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Angels and Spirits–Basic Word Meanings

October 4, 2020 5 Comments

Background Information, Linguistic Background Words and Phrases, Our Oneness in Christ book revision

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An extended glossary of terms that will be used in discussing spirit and spirits, angels and demons, in the coming series on angels and on what it means that some of them "sinned" and "abandoned their proper abode." The conclusion of this series is briefly summarized in this way: angels are messengers, not the message, and some of them sinned when they left the status of a messenger to become the focus of their message.

In order to properly understand what Peter meant when he said that some “angels” had “sinned,” and what Jude meant when he said that some “angels” ” did not keep their own domain, but abandoned their proper abode,” it is necessary to understand what angels are, and what their proper role or “abode” is. This analysis naturally starts with the meanings of the words used for angels generally. The underlying meaning, in both Hebrew and Greek, is nothing transcendent, magical, or even spooky. It is “messenger,” and the words are often used of humans who are sent in a representative capacity–messengers, representatives, ambassadors–as shown from standard sources below.. While the nature of the messenger and, sometimes, the manner in which the message is delivered may be different when the messenger is a purely spiritual being, the essence of being a messenger does not change. The focus remains on the message and the principal who sent the message. As will be further shown in the pages that follow, it was when some of the angels decided, on their own, that the focus should be on them, rather than on God and the message he had given them that they “left their first estate” (that of an honored messenger) and so “sinned.”

In the discussion of the meanings of words and phrases that follows, please bear in mind that languages are very complex systems, and that the meanings of words and idiomatic phrases within languages are equally complex. Very few words have only a single meaning. Most have a range of possible meanings, depending on the context in which they are used, and this is true to an exaggerated degree when dealing with words for “spirit,” “spirits” and spiritual entities like angels. The range of possible meanings of many of these words is very broad. The actual meaning in any particular case can only be determined by attention to the context–meaning the textual context, the relational context (who said or wrote it to whom, and how they were related), the changes in word connotations and idioms between different historical periods (particularly in the OT) and the historical context of the statement.

Note: In the text that follows, Hebrew words will be transliterated, except in block quotes from other sources. I am doing this mostly because I have not yet learned how to cause WordPress to display Hebrew characters (which are not native to English WordPress) copied and pasted from my word processor in the correct order (right to left).

I will add to this page in the future, as needed.

Angel(s), simple, proper–Hebrew

The Wikipedia article Angels in Judaism explains well the meaning of the Hebrew word for “angel:”

Hebrew mal’akh (מַלְאָךְ‎) is the standard word for “messenger”, both human and divine, in the Tanakh (Hebrew Bible), though it is rarely used for human messengers in Modern Hebrew as the latter is usually denoted by the term shaliyah (שליח‎). The noun derives from the verbal consonantal root l-’-k (ל-א-ך‎), meaning specifically “to send with a message” and with time was substituted with more applicable sh-l-h. In Biblical Hebrew this root is attested only in this noun and in the noun “Mel’akah” (מְלָאכָה‎), meaning “work”, “occupation” or “craftsmanship”.

The morphological structure of the word mal’akh suggests that it is the maqtal form of the root denoting the tool or the means of performing it. The term Mal’akh therefore simply means the one who is sent, often translated as “messenger” when applied to humans; for instance, Mal’akh is the root of the name of the prophet Malachi, whose name means “my messenger”. In modern Hebrew, mal’akh is the general word for “angel”; it is also related to the words for “angel” in Arabic (malak ملاك), Aramaic and Ethiopic.

The Brown-Driver-Briggs Hebrew and English Lexicon entry for this word, as posted under malak (Hebrew #4397) in Bible Hub’s online lexicon, also shows the variety of meanings this word has: “1) messenger: a) one sent with a message; b) a prophet, c) priest, d) a messenger from God acting as an interpreter and declaring what is right; e) figurative, messengers of evil, messengers of death. 2) angel. 3) the theophanic angel.”

Angel(s), simple, proper–Greek

Angel–aggelos (phonetically, angelos, as a double gamma is pronounced “ng”)-αγγελος: Louw & Nida list two meanings, which their lexicon numbers 12.28 and 33.195:

  • Definition 12.28 is found in the “supernatural beings and powers” semantic domain of the lexicon, and defines αγγελος as “a supernatural being that attends upon or serves as a messenger of a superior supernatural being–angel.”
  • On the other hand, Definition 33.195 is found in the “communication: inform, announce” semantic subdomain of the lexicon, and defines αγγελος as “A person who makes an annoncement–messenger.” Definition 33.195 also states that αγγελος is “derivative of αγγελλω”– which, in turn, is defined (Definition 33.189) as ” to provide otherwise unknown information–‘to tell, inform.'” Louw & Nida notes that the verb αγγελλω is used once in the NT, in John 20:18, where the women who had gone to the tomb brought news of (ἀγγέλλουσα) Jesus’ resurrection to his disciples. Bauer, p. 7, states this verb is also used in the Septuagint, in Jeremiah 4:15, where the news proclaimed was bad, and is used with the same meaning in both Homer and Josephus.

Bible Hub Greek Concordance (Strong’s Numbering): No. 32 ἄγγελος, aggellos, lists as the basic definition “a messsenger, angel.” The longer definition then quoted from Thayer in this online concordance is “1) a messenger, envoy, one who is sent. 2) In the Scriptures, both of the Old Testament and of the New Testament, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes.” This source also cites Strong, indicating that ἄγγελος is derivative from αγγελλω (“to bring tidings”), which, in turn, is probably derivative from αγω (“to lead, bring, carry”).

Examples of the Same Words being used of a Human Messenger

Hebrew mal’ak , is translated 111 times as “angel” and 98 times as “messenger” in the KJV, most of these 98 instances clearly referring to human messengers sent between people. The Greek αγγελος sometimes also clearly refers to a human messenger. Consider the examples below:

Genesis 32:3, 6: The “messengers” (mal’akim) Jacob sent to his brother Esau were clearly human representatives of Jacob.

.Numbers 20:14, 16: The passage of which these two verses are a part involves the “messengers” (mal’akim) Moses sent to the king of Edom (v. 14), the message he sent, and the king’s response. Once thing that is striking about this passage, however, is that Moses had his human mal’akim tell the king of Edom that, when his people cried out to the Lord in Egypt, God sent an angel (mal’ak). So here, the word mal’ak is used of both human and angelic messengers in the same passage.

Numbers 22:5-35. Once again in this extended passage, mal’ak is used of both clearly human and angelic messengers. In verse 5, the elders Balak sent to Balaam as his mal’akim were clearly human messengers. But in verses 22, 23, 24, 25, 26, 27, 31, 32, 34 and 35, the “angel of the Lord” (mal’ak- Yahweh) who appears first to the donkey of the spirit-blind prophet and then to Balaam himself (but not till after his donkey talks to him!) is clearly an angelic messenger. So, again in this passage, mal’ak is used to refer to both human and angelic messengers.

In Joshua 2, Joshua sent two men ahead to spy out the land, Rahab the harlot hid them from the king in Jericho, and received promises that she and her family would be spared from the destruction of the city. Then, in Joshua 6:17, in instructing the people to spare those in Rahab’s house, Joshua calls the spies his “messengers” (mal’akim), saying that they must spare Rahab’s household because she hid his mal’akim. Then in verse 25, the word mal’akim is used once again to describe the spies. In this instance, the spies were messengers to their sender, sent to bring back information rather than to communicate with the people to whom they were sent. This usage is copied in Greek by James (via the Septuagint of Joshua) in James 2:25, in explaining that Rahab was found righteous because she received the aggelous –normally translated “messengers” or “angels” but, in fact, in this case, spies–and sent them out another way.

2 Chronicles 35:21 The “messengers” (mal’akim) Pharaoh Neco sent to King Josiah were clearly human messengers performing the function of ambassadors.

2 Chronicles 36:15-16 reads, in the NASB: “The Lord, the God of their fathers, sent word to them again and again by His messengers (mal·’ā·ḵāw), because He had compassion on His people and on His dwelling place; but they continually mocked the messengers (bə·mal·’ă·ḵê) of God, despised His words and scoffed at His prophets, until the wrath of the Lord arose against His people, until there was no remedy. Here, mal’ak is used of God’s human messengers, as a near-synonym of “prophet” (nabi, which is also used, in the form bin·ḇi·’āw, in verse 36).

The name of the prophet Malachi (mal·’ā·ḵî) in Malachi 1:1–which may be a description rather than a name–means simply “my messenger.”

Malachi 3:1 in the NASB states: “‘Behold, I am going to send My messenger (mal·’ā·ḵî), and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant (ū·mal·’aḵ hab·bə·rîṯ) , in whom you delight, behold, He is coming,’ says the Lord of hosts.” In this passage, the word mal’ak is used to describe both “My messenger” who will prepare the way for the “messenger of the covenant” and the “messenger of the covenant” himself. In Matthew 11:10 and Mark 1:2, Jesus selectively quotes the first half of Malachi 3:1, identifying John the Baptizer as the “messenger” (aggelos) who would clear the way before him, thus also implicitly identifying himself as the “messenger (mal’ak) of the covenant” from the second half of the prophetic verse. Indeed, Luke’s version of this incident, Luke 7:18-28, uses the word aggelos twice, once (v. 24) with reference to the “messengers” John had sent to ask if Jesus was really the Messiah, then again (v. 27) in the same partial quotation of Malachi 3:1 found in Matthew 11:10 and Mark 1:2. In all three of these contexts, Jesus calls John not only “my messenger” but also “a prophet and more than a prophet,” echoing the close association between the concepts of “messenger” and “prophet” in 2 Chronicles 36:15-16, discussed above.

In Luke 9:52, Jesus sent “messengers” (aggelous) into the Samaritan villages ahead of his coming, to prepare the way for him. These “messengers” were apparently human followers of Jesus.

Acts 6:15 records that, when Stephen was tried before the Sanhedrin, the council “saw his face like the face of an angel (hōsei prosōpon aggelou).” No further explanation is given of what this means, but something suggesting he was God’s messenger must have been apparent.

Semantic Relationship to Simply Bringing News, and to Bringing Good News (the Gospel)

The New Testament words used of angels, as messengers, are closely related to the words used to describe believers as messengers of the Good News (εὐαγγέλιον). Some of the words are, in fact, the same. This suggests that, in an unbelieving world, believers have essentially the same function as angels–we are here to deliver God’s message. The only way in which our role as messengers differs from that of the angels is that we have a different message. We have a message angels long to look into–but cannot understand!

Consider the following:

As previously noted, the verb which is the root of all of the Greek aggelos words, αγγελλω, aggellō (phonetically angellō), generally means ” to provide otherwise unknown information–‘to tell, inform,'” and is itself possibly derived from the primitive verb αγω (“to lead, bring, carry”)–so, to bring or carry information.

The word ἀγγελία, aggellia (again, phonetically, angellia), is listed in Louw & Nida as number 33.193 as follows: “(derivative of αγγελλω… ‘to tell, inform’) the content of what has been announced–‘message, announcement.'” Bible Hub Concordance, Strong’s Greek #31, contains an almost identical definition: “a message, announcement, the thing announced.”

εὐαγγελίζω, euaggelízō (again, phonetically, euangelízō) Bible Hub Greek Concordance, Strong’s Greek No. 2097: euaggelízō (from 2095 /eú, “good, well” and angellō, “announce, herald”) – “I bring good news, preach good tidings, with or without an object, expressing either the persons who receive the good news or the good news itself (the good news being sometimes expressed as a person)”… properly, proclaim “the good message” (good news). In the NT, 2097 (euaggelízō) refers to sharing the full Gospel of Christ – literally, “gospelizing” that announces the complete message of “the good news” (the Lord’s glad tidings). Louw & Nida, Definition No. 33.215 is quite similar: “to communicate good news concerning something (in the NT a particular reference to the gospel message about Jesus)–‘to tell the good news, to announce the gospel.'” Latin versions transliterated the root of this word rather than translating it, rendering the upsilon as a “v” and the double gamma as “ng,” but rendered the grammatical ending into Latin grammatical endings in translation so in Medieval Church Latin the word became “evangelizare.” The Latin “evangelizare” rather quickly became an ecclesiastical term of art which meant precisely whatever the formal Church organization declared it to mean at any given time (and this varied with time) Indeed, in their own time, the Crusades were declared to be a valid form of evangelism–killing people to give them the good news!. The Latin verb was borrowed directly into English, translated “to evangelize,” again with the understanding that it was a Church-defined term of art separated from its original meaning.

εὐαγγέλιον, euaggelion (Bible Hub Greek Concordance, Strong’s Hebrew #2098): “Definition: good news. Usage: the good news of the coming of the Messiah, the gospel; the gen. after it expresses sometimes the giver (God), sometimes the subject (the Messiah, etc.), sometimes the human transmitter (an apostle).” Thayer, in the same online concordance: “1. a reward for good tidings” (in this sense, also the fees paid to a teacher); “2. good tidings… 3. [in the Gospels] a. the glad tidings of the kingdom of God soon to be set up, and subsequently also of Jesus, the Messiah, the founder of this kingdom… b. As the Messianic rank of Jesus was proved by his words, his deeds, and his death, the narrative of the sayings, deeds, and death of Jesus Christ came to be called εὐαγγέλιον: so perhaps in Mark 1:1; for the passage may also mean, ‘glad tidings concerning Jesus Christ began to be proclaimed even as it is written,’ … At length the name was given to a written narrative of the glad tidings; so in the titles of the Gospels…” Louw & Nida Definition # 33.217 is similar. Like euaggelízō, euaggelion was also Latinized as a transliteration,”Evangelium,” rather than a translation, and made into a Church-defined term of art. The old, common English translation, “Gospel,” is also usually treated as a Church-defined term of art–leading many modern translations to translate the Greek directly, “Good News.”

προευαγγελίζομαι, proeuaggelizomai (Bible Hub Greek Concordance, Strong’s Greek # 4283)(Galatians 3:8) to announce good news beforehand.

ἀναγγέλλω, anaggellō (Bible Hub Concordance, Strong’s Greek #312): “to announce, make known…; equivalent to ‘disclose’…; used of the formal proclamation of the Christian religion: Acts 20:20; 1 Peter 1:12; 1 John 1:5…; to report, bring back tidings, rehearse.”

Finally, on this subject, consider 1 Peter 1:10-12, the passage which probably has the highest concentration of aggell– words of any in the New testament:

 As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced (ἀνηγγέλη-from ἀναγγέλλω)- to you through those who preached (εὐαγγελισαμένων , euangelisamenōn–from euaggelízō) the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look.

1 Peter 1:10-12

Some Other Words that are used of Angels, or Possibly Particular Classes of Angels, Good or Evil

Pneuma, πνεῦμα (Bible Hub Concordance, Strong’s Greek #4151). This word is the most important descriptor of angels, Hebrews 1:7, 14. It is also a very complicated word. Three related primary meanings are listed: “wind, breath, spirit.” Thayer lists the following meanings, which must be distinguished by context:

  • “1. a movement of air (gentle) blast;
    • a. of the wind… hence, the wind itself…;
    • b. breath of the nostrils or mouth… the breath of life… ;
  • 2. the spirit, i. e. the vital principle by which the body is animated… the rational spirit, the power by which a human being feels, thinks, wills, decides; the soul… Although for the most part the words πνεῦμα and ψυχή are used indiscriminately and so σῶμα and ψυχή put in contrast (but never by Paul…), there is also recognized a threefold distinction, τό πνεῦμα καί ἡ ψυχή καί τό σῶμα, 1 Thessalonians 5:23, according to which τό πνεῦμα is the rational part of man, the power of perceiving and grasping divine and eternal things, and upon which the Spirit of God exerts its influence; (πνεῦμα, says Luther, “is the highest and noblest part of man, which qualifies him to lay bold of incomprehensible, invisible, eternal things; in short, it is the house where Faith and God’s word are at home”…);
  • 3. “a spirit, i. e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting”;
    • a. generically… πνεῦμα ζοωποιουν (a life-giving spirit), spoken of Christ as raised from the dead, 1 Corinthians 15:45; πνεῦμα ὁ Θεός (God is spirit essentially), John 4:24; πατήρ τῶν πνευμάτων, of God, Hebrews 12:9, where the term comprises both the spirits of men and of angels; …
    • b. a human soul that has left the body;…
    • c. a spirit higher than man but lower than God, i. e. an angel: plural Hebrews 1:14; used of demons, or evil spirits, who were conceived of as inhabiting the bodies of men: (Mark 9:20); Luke 9:39; Acts 16:18…
    • d. “the spiritual nature of Christ, higher than the highest angels, close to God and most intimately united to him”; …
  • 4. The Scriptures also ascribe a πνεῦμα to God, i. e. God’s power and agency — distinguishable in thought (or modalistice, as they say in technical speech) from God’s essence in itself considered — “manifest in the course of affairs, and by its influence upon souls productive in the theocratic body (the church) of all the higher spiritual gifts and blessings”…
    • a. This πνεῦμα is called in the O. T. אֱלֹהִים רוּחַ, יְהוָה רוּחַ; in the N. T. πνεῦμα ἅγιον, τό ἅγιον πνεῦμα, τό πνεῦμα τό ἅγιον… i. e. the Holy Spirit (august, full of majesty, adorable, utterly opposed to all impurity)…
    • b. under 4(b), Thayer lists a number of phrases which contain πνεῦμα with a definite article and which describe being controlled or empowered by the Holy Spirit or things done under the Spirit’s power or control, or, on the contrary, in opposition to that control; …
    • c. by metonymy, πενυμα is used of
      • α. “one in whom a spirit (πνεῦμα) is manifest or embodied; hence, equivalent to actuated by a spirit, whether divine or demoniacal; one who either is truly moved by God’s Spirit or falsely boasts that he is”…
      • β. the plural πνεύματα denotes the various modes and gifts by which the Holy Spirit shows itself operative in those in whom it dwells…
  • 5. universally, “the disposition or influence which fills and governs the soul of anyone; the efficient source of any power, affection, emotion, desire,” etc.:… [then discussing examples in which the word is used simply of motivation, of the Holy Spirit, of the spirit of the world, or of evil spirits].

Pneuma, πνεῦμα: Louw & Nida list πνεῦμα under 16 different definitions, all related through the primary meanings “wind,” “breath” and “spirit,” but only six of which fall within in Louw & Nida’s “semantic domain” number 12, “supernatural beings and powers:”

  • Definition 12.18: πνεῦμα (a title for the third person of the Trinity–literally, “spirit”). “Spirit, Spirit of God, Holy Spirit.” Louw & Nida also here include a very lengthy discussion of the fact that, while most languages have words for spirits, these words often carry cultural meanings that do not properly attach to the Holy Spirit of to the generic NT usage of πνεῦμα (see definition #12.33, below). For example, words that describe “spirits” often culturally imply evil or mischievous spiritual beings–something that cannot properly be said of the Holy Spirit or of the angels loyal to God. These “spirit” words in various languages also often refer to spirits of particular objects, or spirits of a city or locality, which therefore carry entirely the wrong message when applied to the Holy Spirit. (Compare, 1 Kings 20:28).
  • Definition 12.33: πνεῦμα: a supernatural, non-material being.”… “God is spirit…” Jn 4:24… “for the Sadducees affirm there is no resurrection, nor an angel, nor a spirit being…” Ac 23:8. πνεῦμα in Jn 4:24 and Ac 23:18 is very generic. There is no implication of such a spirit being either good or evil, nor is πνεῦμα in such contexts to be regarded as merely an aspect of some other being. In rendering Ac 23:8, one may speak of the Sadducees’ rejection of the existence of spirits as ‘they say… there is nothing which isn’t physical’ or ‘…everything that exists is physical.””
  • Definition 12.37: πνεῦμα used in the same phrase with, or as an equivalent to, δαιμόνιον (daimonion), δαίμων (daimon) or διάβολος (diabolos)–“an evil supernatural being or spirit–demon, evil spirit.” Louw & Nida helpfully note that, while most languages have words that appear at first to correspond with “devil,” “demon,” or “evil spirit”–often a great many of them–the meaning of these words is culturally defined and often not particularly compatible with the Biblical concepts. (This is also, unfortunately, true of modern English). This renders the NT words describing or naming these spirits very difficult to translate–or explain– without conveying unwanted cultural baggage.
  • Definition 12.38: πνεῦμα πονηρόν: “a supernatural evil being–demon, evil spirit;” the entry notes this phrase has the same reference as demonic spirit (#12.37), but with an emphasis on the “evil” (πονηρός) nature of the spirit.
  • Definition 12.39: πνεῦμα ἀκάθαρτον: “an evil supernatural spirit which is ritually unclean and which causes persons to be ritually unclean–‘unclean spirit’… It is important in rendering a term such as ‘unclean’ to avoid the implication that it is merely speaking of ‘dirty demons.’ What is important about the term ‘unclean’ is that the possession of such a spirit makes the individual ritually or ceremonially unclean” (ἀκάθαρτος).
  • Definition 12.42: πνεῦμα, in a sense synonymous with φάντασμα–“an apparition–‘ghost,'” or, to use the archaic English transliteration of the second word, a “phantasm.” This usage is shown by the use of πνεῦμα in Luke 24:37, where the parallel account of Jesus walking on water in Matthew 14:26 uses φάντασμα.
  • Definition 14.4: πνεῦμα as an equivalent for, ἄνεμος (anemos), πνοή (pnoē), or the primary verb πνέω (pneō): “air in relatively rapid movement, but without specification as to the force of the movement–wind, blowing, to blow.” Louw & Nida believe that the word pneumata (the plural of pneuma) in Hebrews 1:7, usually translated “spirits,” should better be translated “winds:” “‘He makes his angels winds.’ He. 1:7. In Psalm 104.4 the Hebrew actually means ‘you use the winds as your messengers.’ The form cited here in He 1.7 reflects the Septuagint translation. It may be relevant in some translations to call attention to the reason for this difference, since it may not be easy to make the Greek form of this expression fully meaningful, for literally ‘to turn his angels into winds’ may seem like purposeless magic. Some translators must employ a phrase such as ‘he makes his angels like winds.'”
  • Definition 23.109: In “semantic domain” “Physiological processes and States, ” subdomain “Live Die.” “ἀφίημι τὸ πνεῦμα,” an idiom, literally “to send away the spirit”–“to die.” Louw & Nida note some think this idiom to imply voluntary relinquisment, but do not agree.
  • Definition 23.110: “παραδίδωμι τὸ πνεῦμα,” also an idiom, literally “to give over the spirit–to die” with “the possible implication of a willing and voluntary act.”
  • Definition 23.186: In “semantic domain” “Physiological processes and States” subdomain “breathe breath.” “A breath of air from the lungs–breath.” Used figuratively, refers to a single breath, not to the process of breathing, citing 2 Thessalonians 2:8 as an example; contrasted with πνοή, which refers to the process.
  • Definition 25.73: Semantic domain “Attitudes and Emotions,” subdomain “be eager, be earnest.” ζέω τῷ πνεύματι, an idiom, literally “to boil in the spirit”–to show great eagerness toward something, to show enthusiasm to, be totally devoted to.
  • Definition 26.9: Semantic domain “Psychological Faculties.” “The non-material, psychological faculty which is potentially sensitive and responsive to God (πνεῦμα contrasts with σάρξ [flesh]; as an expression of the divine in contrast with the merely human)–‘spirit, spiritual, spiritual nature, inner being.'”
  • Definition 30.6: Semantic domain “think,” subdomain “to think, thought.” “An attitude or disposition reflecting the way in which a person thinks about or deals with some matter–‘disposition, attitude, way of thinking.”
  • Definition 30.76: Semantic domain “think,” subdomain “to decide, to conclude.” τίθημι ἐν τῇ καρδίᾳ or τίθημι ἐν τῷ πνεύματι (πνεῦμα and καρδία being used as near-synonyms) (idioms, literally “to place in the heart, or mind,” and “to place in the spirit, or mind”)–to engage in the process of deciding–‘to make up one’s mind, to decide.”
  • Definition 33.285: Semantic domain “communication,” subdomain “foretell, tell fortunes,” Acts 16:16, ἔχω πνεῦμα Πύθωνα, (an idiom, literally “to have a spirit of Python,” (an appositional construction in Greek) to tell people for pay what would happen to them in the future–‘to be a fortuneteller.’
  • Definition 88.57: Semantic domain “moral and ethical qualities and related behavior” subdomain “humility:” Matthew 5:3 (only), πτωχός τῷ πνεύματι (an idiom, literally “poor in spirit”) pertaining to one who is humble with regard to his own capacities (in the one NT occurrence… this humility is in relationship to God)–‘to be humble.’ [But note the near-parallel verse in Luke 6:20, which says “blessed are you who are poor,” which, when paired as it is with Luke 6:24 (“but woe to you who are rich”), seems to suggest an entirely different meaning!]

Pneuma, πνεῦμα: As Jesus pointed out in John 3:8, these meanings are all metaphorically related to each other: “the wind (pneuma) blows (pnei) where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes; so is everyone born of the Spirit (ek tou pneumatos).

Ruach (Bible Hub Concordance, Strong’s Hebrew #7307) is one of three OT words that overlap very significantly with pneuma. (As noted in the definitions quoted below, several others also overlap, to a lesser degree). This is also a very complicated word. Bible Hub Concordance, following Strong’s Concordance, lists two separate sets of meanings that depend on a preliminary determination whether ruach (ruwach) is being used as a verb (Strong’s Hebrew #7306) or a noun (Strong’s Hebrew #7307). The entry for the noun form notes that it is derived from the verb, and the entry for the verb states the verb’s meanings as it is used in the OT are “accept, smell, touch, make of quick understanding.” That entry further states that the verb is “a primitive root; properly, to blow, i.e. Breathe; only (literally) to smell or (by implication, perceive (figuratively, to anticipate, enjoy) — accept, smell, X touch, make of quick understanding.” The following meanings are listed for the noun ruach:

  • Basic definitions: “breath, wind, spirit.”
  • NASB translations: “air (2), anger (1), blast (2), breath (31), breathless* (1), cool (1), courage (1), despondency* (1), exposed (1), grief* (1), heart (1), inspired (1), mind (3), motives (1), points (1), quick-tempered* (1), side (4), sides (2), Spirit (76), spirit (127), spirits (3), strength (1), temper (2), thoughts* (1), trustworthy* (1), wind (98), winds (7), windy (2), wrath (1).”
  • Brown-Driver-Briggs:
  • 1. breath of mouth or nostrils (33 t.)…
    • a….Job 15:30 breath of his mouth…;
    • b. as mere breath… i.e., windy words…;
    • c. as word of command…;
    • d. as hard breathing through the nostrils in anger…;
    • e. as sign and symbol of life… breath of life…
  • 2. wind (117 t).
    • a. wind of heaven… sea wind … four winds… storm wind.. rushing wind… wind personified…;
    • b. quarter (of wind), side…
    • c. breath of air…;
    • d. air, gas, from womb (dubious)…;
    • e. vain, empty thing… my life is wind… striving for wind…;
  • 3. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t)…
    • a. spirit, animation, vivacity, vigour…;
    • b. courage…;
    • c. temper, especially anger…;
    • d. impatience or patience… impatience, hastiness of temper…;
    • e. spirit, disposition, as troubled, bitter, or discontented…;
    • f. as crushed…;
    • g. disposition of various kinds, often unaccountable and uncontrollable impulse… jealous disposition…;
    • h. prophetic spirit… spirit of deep sleep (ecstatic…)…;
  • 4. spirit of the living, breathing being, dwelling in the [basar: flesh] of men and animals.
    • a.gift and creation of God…;
    • b.God preserves it…;
    • c. it is therefore God’s spirit…;
    • d.it departs at death…;
    • e. disembodied being (dubious…);
  • 5. spirit as seat of emotion = [nephesh: living being, see below].
    • a. desire…;
    • b. sorrow, trouble…;
  • 6. occasionally, (and late) = seat or organ of mental acts…
  • 7. rarely of the will; also = [leb: heart] …
  • 8. especially of moral character…
  • 9. spirit of God (94 t.; not D or Jeremiah or any Deuteronomic writer; conception of its activity in inspiring prophecy probably discredited from abuse by false prophets…)
    • a. as inspiring ecstatic state of prophecy…;
    • b. spirit as impelling prophets to utter instruction or warning (higher and later conception)…;
    • c. [as] imparting warlike energy, and executive and administrative power …;
    • d. late, as endowing men with various gifts: technical skill…;
    • e. [as] energy of life…;
    • f. = ancient angel of the presence and later Shekina… prophets of restoration conceive of the divine spirit as standing in their midst and about to fulfil all divine promises… divine Presence, and as such omnipresent.

Neshamah, (Bible Hub Concordance, Strong’s Hebrew #5397) is another, much less-used, OT word that overlaps very significantly with pneuma. It is a noun that has the basic meaning “breath.” NASB Translations: blast (2), breath (15), breathes (1), life (1), persons alive (1), spirit (2), who breathed (3). Listed definitions:

  • 1. breath of God…;
  • 2. breath of man…;
  • 3…. every breathing thing…;
  • 4. spirit of man…

Nephesh (Bible Hub Concordance, Strong’s Hebrew #5315) is the third OT word that overlaps very significantly with pneuma. Its basic definitions are “a soul, living being, life, self, person, desire, passion, appetite, emotion.” It is often translated as the suffix “-self,” as in myself, yourself, himself, herself, ourselves, or as “person” or “persons.” Its listed definitions are:

  • 1 = that which breathes, the breathing substance or being = ψυχή, anima, the soul, the inner being of man…;
    • a.distinguished from… body…;
    • b.both the inner [nephesh] and the outer [basar; body] are conceived as resting on a common substratum…;
    • c. departs at death and returns with life…;
    • d. often desired that the [nephesh] may be delivered from sheol…
  • 2 The [nephesh] becomes a living being: by God’s breathing… into the nostrils of its [basar]…
  • 3 The [nephesh] (without [chih] noun or verb) is specified:
    • a. a living being whose life resides in the blood…
    • b.a serious attack upon the life is an attack upon this inner living being…
    • c. [nephesh] is used for life itself 171 t., of animals… and of man…;
  • 4 The [nephesh] as the essential of man stands for the man himself:
    • a. paraphrase for personal pronoun especially in poetry and ornate discourse, 70 t….;
    • b. = reflexive, self, 53 t….;
    • c. = person of man, individual, 144 t….;
  • 5 = seat of the appetites, in all periods (46 t.)…
    • a. hunger… [in] hungry soul…;
    • b. thirst… [in] weary soul…;
    • c. appetite in general…;
  • 6 = seat of emotions and passions (151 t.) …
    • a. desire… [as in] soul desires… lift up one’s soul…;
    • b. abhorrence, loathing… [as in] soul abhors…;
    • c. sorrow and distress… [as in] bitter, gloomy, discontented of soul…;
    • d. joy… [as in] rejoice the soul…;
    • e. love… [as in] my soul loves… his sould clave to…;
    • f. alienation, hatred, revenge…;
    • g. other emotions… [as in] bring back soul, revive soul … figurative for refresh, cheer… patience [or] impatinece of soul…;
  • 7… used occasionally for mental acts….;

Leitourgos, λειτουργός (Bible Hub Concordance, Strong’s Greek #3011) and leitourgika pneumata, λειτουργικὰ πνεύματα, where leitourgika is the plural adjective form of leitourgos and pneumata is the plural of pneuma (this form used only in Hebrews 1:7, but this is a critical scripture). Leitourgos:

  • “was originally a term for public service done by an official minister of the State. In classical Greek, it means ‘one who discharges a public office at his own expense, then, generally, a public servant, a minister, servant‘ (Abbott-Smith). That is, ‘a servant of the state, assuming public office to be administered at his own expense.'” By extension:
  • “1. a public minister; a servant of the state…
  • 2. universally, a minister, servant… the servants of a king… the servants of a priest… the servants of the temple, i. e. one busied with holy things, of a priest… in the plural τοῦ Θεοῦ, those by whom God administers his affairs and executes his decrees: so of magistrates, Romans 13:6; of angels, Hebrews 1:7 from Psalm 103:4 ; τῆς χάριτος τοῦ Θεοῦ, those whose ministry the grace of God made use of for proclaiming to men the necessity of repentance…” ”
  • Note: The leitourg- word-family consists of: 3008 (leitourgéō), 3009 (leitourgía), 3010 (leitourgikós), and 3011 (leitourgós). In the NT, it points to serving God in His sublime “otherness” and sharing this with others.”

mə·šā·rə·ṯāw in Psalm 104:4, from sharath (Bible Hub Concordance, Strong’s Hebrew #8334): Basic definition “to minister, serve.” Very close to the Greek leitourgos in meaning. Listed definitions:

  1. of ministerial service (opposed to menial…): a. Higher domestic service: [as used of] Joseph… royal domestics…; b. of royal officers (late); c. Joshua as choef assistant to Moses…; d. of [service] of angels… e. [used] of kings of nations [in] the prophets…;
  2. usually of special service in worship: a. of Levitical priests… b. of Levites… c. [specifically] of Zadokite priests [in] Ezekiel…; d. [specifically] of Aaronic priests, in a few contexts…; e. idolatry, [of serving the idols of other countries] in e.g., Ezekiel 20:32 .

Arxé ἀρχή (Bible Hub Concordance, Strong’s Greek # 746) Part of Speech: Noun, Feminine. Definition: beginning, origin. Usage:

  • (a) rule (kingly or magisterial);
  • (b) plural: in a quasi-personal sense, almost: rulers, magistrates;
  • (c) beginning. Explanation: “properly, from the beginning (temporal sense), i.e. ‘the initial (starting) point’; (figuratively) what comes first and therefore is chief (foremost), i.e. has the priority because ahead of the rest (‘preeminent’).”

Summary of Thayer’s definition:

  • 1. beginning, origin;
    • a. used absolutely, of the beginning of all things: ἐν ἀρχή, John 1:1f (Genesis 1:1); ἀπ’ ἀρχῆς, Matthew 19:4, and others;
    • b. in a relative sense, of the beginning of the thing spoken of: ἐξ ἀρχῆς, from the time when Jesus gathered disciples, John 6:64; John 16:4, and a large number of others…;
  • 2. the person or thing that commences, the first person or thing in a series, the leader…;
  • 3. that by which anything begins to be, the origin, active cause…;
  • 4. the extremity of a thing: of the corners of a sail, Acts 10:11; Acts 11:5;
  • 5. the first place, principality, rule, magistracy (cf. English ‘authorities’) (ἄρχω τίνος): Luke 12:11; Luke 20:20; Titus 3:1; office given in charge, Jude 1:6.
  • Hence, according to Thayer, the term is transferred by Paul to angels and demons holding dominions entrusted to them in the order of things.

Arxōn, ἄρχων (Bible Hub Concordance, Strong’s Greek #758): “Properly, a preeminent ruler (chief); a commander with authority (influence) over people in a particular jurisdiction.”

  • Usage: “a ruler, governor, leader, leading man; with the Jews, an official member (a member of the executive) of the assembly of elders.” Only directly used with reference to a spirit, rather than a human leader, in the NT, in referring to the devil, the prince of evil spirits: (ὁ) ἄρχων τῶν δαιμονίων, Matthew 9:34; Matthew 12:24; Mark 3:22; Luke 11:15; ὁ ἄρχων τοῦ κόσμου, the ruler of the irreligious mass of mankind, John 12:31; John 14:30; John 16:11.
  • Arxe, arxōn, and the prefix arxi– or arx– (English “arch-“) all are derived from the primitive verb arxō, ἄρχω (Strong’s Greek #757), for which Thayer lists the primary meaning as ” to be first; 1. to be the first to do (anything), to begin.” Thayer then indicates this primary sense of arxō is “a sense not found in the Greek Bible,” and goes on to list a second sense which is used in the NT, though apparently in only two places: “to be chief, leader, ruler:.. Mark 10:42; Romans 15:12 (from Isaiah 11:10))”.
  • However, when Thayer says the connotation “to be first” is not found in the NT, he is apparently only referring to the use of the verb in the active voice. After Thayer lists the two active voice instances meaning generally to rule, he then lists numerous examples of arxō being used in the middle voice to refer, generally, to beginning something or to the condition of being first:
    • “1 aorist ἠρξάμην; to begin, make a beginning… Acts 10:37… having begun from some person or thing (and continued or continuing) to some person or thing: Matthew 20:8; John 8:9 (i. e. Rec.); Acts 1:22; ; ἀρξάμενον is used impersonally and absolutely, a beginning being made, Luke 24:27…; beginning from Moses be went through all the prophets, Luke 24:27;… which he began and continued both to do and to teach, until etc., Acts 1:1…
      • a. the idea of beginning has more or less weight or importance, so that it is brought out by a separate word: Matthew 11:7 (the disciples of John having retired, Christ began to speak concerning John, which he did not do while they were present); Luke 3:8 (do not even begin to say; make not even an attempt to excuse yourselves); Luke 15:14 (the beginning of want followed hard upon the squandering of his goods); Luke 21:28; 2 Corinthians 3:1; especially when the beginning of an action is contrasted with its continuance or its repetition, Mark 6:7; Mark 8:31 (cf. Mark 9:31; Mark 10:33f); or with the end of it, Luke 14:30…
      • b. ἄρχειν denotes something as begun by someone, others following: Acts 27:35…
      • c. ἄρχειν indicates that a thing was but just begun when it was interrupted by something else: Matthew 12:1 (they had begun to pluck ears of grain, but they were prevented from continuing by the interference of the Pharisees); Matthew 26:22 (Jesus answered before all had finished), Matthew 26:74; Mark 2:23; Mark 4:1 (he had scarcely begun to teach, when a multitude gathered unto him); Mark 6:2; Mark 10:41; …;
      • … d. the action itself, instead of its beginning, might indeed have been mentioned; but in order that the more attention may be given to occurrences which seem to the writer to be of special importance, their initial stage, their beginning, is expressly pointed out: Mark 14:65; Luke 14:18; Acts 2:4.
  • Thus, the primary connotation remains “to be first,” and the idea of rule grows out of that (i.e., being first or preeminent in authority, which is only one of many ways in which one may be first).

Arxaggelos, ἀρχάγγελος (Bible Hub Concordance, Strong’s Greek No, 743): arxággelos (arx- + aggelos, from 758 /árxōn, “of the first order, chief” and 32 /ággelos, “angel”) – an archangel; an angel of the highest rank (see Dan 10:13, 12:1; see also Lk 1:19; Rev 8:2, 12:7); “a ruler of angels, a superior angel, an archangel” (Souter).

Phlogi puros, φλογὶ πυρὸς, singular, used by Stephen to describe the “flaming fire” of the bush in which Moses saw an “angel” and from which he heard God speak, Acts 7:30. Puros phloga, πυρὸς φλόγα, plural, with reference to angels, plural, only in Hebrews 1:7 which is, again, a critical verse, “flames of fire” in most English translations. Both word pairs come from Pur, πῦρ (Bible Hub Concordance, Strong’s Greek #4442) and phlox, φλόξ (Bible Hub Concordance, Strong’s Greek #5395), which is a very straightforward pair of words without many secondary meanings. Phlox, φλόξ: “a flame.” Pur, πῦρ: “fire,” though it has as a secondary meaning that clearly does not fit here (“the heat of the sun.”)

‘Es-lohet, compound of ‘esh and lahat, the phrase in Psalm 104:4 from which πυρὸς φλόγα in Hebrews 1:7 is translated. ‘Esh (Bible Hub Concordance, Strong’s Hebrew #784): “A primitive word; fire (literally or figuratively) — burning, fiery, fire, flaming, hot.” Lahat (Bible Hub Concordance, Strong’s Hebrew #3857): “to blaze up, flame.” Together: “a flaming fire, a fire that blazes up.”

Cherub, Strong’s Hebrew # 3742, kerub There are multiple occurrences of this word, in the descriptions of the Tabernacle and its furnishings, Exodus 25-26, 36-37, of Solomon’s Temple, 1 Kings 6-8, 2 Chronicles 3 and 5, and the eschatological restored Temple, Ezekiel 41. The only definition Strong’s and the NAS Exhaustive Concordance give is “probably an order of angelic beings.” Brown-Driver-Briggs gives three more general definitions followed by a series of definitions that show the divergent examples of beings, or images of beings, called “cherubim.” The more general definitions are: “noun masculine cherub–

  • 1) the living chariot of the theophanic God; possibly identified with the storm-wind…
  • 2) as the guards of the garden of Eden…
  • 3) the throne of Yahweh Sabaoth…”
  • The remainder of the definitions, and the question of whether these beings are the same as Isaiah’s seraphim, will be discussed in future posts concerning angelic functions and whether angels come in orders and have territoriality and a hierarchy.

Seraph, noun saraph, (Bible Hub Concordance, Strong’s Hebrew #8314) “fiery serpent,” from verb saraph, Strong’s Hebrew #8313, “to burn.” Word used by Isaiah to name or describe the heavenly beings he saw around the throne of God in the heavenly sanctuary in Isaiah 6:1-7. These may or may not be be the same beings described as cherubim in other scriptures, though they appeared to Isaiah in a different visible form. They may also make an appearance in Isaiah 14:29.

Bible Hub Concordance (after Strong’s numbers): Greek, No. 3, Abaddon, destroyer, the angel of the abyss. Bible Hub Concordance (following Strong’s numbers): Greek, No. 623 Apolluón, Greek translation of Abaddon.

dunamis δύναμις (Bible Hub Concordance, Strong’s Greek No, 1411) : Part of Speech: Noun, Feminine. Definition: (miraculous) power, might, strength.
Usage:

  • (a) physical power, force, might, ability, efficacy, energy,
  • meaning (b) plur: powerful deeds, deeds showing (physical) power, marvelous works. dýnamis (from 1410 /dýnamai, “able, having ability“) – properly, “ability to perform” (L-N); for the believer, power to achieve by applying the Lord’s inherent abilities. “Power through God’s ability” (1411 /dýnamis) is needed in every scene of life to really grow in sanctification and prepare for heaven (glorification). 1411 (dýnamis) is a very important term, used 120 times in the NT.

eksousia, ἐξουσία (Bible Hub Concordance, Strong’s Greek No, 1849): Part of Speech: Noun, Feminine. eksousía (from 1537 /ek, “out from,” which intensifies 1510 /eimí, “to be, being as a right or privilege”) – authority, conferred power; delegated empowerment (“authorization”), operating in a designated jurisdiction. In the NT, 1849 /eksousía (“delegated power”) refers to the authority God gives to His saints – authorizing them to act to the extent they are guided by faith (His revealed word):

kuriotés, κυριότης (Bible Hub Concordance, Strong’s Greek No, 2963): Noun, Feminine. Definition: lordship. Usage:

  • (a) abstr: lordship,
  • (b) concr: divine or angelic lordship, domination, dignity, usually with reference to a celestial hierarchy. dominion, power, lordship; in the N. T. one who possesses dominion…, so used of angels (κύριοι, 1 Corinthians 8:5; see κύριος, a. at the end): Ephesians 1:21; 2 Peter 2:10; Jude 1:8; plural Colossians 1:16.

kosmokratór, κοσμοκράτωρ (Bible Hub Concordance, Strong’s Greek No, 2888: kosmokratór, κοσμοκράτωρ) Noun, Masculine. Definition: a ruler of this world. Usage: ruler of this world, that is, of the world as asserting its independence of God; used of the angelic or demonic powers controlling the sublunary world.lord of the world, prince of this age: the devil and demons are called in plural οἱ κοσμοκρατορες τοῦ σκότους τοῦ αἰῶνος (but critical editions omit τοῦ αἰῶνος) τούτου (R. V. the world-rulers of this darkness), Ephesians 6:12; cf. 11; John 12:31; 2 Corinthians 4:4; see ἄρχων…

pneumatikos, πνευματικός (Bible Hub Concordance, Strong’s Greek No, 4152): Adjective; Definition: spiritual; Usage: spiritual.Spiritual (Vulg.spiritalis); in the N. T.:

  • 1. relating to the human spirit, or rational soul, as the part of man which is akin to God and serves as his instrument or organ, opposed to ἡ ψυχή (see πνεῦμα, 2): hence, τό πνευματικόν, that which possesses the nature of the rational soul, opposed to τό ψυχικόν, 1 Corinthians 15:46… ; σῶμα πνευματικόν, the body which is animated and controlled only by the rational soul and by means of which the rational life, of life of the πενυμα, is lived; opposed to σῶμα ψυχικόν, verse 44.
  • 2. belonging to a spirit, or a being higher than man but inferior to God (see πνεῦμα, 3 c.): τά πνευματικά (i. e. spiritual beings or powers (R. V. spiritual hosts)… τῆς πονηρίας (genitive of quality), i. e. wicked spirits, Ephesians 6:12.
  • 3. belonging to the Divine Spirit;
    • a. in reference to things; emanating from the Divine Spirit, or exhibiting its effects and so its character: χάρισμα, Romans 1:11; εὐλογία, Ephesians 1:3; σοφία καί σύνεσις πνευματικῇ (opposed to σοφία σαρκικῇ, 2 Corinthians 1:12; ψυχική, James 3:15), Colossians 1:9; ᾠδαί, divinely inspired, and so redolent of the Holy Spirit, Colossians 3:16;… ; ὁ νόμος (opposed to a σάρκινος man), Romans 7:14; θυσίαι, tropically, the acts of a life dedicated to God and approved by him, due to the influence of the Holy Spirit (tacitly opposed to the sacrifices of an external worship), 1 Peter 2:5; equivalent to produced by the sole power of God himself without natural instrumentality, supernatural, βρῶμα, πόμα, πέτρα, 1 Corinthians 10:3, 4…; πνευματικά, thoughts, opinions, precepts, maxims, ascribable to the Holy Spirit working in the soul, 1 Corinthians 2:13 (on which see συγκρίνω, 1); τά πνευματικά, spirithal gifts — of the endowments called χαρίσματα (see χάρισμα), 1 Corinthians 12:1; 1 Corinthians 14:1; universally, the spiritual or heavenly blessings of the gospel, opposed to τά σαρκικά, Romans 15:27; (1 Corinthians 9:11).
    • b. in reference to persons; one who is filled with and governed by the Spirit of God: 1 Corinthians 2:15… Galatians 6:1; οἶκος πνευματικός, of a body of Christians (see οἶκος,… ), 1 Peter 2:5…
  • In secular writings from Aristotle, down it means pertaining to the wind or breath; windy, exposed to the wind; blowing…

Doxa, δόξα (Bible Hub Concordance, Strong’s Greek 1391): According to Strong: Definition: opinion (always good in NT), praise, honor, glory
Usage: honor, renown; glory, an especially divine quality, the unspoken manifestation of God, splendor. According to Thayer:

  • I. opinion, judgment, view: in this sense very often in secular writ; but in the Bible only in 4 Macc. 5:17 (18).
  • II. opinion, estimate, whether good or bad, concerning some one; but (like the Latin existimatio) in secular writings generally, in the sacred writings always, good opinion concerning one, and as resulting from that, praise, honor, glory: Luke 14:10; Hebrews 3:3; 1 Peter 5:4… persons whose excellence is to redound to the glory of others are called their δόξα: thus, ὑμεῖς ἐστε ἡ δόξα ἡμῶν, 1 Thessalonians 2:20; ἀδελφοί ἡμῶν δόξα Χριστοῦ, 2 Corinthians 8:23…
  • III. As a translation of the Hebrew chabod, in a use foreign to Greek writing…, splendor, brightness;
    • 1. properly: τοῦ φωτός, Acts 22:11; of the sun, moon, stars, 1 Corinthians 15:40f; used of the heavenly brightness, by which God was conceived of as surrounded, Luke 2:9 Acts 7:55, and by which heavenly beings were surrounded when they appeared on earth, Luke 9:31; Revelation 18:1; with which the face of Moses was once made luminous, 2 Corinthians 3:7, and also Christ in his transfiguration, Luke 9:32;…
    • 2. magnificence, excellence, preeminence, dignity, grace: βασιλεῖαι τοῦ κόσμου καί ἡ δόξα αὐτῶν, i. e. their resources, wealth, the magnificence and greatness of their cities, their fertile lands, their thronging population, Matthew 4:8; Luke 4:6; ἡ δόξα τῶν βασιλειῶν τῆς γῆς, Revelation 21:24; (τῶν ἐθνῶν, ibid.) Revelation 21:26; used of royal state, splendid apparel, and the like: Matthew 6:29; Luke 12:27… glorious form and appearance: e. g. of human bodies restored to life, opposed to ἡ ἀτιμία which characterized them when they were buried, 1 Corinthians 15:43…
    • 3. majesty;
      • a. that which belongs to God; and
      • b. majesty which belongs to Christ; and
        • α. the kingly majesty of the Messiah, to which belongs his kingly state, the splendor of His external appearance, the retinue of angels, and the like (see in III. 1): Mark 10:37; in this sense it is said that Christ will come hereafter to set up the Messianic kingdom ἐν τῇ δόξῃ τοῦ πατρός, clothed by the Father in kingly array, Matthew 16:27; Mark 8:38; Luke 9:26;… the majesty of his Messianic power with which he will punish his adversaries, 2 Thessalonians 1:9.
        • β. the absolutely perfect inward or personal excellence of Christ: 2 Corinthians 3:18; 2 Corinthians 4:4; in which he excels by virtue of his nature as ὁ θεῖος λόγος, John 1:14; John 12:41; of which majesty he gave tokens in the miracles he performed, John 2:11 cf. John 11:40; ὁ κύριος τῆς δόξης, 1 Corinthians 2:8; James 2:1.
        • γ. “the majesty (glory) of angels, as apparent in their exterior brightness, Luke 9:26; in a wider sense, in which angels are called δόξαι as being spiritual beings of preeminent dignity: Jude 1:8; 2 Peter 2:10.
    • 4. a most glorious condition, most exalted state;
      • a. of that condition with God the Father in heaven to which Christ was raised after he had achieved his work on earth: Luke 24:26; John 17:5 (where he is said to have been in the same condition before his incarnation, and even before the beginning of the world); John 17:22, 24; Hebrews 2:7, 9; 1 Peter 1:11, 21; τό σῶμα τῆς δόξης αὐτοῦ, the body in which his glorious condition is manifested, Philippians 3:21; ἀνελήφθη ἐν δόξῃ, was taken np (into heaven) so that he is now ἐν δόξῃ, 1 Timothy 3:16…
      • b. “the glorious condition of blessedness into which it is appointed and promised that true Christians shall enter after their Saviour’s return from heaven”: Romans 8:18, 21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27…

Jude 8 (“8 Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties. —δόξας, aggelos not used)

‘ir and ‘i’irin: waking or wakeful one(s). (Bible Hub Concordance, Strong’s Hebrew No. 5894.): Word Origin: (Aramaic) from a root corresponding to ur; Definition: waking or wakeful one; NASB Translation: watcher (2), watchers (1). Brown-Driver-Briggs: noun, masculine: waking, or wakeful, one, i.e. angel… — absolute, Daniel 4:10; Daniel 4:20; plural absolute Daniel 4:14; …

qaddish:..(Bible Hub Concordance, Strong’s Hebrew No. 6922.): Word Origin: (Aramaic) corresponding to qadosh. Definition: holy. NASB Translation: holy (4), holy one (2), holy ones (1), saints (6).Quoting Brown-Driver-Briggs: adjective holy; — absolute Daniel 4:10; Daniel 4:20; plural Daniel 4:5 +, construct- Daniel 7:18 +; — gods Daniel 4:5; Daniel 4:6; Daniel 4:15; Daniel 5:11; as substantive, of angels Daniel 4:10; Daniel 4:14; Daniel 4:20; of Israel (as holy ones, saints) Daniel 7:21,22, saints of the Most HighDaniel 7:18; Daniel 7:22; Daniel 7:25; Daniel 7:27.

Louw & Nida, p. 145, Definition #12.30: στρατιᾶ οὐρανίος, stratia ouranios. An idiom, literally “heavenly army.” Louw & Nida suggest the translation “a large group or throng of angels,” then note “there may be distinct objections to speaking of στρατιᾶ οὐρανίος as being a ‘heavenly army,’ though undoubtedly in earlier times the thought of angels being God’s military force would have been quite appropriate. Therefore, in place of some expression which may refer to an army or military unit, it may be possible to translate στρατιᾶ οὐρανίος as simply ‘many, many angels’ or “row upon row of angels.'” Still, contrary to Louw & Nida’s position, the primary meaning of στρατιά, stratia (Bible Hub Concordance, Strong’s Greek #4576), is “an army,” with a secondary meaning referring to any orderly host or orderly large collection of objects such as the heavenly bodies or stars (see Acts 7:42, where it is used in this sense). Commentators cited in Bible Hub’s entry for the word indicate it is derived from a group of similar Greek words which includes the verb στρατεύω, strateuō and the verb στρωννύω or στρώννυμι, stratōnnumi (which are variants of the same word). The verb strateuō (Strong’s #4754) refers specifically to a war or military expedition, either, in its primary meaning, to fighting as a soldier, or, in a secondary meaning, to leading soldiers on a campaign or expedition. The verb stratōnnumi (Strong’s #4766) has as its primary meaning to make a bed, or to lay in layers, and has as a secondary meaning (probably a dead metaphor) to encamp, as an army encamps. However, as I will show in a later entry, when used of the angelic “heavenly host,” the emphasis of that term is always on their numerosity, ordeliness, and the identity of the God they serve, rather than on any similarities that might be asserted to mere human armies (such as territoriality or the need for a chain of command beyond instant obedience to the voice of God).

Closely related to the last term in a negative sense, stratia tou ouranou, στρατιᾷ τοῦ οὐρανοῦ, Acts 7:42, usually translated “the host(s) of heaven” or something similar, objects of false worship which Stephen told the Sanhedrin their ancestors had adopted in the wilderness. Louw & Nida’s definition of this phrase, used in this sense, is their definition 12.45: “(literally, ‘army of heaven’), the stars of heaven as symbols of various supernatural powers.”

Tsaba haš·šā·ma·yim, literally “host (or army) of the heavens,” but usually translated “host of heaven” or “heavenly host.” From tsaba (Bible Hub Concordance, Strong’s Hebrew #6635), and haš·šā·ma·yim, compounded from the definite article ha and šā·ma·yim (Bible Hub Concordance, Strong’s Hebrew # 8064): dual of the unused singular shameh. See, e.g., 2 Chronicles 18:8:

ṣə·ḇā–Yah·weh, the “Host of Yahweh,” Joshua 5:14-15, and other places, of whom one presented himself to Joshua in 5:14 as its śar. ṣə·ḇā (or “tseba,” in an alternate transliteration) is a grammatical form of tsaba, discussed in the last entry. Thus, the ṣə·ḇā–Yah·weh is the “army” or “host” of Yahweh. Sar (Bible Hub Concordance, Strong’s Hebrew #8269) means “chieftain, chief, ruler, official, captain, prince.” Thus, the person who appeared to Joshua was the “chief,” “captain,” “ruler” or “prince” of the “host of Yahweh.” This does not, however, answer the question whether the host of angels has a command structure or only a single head (chief). This question will be discussed in a later post.

“Sons of God”, or “sons of the gods,” translations of the rather troublesome phrases bənê hāʼĕlōhîm (Genesis 6:2, Job 1:6 & 2:1), bənê ‘ĕlōhîm ( Job 38:7), bənê ‘ēlîm (Psalm 29:1 & 89:6), bənê ‘elîon (bene ‘elyown) (Psalm 82:6), and the Aramaic lə·ḇar elahin (a singular, a “son of the gods”, Daniel 3:25). In each of these expressions except the last, bənê is the plural of ben (Bible Hub Concordance, Strong’s Hebrew #1121) “son” or “male child,” which is grammatically masculine but can ocasionally, particularly when in the plural, refer to chilren of either sex (see, e.g., Exodus 21:5). Bar (Bible Hub Concordance, Strong’s Hebrew #1247) is the Aramiac cognate, and close synonym, of bar:

  • The word ĕlōhîm (Bible Hub Concordance, Strong’s Hebrew #430), though gramatically a plural form, is the usual descriptive name of God in the OT–see the previous post “Unity in Diversity as an Attribute of God” for further explanation of this–and is usually translated “God” or ‘god” (depending upon whether the context refers to the true God or a single false “god”). However, there are contexts in which ‘ĕlōhîm refers to plural false gods as a group, and can only properly be translated “gods” (see, e.g., Exodus 12:12; Exodus 20:3) and contexts in which it may refer to false gods, plural spiritual entities, or even very powerful humans. See, e.g., Psalm 82:1 & 6; (“I said you are ‘elohim,” but these ‘elohim die like human princes); Exodus 4:16 (Moses made like ‘elohim to Aaron); Exodus 7:1 (Moses made like ‘elohim to Pharaoh, who was worshipped as a god).
  • The word ’ê·lîm is the regular plural of ‘el (Bible Hub Concordance, Strong’s Hebrew #410), a word which can: “1) [be] applied to men of might and rank… mighty men… mighty heroes…; 2) angels… ; 3) gods of the nations… the God of gods, supreme God… idol or foreign god…; 4) the proper name of God, ‘El [usually compounded with other descriptors]…; 5) as characterizing mighty things in nature; 6) God, the one and only true God of Israel…; 7) strength, power.”
  • Thus, all of these troublesome phrases do–or, at least, can–mean either “son(s) of God,” “the son(s) of God” or “son of the gods.” But they may not–indeed, likely don’t–all refer to the same persons every time they occur. They will be discussed further in a future post.

The ‘ăḏaṯ-’êl, KJV “the congregation of the mighty” in Psalm 82:1 among which God gives judgment among the “gods.” The word ‘el was discussed immediately above. ‘adat is from ‘edah (Bible Hub Concordance, Strong’s Hebrew # 5712) “congregation, assembly.” Thus ‘ăḏaṯ-’êl could men the “assembly of God,” the “assembly of the gods,” “the assembly of the powerful,” or even “the congregation of power” itself. In the context of its only use, in Psalm 82:1, however, the assembly referred to is powerful enough that God Himself calls the others in the assembly “gods,” at least in mockery, and says he judges among them as “gods.” Some think this assembly is the same group God was addressing in 1 Kings 22:19 and 20 (“the whole host of heaven”) and conferring with over the next three verses, and the same group God conferred with in Isaiah 6:8. This will also be discussed in a later post.

zṓon, ζῷον (Bible Hub Concordance, Strong’s Greek #2226): Noun, Neuter. Literally, “something alive” Definition: a living creature. Usage: an animal, living creature. But used in Revelation 4:6-9 to describe the four supernatural “living creatures” that surround God’s throne (possibly the same as the Cherubim and/or Seraphim); but also used to describe the “animals” brought as sacrifices under the Law, Hebrews 13:11, and human false teachers/false prophets whose way of life makes them like unreasoning “animals” (2 Peter 2:12; Jude 1:10).

δαιμόνιον, daimonion (Bible Hub Concordance, Strong’s Greek #1140): Noun, Neuter, Diminutive. Definition: an evil spirit, a demon. Usage: an evil-spirit, demon; a heathen deity. This diminutive form always refers to demons in the NT – the only exception being Acts 17:18 (in which some members of the philosophical community of Athens use it to refer to heathen gods). A diminutive form, very common in the NT, of the rare Greek #1142, δαίμων, daímōn, which occurs only twice, and also means “evil spirit, demon.” The use of the diminutive form throughout the NT certainly is a sarcastic, negative reference to the small power of these “little” demons in comparison to God. One commentator quoted in the Bible Hub Concordance also indicates that “whereas 1140 (daimónion) emphasizes the evil nature of fallen angels, 1142 (daímōn) may stress the pervasive presence of demons in the world.” However, Thayer notes that, in Greek authors outside the NT, daímōn refers to a “goddess” or an “inferior deity,” and daimonion refers to “the divine Power, deity, divinity” or “a spirit, a being inferior to God [but] superior to men.”

Note: I will cover words and phrases used specifically to name and/or describe the devil or satan in a separate post discussing that entity.

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