Archangel: (Gr. archangelos) Michael is the only spirit named as an archangel in the Bible. Nevertheless, some Bible scholars believe that ‘it is possible that there are other’ archangels. However, the prefix “arch,” meaning “chief” or “principal,” indicates that there is only one archangel, the chief angel. Yes, Gabriel is very powerful, but no Scripture ever refers to him as an archangel. If there were multiple archangels, how could they even be described as an arch (chief or principal) angel? In the Scriptures, “archangel” is never found in the plural. Clearly, Michael is the only archangel and as the highest-ranking angel, like the highest-ranking general in the army, Michael stands directly under the authority of God, as he commands the other angels, including Gabriel, according to the Father’s will and purposes. Michael, the Archangel, whose name means, “Who is like God?”); he disputed with Satan over Moses body. (Jude 9) Michael with Gabriel stood guard over the sons of Israel and fought for Israel against demons. (Dan. 10:13, 21) He cast Satan and the demons out of heaven. (Rev. 12:7-9) He will defeat the kings of the earth and their armies at Armageddon, and he will be the one given the privilege of abyssing Satan, the archenemy of God. – Rev. 18:1-2; 19:11-21.
Michael Fights for God’s Sovereignty
The spirit person or creature named Michael is only mentioned by name five times in the Bible. Nevertheless, when he is mentioned, he is always in the midst of some very serious intense action. We have Michael in the book of Daniel battling wicked angels. In the Epistle of Jude, Michael is found disputing with Satan. In the book of Revelation, he is waging war with Satan the Devil and his demon army. Michael is the heist ranking angel, who is always found in Scripture defending the sovereignty of God, living up to his name, which means “Who Is like God?”
Michael is like the highest-ranking officer within a military, who is so powerful; there is no enemy, which could ever defeat him. Revelation states, “war broke out in heaven: Michael and his angels made war with the dragon, and the dragon and its angels waged war.” Michael is the leader of an army of God’s faithful angels, including Gabriel. Michael is under the command of Jesus Christ himself. – Matt 13:41; 16:27; 24:31; 2 Thess. 1:7; 1 Pet. 3:22; Rev. 19:14-16.
Michael the Archangel Is Spoken of in the Following Texts.
Daniel 10:2, 13, 20-21 Updated American Standard Version (UASV)
2 In those days I, Daniel, was mourning for three weeks. 13 The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia, 20 Then he said, “Do you know why I have come to you? But now I will return to fight against the prince of Persia; and when I go out, look, the prince of Greece will come. 21 But I will tell you what is inscribed in the book of truth, and there is none who contends by my side against these except Michael, your prince.
Chapter 10 of the book of Daniel precedes the final vision that was given to Daniel, the battles between The Kings of the South and the North.
Thus, Satan the Devil has been using his power through rebel “angels who did not keep to their own domain but deserted their proper dwelling place [in heaven], he has kept in eternal bonds under deep [spiritual] darkness [known as Tartarus (2 Pet.2:4)] for the judgment of the great day.” – Jude 1:6.
These rebel angels had the power at one time to materialize in human form, just like the ones that remain faithful to Jehovah God, as they delivered messages for Him. (Gen. 18:1, 2, 8, 20-22; 19:1-11; Josh. 5:13-15) The “proper dwelling” that Jude speaks of is heaven, to which these angels abandoned to take on human form and have relations that were contrary to nature with the “the daughters of man.” (Dan. 7:9-10) The Bible intimates that these rebel angels were stripped of their power to take on human form, as you never hear of it taking place again after the flood, only spirit possession after that. These disobedient angels are now “spirits in prison,” who had been thrown into “eternal chains under gloomy darkness,” which is more of a condition of limited powers, not so much a place, like a maximum-security prison. – 1 Peter 3:19; 2 Peter 2:4; Jude 6.
While there is little doubt that demons are very dangerous, very powerful, and very strong, we still need not dread them. After the flood, their power was limited, and God does use the good angels to protect his servants from demons. After the flood, the rebellious angels returned to heaven; they were not permitted back into the faithful angel’s intimate, enlightened spirit family with God. Rather, they were cut off from any spiritual wisdom, knowledge, and understanding from God; thereafter, only a dark outlook for the future. As was mentioned above, these rebel angels were confined to a condition of spiritual darkness known as Tartarus. (2 Pet. 2:4) God restrained them with “eternal bonds under deep [spiritual] darkness.” Again, while they no longer have the power or the ability to materialize in human form, they can possess other humans other than God’s true servants and they can control the world affairs under the guidance of the god of this age, Satan the Devil. – 2 Corinthians 4:3-4; 11:13-15.
It is the prophetic book of Daniel that we find out how “the world-rulers of this darkness, … the wicked spirit forces in the heavenly places” have been exercising control over the world since ancient times. Daniel was deeply concerned about his fellow countrymen who had returned to Jerusalem after seventy years of Babylonian captivity. He prayed on their behalf for three weeks. A good angel was sent to Daniel by God to comfort him but was delayed, so he informed Daniel, saying, “The prince [rebel angel] of the kingdom of Persia withstood me twenty-one days” – Daniel 10:2, 13.
The angel was clearly not referring to the Persian King Cyrus, who found favor in Daniel and the Israelite people at that time. Moreover, no human could ever hold back a powerful angel for three weeks, for we remember it took but one angel to slaughter 185,000 Assyrian mighty warriors in one night. (Isaiah 37:36) Therefore, this opposing ‘prince of Persia’ could only be a rebel angel of the Devil, in other words, a demon whom Satan gave control over the Persian Empire. Later in the account, the angel of God would state that he would have to fight once against “the prince of Persia” and another demon rebel angel prince, “the prince of Greece.” (Dan. 10:20) Truly, there really are invisible “world rulers,” demon rebel princes who have been assigned a role in their control of the world under the authority of their prince of darkness himself, Satan the Devil.
Concerning Daniel 10:13 John Walvoord writes, “This prince is not the human king of Persia, but rather the angelic leader of Persia, a fallen angel under the direction of Satan, in contrast to the angelic prince Michael who leads and protects Israel. That the angel described as ‘the prince’ of Persia is a wicked angel is clear from the fact that his opposition to the angelic messenger to Daniel was given as the reason for the twenty-one-day delay in the answer.” Max Anders writes, “Every conservative commentator agrees that this verse and similar references in verses 20–21 indicate that fallen angels, to some extent, control and protect earthly kingdoms. We learn in verse 20 that Greece also had such a ‘prince,’ and apparently, as we read in 10:13, Michael may be the guardian angel of Israel.” This author would go beyond both Walvoord and Anders and say that Michael is the only archangel (chief or principal), who is over all of the faithful angels and is the protector of God’s faithful servants.
Daniel 12:1 Updated American Standard Version (UASV)
12 “Now at that time [at Armageddon] Michael [the archangel, the most powerful angel], the great prince who stands up for the sons of your people, will arise. And there will be a time of distress [the great tribulation] such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.
At the time of Daniel “Michael may be the guardian angel of Israel” or (Anders) “Michael who leads and protects Israel” (Walvoord) would be correct but being that, as Jesus said, “Therefore I say to you, the kingdom of God will be taken away from you [Israel] and given to a nation [Israel of God, Christianity] (Gal. 6:15-16), producing the fruit of it.” (Matt 21:45) He later went on to say of Israel, “‘Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Look, your house [being the chosen people] is being left to you desolate! For I say to you, from now on you will not see me until you say, ‘Blessed is he who comes in the name of the Lord.’” (Matt 23:37-39) The latter words mean that the Jews were no longer God’s chosen people and that the Israel of God, Christianity was replacing them, of any of the Jewish people wanted to be one of God’s people again, they needed to accept Jesus Christ and convert from the Jewish religion to Christianity, ‘coming in the name of Christ.’ So, I would agree in a limited way with Anders and Walvoord that Michael served as a protection for Israel, yet it was ancient Israel, but he now serves as a protection for the Israel of God, true Christianity. He is not a guardian angel of individual persons, but he does assign angels to prevent rebel angels from slaughtering true Christians.
Jude 1:9-10 Updated American Standard Version (UASV)
9 But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare to bring a judgment against him in abusive terms, but said, “The Lord rebuke you!” 10 But these men speak evil of the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are corrupting themselves. (See Deut. 34:5-6)
David Walls and Max Anders write, “In an interesting peek behind the historical curtain that we do not get in the Old Testament, we learn that Michael was sent to bury the body of Moses when he died atop Mount Nebo (Deut. 34). According to Jewish tradition (supported by this passage), the devil argued with him about it, apparently claiming for himself the right to dispose of Moses’ body. (For Jewish sources, see Bauckham, WBC 50, 65–76.) Michael, powerful as he was, did not dare to bring a slanderous accusation against the devil, but said instead, The Lord rebuke you!”
Revelation 12:7 Updated American Standard Version (UASV)
7 And war broke out in heaven: Michael and his angels made war with the dragon, and the dragon and its angels waged war,
The heavenly sky-drama marches ahead. The woman and her child fade out. Michael and his angels fade in; so do the angels of the dragon. John sees a great sky-battle, war in heaven. Try and picture this like a Star Wars kind of space battle. This portrays in symbols the truth of Ephesians is 6:12: ‘For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.’ Many Bible students have puzzled over why Christ is not portrayed as the leader of the good angels. Michael has a secure place in Scripture as the only named archangel, “ruler of angels,” which is certainly his role here (Jude 9). Christ as the supreme heavenly warrior is revealed only in chapter 19. As the fourth character in the drama, Michael has a bit part. This is the only verse in all of Revelation in which he appears.” With all due respect to Kendell H. Easley, who says “Michael has a bit part,” you need not talk despairingly, “bit part,” about Michael the archangel to prop up Jesus Christ, as Michael is only one of two angels mentioned in the Bible and he is the head, the chief, the principal angel over all other angels and has been serving Christ as a protector of his people since the rebels in the Garden of Eden were expelled.
Who Is the Angel of the Lord?
ANGEL OF THE LORD. Gen. 16:7, 9, 10, 11; 22:11, 15; Ex. 3:2 [Ex 23:20-21, 23; 32:34; 33:2]; Num. 22:22; Judges. 2:1, 4; 5:23; 6:11; 13:3, 13; 2 Sam. 24:16; 1 Kin. 19:7; 2 Kin. 1:3, 15; 19:35; 1 Chr. 21:12, 15, 16, 18, 27, 30; 2 Chr. 32:21; Psa. 34:7; 35:5, 6; Isa. 37:36; Hag. 1:13; Zech. 1:11, 12; 3:1, 5, 6; 4:1; 12:8; Mal. 2:7; Matt. 1:20, 24; 2:13, 19; 28:2; Luke 1:11, 18; 2:9; Acts 5:19; 8:26; 12:7, 23
From the above and from the title alone, the most prominent angel in rank, importance, power, and authority is Michael, the archangel. (Dan. 10:13, 21; 12:1; Jude 9; Re 12:7) Because of his superiority among all created creatures and his being called “the great prince who stands guard over the sons of your people,” it can be inferred that he is the angel who led Israel through the wilderness. (Ex 23:20-23) Also of a very high rank among the angels are the seraphs. (Isa 6:2, 6) Most often mentioned in the Scriptures are the cherubs (90 times). When we look at their description and the work that God has assigned them, we see that they, too, have a prominent position among the angels. (Gen. 3:24; Eze 10:1-22) Then there is the angelic body, which has been used to communicate between God and man. They serve as executioners carrying out God’s will and purposes. This could be in the form of protecting and delivering God’s people or the destruction of the wicked.—Genesis 19:1-26; Matthew 24:29-31.
New Bible Dictionary
ANGEL OF THE LORD. The angel of the Lord, sometimes ‘the angel of God’ or ‘my (or ‘his’) angel’, is represented in Scripture as a heavenly being sent by God to deal with men as his personal agent and spokesman. In many passages he is virtually identified with God and speaks not merely in the name of God but as God in the first person singular (e.g. with Hagar, Gn. 16:7ff.; 21:17f.: at the sacrifice of Isaac, Gn. 22:1ff.; to Jacob, Gn. 31:13, ‘I am the god of Beth-el’; to Moses at the burning bush, Ex. 3:2; with Gideon, Jdg. 6:11ff.). Sometimes he is distinguished from God, as in 2 Sa. 24:16; Zc. 1:12f.; but Zechariah does not consistently maintain the distinction (cf. Zc. 3:1f.; 12:8).
In the NT there is no possibility of the angel of the Lord being confused with God. He appears as *Gabriel in Lk. 1:19, though from Acts 8:26, 29 some would infer an identification with the Holy Spirit.
In function, the angel of the Lord is the agent of destruction and judgment (2 Sa. 24:16; 2 Ki. 19:35; Ps. 35:5f.; Acts 12:23); of protection and deliverance (Ex. 14:19; Ps. 34:7; Is. 63:9, ‘the angel of his presence’; Dn. 3:28; 6:22; Acts 5:19; 12:7, 11); he offers guidance and gives instructions (Gn. 24:7, 40; Ex. 23:23; 1 Ki. 19:7; 2 Ki. 1:3, 15; Mt. 2:13, 19; Acts 8:26); he gives advance warning about the birth of Samson (Jdg. 13:3ff.), John the Baptist (Lk. 1:1ff.) and Jesus (Mt. 1:20, 24; Lk. 2:9). He is not recognized at once in Jdg. 13:3ff. and is not even visible to Balaam (Nu. 22:22ff.); but mostly when appearing to men he is recognized as a divine being, even though in human form, and is addressed as God (Gn. 16:13, etc.). – J. B. Taylor, “Angel of the Lord,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 37.
EDWARD D. ANDREWS RESPONDS: I would agree that “the angel of the Lord” should never be confused with God, as some have done. For example, William Smith writes in his Dictionary, “The special form in which God manifested himself to man, and hence Christ’s visible form before the incarnation.” (Smith’s Bible Dictionary, Nashville: Thomas Nelson, 1986). This could hardly be the case. I would disagree with Taylor on his claim, “He [the angel of the Lord] appears as *Gabriel in Lk. 1:19, though from Acts 8:26, 29 some would infer an identification with the Holy Spirit.” This is hardly the case as Gabriel is a very high-ranking angel that serves in close association with God, the only other angel named in the Bible, and God is not an angel (more on Gabriel below). And the angel of the Lord cannot be the pre-incarnate Jesus Christ because he, as a creature, is subordinate to Jesus. The angel of the Lord is very powerful and possesses great authority and power, just like Michael the archangel.
Angel of the Lord. Angelic being mentioned in the Bible, more properly translated the “messenger” of the Lord. In the OT the angel of the Lord, as God’s personal emissary, performed special functions at particular times in the history of Israel.
The OT references portray a variety of services rendered but a basic unity of purpose: the gracious intervention of the Lord toward his people, sometimes to an individual, sometimes on a national scale. The angelic figure served Israel positively as guide and protector (Ex 14:19) and companion in the wilderness wanderings (Ex 23:20; 33:2; Nm 20:16) or negatively as assassin or destroyer (2 Sm 24:16), yet always acted to preserve the sanctity of Israel’s covenant with God. Certain individuals such as Hagar (Gn 16:7; 21:17), Balaam (Nm 22:21, 22), and Abraham’s servant (Gn 24:7, 40) were also confronted by the divinely commissioned messenger (cf. further references 1 Sm 29:9; 2 Sm 14:20; 19:27; 1 Kgs 19:7; 2 Kgs 19:35; 1 Chr 21:15; 2 Chr 32:21).
Who is the angel of the Lord? Some theologians have observed the close connection between the Lord and his messenger and have tried to explain this association as a result of Israel’s taking over the idea of divine emissaries from its neighbors. Although there may be certain external linguistic and conceptual points of contact with the religions of ancient Mesopotamia and Egypt, for example, those religions spoke of celestial messengers which had acquired an independent existence. Unlike the messenger of the Lord, who is always dependent upon the existence of the Lord and subordinate to his command, the Mesopotamian and Egyptian envoys were really messenger-gods in their own right—and so fragmented the divine world in a way unacceptable to monotheistic Israel.
A second theory sees in the messenger a concept unique to Israel. As a nation, Israel developed complex and expansive traditions to narrate and proclaim the activity of God encountered in their history.
These traditions reflect the concern to preserve for Israel certain characteristics of its faith. First, while God throughout the patriarchal period may have disclosed himself by a variety of names and at a number of places (Gn 16:13; 31:13; Ex 3:6), Israel nevertheless believed that he was “one.” The presence of the messenger of the Lord, in whom God’s “name” resides (Ex 23:20) unites otherwise disparate accounts and assures the hearer/reader that it is one God who directs the course of history (Gn 16:7; 31:11; Ex 3:2). Further, despite its repeated witness to God’s direct intervention, Israel recognized his apartness, his otherness. He was above and beyond creation and was not to be identified with some part of it. Confrontation with the God of Israel was an awesome experience; indeed it was believed impossible to live through such an event (Ex 33:20). The figure of the messenger reflects Israel’s perception of God’s distinctiveness and the impossibility of realizing his complete presence. By remaining distinct from God and yet carrying out in person the activity of God himself, the messenger maintains Israel’s tradition that God is both “far” and “near.”
A third suggestion, coming from the time of the early church fathers, is that one can see in this figure the pre-existent “Word of God”: Jesus Christ, the second person of the Trinity functioning in the OT. In certain texts, it seems impossible to distinguish between the angel of the Lord and the Lord himself (Gn 16:7–13; 21:17; 22:11–18; 24:7, 40; 31:11–13; 48:16; Ex 3:2–10; Jgs 6:12–14; 13:21, 22). Sometimes the angel is depicted acting for the Lord and yet is addressed as the Lord. God says “you cannot see my face; for man shall not see me and live” (Ex 33:20), and yet Hagar (Gn 16:13), Jacob (Gn 32:30), and Moses (Ex 33:11) are said to have “seen God face to face” in view of their confrontation with this angel. God promises that his very presence will be among the Israelites, and yet it is the angel who goes with them (Ex 23:23). The commander of the army of God is given reverence equal to God’s (Jos 5:13–6:2). The angel seems to possess the full authority and character of God.
Some theologians think that to consider the angel of the Lord as the pre-incarnate Son of God, the Logos, is to disregard the “creaturely” character of this messenger and his clearly subordinate status to the Lord. Yet it is not inconsistent to think that the subordinate ministry of the second person of the Trinity begins as a mediatorial role between God and man in the OT.
This messenger of the Lord is an important figure, mysterious as well as intriguing, but certainly believed, reverenced, and obeyed by those confronted by him. – Walter A. Elwell and Barry J. Beitzel, “Angel of the Lord,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 90.
Who Is Gabriel?
Gabriel (gāʹbri-el; “man” or “hero of God”) is the only other angel in the Bible to be named. Many angels have materialized in human form throughout the 2,400 years from Preflood Noah to the first country Christian era, but only Gabriel have his name. Twice Gabriel appeared to Daniel to explain the visions that Danial had seen. (Dan. 8:1, 15-26; 9:1, 20-27) He “announced the birth of John the Baptist to his father, Zacharias (Luke 1:11–20), and who spoke of the Messiah to the virgin Mary (Luke 1:26–38).” From the Bible we learn that Gabriel is an angel of high rank in close association with God, one “who stands in the presence of God.” “Gabriel was sent from God to a city of Galilee named Nazareth” to deliver special messages. (Lu 1:19, 26) “When I, Daniel, had seen the vision, I sought to understand it. And behold, there stood before me one [Gabriel] having the appearance of a man.” – Daniel 8:15.
Exodus 24:9-11 OTBDC: Has God ever truly been seen or not? Is it even possible?
Moses once expressed the desire to see God. In Exodus 33:18-20, we read:
Exodus 33:18-20 Updated American Standard Version (UASV)
18 And he [Moses] said, “Please show me your glory.” 19 And he said, “I will make all my goodness pass before your face and will proclaim before you my name ‘Jehovah.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But he said, “You cannot see my face, for no man can see me and live!”
What did God permit Moses to see? It was his passing goodness or glory. Take note of what 33:21-23 states,
Exodus 33:21-23 Updated American Standard Version (UASV)
21 And Jehovah said, “Behold, there is a place by me where you shall stand on the rock, 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. 23 Then I will take away my hand, and you shall see my back, but my face shall not be seen.
John 1:18 Updated American Standard Version (UASV)
When we consider what Jehovah Himself told Moses, and what the Apostle John said, it is all too clear that Moses merely saw the afterglow of God’s glory pass by. Even then, Moses still needed divine protection to survive the event. Clearly Moses did not see God.
Exodus 33:11 says that Moses saw God “face to face.” This expression of “face to face” is not meant to mean that Moses was in visual contact with Jehovah’s face. It is an expression that is refers to the manner of the communication. The expression simply means a two-way conversation. It is easier understood today, as a person can carry on a two-way conversation with another person on the other side of earth with a cellphone, and not seeing each other.
Things were different with Moses when he communicated with God, as it was not by visions, as was true of other prophets. This is stated:
Numbers 12:6-8 Updated American Standard Version (UASV)
6 And he said, “Hear my words: If there is a prophet among you, I the Lord make myself known to him in a vision; I speak with him in a dream.
7 Not so with my servant Moses. He is faithful in all my house. 8 With him I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of Jehovah. Why then were you not afraid to speak against my servant Moses?”
Moses beheld the “form of Jehovah” when he, Aaron his brother, as well as others were on Mount Sinai.
Exodus 24:10 Updated American Standard Version (UASV)
10 and they saw the God of Israel; and under his feet was what seemed like a sapphire pavement, as clear as the sky itself.
However, in what sense did these men see “the God of Israel,” because God had told him, “you cannot see my face, for man shall not see me and live.” Verse 11 of Exodus 24 goes on to say, “He did not lay his hand on the chief men of the sons of Israel; they beheld God, and ate and drank.” What exactly did they behold?
Jehovah God has no reason to come down from heaven itself in order to deliver messages to humans. This would be like the President of the United States getting in Air force One to go to some small town in the Mid-West, to deliver a message to one of his congressmen. It is almost nonsensical, and the press would make such a big deal if it ever happened. Now, imagine the Creator of everything going to visit a human personally. There are only three incidents when God’s voice was heard from heaven, all coming from the New Testament three and a half years of Jesus’ ministry. (Matthew 3:17; 17:5; John 12:28)
Who were making the personal visits for God to the earth, from the time of Abraham forward? Jehovah God used his angels (messengers), as representatives of himself. Even when Moses received the Law, these angelic messengers transmitted it.
Galatians 3:19 Updated American Standard Version (UASV)
19 Why, then, the Law? It was added because of transgressions, until the seed should arrive to whom the promise had been made; and it was transmitted through angels by the hand of a mediator.
Moses even spoke to an angel that came in the place of God. This angel was God’s spokesperson, and he spoke to Moses as if it were Jehovah God himself speaking, because in a representative way it was.
Acts 7:38 Updated American Standard Version (UASV)
38 This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers; and he received living sayings to give to us.
This holds true of the angel that visited Moses at the thorn bush as well, he was the mouthpiece of Jehovah God, speaking as though he were him. Exodus 3:2 tells us, “And the angel of Jehovah appeared unto him in a flame of fire out of the midst of a bush.” However, when we look to verse 4 we get, “And when Jehovah saw that he turned aside to see, God called to him out of the midst of the bush.” Then, in verse 6 this angelic representative says, “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” Thus, when Moses was speaking with an angelic representative of God, he addressed him as though he were Jehovah God himself, and the angel would speak as such too.—Exodus 4:10.
We find a similar experience in Judges chapter 6, verses 11-22 of Gideon speaking with an angelic representative as though the angel were God himself. In verse 22 Gideon even says:
Judges 6:22 Updated American Standard Version (UASV)
22 And Gideon realized that he was the angel of Jehovah; and Gideon said, “Alas, O, my lord Jehovah! For now I have seen the angel of Jehovah face to face.”
 The original words were μονογενὴς θεός or ο μονογενης θεος “only-begotten God” or “the only-begotten God” (P66 P75 א B C* L 33 syrhmp 33 copbo) A variant reading is ο μονογενης υιος “the only begotten Son” A C3 (Ws) Θ Ψ f1, Maj syrc).
 Or at the Father’s side
 Sayings: (Gr. logia, on [only in the plural]) A saying or message, usually short, especially divine, gathered into a collection.–Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11.
 Also, consider the case of Manoah and his wife, the parents of Samson. (Judges 13:2-18)
- Who is Michael the archangel?
- What does Michael mean?
- How many archangels were there?
- How has Michael fought for God’s sovereignty?
- What is his rank among the angels?
- Who is the Angel of the Lord?
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 Walvoord, John. Daniel (The John Walvoord Prophecy Commentaries) (p. 246). Moody Publishers. Kindle Edition.
 Anders, Max. Holman Old Testament Commentary – Daniel (p. 284). B&H Publishing. Kindle Edition.
 David Walls and Max Anders, I & II Peter, I, II & III John, Jude, vol. 11, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 263.
 Kendell H. Easley, Revelation, vol. 12, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1998), 210–211.