The Angel of the Lord (or the Angel of God) is one of many terms in the Hebrew Bible (also: Old Testament) used for an angel. The Biblical name for angel, מלאך mal'ach, which translates simply as "messenger," obtained the further signification of "angel" only through the addition of God's name, as ("angel of the Lord," or "angel of God", Zech. 12:8).
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In the Hebrew Bible the noun malak "messenger" is used 214 times of which approximately (according to translations in the King James Version) 103 times concern human messengers and 111 times concern heavenly messengers.[1] In English versions the term malak YHWH is often transcribed with small caps "angel of the Lord."
In the Greek Old Testament, the term "angel of the Lord" is used, aggelos Kyrios, prefiguring usage in the New Testament.[2] The Hellenistic Jewish philosopher Philo identified the Angel of the Lord (in the singular) with the Logos.[3]
The term angel of the Lord occurs 65 times in the Hebrew Bible (always singular), whereas the term angel of God occurs 12 times (2 of which are plural).
When a biblical character sees an angel identified as the angel of the Lord, this is often interpreted as a theophany.[4]
In the Hebrew Bible the term malak YHWH (Hebrew for "messenger of Yahweh", in English KJV "angel of the Lord" with small caps) occurs only in the singular, usually with the definite article, and often signifies a special self-manifestation of God (see Gen. 31:11-13, where the angel of God says, "I am the God of Beth-el"; Ex. 3:2-6, where the angel of the Lord who appeared to Moses in the flame of fire says, "I am the God of thy father"; compare Gen. 22:11; Judges 6:11-22).
At times the Angel of the Lord speaks in such a way as to assume authority over previous promises (see Gen. 16:11 and 21:17). Though appearing in human form (see Gen. 18:2 et seq., 32:25; compare Hosea 12:5), the Angel of the Lord may or may not have individuality.
However, there are subsequent passages that narrow the individuality by referencing man's ability or willingness to see or hear the Father, the Son and the Holy Spirit respectively. In the Old Testament, human servants of God and angels did receive homage from people. (Daniel 2:46; 8:16,17) However, after the ascension of Christ, angels specifically request that man not worship them (see Rev. 19:10, 22:9) while the Angel of the Lord and the angel of God make no such request.
The identity of the Angel of the Lord, is elsewhere comparable to "hammal'ak haggoel", "the redeeming Angel" or "the Angel the Redeemer" (see Gen. 48:16); "mal'ak panaiv", "the Angel of God's presence" (see Isaiah 63:9); and "mala'k habberith", "the Angel of the Covenant" (Malachi 3:1). These are also generally considered to be the same in identity with what the Septuagint calls "megas boule aggelos", "the Angel of the Great Counsel" (Isaiah 9:6), the one that is said to redeem man and fill the earth with righteousness.[5]
Within the Hebrew Bible, there is no uniform conception of angels. In Jacob's dream they ascend and descend the ladder (Gen. 28:12); in the vision of Isaiah (6:2) they are six-winged seraphim; in Ezekiel the cherubim and living creatures (ḥayyot) have the likeness of a man, are winged, and have feet (Ezek. 1:5-7, 10:19-21). As guests of the biblical patriarch Abraham, they eat (Gen. 18:8); in the house of Manoah the angel refuses to eat (Judges 13:16). Whether in the popular mind these angels took the place of the powers of nature deified by the heathen nations elsewhere, or whether the psychological process was a different one, the monotheism of Israel necessitated the assumption of beings representing a heavenly hierarchy ready to mediate between man and God.
A related term is "angel of his Presence" used just once, in Isaiah 63:9. There it says that throughout the history of Israel, God has loved and been merciful to that nation and shared in its distresses, saving Israel with "the angel of his presence".[6] Some theologians believe that the Septuagint emphasizes that "Angel of the Presence" is simply a way of referring to God, not a regular or created angel.[7] In the Pseudepigrapha, in the Book of Jubilees, the Angel of the Presence explains to Moses the history of Israel.[8] Jubilees depicts this entity as one of God's special agents and does not provide him with a specific name.[9] In the Testament of Judah, Judah states that he has received blessing from the Angel of the Presence.[10] The Second Book of Enoch identifies Uriel as the Angel of the Presence or else as one of the Angels of the Presence.[11]
In the New Testament the Greek phrase ἄγγελος Κυρίου (aggelos kyriou - "angel of the Lord") is found in Matthew 1:20, 1:24, 2:13, 2:19, 28:2; Luke 1:11, 2:9; Acts 5:19, 8:26, 12:7, 12:23. None of these are citations from the Old Testament. The "angel of the Lord" of Luke 1:11 identifies himself as Gabriel in Luke 1:19.[12]
The KJV and NKJV capitalize "Angel", possibly to indicate that it is a specific angel. Most versions, including NASB, RSV, ESV, etc., do not capitalise angel of the Lord.
The Catholic Encyclopedia (1907) treats the Angel of the Lord as an angel bearing the name of God. The view is that this angel was probably Christ, "the Only-begotten Son, the Angel of great Counsel."[13]
Most Eastern Fathers followed the line of thought that the "Angel of the Lord" was "the Word of God", who was "foreshadowing the sublime character in which He is one day to reveal Himself to men", and that his appearances in the Old Testament were preludes to the Incarnation.[13]
During the Reformation the Angel of the Lord was usually considered a general representative of God the Father, due to several verses stating that no one can look upon the face of YHWH and live.[14]
In Evangelical Christianity, some commentators interpret the phrase "Angel of the Lord" in the Hebrew Scriptures to refer to a pre-human appearance of Jesus Christ or Christophany. Others comment the functions of the Angel of the Lord prefigure Christ, and there is no clear mention in the New Testament because the Messiah himself is this person.[15]
The official position of Jehovah's witnesses is that the "Angel of the Lord" who led the Israelites in the wilderness, and who had "God's Name within him", and who would pardon transgressions, was the pre-existent Christ. They believe that the Angel of the Lord is also the Archangel Michael, the Prince of Israel, who is mentioned in Daniel. They teach that this was "God's first-begotten Son".[16]