Satan, ‘The LORD rebuke you, Satan.’” Therefore, v. 2 identifies the angel of the LORD as the LORD and indicates that there is a distinction between the angel of the LORD and the LORD. This identification is further substantiated in v. 4. If we follow the context of vv. 2–4 carefully, we should notice that it is the angel of the LORD who forgives sin in v. 4. Since God is the only one who forgives sin, it is readily apparent that the angel of the LORD is God. Consequently, this passage provides solid support for both the deity of the angel of the LORD and his distinctiveness from the LORD.

Who is both deity and yet a distinct person from the LORD? Since no one has ever seen God the Father (John 1:18; 1 Tim 6:16) and since the Holy Spirit never takes on bodily form, this suggests that the supernatural Being to which this expression refers is the second member of the Trinity (also compare Exod 3:14 with John 8:58). Therefore, the angel of the LORD was a temporary manifestation of the LORD Jesus Christ in a preincarnate form

=========================================
and what of Ex 3:2?

Adam Clarke Commentary

Verse 2

The angel of the Lord - Not a created angel certainly; for he is called יהוה Jehovah, Exodus 3:4, etc., and has the most expressive attributes of the Godhead applied to him, Exodus 3:14, etc. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, Exodus 23:21; and in whom dwelt all the fullness of the Godhead bodily, Colossians 2:9; and who, in all these primitive times, was the Messenger of the covenant, Malachi 3:1. And who was this but Jesus, the Leader, Redeemer, and Savior of mankind? See Clarke's note on Genesis 16:7.

=================


James Burton Coffman
Ex 3 Verse 2-3

"And the angel of Jehovah appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt."

"The angel of Jehovah ..." As the context proves, "The Angel of Jehovah is not a created angel but Jehovah himself in his act of self-revelation."[10] This is merely another name for God, of which there are many in the Bible. Although this verse does not indicate it, there is reason to believe that the Angel of Jehovah should be identified with our Lord Jesus Christ, the Second Person of the Godhead; he is also called the Angel of the Covenant.[11]


=================================
Jamieson Fausset Brown

Commentary Critical and Explanatory on the Whole Bible

Verse 2-3


the angel of the Lord appeared unto him in a flame of fire — It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the “angels” or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression “angel of the Lord”; but it is clear that under this symbol, the Divine Being was present, whose name is given (Exodus 3:4, Exodus 3:6), and elsewhere called the angel of the covenant, Jehovah-Jesus.

===============================
Albert Barnes Commentary

Exodus 2
What Moses saw was the flame of fire in the bush; what he recognized therein was an intimation of the presence of God, who maketh a flame of fire His angel. Compare Psalm 104:4. The words which Moses heard were those of God Himself, as all ancient and most modern divines have held, manifested in the Person of the Son.
 
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Sometimes my screen freezes...

A number of things you can do for that - but one is this:

1. create a second account on your machine and make it have admin priv. Never use this account while connected to the internet. Never give admin priv to an account you use with access to the internet.
2. Remove admin priv from your current account.
3. Create a third - user account - for email etc and don't do anything else there but email.
NOTE: Always store files out in the open under the C drive where both accounts can see them. So then not under "My Documents"
4 when your regular user account freezes like that - it is time to delete it. Delete your main user account any time it appears to have problems freezing by using the Admin account while "offline" from the internet.
 
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