Jesus is the Way, the Truth and the Life
- Jul 13, 2012
32. aggelos ►
aggelos: an angel, messenger
Original Word: ἄγγελος, ου, ὁ
Part of Speech: Noun, Masculine
Phonetic Spelling: (ang'-el-os)
Short Definition: an angel, messenger
Definition: a messenger, generally a (supernatural) messenger from God, an angel, conveying news or behests from God to men.
32 ággelos – properly, a messenger or delegate – either human (Mt 11:10; Lk 7:24, 9:52; Gal 4:14; Js 2:25) or heavenly (a celestial angel); someone sent (by God) to proclaim His message.
32 (ággelos) is used 176 times in the NT (usually of heavenly angels), but only the context determines whether a human or celestial messenger is intended. For example, 32 (ággelos) in Rev 1:20 can refer to heavenly angels or key leaders (perhaps pastors) of the seven churches.
[32 (ággelos) can refer to "a human messenger" (cf. John the Baptist, Mt 11:10, quoting Mal 3:1; see also Lk 7:24, 9:52). 32 /ággelos (plural,angeloi) refers to heavenly angels over 150 times in the NT, i.e. spiritual beings created by God to serve His plan.
In Rev 2, 3, "angels" seems to refer to heavenly angels that serve God in conjunction with these seven local churches.
(Rev 2:1) – "Probably 'the angels of the churches' (Rev 1:20, 2:1, etc.) – i.e. really angels, and not pastors" (DNTT, Vol 1, 103).]
Thayer's Greek Lexicon
STRONGS NT 32: ἄγγελος
ἄγγελος, , ὁ,
1. a messenger, envoy, one who is sent: Matthew 11:10; Luke 7:24, 27; Luke 9:52; Mark 1:2; James 2:25. (From Homer down.)
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 (Matthew 4:6, 11;Matthew 28:2; Mark 1:13; Luke 16:22; Luke 22:43 (L brackets WH reject the passage); Acts 7:35; ;Galatians 3:19, cf. Hebrews 1:14), now to make them known to men (Luke 1:11, 26; Luke 2:9ff; Acts 10:3; Acts 27:23; Matthew 1:20;Matthew 2:13; Matthew 28:5; John 20:12f); hence, the frequent expressions ἄγγελος (angel, messenger of God, מַלְאָך) andἄγγελοι κυρίου or ἄγγελοι τοῦ Θεοῦ. They are subject not only to God but also to Christ (Hebrews 1:4ff; 1 Peter 3:22, cf. Ephesians 1:21;Galatians 4:14), who is described as hereafter to return to judgment surrounded by a multitude of them as servants and attendants:Matthew 13:41, 49; Matthew 16:27; Matthew 24:31; Matthew 25:31; 2 Thessalonians 1:7, cf.Jude 1:14. Single angels have the charge of separate elements; as fire, Revelation 14:18; waters,Revelation 16:5, cf. Revelation 7:1;John 5:4 (R L). Respecting theἄγγελος τῆς ἀβύσσου, Revelation 9:11, see Ἀβαδδών,
3. Guardian angels of individuals are mentioned in Matthew 18:10;Acts 12:15. 'The angels of the churches' in Revelation 1:20;Revelation 2:1, 8, 12, 18;Revelation 3:1, 7, 14 are not their presbyters or bishops, but heavenly spirits who exercise such a superintendence and guardianship over them that whatever in their assemblies is worthy of praise or of censure is counted to the praise or the blame of their angels also, as though the latter infused their spirit into the assemblies; cf. DeWette, Düsterdieck (Alford) on Revelation 1:20, and Lücke, Einl. in d. Offenb. d. Johan. ii., p. 429f, edition 2; (Lightfoot on Philip., p. 199f). διάτούς ἀγγέλους that she may show reverence for the anqels, invisibly present in the religious assemblies of Christians, and not displease them, 1 Corinthians 11:10. ὤφθηἀγγέλοις in 1 Timothy 3:16 is probably to be explained neither of angels to whom Christ exhibited himself in heaven, nor of demons triumphed over by him in the nether world, but of the apostles, his messengers, to whom he appeared after his resurrection. This appellation, which is certainly extraordinary, is easily understood from the nature of the hymn from which the passage ἐφανερώθη ...ἐν δόξῃ seems to have been taken; cf. Winer's Grammar, 639f (594) (for other interpretations see Ellicott, at the passage). In John 1:51 (52) angels are employed, by a beautiful image borrowed fromGenesis 28:12, to represent the divine power that will aid Jesus in the discharge of his Messianic office, and the signal proofs to appear in his history of a divine superintendence. Certain of the angels have proved faithless to the trust committed to them by God, and have given themselves up to sin, Jude 1:6; 2 Peter 2:4(Enoch c. vi. etc., cf. Genesis 6:2), and now obey the devil, Matthew 25:41; Revelation 12:7, cf. 1 Corinthians 6:3 (yet on this last passage cf. Meyer; he and others maintain that ἄγγελοι without an epithet or limitation never in the N. T. signifies other than good angels). Hence, ἄγγελος Σατᾶν is tropically used in 2 Corinthians 12:7 to denote a grievous bodily malady sent by Satan. Seeδαίμων; (Sophocles' Lexicon, under the word ἄγγελος; and for the literature on the whole subjectB. D. American edition under the word Angels — and to the references there given add G. L. Hahn, Theol. des N. T., i., pp. 260-384; Delitzsch in Riehm under the word Engel; Kübel in Herzogedition 2, ibid.).
STRONGS NT 32b: ἄγγοςἄγγος,(εος, τό (plural ἄγγη), equivalent toἀγγεῖον, which see: Matthew 13:48T Tr WH. (From Homer down; (cf. Rutherford, New Phryn., p. 23).)
Strong's Exhaustive Concordance
From aggello (probably derived from ago; compare agele) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor -- angel, messenger.
It is obvious to a preterist that Thessalonians and Matthew 24:31 is referring to is the Great Commission!
Matthew 24:31 refers to the Day of the Lord when Jesus returns with His saints from heaven.
A Day we are all looking forward to.