Original Word: ἄγγελος
Part of Speech: Noun, Masculine
Transliteration: aggelos
Pronunciation: ANG-gel-os
Phonetic Spelling: (ang'-el-os)
KJV: angel, messenger
Word Origin: [from aggello "to bring tidings" (possibly derived from G71 (ἄγω - brought))]

1. a messenger
2. (especially) an "angel" of God
3. (of evil, Satan) a demon
4. (by implication) a person carrying forth a message from God, i.e. a servant (a disciple, pastor, elder, prophet, etc.)
5. (also, by implication) a thing or event carrying forth a message from God, i.e. a hardship (pestilence, wind, etc.), or an animal (donkey, locusts, etc.))

angel, messenger.

From aggello (probably derived from ago; compare agele) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor -- angel, messenger.

see GREEK ago

see GREEK agele

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).]

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) and ἄγγελοι 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 the ἄγγελος 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). διά τούς 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. ὤφθη ἀγγέλοις 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 from Genesis 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. See δαίμων; (Sophocles' Lexicon, under the word ἄγγελος; and for the literature on the whole subject B. 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 Herzog edition 2, ibid.).

STRONGS NT 32b: ἄγγοςἄγγος, (εος, τό (plural ἄγγη), equivalent to ἀγγεῖον, which see: Matthew 13:48 T Tr WH. (From Homer down; (cf. Rutherford, New Phryn., p. 23).)

Heavenly messengers in divine revelation

From the first chapter of Matthew to the closing vision of Revelation, angels appear as God-commissioned envoys who both veil and unveil His glory. They announce God’s purposes (Matthew 1:20; Luke 1:26), interpret visions (Revelation 22:6), strengthen prophets and apostles (Acts 27:23–24), and frame the worship of Heaven (Revelation 5:11–12). They are never self-directed; their authority and insight are derived, reflecting the sovereign will of God alone.

Angels and the earthly ministry of Jesus

Angels encircle the incarnate Son from His birth to His ascension. They proclaim His nativity (Luke 2:10–12), minister to Him after temptation (Matthew 4:11), sustain Him in Gethsemane (Luke 22:43), roll away the stone and testify to His resurrection (Matthew 28:2, 5–6), and stand among the Galileans at His ascension (Acts 1:10–11). These events reveal the unity of heavenly and earthly realms in the person and work of Christ.

Guardians and ministers to the saints

Hebrews 1:14 asks, “Are not all angels ministering spirits sent to serve those who will inherit salvation?” They guard (Psalm 91:11, echoed in Matthew 4:6), guide (Acts 8:26; 10:3–6), and sometimes deliver (Acts 12:7–10); yet they serve under Christ’s headship, never replacing the Spirit’s indwelling presence. Scripture records rejoicing “in the presence of the angels of God over one sinner who repents” (Luke 15:10), underscoring their interest in redemption history.

Mediation of the Law and Old Covenant background

Stephen declares Israel “received the Law ordained by angels” (Acts 7:53), and Paul adds that it was “put into effect through angels by a mediator” (Galatians 3:19). Hebrews 2:2 cites the “message spoken through angels” as legally binding, accentuating both the gravity of disobedience and the surpassing greatness of the gospel “spoken through the Lord.”

Christ’s supremacy over angels

Hebrews 1 exalts the Son above every celestial rank: “For to which of the angels did God ever say, ‘You are My Son; today I have become Your Father’?” (Hebrews 1:5). The epistle establishes that angels worship Him (Hebrews 1:6), He rules forever (Hebrews 1:8), and they remain servants while He remains sovereign. The believer’s confidence therefore rests not in angelic power but in Christ’s unchanging throne.

Angelic roles in judgment and eschatology

Angels execute divine judgments on Egypt (Acts 7:35); they will separate the wicked from the righteous “at the end of the age” (Matthew 13:49). At Christ’s return they accompany Him in blazing glory (Matthew 16:27; 25:31; 2 Thessalonians 1:7). Revelation unfolds a succession of angelic missions: sealing God’s servants (Revelation 7:1–3), sounding trumpets (8:6), pouring bowls (16:1), and heralding the final harvest (14:15–19). The New Jerusalem descends with twelve angels at its gates (21:12), confirming their continued service into the eternal state.

Fallen angels and spiritual conflict

A segment of the angelic host “did not stay within their own domain” (Jude 6) and is held for judgment. Satan masquerades “as an angel of light” (2 Corinthians 11:14), yet his end is certain (Revelation 20:10). Holy angels war against him (Revelation 12:7–9), reinforcing the believer’s call to stand firm (Ephesians 6:12) while trusting God’s might, not personal power.

Warnings against angel worship

The Colossian heresy urged the “worship of angels” (Colossians 2:18). Twice in Revelation John falls at an angel’s feet and is told, “Do not do that! … Worship God!” (Revelation 19:10; 22:9). Any fascination that eclipses devotion to God violates the first commandment and the testimony of the angels themselves.

Hospitality and discernment

“Do not neglect to show hospitality to strangers, for by so doing some have entertained angels without knowing it” (Hebrews 13:2). This exhortation couples practical charity with spiritual awareness, reminding believers that unseen realities accompany everyday obedience.

Human messengers and figurative uses

The term also describes human envoys. John the Baptist is the “messenger” foretold in Malachi (Matthew 11:10; Mark 1:2; Luke 7:27). Luke 9:52 calls the disciples “messengers” sent ahead of Jesus to Samaria. Paul’s “thorn” is a “messenger of Satan” (2 Corinthians 12:7), indicating that the word can describe hostile agents as well. Context determines whether an earthly or heavenly messenger is in view.

The angels of the seven churches

Each exhortation in Revelation 2–3 is addressed “to the angel of the church in …” Whether understood as heavenly guardians or human leaders, these angels are held accountable for the spiritual condition of their congregations, illustrating that heavenly authority and earthly responsibility converge within Christ’s body.

Practical implications for believers today

1. Assurance: God marshals angelic hosts for the protection and ultimate deliverance of His people (Psalm 34:7; 2 Kings 6:17).
2. Reverence: Awareness of angelic witnesses encourages holiness in worship and conduct (1 Timothy 5:21; 1 Corinthians 11:10).
3. Hope: The same angels who proclaimed Christ’s first advent will accompany His return, guaranteeing the fulfillment of every promise (Acts 1:11).
4. Discernment: Genuine angelic ministry always aligns with Scripture and points to Christ; anything less is to be rejected (Galatians 1:8).

The biblical portrait of angels—majestic, obedient, and Christ-exalting—invites both humility and confidence. They magnify the wisdom of God, serve His redemptive plan, and await the day when the redeemed will join their endless praise around the throne.

αγγελοι αγγελοί άγγελοι άγγελοί ἄγγελοι ἄγγελοί αγγελοις αγγέλοις ἀγγέλοις αγγελον άγγελον άγγελόν ἄγγελον ἄγγελόν αγγελος άγγελος άγγελός ἄγγελος ἄγγελός αγγελου αγγέλου ἀγγέλου αγγελους αγγέλους ἀγγέλους αγγελω αγγέλω ἀγγέλῳ αγγελων αγγελών αγγέλων ἀγγέλων άγγος angelo angelō angeloi angéloi angélōi ángeloi ángeloí angelois angélois angelon angelōn angélon angélōn ángelon ángelón angelos ángelos ángelós angelou angélou angelous angélousInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts