DID YOU KNOW?

THE SYMBOLISM OF HALOS

WINGED BEASTS

ANGEL ETYMOLOGY

THE CHERUB FORM

IN OUR IMAGE

SCHOLARLY RESOURCES

Did You Know, that not all MaLAK’s or messengers of YaHuWaH have wings or halos? In Christian art history, halos began to appear around the 4th century AD, primarily to signify holiness. The depiction of angels with halos became more prominent over time, though it wasn't until later centuries that they were consistently depicted with halos. The representation of the Trinity (Father, Son, and Holy Spirit) in Christian art developed gradually, starting with early symbolic representations and evolving into more standardized depictions by the Middle Ages. Contrary to Christian history, the Hebrew TaNaKh does not describe angels sent by the God of Israel as having wings, unlike descriptions found in mythology.

CONDITIONED BY TRADITION

We've all been influenced by tradition, and our upbringing often shapes our beliefs and actions, even when we don't fully comprehend them. Many children grow up admiring, respecting, and emulating their parents and elders. A child's blueprint for living varies significantly based on the culture, geographical location, and social status of their family. Traditions, customs, perspectives on different races, religions, and life lessons are all passed down from one generation to the next. Some cultures promote a more relaxed lifestyle, where accountability tends to diminish over generations. In contrast, others emphasize order and structure, instilling a sense of responsibility that endures across generations. These diverse ideologies form the bedrock of an individual's life, and over time, they become that person's truth.

However, as adults, there comes a point in everyone's life when they reflect on the many things they learned while growing up and start questioning the inconsistencies. Most people naturally prefer not to be misled, but because many choose to overlook misinformation (by turning a blind eye), falsehoods or half-truths become a person's truth. It doesn't require exceptional insight to recognize that Santa Claus, the tooth fairy, and the Easter Bunny are not real. However, when someone does expose these falsehoods, they may face ridicule, shame, or even workplace repercussions for merely speaking the truth. Unfortunately, this is the world we inhabit, and due to the emotional attachment people have to various childhood myths, these blatant untruths often go unchallenged (YaShAYaHuW 5:20 – Isaiah).

It has been asserted by some Christians that it is acceptable to have images, idols, or symbols of worship, as long as they pertain to the LORD/ God (whom no one has seen, as stated in ShaMuWTh 33:20 – Exodus) or of the Christian New Testament's figure, Jesus (aka YeShuWA, YaHuWShuWA, YaHaWaShi, YaHuWShA, etc.). However, this assertion is unsupported and has never been supported by the Creator's words in the Hebrew ToRaH, upon which the Christians claim is the basis of their New Testament. YaHuWaH (the God of Abraham, Isaac, and Jacob) explicitly instructs us not to adopt the worship practices of pagan nations and prohibits us from serving/praying to/worshipping ANY images or idols, regardless of their likeness, whether they be of animals, insects, males, or females. When asked to provide Hebrew scripture to substantiate their claim, none can be provided (ShaMuWTh 20:4-5 – Exodus, LuWiYM 26:1 – Leviticus, DaBaRiYM 28-34 – Deuteronomy, YaShAYaHuW 42:8, 44:15 – Isaiah)." 

In Christianity, halos symbolize a divine and spiritual radiance associated with holiness, sanctity, and heavenly presence. Typically depicted as a luminous circle of light surrounding the heads of saints, angels, and sometimes Christ in religious art, halos convey a sense of divine grace and transcendence. The use of halos dates back to early Christian art, reflecting the belief that individuals who embodied exceptional virtue or closeness to God were surrounded by an ethereal glow. The halo serves as a visual representation of spiritual enlightenment and the divine nature of the depicted figures. It not only emphasizes the sacred status of the subject but also signifies the presence of divine light and grace in their lives. Halos continue to be a powerful symbolic element in Christian iconography, reinforcing the spiritual significance of those portrayed in religious artworks.

In the Hebrew ToRaH, the concept of halos is not mentioned or symbolized in the same manner as it is in Christian art. The ToRaH primarily focuses on guiding principles, laws, and narratives YaHuWaH gave to Israel rather than visual representations of divine beings. Unlike in Christian iconography, there is no specific indication in the ToRaH that associates a luminous circle of light, akin to halos, with holiness or heavenly presence. Instead, the Hebrew ToRaH emphasizes the transcendence and majesty of the God of Israel YaHuWaH, often symbolized through manifestations (like the burning bush). The symbolic language and representations in the Torah vary from those in the Christian tradition, underscoring distinct cultural and religious interpretations that differ from both Christianity and the Hebrew lifestyle.

Harpy, the Greco-Roman winged creature of ancient mythology, from Latin harpyia, from Greek Harpyia (plural), literally "snatchers". 

We've been conditioned by tradition, particularly in Christian churches, to believe that all MaLAK’s (angels) possess wings. Despite the Hebrew ToRaH clarifying that some do, we now prioritize the ToRaH over emotion and falsehoods. Throughout European history, there have been depictions of pagan Roman/Greek mythological creatures with wings, but the Hebrew ToRaH teaches that a MaLAK can be either a human or a majestic/celestial being.

The Hebrew ToRaH specifically refers to MaLAK's (H4397) which are messengers or representatives.

MaLAK -H4397 - מלאך - (these Hebrew letters "מלאך" transliterated into English consonants is "KALM" or "MaLAK") NOT an angel.

Examining the etymology, we find that the term "angel" originates from the Greek and refers to one class of spiritual beings. In medieval angelology, angels comprised the lowest of the nine celestial orders (seraphim, cherubim, thrones, dominations or dominions, virtues, powers, principalities or princedoms, archangels, and angels). Hebrew people in ancient times would not have used the term "angel" but MaLAK. The Hebrew ToRaH also highlights that the MaLAKs that YaHuWaH chose hearkened to the commandments.

ZaMaR 103:20-21 "Psalms"

20 Bless YHWH, ye his MaLAKs, that excel in strength, that do HIS commandments, hearkening unto the voice of his word.

21 Bless ye YHWH, all ye his hosts; ye ministers of his, that do HIS pleasure.

Scripture reminds us that YaHuWaH' has made us for HIS glory and NOT our own.

YaShAYaHuW 43:7-9 "Isaiah"

7 Even every one that is called by MY NAME: for I have created him for my glory, I have formed him; yea, I have made him.

The Christian influence

In Christianity, wings hold profound symbolic significance, often embodying spiritual themes that resonate throughout religious art and literature. Primarily associated with angels, wings symbolize these celestial beings' ethereal nature, signifying their role as messengers and servants of God. The imagery of finding refuge under the wings of God, as expressed in Psalms, reinforces the idea of divine protection and shelter.

Additionally, wings can represent the soul's ascent toward spiritual enlightenment, emphasizing a journey of transcendence and closeness to the divine. In scenes related to the resurrection and eternal life, wings serve as symbols of hope and the promise of a heavenly existence beyond earthly realms. Ultimately, the depiction of wings in Christian symbolism conveys a complex tapestry of meanings, including the majestic glory of God, the celestial nature of angels, and the enduring spiritual journey of believers.

Christian symbolism has played a significant role in shaping modern cultural narratives. In the realm of fashion and modeling, wings are often used as artistic accessories or props to convey a sense of ethereality, freedom, purity, and beauty. Although some models may draw inspiration from various cultural or religious motifs, including Christian imagery, the interpretation and use of wings are diverse and not strictly tied to religious influence.

In the realm of movies and superheroes, wings are frequently employed as fantastical elements, giving characters a sense of otherworldliness or supernatural abilities. The use of wings in these contexts is more likely to be inspired by mythology, folklore, or comic book aesthetics rather than direct Christian influences. Superhero narratives often draw from a variety of cultural and religious sources, creating a rich tapestry of symbolism that transcends any single religious tradition.

In the Hebrew ToRaH, wings are not as prevalent as in Christian symbolism, and their specific symbolic significance is less pronounced. However, there are instances in which the term "wings" is metaphorically used to describe the protective and nurturing nature of YaHuWaH. For example, in Exodus 19:4, YaHuWaH says to the Israelites, "You yourselves have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself." This metaphorical use of wings conveys YaHuWaH's guidance, protection, and deliverance. While not as extensively developed as in Christian traditions, the concept of wings in the Hebrew ToRaH emphasizes the caring and supportive nature of the divine in guiding the people of Israel.

Engaging in physical exercise yields temporary benefits, yet the pursuits of YaHuWaH offer enduring rewards. In our current era, emphasis is placed on activities like physical fitness, weightlifting, CrossFit, yoga, and martial arts. While some perceive the surge in physical health practices as a trend, an increasing number of individuals are awakening to the deceptions of the world and reclaiming control over their lives. While bodily exercise holds merit in terms of weight loss, muscle building, and toning, directing efforts toward obeying the ToRaH of YaHuWaH promises eternal dividends.

It appears contradictory for individuals identifying as Christians or professing love for the Creator and spiritual pursuits to proudly don winged costumes or revealing attire, especially during secular events like Halloween, Christmas, or Mardi Gras. Such actions, meant to convey a sense of angelic purity, often clash with the inconsistency evident in their lifestyles and actions, revealing a deviation from the commandments of YaHuWaH. Participation in beauty pageants, either as a contestant or spectator, is not indicative of spiritual maturity in the RuWaCh or alignment with the principles of YaHuWaH. While there's merit in conscientiously maintaining physical health through exercise and a nutritious diet, the inconsistency between external portrayals of purity and internal alignment with divine commandments raises concerns about the sincerity of one's spiritual commitment.

For those compelled to showcase their bodies on stage, prioritizing personal glorification, the focus is on their own glory rather than YaHuWaH's. Even in the Christian New Testament, there exists an understanding of modesty (1 Timothy 2:9, 4:8 1, Corinthians 3:16-17 and Romans 12:2). Beauty pageants often evaluate self-pride as self-confidence, with many participants grappling with concealed insecurities. The prevalence of explicit displays of flesh and nudity, endorsed by a wide audience, including Christians, under the guise of beauty, raise concerns. Whether in beauty pageants, pornography, or adult entertainment establishments, the underlying theme is the glorification of self and flesh, rather than giving due esteem to YaHuWaH.

The fundamental inquiry to pose is, "Whose esteem or glory is the beauty pageant serving?" Participants often expose themselves immodestly, seeking approval in the form of scores or ratings, allowing external judgments to shape their perception of beauty and self-worth. Entrusting one's identity to such events can be perilous, as individuals may let these occurrences define their essence. As defenders of YaHuWaH's ToRaH, we should not seek external validation to affirm our intrinsic worth. The enduring peace (ShaLuWM) from the knowledge of the ToRaH residing within us gives us the RuWaCh of strength and courage.

YaChaZQAL 28:17 "Ezekiel"

15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.

16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of ALuWHIYM: and I will destroy thee, O covering cherub, from the midst of the stones of fire.

17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.

Ezekiel 28:16 describes HiYaLaL as a cherub which it totally different from a MaLAK.

16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of ALuWHIYM: and I will destroy thee, O covering cherub, from the midst of the stones of fire.

The KaRuWB (H3742) is different and is NOT in the image or shape of mankind, but consisting of three animiamls.

The Christian illusory concept of winged messengers finds its origins in pagan traditions, including the depictions of Roman/Greek gods, Catholicism, and mythical creatures, all of which commonly feature beings with wings. Notably, in the Hebrew ToRaH, there is no indication that YaHuWaH's messengers possess wings. The ToRaH explicitly emphasizes that YaHuWaH's messengers come in the form or image of mankind, adhering to a human shape rather than being portrayed with wings.

The word “man” in Hebrew is H582 ANuWSh

BaRaShiYTh 19:1-5 "Genesis"

1 And there came two MaLAK’s to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

2 And he said, Behold now, my master, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

5 And they called unto Lot, and said unto him, Where are the MEN which came in to thee this night? bring them out unto us, that we may know them.

BaRaShiYTh 32:22-28 "Genesis"

22 And he rose up that night, and took his two wives, and his two women servants, and his eleven sons, and passed over the ford Jabbok.

23 And he took them, and sent them over the brook, and sent over that he had.

24 And Jacob was left alone; and there wrestled A MAN with him until the breaking of the day.

25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.

26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

27 And he said unto him, What is thy name? And he said, Jacob.

28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with ALaHiYM and with men, and hast prevailed.

In verse 24, “man” is AiYSh H376 איש (these Hebrew letters "איש" transliterated into English consonants is SYA or AiYSh)

The root word for H376 is H582 ANuWSh which means - man, mortal man, person, mankind

ShaPhaT 13:3-11 "Judges"

3 And the MaLAK of YHWH appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.

9 And ALaHiYM hearkened to the voice of Manoah; and the angel of ALaHiYM came again unto the woman as she sat in the field: but Manoah her husband was not with her.

10 And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day.

11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the MAN that spakest unto the woman? And he said, I am.

DaNiYAL 3:8-25 "Daniel"

12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.

14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?

15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that ALuWaH that shall deliver you out of my hands?

22 Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flames of the fire slew those men that took up Shadrach, Meshach, and Abednego.

23 And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.

24 Then Nebuchadnezzar the king was astonished, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.

25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

Christians are indoctrinated to perceive the angel in the fiery furnace as the messiah mentioned in the Christian New Testament. However, in the Hebrew TaNaKh, we frequently encounter the term "son of God" when describing a messenger (or angel in English), signifying either a mortal man (the nation Israel) or a celestial being in a form or figure of a man. One example is in the Book of Job.

Job 1:6

6 Now there was a day when the sons of God came to present themselves before YaHuWaH, and Satan came also among them.

In Job 1:6, the book introduces a scene where the "sons of God" or MaLAK’s present themselves before YaHuWaH, and SaTaN also comes among them. This gathering in the divine court sets the stage for a conversation between YaHuWaH and SaTaN (an adversary), leading to a series of challenges faced by the righteous man Job. The passage establishes a celestial context and the interaction between heavenly beings, providing the backdrop for the unfolding narrative of Job's trials and tests of faith. Remember YaHuWaH created all things (Isaiah 44:24, 45:18, Deuteronomy 4:35, 32:39), even SaTaN for His own purpose which is to tempt the nation of Israel. The Creator allows deceptions to see if Israel will be loyal and obey His ToRaH, or will they obey the instructions of anyone else who opposes His ToRaH (YaShAYaHuW 45:7 “Isaiah” and DaBaRiYM 13:1–3, 30:15-20 “Deuteronomy”).

Isaiah 45:7

7 I form the light, and create darkness: I make peace, and create evil: I YaHuWaH do all these things.

Deuteronomy 13:1-3

13 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,

2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;

3 Thou shalt not hearken unto the words of that prophet or that dreamer of dreams: for YaHuWaH your God proveth (H5254 NaSaH: to test, try, prove, tempt, put to the proof or test) you, to know whether ye love YaHuWaH your God with all your heart and with all your soul.

In verse 25 of Daniel 3, we observe that the messenger (MaLAK) present in the furnace was in human form. Nebuchadnezzar could not discern his face, perceiving another figure with Shadrach, Meshach, and Abednego that resembled a human. When we continue reading the full chapter it allows us to keep everything in proper context.

Daniel 3:28

28 Then Nebuchadnezzar spake, and said, Blessed be the ALuWHiYM (God) of Shadrach, Meshach, and Abednego, who hath sent His angel (H4398 MaLAK), and delivered His servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

In verse 28 it clearly reveals that this fourth being is in fact a MaLAK (messenger) and not a Christian New Testament messiah. Inserting this narrative would be 1) adding to the ToRaH which is forbidden, and 2) ToRaH already established that the Creator’s chosen anointed firstborn son is the nation of Isreal and not a single man.

Exodus 4:22-23

22 And thou shalt say unto Pharaoh, Thus saith YaHuWaH, Israel is my son, even my firstborn:

23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

Hosea 11:1

11 When Israel was a child, then I loved him, and called my son out of Egypt.

Genesis 1:26 is often referenced by Christians or adherents of the New Testament to support the doctrine of the Trinity. Despite the numerous scriptures in the Hebrew ToRaH where the Creator YaHuWaH states that He alone created all things alone (Isaiah 44:24, 45:18, Deuteronomy 4:35, 32:39), and the fact that many Christian scholars have renounced the Trinity or Jesus argument in Genesis 1:26-27, it remains a prevalent theme in literature and in discussions that Jesus was with the Creator from the beginning.

As mentioned repeatedly, opinions and constructive dialogue are valuable. Healthy dialogue and different opinions are useful because they bring diverse perspectives, fostering a comprehensive understanding of issues and leading to well-informed decisions. However, in exploring the Hebrew ToRaH, acknowledged by Christians as the foundation of their religion and revered as the unchanging sacred word of God, the sole opinion of significance is that of the Creator, YaHuWaH.

Understanding a subject outside of its context can lead to misinterpretation and incomplete comprehension. Context provides the necessary background, details, and nuances that shape the true meaning of information. Without context, one may misjudge the significance, intent, or implications of the subject, leading to errors in analysis and decision-making. Context is crucial for a comprehensive and accurate understanding of any topic.

BaRaShiYTh 1:26-27 “Genesis”

25  And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good.

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

27 So God created man in His own image, in the image of God created He him; male and female created He them.

In Genesis 1:25, YaHuWaH creates the animals of the earth, each according to its own kind. This verse emphasizes the diversity and order in YaHuWaH's creation, specifying that every type of land animal, from livestock to wild beasts, was made distinct and unique. The phrase "YaHuWaH made the beast of the earth after his kind" indicates that YaHuWaH created each species of animal to reproduce and thrive according to its own specific characteristics.

This implies a structured and intentional act of creation where each animal group (beasts, livestock, and creatures that move along the ground) was made to maintain its distinct identity. This concept reflects the orderly nature of creation as described in the Hebrew Bible, where every living creature was made with a purpose and within a particular design framework established by YaHuWaH.

We consistently emphasize the crucial nature of reading the Hebrew ToRaH within its appropriate context, recognizing that the Creator explicitly commands that no one has the authority to add or remove from His ToRaH. Throughout the TaNaKh, there is a consistent emphasis on the oneness and exclusivity of the God of Israel, YaHuWaH, in various contexts. However, there is also a distinct emphasis on His unique role in creation. Every chosen prophet of YaHuWaH consistently promoted their steadfast dedication to the singular God of Israel.

Nowhere in the Hebrew TaNaKh do we find any instance where a chosen prophet of YaHuWaH conveyed or possessed knowledge of a trinity, a godhead, or the idea that YaHuWaH shared His exaltation with anyone or anything. The Hebrew prophets delivered the divine message of YaHuWaH's nature with intentional, resolute, and transparent clarity. As a result, the religion of Christianity struggled to find ample verses in the Hebrew TaNaKh to substantiate their false teachings on the Trinity. Despite this, proponents of Christendom often highlight these verses to support the idea of a trinitarian godhead.

scrutinizing the Hebrew ToRaH

In Genesis 1:26-27, the Hebrew ToRaH states that YaHuWaH said, "Let us make man in our image, after our likeness (H1823 DaMuWT: similitude, of external appearance), indicating a divine conversation. YaHuWaH created humans, male, and female, in His own image (H6754 TsaLaM: a representative figure, resemblance), bestowing them with dominion over the creatures of the earth. The Hebrew word "שלנו" (ShaLaNuW) means "ours" or "our" in English. It is a possessive pronoun used to indicate ownership or association with a group that includes the speaker. YaHuWaH divided humanity into two entities, masculine and feminine, creating them as one and positioning them just below the divine MaLAKs/messengers.

ZaMaR 8:5 “Psalm”

5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.

Summary:

Psalm 8:5 acknowledges the special status of human beings in YaHuWaH's creation. It highlights two main points:

1. Human Rank: Humans are made just a little lower than the divine MaLAKs, signifying their rank and dignity in the created order.

2. Divine Honor: Humans are crowned with glory and honor, indicating the special favor and responsibility bestowed upon them by YaHuWaH.

Explanation:

Being crowned with glory and honor implies a duty to act as stewards of YaHuWaH’s creation. Humans are given dominion over the works of YaHuWaH's hands, as stated in the surrounding verses of Psalm 8, highlighting their role in managing and caring for the earth responsibly. They are not only created with a physical form but also with a spiritual and moral capacity that reflects YaHuWaH’s nature. The verse reflects the majesty of YaHuWaH and the privileged position of humans within His creation. It celebrates the honor and glory given to humanity, emphasizing the close relationship between humans and the divine, and the responsibility that comes with such honor.

The ToRaH depicts the original human as a unity of both a male and a female essence thus the “them” in Genesis 1:27. The natural attraction between a man and a woman is a reunion to restore the oneness that the Creator initially intended. This unity can manifest in different forms, including companionship, and through offspring. This affirms the unique and special creation of humanity in the image (representative figure, resemblance) of YaHuWaH.

The solution to this trinitarian concept or if Jesus (YaHuWShuWA, YaHaWaShi, YeShuWA, YaShuWA, etc.) was always there, in the beginning, is found in YaHuWaH’s ToRaH and through His chosen prophets. Upon examining the Hebrew TaNaKh more extensively, it becomes evident that when YaHuWaH refers to "us" or "our” in Gen 1:26, He is addressing His ministering MaLAKs/messengers or in English angels (Genesis 3:22; 11:7, Isaiah 6:8; I Kings 22:19-23; Job 15:8; Jeremiah 23:18). Study and research of the TaNaKh reveal that a MaLAK can be both a moral human and a majestic messenger in the similitude of a human figure. In the Hebrew TaNaKh, there are several instances where MaLAKs/messengers/angels appear in the form of men. Here are some notable examples:

1. Genesis 18:1-2:

   • Abraham encounters three men, one of whom is later identified as YaHuWaH. The other two are understood to be angels.

   • "YaHuWaH appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby."

2. Genesis 19:1-3:

   • Two MaLAKs visit Lot in Sodom, appearing as men.

   • "The two messengers arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground."

3. Genesis 32:24-30:

   • Jacob wrestles with a man who is later revealed to be a messenger of YaHuWaH.

   • "So Jacob was left alone, and a man wrestled with him till daybreak. ... Then the man said, 'Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with YaHuWaH and with men, and hast prevailed.'"

4. Joshua 5:13-15:

   • YaHuWShuWA (Joshua) encounters a man who identifies himself as the commander of YaHuWaH's army.

   • "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries. And he said, Nay; but as captain of the host of YaHuWaH am I now come. And Joshua fell on his face to the earth, and did worship (H7812 ShaKaW: to bow down and reverence YaHuWaH), and said unto him, What saith my lord/master unto his servant"

5. Judges 6:11-12:

   • The messenger of YaHuWaH appears to Gideon, sitting under an oak tree.

   • "The MaLAK of YaHuWaH came and sat down under the oak in Ophrah that belonged to Joash the Abiezrite, where his son Gideon was threshing wheat in a winepress to keep it from the Midianites. When the messenger of YaHuWaH appeared to Gideon, he said, 'YaHuWaH is with you, mighty warrior.'"

6. Judges 13:3-6:

   • The messenger of YaHuWaH appears to Manoah's wife to announce the birth of Samson.

   • "The MaLAK of YaHuWaH appeared to her and said, 'You are barren and childless, but you are going to become pregnant and give birth to a son.'"

7. Daniel 3:24-25:

   • Nebuchadnezzar looked into the furnace, he saw four men instead of just three Shadrach, Meshach, and Abednego.

   • "Then King Nebuchadnezzar leaped to his feet in amazement and asked his advisers, 'Weren't there three men that we tied up and threw into the fire?' They replied, 'Certainly, Your Majesty.' He said, 'Look! I see four men walking around in the fire, unbound and unharmed, and the fourth looks like a son of the gods (a divine being).'"

8. Daniel 6:22:

   • Daniel speaks of a messenger who shut the lions' mouths.

   • "My God sent his messenger, and he shut the mouths of the lions. They have not hurt me, because I was found innocent in his sight. Nor have I ever done any wrong before you, Your Majesty."

9. Daniel 8:15-17:

   • Daniel sees a man standing before him, identified as the messenger Gabriel.

   • "While I, Daniel, was watching the vision and trying to understand it, there before me stood one who looked like a man. And I heard a man’s voice from the Ulai calling, 'Gabriel, tell this man the meaning of the vision.' As he came near the place where I was standing, I was terrified and fell prostrate. 'Son of man,' he said to me, 'understand that the vision concerns the time of the end.'"

These instances highlight the frequent appearances of MaLAKS in the form of men in the Hebrew TaNaKh, serving as representatives of YaHuWaH.

This pattern continues, and a few chapters later in Genesis, YaHuWaH maintains the use of the pronoun “us” while conversing with His MaLaKs. In the concluding part of Genesis 3, YaHuWaH informs His MaLaKs that ADaM (H120 the first man) and his wife have consumed from the Tree of Knowledge. Consequently, they must be restrained from partaking in the Tree of Life, as gaining access would make them "like one of us." The Creator YaHuWaH then directs His burning MaLaKs, the Cherubim (H3742 ChaRuWB: celestial guardians), to stand at the entrance of the Garden of Eden, wielding a flaming sword to prevent man from entering and partaking in the Tree of Life.

BaRaShiYTh 3:22-24 “Genesis”

22 And YaHuWaH ALuWHiYM (God) said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

23 Therefore YaHuWaH God sent him forth from the garden of Eden, to till the ground from whence he was taken.

24 So He drove out the man; and He placed at the east of the garden of Eden Cherubims (H3742), and a flaming sword which turned every way, to keep the way of the tree of life.

This use of the majestic plural “us” in Genesis 3:22-24 is what contributed to the NIV Study Bible's annotation on Genesis 1:26. At the end of its comment on this verse, the NIV Study Bible provides several sources from the Hebrew ToRaH to support its position that:

"YaHuWaH speaks as the Creator-king, announcing His crowning work to the members of His heavenly court." The verses cited are: Genesis 3:22, 11:7, Isaiah 6:8, I Kings 22:19-23, Job 15:8, and Jeremiah 23:18. These verses convey to the attentive reader that the heavenly abode of the Creator is filled with ministering MaLAKs.

A similar verse in YaShAYaHuW 6:1-8 (Isaiah) describes YaHuWaH conversing with His ministering seraphim (H8414) mentioned as “ who will go for Us”. Seraphim are majestic/celestial beings that surrounded YaHuWaH, praising Him with the words: "QaDaSh, QaDaSh, QaDaSh is YaHuWaH of hosts; the whole earth is full of His honor!" Isaiah 6:1-8 portrays the awe-inspiring encounter Isaiah has with YaHuWaH, his recognition of human inadequacy in the presence of YaHuWaH, and his willingness to respond to YaHuWaH's call as a MaLAK (H4397 messenger).

In the year that King Uzziah died, I saw YaHuWaH sitting on a throne, high and lifted up, and the train of His robe filled the Temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew... Also, I heard the voice of YaHuWaH, saying, "Whom shall I send, and who will go for Us?" Then I said, "Here am I! Send me."

WHAT ARE Trinity-believing scholars SAYING

• The highly regarded Evangelical Christian author Arthur Gordon J. Wenham, a supporter of the trinitarian doctrine, provided insight on Genesis 1:26 in his comprehensive two-volume commentary on the Book of Genesis.

“Christians have traditionally seen Genesis 1:26 as adumbrating [foreshadowing] the Trinity. It is now universally admitted that this was not what the plural meant to the original author.”

• While the New International Version may not be perceived as particularly friendly to Hebrew cultural translations, even the NIV Study Bible affirms in its commentary on Genesis 1:26,"

“Us... Our... Our. God speaks as the Creator-king, announcing His crowning work to the members of His heavenly court (see Genesis 3:22; 11:7; Isaiah 6:8; I Kings 22:19-23; Job 15:8; Jeremiah 23:18).”

• Charles Caldwell Ryrie, a well-respected Dispensationalist professor of Biblical Studies at the Philadelphia College of Bible and author of the widely read Bible commentary, The Ryrie Study Bible, succinctly expresses in his annotation on Genesis 1:26:

“Us... Our. Plurals of majesty.”

• The Liberty Annotated Study Bible, a Bible commentary released by Liberty University led by the fundamentalist Reverend Jerry Falwell, also comments on this verse,

“The plural pronoun "Us" is most likely a majestic plural from the standpoint of Hebrew grammar and syntax."

• Keil and Delitzsch, recognized among Christian scholars for their extensive 10-volume commentary on the "Old Testament," hold significant influence. However, even in their commentary on Genesis 1:26, we discover that,

• Gleason Archer, in his Encyclopedia of Bible Difficulties, while not commenting on Gen. 1:26, does comment on Gen. 3:22, where again God speaks in the plural ‘us’:

Who, then, constitutes the “us” referred to in verse 22? Conceivably the three persons of the Trinity might be involved here (as in Gen. 1:26), but more likely “us” refers to the angels surrounding God’s throne in heaven …

We will consistently assert that the crux of the matter lies in whether you place your trust in YaHuWaH's unchanging ToRaH or in the words of those who oppose His established ToRaH.

the development of Christian art:

1. Early Christian Art and Architecture by Paul Corby Finney - This book discusses the development of Christian art, including the introduction and evolution of halos and the depiction of angels.

2. The Oxford History of Christian Worship edited by Geoffrey Wainwright and Karen B. Westerfield Tucker - Provides insights into the evolution of Christian visual art, including the symbolism of halos and their significance.

3. Encyclopedia of Early Christian Art and Archaeology edited by Paul Corby Finney - A comprehensive resource on early Christian art that covers the emergence of halos and their usage in depicting angels and the Trinity.

These sources collectively support the idea that while halos and the depiction of angels and the Trinity did evolve in Christian art, their appearances and development were not simultaneous in the 5th century as originally stated.

winged and Non-winged messengers:

Not all angels in the Hebrew Bible are depicted as having wings, which contrasts with the common Christian depiction of angels. The concept of winged angels is not a predominant feature in many of the descriptions found in the Hebrew TaNaKh. Here is a summary of the relevant points and scholarly resources:

the Hebrew TANAKH:

Non-winged Angels:

• Genesis 18-19: The three visitors who come to Abraham and later go to Sodom are described as men, not as winged beings (Genesis 18:2, Genesis 19:1).

• Judges 13: The angel who appears to Manoah's wife and later to Manoah himself is described as a man (Judges 13:6, Judges 13:10).

Winged Beings:

• Cherubim and Seraphim: These are specific classes of heavenly beings that are depicted with wings.

  • Cherubim: Described in Exodus 25:20 and Ezekiel 10:5.

  • Seraphim: Described in Isaiah 6:2, having six wings.

more Scholarly Resources:

1. "Angels: A History" by David Albert Jones:

   • This book provides a historical overview of the development of angelology in Jewish, Christian, and Islamic traditions. Jones explains the evolution of the depiction of angels, including the transition from non-winged to winged representations.

2. "The Bodies of God and the World of Ancient Israel" by Benjamin D. Sommer:

   • Sommer explores the different ways divinity and divine beings are depicted in ancient Israelite religion, including the various forms of angels.

3. "Angels: God's Secret Agents" by Billy Graham:

   • Although written from a Christian perspective, Graham's book reviews biblical texts and acknowledges the differences in angelic descriptions in the Hebrew Bible and later Christian interpretations.

4. Journal Articles:

   • "The Iconography of Angels in Second Temple Judaism and Early Christianity" (Journal of Biblical Literature, various issues): This journal often features articles that discuss the development of angelic imagery, including the presence or absence of wings.

5. "The Jewish Study Bible" (Second Edition, edited by Adele Berlin and Marc Zvi Brettler):

   • This study Bible provides detailed notes and essays on the text, including insights into how angels are depicted in different parts of the Hebrew Bible.

Conclusion:

While some specific classes of angels, such as cherubim and seraphim, are described with wings, the more generic term "angel" (MaLAK) in the Hebrew TaNaKh often refers to beings that appear as men without any mention of wings. The depiction of white-winged angels became more prominent in Christian art and literature.

Unlearn, Deprogram, and Re-think EVERYTHING you were taught!

We don't claim to be self-professed prophets, teachers, leaders, or mentors, and we're not part of any clique, sect, or recruitment center. The resources mentioned on our website and YouTube channel, such as Strong's Concordance, Encyclopedia Britannica, the dictionary, word etymology, etc., serve as tools for a broader perspective. Nonetheless, our ultimate trust remains in the unchanging ToRaH of the Creator and God of Israel. We always encourage everyone to measure all opinions against the unchanging ToRaH of the Creator and God of Israel.

There is no commandment in the Hebrew ToRaH from the God of Israel stating that all Israelites must pray through someone to commune with Him. Instead, the Hebrew TaNaKh emphasizes direct communication between individuals and YaHuWaH, without the need for intermediaries.

BaT DaBaR 7:14 “2 Chronicles” Hebrew TaNaKh

14 When my people, who bear MY NAME humble themselves, pray, and seek my favor and TURN from their evil ways; I will hear in my heavenly abode, and FORGIVE their sins, and will heal their land.

 MaKhiYaH 6:8 “Micah”

8 He hath shewed thee, O man, what is good; and what doth YaHuWaH require of thee, but to do justly, and to love mercy, and to walk humbly with thy ALuWaH?

ZaMaR 119:10-11 “Psalm”

10 With my whole heart have I sought thee: O let me not wander from thy commandments.

11 Thy word have I hid in mine heart, that I might not sin against thee.