The term 'מלאך' ( 'mal'āk̠') is also used in other books of the Hebrew Bible. Later texts use other terms, such as העליונים ( hā'elyônîm "the upper ones"). The Torah uses the Hebrew terms מלאך אלהים ( mal'āk̠ 'ĕlōhîm "messenger of God"), מלאך יהוה ( mal'āk̠ Yahweh "messenger of the Lord"), בני אלהים ( bənē 'ĕlōhîm " sons of God") and הקודשים ( haqqôd̠əšîm "the holy ones") to refer to beings traditionally interpreted as angels. Tobias and the Angel by Filippino Lippi, created between c. Such differentiation has been taken over by later vernacular translations of the Bible, early Christian and Jewish exegetes and eventually modern scholars. If the word refers to some supernatural being, the word angelus appears. In the Latin Vulgate, this meaning becomes bifurcated: when malʼākh or ángelos is supposed to denote a human messenger, words like nuntius or legatus are applied. The rendering of " ángelos" is the Septuagint's default translation of the Biblical Hebrew term malʼākh, denoting simply "messenger" without connoting its nature. Beekes, ángelos itself may be "an Oriental loan, like ἄγγαρος ( ángaros, 'Persian mounted courier')." Τhe word's earliest form is Mycenaean a-ke-ro, attested in Linear B syllabic script. Both of these derive from Late Latin angelus, which in turn was borrowed from Late Greek ἄγγελος angelos (literally "messenger"). The word angel arrives in modern English from Old English engel (with a hard g) and the Old French angele. They are often identified in Christian artwork with bird wings, halos, and divine light. The Wounded Angel, Hugo Simberg, 1903, voted Finland's "national painting" in 2006Īngels in art are usually shaped like humans of extraordinary beauty, though this is not always the case-sometimes, they can be portrayed in a frightening, inhuman manner.
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