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• Henry, Matthew, Commentary on the Whole Bible Volume {Vol. no} ({Book A to Book B): {Epistle} Chap. {Number}, Public domain, Library of Congress call no: BS490.H4, at Christian Classics Ethereal Library
• Ginzberg, Louis (1909), The Legends of the Jews, Volume X, Chapter Y, at sacred-texts.com
• Entry at the Encyclopedia Mythica
• Josephus, Flavius, Antiquities of The Jews, Book X, Chapter Y, Par. Z, at Early Jewish Writings

• Nelson's Compact Illustrated Bible Dictionary, Entry: XX, p. YY, Thomas Nelson Publishers (1964), ISBN 0-8407-5636-5 Parameter error in {{ISBN}}: checksum
• van der Toorn, Becking, van der Horst (1999), Dictionary of Deities and Demons in The Bible, Second Extensively Revised Edition, Entry: XX, p. YY, William B. Eerdmans Publishing Company, ISBN 0-8028-2491-9
• Davidson, Gustav (1967), A Dictionary of Angels, Including The Fallen Angels, Entry: XX, p. YY, Library of Congress Catalog Card Number: 66-19757
• Lewis, James R., Oliver, Evelyn Dorothy, Sisung Kelle S. (Editor) (1996), Angels A to Z, Entry: XX, p. Y, Visible Ink Press, ISBN 0-7876-0652-9
• Summers, Montague, The History of Witchcraft & Demonology, p. XX, Copyright © 1992, Castle Books, Secause, NJ 07094, ISBN 1-55521-806-7

Fixing the following concern:

Per above discussion (and continued failure to materialise of any secondary sources), I've cut this whole section from the article & pasting it. If you want any of it back in the article then find reliable secondary sources for it, to replace the ubiquitous and impermissible WP:SYNTH of the Bible.

The Biblical name for angel, מלאך ("mal'ach"), obtained the further signification of "angel" only through the addition of God's name, as "angel of the Lord," or "angel of God" (Zechariah 12:8). Other appellations are "sons of God", (Genesis 6:4; Job 1:6 [R. V. v. 1]) and "the holy ones" (Psalm 89:6–8). Mal'ach can mean any sort of messenger, even a king's emissary. (Genesis 32:4)

According to Jewish interpretation, 'Elohim is only sometimes reserved for the one true God; but at times 'Elohim (powers), bnēi 'Elohim, bnēi Elim (sons of gods) were general terms for beings with great power (e.g. judges). See also: Names of God in Judaism

Angels are referred to as "holy ones" Zechariah 14:5 and "watchers" Daniel 4:13. They are spoken of as the "host of heaven" Deuteronomy 17:3 or of "Adonai" Joshua 5:14.

According to historical scholars, in early Hebrew thought, God appears and speaks directly to individuals (Genesis 3:8, Exodus 12:1). He also intervenes in human affairs, often acting punitively and violently (Genesis 22ff.; Exodus 4:24, 14:4; 2 Samuel 24:1: Psalm 78:31ff.) God's nature reflects the mores of nomadic people. Under the influence of Zoroastrianism and by postexilic prophets and writers, these earlier conceptions were revised to reflect a new theodicy which explained evil without directly implicating God. As the result, God became both more distant and more merciful. Angels and demons replaced him in his encounters with men, and Satan assumed his destructive powers (cf. 2 Samuel 24:1 with 1 Chronicles 21:1).^[1]

Prior to the emergence of monotheism in Israel the idea of an angel was the Malach Adonai, Angel of the Lord, or Malach Elohim, Angel of God. The Malach Adonai is an appearance or manifestation of God in the form of a man, and the term Malach Adonai is used interchangeably with Adonai (God). (cf. Exodus 3:2, with 3:4; Exodus 13:21 with Exodus 14:19). Those who see the Malach Adonai say they have seen God (Genesis 32:30; Judges 13:22). The Malach Adonai (or Elohim) appears to Abraham, Hagar, Moses, Gideon, etc., and leads the Israelites in the Pillar of Cloud (Exodus 3:2). The phrase Malach Adonai may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding anthropomorphism, and later on, when angels were classified, the Malach Adonai meant an angel of distinguished rank. The identification of the Malach Adonai with the Logos, (said by Christians to be the Second Person of the Trinity), is not indicated by the references in the Hebrew scriptures; but the idea of a Being partly identified with God, and yet in some sense distinct from him, illustrates a tendency of Jewish religious thought to distinguish persons within the unity of the deity. Whilst some Christians say that this foreshadows the doctrine of the Trinity, Kabbalist Jews would show how it developed into kabbalistic theological thought and imagery.

Once the doctrine of monotheism was formally expressed, in the period immediately before and during the Exile (Deuteronomy 6:4–5 and Isaiah 43:10), we find angels prominent in the Book of Ezekiel. Ezekiel, as a prophet of the Exile, may have been influenced by the hierarchy of supernatural beings in the Babylonian religion, and perhaps even by the angelology of Zoroastrianism (it is not, however, certain that these doctrines of Zoroastrianism were developed at so early a date). Ezekiel 9 gives elaborate descriptions of cherubim (a class, or type of angels); and in one of his visions, he sees seven angels execute the judgment of God upon Jerusalem. As in Genesis, they are styled "men"; malach, for "angel", does not occur in Ezekiel. Somewhat later, in the visions of Zechariah, angels play a great part; they are sometimes spoken of as "men", sometimes as malach, and the Malach Adonai seems to hold a certain primacy among them Zechariah 1:11. The Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal (Zechariah 3:1). Similarly in the Book of Job the bnei Elohim, sons of God, appear, and amongst them, Satan (Hebrew ha-satan), again in the role of public prosecutor, the defendant being Job (Job 1, 2. Cf. 1 Chronicles 21:1). Occasional references to "angels" occur in the Psalter (Psalms 91:11, 103:20 etc.); they appear as ministers of God.

Psalm 78:49 speaks of "evil angels" (Authorized Version) or "angels of evil" (Judaica Press). "Evil" here is not meant in the moral sense, but in the sense of opposition.

The seven angels of Ezekiel may be compared with the seven eyes of God in Zechariah 3:9, 4:10. The latter have been connected by Ewald and others with the later doctrine of seven chief angels (Tobit 12:15; Revelation 8:2), parallel to and influenced by the Ameshaspentas (Amesha Spenta), or seven great spirits of the Persian mythology.

During the Persian and Greek periods, the doctrine of angels underwent a great development, partly, at any rate, under foreign influences. In Daniel, c. [160 BC], 71 angels, usually spoken of as "men" or "Angel-princes", appear as guardians or champions of the individual nations, defending them as God sits in council with them over the world; grades are implied, there are "princes" and "chief" or "great princes"; and the names of some angels are known, Gabriel, Michael; the latter is pre-eminent (Daniel 8:16; Daniel 10:13, 20–21), he is the guardian of Israel's leading Kingdom of Judah. Again in Tobit a leading part is played by Raphael, "one of the seven holy angels" (Tobit 12:15).

In Tobit, too, we find the idea of the demon or evil angel, although one should note that the Book of Tobit is not accepted into Jewish or Protestant canon.^[2][3] In the canonical Hebrew/Aramaic scriptures, angels may inflict suffering as ministers of God; but they act as subordinates to God, and not as independent, morally evil agents. The statement (Job 4:18) that God "charged his angels with folly" applies to all angels. In Daniel, the princes, or guardian angels, of the heathen nations oppose Michael, the guardian angel of Judah. But in Tobit, we find Asmodeus the evil demon, τὸ πονηρὸν δαιμόνιον, who strangles Sarah's husbands, and also a general reference to "a devil or evil spirit", πνεῦμα (Tobit 3:8, 17; 6:7).

The Fall of the Angels is not properly a scriptural doctrine, though it is based on Genesis 6:2, as interpreted by the Book of Enoch, although there is no evidence that the bnē Elohim of that chapter are angels or superhuman beings, the only such assumption being made on the use of the Hebrew 'Elohim' .

In the Hebrew Bible, angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Genesis 18:2, Genesis 19:5; Judges 6:17, Judges 8:6; 2 Samuel 29:9). Some fly through the air, some become invisible, sacrifices touched by some are consumed by fire, and some may disappear in sacrificial fire. God, "the Angel of the Lord" appeared in the flames of the thorn bush (Genesis 16:13; Judges 6:21–22; 2 Kings 2:11; Exodus 3:2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light, as the Psalmist said (Psalm 104:4): "He makes winds His messengers, burning fire His ministers." Some verses in the Apocrypha/Deuterocanonical works depict angels wearing blue or red robes but no such reference occurs in the Protestant books.

Though superhuman, angels can be perceived in human form; this is the earliest conception. Gradually, and especially in post-Biblical times, angels came to be imagined in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Angels have commonly been depicted as human who, as the same nature of typical angels, have "wings" and can fly. Angels can be depicted bearing drawn swords or other weapons in their hands—one carries an ink-horn by his side—and ride on horses (Numbers 22:23, Joshua 5:13, Ezekiel 9;2, Zechariah 1:8 et seq.). A terrible angel mentioned in 1 Chronicles 21:16,30, as standing "between the earth and the heaven, having a drawn sword in his hand". In the Book of Daniel, reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude" (Daniel 10:5–6). This imagery is very similar to a description in the book of Revelation. Angels are thought by many to possess wings. This has arisen from references to their ability to fly (Daniel 9:21). Both cherubim and seraphim are depicted with wings in the Bible, and they are both traditionally associated within both the Jewish and Christian hierarchy of angels. They are commonly depicted with halos.

In Christian iconography, the use of wings is a convention used to denote the figure as a spirit. Depictions of angels in Christian art as winged human forms, unlike classical pagan depictions of the major deities, follow the iconic conventions of lesser winged gods, such as Eos, Eros, Thanatos and Nike.

Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Psalms 103:20, 78:25; 2 Samuel 14:17,20, 19:28; Zechariah 14:5; Job 4:18, 25:2).

The number of angels is enormous. Jacob meets a host of angels; Joshua sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Genesis 32:2; Joshua 5:14–15; 1 Kings 22:19; Job 1:6, 2:1; Psalm 89:6; Job 33:23). The general conception is the one of Job 25:3: "Is there any number of his armies?" In the Book of Revelation, the number is "a thousand thousands, and many tens of thousands".

Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God's power to accomplish through but one angel any deed, however wonderful.

Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed" (Genesis 48:16); "an interpreter" (Job 33:23);"the angel that destroyed" (2 Samuel 24:16); "messenger of the covenant" (Malachi 3:1); "angel of his presence" (Isaiah 43:9); and "a band of angels of evil" (Psalm 78:49).^[4]

When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, seraphim, chayot ("living creatures"), Ofanim ("wheels"), and Arelim (another name for Thrones). God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the Tree of Life (HE, Psalm 80:2, Genesis 3:24). The seraphim are described by Isaiah 6:2) as having six wings; and Ezekiel describes the ḥayyot (Ezekiel 1:5 et seq.) and ofanim as heavenly beings who carry God's throne.

In post-Biblical times, the heavenly hosts became more highly organized (possibly as early as Zecharaiah 3:9, 4:10; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below.

In the Bible, angels are a medium of God's power; they exist to execute God's will. Angels reveal themselves to individuals as well as to the whole nation, to announce events, either bad or good, affecting humans. Angels foretold to Abraham the birth of Isaac, to Manoah the birth of Samson, and to Abraham the destruction of Sodom. Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Exodus 23:20, Numbers 20:16).

In Judges 2:1 an angel of the Lord—unless here and in the preceding instances (compare Isaiah 42:19, Hagai 1:13, Malachi 3:1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land. An angel brought Elijah meat and drink (1 Kings 19:5); and as God watched over Jacob, so is a pious person protected by an angel, who cares for him in all his ways (Psalm 34:7, HE). There are militant angels, one of whom smites in one night the whole Assyrian army of 185,000 men (2 Kings 19:35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezekiel 30:9; the enemy is scattered before the angel like chaff (Psalm 35:5–6).

Avenging angels are mentioned, such as the one in 2 Samuel 24:15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Psalm 78:49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. They glorify God, whence the term "glorifying angels" comes (Psalms 29:1, 103:20, 148:2; compare Isaiah 6:2 et seq.).

They constitute God's heavenly court, sitting in council with him (1 Kings 22:19; Job 1:6, 2:1); hence they are called His "council of the holy ones" (Psalm 89:7, R.V.; A.V.: "assembly of the saints"). They accompany God as his attendants, when he appears to man (Deuteronomy 33:2; Job 38:7). This conception was developed after the Exile; and in the Book of Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zechariah 6:7).

In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God's word. Thus the prophet Haggai was called God's messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". In 1 Kings 13:18, an angel brought the divine word to the prophet.

In some places, it is implied that angels existed before the physical creation (Genesis 1:26; Job 38:7). The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God's agents. Consequently, they did not individualize or denominate them; and in Judges 13:18, and Genesis 32:29, the angels, when questioned, refuse to give their names. In Daniel, however, there occur the names Michael and Gabriel. Michael is Israel's representative in Heaven, where other nations—the Persians, for instance—were also represented by angelic princes. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. The notion of the seven eyes (Zechariah 3:45, 4:10) may have been affected by the representation of the seven archangels and also possibly by the seven Amesha Spenta of Zoroastrianism (compare Ezekiel 9:2).

[end of WP:SYNTH cut from article Hrafn^Talk_Stalk 15:08, 14 May 2008 (UTC) ]