# What does the word “angel” mean?

When we say the word *angel*, we are using the Greek translation of *angelos* (ἄγγελος), which in turn translates the Hebrew term *mal’àk* (מַלְאַךְ). The fundamental meaning of both words is that of a messenger, one who is sent to fulfill a function, in a biblical perspective, from God to humanity, overcoming the distance between eternity and temporality, divinity and humanity. Therefore, Hebrew angelology begins with a linguistic observation that is simultaneously theological: angels are defined by their mission before their nature.

# Mal’àk in the Old Testament

The term *mal’àk* appears in the Old Testament to designate both human messengers and spiritual beings sent by God. This semantic ambiguity is teologically significant, emphasizing that the angelic function is not a privilege reserved for superior beings but a vocation for the service of divine Word. Genesis offers two juxtaposed examples that illustrate this polysemy: “Jacob continued on his journey and encountered angels (mal’àkim) of God […] He sent messengers (mal’àkim) ahead to his brother Esau” (Genesis 32:2,4). The same term refers to both celestial angels and Jacob’s human messengers.

In Numbers, the same ambiguity is present: “From Kades, Moses sent messengers (mal’àkim) to the king of Edom” (Numbers 20:14). The prophetic and sapiential traditions will progressively enrich the profile of angels as personal spiritual beings, introducing proper names, such as Michael in Daniel 10:13 and Gabriel in Daniel 8:16, marking a transition from a functional to a personal and hierarchical angelology.

# Angelology of Qumran

The discovery of the Dead Sea Scrolls at Qumran (starting in 1947) revolutionized the study of Old Testament angelology. The Essene community established at Qumran since the 2nd century BCE developed a highly elaborate angelology that significantly influenced intertestamental Judaism and, by extension, the New Testament. The *Hodayot* (Hymn of Praise), the *Rule of the Community*, and the *War Scroll* attest to a vision of the cosmos divided between the “Prince of Light” and the “Angel of Darkness,” with angelic armies in perpetual conflict. This cosmic duality will find echo in the Johannine Apocalypse and Paul’s letters.

# Gabriel: From Old to New Testament

The archangel Gabriel is first mentioned in the Book of Daniel (Daniel 8:16, 9:21, 24) as an interpreter of prophetic visions. His name, meaning “God is my strength” (gebûrāt + ʾĒl), signifies the divine origin of his mission. The fulfillment of this mission occurs in the New Testament when “in the sixth month, the angel Gabriel was sent from God to a city in Galilee called Nazareth” (Luke 1:26). In the Announcement, Hebrew angelology reaches its peak in Christological and Mariological theology: Gabriel announces the Incarnation of the Word to the one who will give eternity to God’s humanity. At this point, Old Testament angelology converges with Mariology into a single stream of progressive revelation.

For an in-depth study on the Church’s magisterial tradition regarding angels, refer to the *Catechism of the Catholic Church* at Vatican.va.

To delve deeper: explore Angelology, Mariology, Marian Theology, and the *Master’s Degree in Mariology*.