Word Studies¶
Question¶
Does Scripture identify Michael the Archangel as the pre-incarnate Christ? If so, does this identification support or undermine Christ's deity — is Michael a created angel, or is 'archangel' a title describing Christ's role as commander of heaven's armies?
G743 — archangelos¶
Source: D:/bible/bible-studies/word-studies/G743-archangelos.md
Occurrences: 2
Appears exactly twice in the NT (1 Thess 4:16, Jude 1:9). Compound of arche (G746, beginning/ruler) + aggelos (G32, messenger/angel). The arch- prefix in all Greek compounds means 'chief/first in rank': archiereus = chief priest, archipoimēn = chief shepherd, archēgos = chief leader. The word denotes either the highest-ranking angel or the ruler/chief over the angelic order. In Jude 1:9, it has the definite article (ho archangelos — THE archangel), suggesting uniqueness. Scripture never uses the plural 'archangels.'
Semantic categories: authority in eschatological event, contention with the devil
Key verses: 1 Thess 4:16, Jude 1:9
Relevance: Core term — the crux question is whether arche- denotes membership in the angelic class or authority OVER it. The arch- prefix pattern (archiereus, archipoimēn, architekton) consistently means 'ruler/chief of' rather than 'member of higher grade.' The definite article in Jude 1:9 marks Michael as THE archangel — unique, not one among many.
H8269 — sar¶
Source: D:/bible/bible-studies/word-studies/H8269-sar.md
Occurrences: 433
Masculine noun meaning prince, chief, captain, commander. 433 tokens across 368 verses. Used for military commanders (Gen 37:36), royal court nobles (Gen 12:15), tribal leaders (1 Chr 27:22), and angelic/cosmic princes (Dan 10:13,20). In Daniel, sar spans from human officials to cosmic princes to the divine sar sarim (Prince of princes, Dan 8:25). The LXX maps sar primarily to archon (G758, 230x PMI 4.85).
Semantic categories: military commander, royal prince, cosmic prince, divine prince
Key verses: Dan 10:13, Dan 10:21, Dan 12:1, Dan 8:25, Josh 5:14, Isa 9:6
Relevance: Michael's primary title in Daniel. The sar vocabulary chain runs from human officials → cosmic princes → Michael's escalating titles → sar sarim. Josh 5:14 uses sar for the Commander of YHWH's army who accepts worship. Isa 9:6 uses sar for the Messianic Prince who is also 'Mighty God.' This proves sar can denote a divine figure.
H259 — echad¶
Source: D:/bible/bible-studies/word-studies/H259-echad.md
Occurrences: 980
Numeral/adjective meaning 'one, first, united.' 980 tokens across 739 verses. Functions as cardinal 'one,' ordinal 'first,' indefinite article 'a/certain,' and unity-word ('one flesh,' Deut 6:4 'one LORD'). In construct state, echad can mean 'first of' (ordinal, Gen 1:5) or 'one of' (partitive, Gen 3:22). Daniel uses echad as ordinal 'first' four times (Dan 1:21, 9:1, 9:2, 11:1).
Semantic categories: cardinal numeral, ordinal first, compound unity
Key verses: Gen 1:5, Deut 6:4, Dan 10:13
Relevance: In Dan 10:13, the phrase echad ha-sarim ha-rishonim is grammatically ambiguous. Daniel's own usage of echad as ordinal 'first' (four times) supports reading it as 'first/foremost of the chief princes' rather than merely 'one of the chief princes.'
G747 — archegos¶
Source: D:/bible/bible-studies/word-studies/G747-archēgós.md
Occurrences: 4
Used exclusively for Christ in the NT: Acts 3:15 (Prince of life), Acts 5:31 (Prince and Saviour), Heb 2:10 (captain of salvation), Heb 12:2 (author of faith). Compound of arche (G746) + ago (G71) — 'chief leader.' Shares the arche- root with archangelos (G743). Both compounds denote the chief/first leader of a category.
Semantic categories: pioneer/originator, sovereign ruler
Key verses: Acts 3:15, Acts 5:31, Heb 2:10, Heb 12:2
Relevance: Archegos is used ONLY for Christ and shares the arche- root with archangelos. If arche- consistently means 'ruler/chief of,' then archegos = chief leader (of life, salvation, faith) and archangelos = chief/ruler of angels. The exclusive Christological use of archegos strengthens the claim that arche- compounds need not denote membership in the ruled class.
H5975 — amad¶
Source: D:/bible/bible-studies/word-studies/H5975-amad.md
Occurrences: 597
Verb meaning 'to stand, take a stand, remain, endure.' 597 tokens in 497 verses. Daniel has the highest density (10.6/100v). Semantic range: physical standing, standing before someone in service, priestly/Levitical service, standing before YHWH's heavenly court, political accession ('kings stand up'), and enduring/remaining. In Daniel, amad carries the 'standing up' = accession/political rising sense (11:2-21) and the protective 'standing for' sense (12:1).
Semantic categories: physical standing, priestly service, political accession, protective stance, enduring
Key verses: Dan 12:1, Dan 8:22-23, Dan 11:2-21
Relevance: Michael's action in Dan 12:1 uses both ya'amod (Qal.Impf.3ms — future standing/rising) and ha-'omed (Qal.Ptcp.ms — continuous standing/protecting). The same verb describes successive kings 'standing up' in Daniel 11. Michael's 'standing up' triggers the eschatological events — time of trouble, deliverance, resurrection.
G4352 — proskyneo¶
Source: D:/bible/bible-studies/word-studies/G4352-proskyneo.md
Occurrences: 65
Verb meaning 'to worship, prostrate oneself.' 65 tokens in 54 NT verses. Revelation has the highest concentration (22 of 54). Used for worship of God, worship of Jesus, and false worship (beast). The worship accept/refuse binary is critical: created beings refuse worship (Rev 19:10, 22:8-9, Acts 10:25-26, Acts 14:14-15); the Angel of YHWH and Christ accept worship (Josh 5:14, Heb 1:6, Matt 14:33). Zero exceptions in either direction.
Semantic categories: prostration before Jesus, heavenly throne worship, false worship, worship refuse by created beings
Key verses: Heb 1:6, Rev 19:10, Rev 22:8-9, Matt 14:33
Relevance: The worship diagnostic: created angels always refuse worship; divine figures always accept. Josh 5:14 shows the sar tsaba YHWH (same role as Michael — army commander) accepting worship. If Michael = the divine Son, the binary is maintained. If Michael = a created angel, no direct worship scene exists to test.
H7812 — shachah¶
Source: D:/bible/bible-studies/word-studies/H7812-shachah.md
Occurrences: 194
Verb meaning 'to bow down, worship, prostrate oneself.' 194 tokens in 166 OT verses. The Hishtaphel (reflexive) form dominates (99%). Used for worship of God, idolatrous worship, and social deference. LXX maps to proskyneo (G4352) at 94%.
Semantic categories: worship of God, idolatrous worship, social deference, response to theophany
Key verses: Josh 5:14, Exo 20:5, Psa 95:6
Relevance: Josh 5:14 uses shachah (va-yishtachu) for Joshua's worship of the sar tsaba YHWH. The figure accepts this worship — consistent with divine identity. If the sar tsaba YHWH = Michael's role, the worship acceptance confirms divinity.
H1419 — gadol¶
Source: D:/bible/bible-studies/word-studies/H1419-gadol.md
Occurrences: 533
Adjective meaning 'great' in various senses: size, importance, dignity, intensity. 533 tokens in 499 verses. Used as divine epithet ('the great God,' Deut 7:21), for political/imperial greatness, and for prominent events. LXX maps primarily to megas (G3173, 415x).
Semantic categories: size/magnitude, dignity/status, divine epithet, seniority
Key verses: Dan 12:1, Deut 7:21, Neh 1:5
Relevance: Michael's title in Dan 12:1 includes gadol — ha-sar ha-gadol ('the great prince'). The double definite article + gadol creates a superlative: 'THE prince THE great.' This is the same construction used for God in Deut 7:21 (ha-el ha-gadol). Michael receives the same grammatical construction applied to God himself.
G988 — blasphemia¶
Source: D:/bible/bible-studies/word-studies/G988-blasphemia.md
Occurrences: 18
Feminine noun meaning 'blasphemy, evil speaking, railing.' 19 tokens in 18 NT verses. KJV translates as 'blasphemy' (89%) and 'railing/evil speaking' (11%). In Jude 1:9, krisin blasphemias = 'judgment of railing/blasphemy' — the accusation Michael refused to bring. The word covers vilification of both God and persons.
Semantic categories: blasphemy against God, railing against persons, charge of blasphemy against Jesus
Key verses: Jude 1:9, Matt 12:31, Rev 13:6
Relevance: In Jude 1:9, Michael 'durst not bring against him a railing accusation' (krisin blasphemias). The counter-argument reads this as inability. But blasphemia describes the TYPE of speech (reviling/abusive), not the speaker's capacity. Michael chose not to use abusive language — an ethical restraint consistent with 2 Pet 2:11.
H4397 — malak¶
Source: D:/bible/bible-studies/word-studies/H4397-malak.md
Occurrences: 222
Masculine noun meaning 'messenger, angel.' 222 tokens in 196 OT verses. Used for the Angel of YHWH (Gen 16:7), celestial angels (Psa 103:20), human messengers (Num 20:14), and priestly/prophetic messengers (Mal 2:7). LXX maps to aggelos (G32, 179x).
Semantic categories: Angel of YHWH, celestial angels, human messengers, priestly messengers
Key verses: Gen 16:7, Exo 3:2, Psa 103:20
Relevance: The Angel of YHWH tradition connects to Michael: both are identified with a divine figure who defends God's people, rebukes Satan, and exercises divine prerogatives. The word malak itself means 'messenger' — a function, not a nature.
H5057 — nagiyd¶
Source: D:/bible/bible-studies/word-studies/H5057-nagiyd.md
Occurrences: 44
Masculine noun meaning 'ruler, prince, captain, leader.' 45 tokens in 44 verses. From nagad (H5046, 'to stand conspicuously before'). Used for divinely designated leaders (1 Sam 9:16), military commanders, temple overseers, and the Messianic Prince (Dan 9:25). LXX maps primarily to hegeomai/hegoumenos (26x).
Semantic categories: divinely designated leader, temple overseer, Messianic Prince
Key verses: Dan 9:25, Dan 9:26, Isa 55:4
Relevance: Dan 9:25 uses nagiyd for the Messianic Prince (mashiach nagiyd). Daniel uses BOTH sar (for Michael) and nagiyd (for Messiah). If Michael = Christ, two different prince/ruler terms in Daniel point to the same divine figure.
G758 — archon¶
Source: D:/bible/bible-studies/word-studies/G758-archon.md
Occurrences: 37
Masculine noun (present participle of archo) meaning 'ruler, prince, chief.' 37 tokens in 36 NT verses. Used for Jewish civic/religious rulers, earthly officials, and cosmic rulers ('prince of this world,' John 12:31). Shares the arch- root with archangelos and archegos. LXX renders Hebrew sar (H8269) as archon 230x.
Semantic categories: Jewish rulers, earthly officials, cosmic rulers, positive royal title
Key verses: John 12:31, Rev 1:5, Eph 2:2
Relevance: Archon is the LXX rendering for Michael's title sar in Daniel. The arch- root in archon means 'ruler' — one who exercises authority over a domain. If the same prefix in archangelos carries the same sense, archangelos = 'ruler of angels.'
G2962 — kyrios¶
Source: D:/bible/bible-studies/word-studies/G2962-kyrios.md
Occurrences: 748
Masculine noun meaning 'Lord, master, sir.' 748 tokens in 687 NT verses. The LXX standard rendering for YHWH (5,107 co-occurrences). Applied to God the Father, to Jesus Christ (confessional formula), and to earthly masters. The double bridge YHWH → kyrios → Jesus allows NT authors to apply OT YHWH texts directly to Christ.
Semantic categories: divine name quoting YHWH, Jesus as Lord, earthly master
Key verses: Rom 10:9, Phil 2:11, Rev 19:16
Relevance: In Jude 1:9, Michael says 'The Lord (Kyrios) rebuke thee' — invoking YHWH's authority. In Rev 19:16, Christ bears the title 'LORD OF LORDS.' The connection: Michael invokes the Lord; Christ IS the Lord.
G746 — arche¶
Source: D:/bible/bible-studies/word-studies/G746-arche.md
Occurrences: 58
Feminine noun meaning 'beginning, ruler, principality, rule.' 58 tokens in 56 NT verses. Two semantic poles: temporal priority ('beginning') and positional priority ('rule, authority, principality'). Used for cosmic rulers (Rom 8:38 'principalities'), Christ as origin (Col 1:18 'beginning'), and assigned spheres (Jude 1:6 'first estate'). The arche- prefix generates archon, archegos, archangelos, archiereus.
Semantic categories: temporal origin, cosmic rulers/principalities, Christ as beginning, first principles
Key verses: Col 1:18, Rev 3:14, Jude 1:6, Eph 1:21
Relevance: The root of archangelos. Arche carries both 'first' and 'ruler' senses. In archangelos, the prefix could mean 'first/chief angel' (member-of-class reading) or 'ruler of angels' (authority-over reading). The archiereus parallel is decisive: the archiereus (chief priest) is not a priest of a different nature — he is the one who rules the priestly order.
H4317 — Miykael¶
Source: D:/bible/bible-studies/word-studies/H4317-miykael.md
Occurrences: 13
Proper noun meaning 'Who is like God?' (mi = who, ka = like, el = God). 13 occurrences across Numbers, Chronicles, Ezra, and Daniel. Nine are ordinary Israelites in genealogies; three are the supernatural prince in Daniel (10:13, 10:21, 12:1). The name is a rhetorical question asserting God's incomparability.
Semantic categories: ordinary Israelite name, supernatural prince/defender of Israel
Key verses: Dan 10:13, Dan 10:21, Dan 12:1
Relevance: The name 'Who is like God?' directly counters Satan's aspiration 'I will be like the Most High' (Isa 14:14). If the name is more than theophoric — if it is an identity claim — then Michael IS the answer to his own name: the One who IS like God. Heb 1:3 ('express image of his person') and Col 1:15 ('image of the invisible God') describe Christ as the One who IS like God.
G3413 — Michael (Greek)¶
Source: D:/bible/bible-studies/word-studies/G3413-michael.md
Occurrences: 2
Greek form of the Hebrew name Michael (H4317). 2 NT occurrences: Jude 1:9 (titled 'the archangel,' contends with the devil over Moses' body) and Rev 12:7 (commands 'his angels' against the dragon). Both occurrences are in apocalyptic/eschatological contexts involving cosmic warfare with Satan.
Semantic categories: archangel contending with the devil, commander in heavenly warfare
Key verses: Jude 1:9, Rev 12:7
Relevance: Both NT uses place Michael in direct conflict with Satan — exactly matching the Daniel passages where Michael fights cosmic princes. The definite article on archangelos in Jude 1:9 and the possessive 'his angels' in Rev 12:7 both indicate Michael's supreme authority.
G5111 — tolmao¶
Source: D:/bible/bible-studies/word-studies/G5111-tolmao.md
Occurrences: 16
Verb meaning 'to dare, venture, be bold.' 16 tokens in 15 NT verses. Used in both positive (daring courageously: Mark 15:43) and negative (not daring: Matt 22:46) senses. The Jude 1:9 form ouk etolmesen (aorist active indicative) = 'did not dare' — a deliberate choice, not an admission of inability. The word describes the nature of the ACTION as requiring audacity, not the speaker's capacity.
Semantic categories: not daring to question, daring courageously, apostolic self-restraint, restraint in supernatural encounter
Key verses: Jude 1:9, Mark 15:43, Matt 22:46
Relevance: The counter-argument uses 'durst not' (ouk etolmesen) in Jude 1:9 to prove Michael lacked divine authority. But tolmao describes the nature of the act — bringing a railing accusation would be audacious/presumptuous — not the speaker's inability. 2 Pet 2:11 confirms: angels 'bring not railing accusation' despite having 'greater power and might.' The restraint is ethical, not ontological.
G5456 — phone¶
Source: D:/bible/bible-studies/word-studies/G5456-phone.md
Occurrences: 139
Feminine noun meaning 'voice, sound, noise.' 141 tokens in 129 NT verses. Revelation dominates (44 of 129 occurrences). Semantic range: divine/heavenly voice (Matt 3:17), recognizable personal voice (John 10:3), eschatological/resurrection voice (John 5:25,28), prophetic voice. LXX maps primarily to Hebrew qol (H6963, 388x).
Semantic categories: divine/heavenly voice, eschatological/resurrection voice, recognizable personal voice, apocalyptic voices
Key verses: 1 Thess 4:16, John 5:25, John 5:28
Relevance: The resurrection-voice convergence: 1 Thess 4:16 ('voice of the archangel' → dead rise), John 5:25 ('voice of the Son of God' → dead live), John 5:28 ('his voice' → all in graves come forth). If the same voice raises the dead, the archangel and the Son of God are the same person.
H7223 — rishon¶
Source: D:/bible/bible-studies/word-studies/H7223-rishown.md
Occurrences: 182
Adjective/adverb meaning 'first, former, chief.' 183 tokens in 174 verses. From rosh (H7218, 'head'). Three major clusters: temporal ordinal 'first' (55%), temporal comparative 'former' (18%), and rank/status 'chief/foremost' (3.4%). LXX maps primarily to protos (G4413, 104x). In Dan 10:13, translated 'chief' — the rarest KJV rendering (only 3 of 185 OT occurrences = 1.6%).
Semantic categories: temporal ordinal first, former things, rank/status chief, divine self-designation
Key verses: Dan 10:13, Isa 41:4, Isa 44:6
Relevance: In Dan 10:13, ha-rishonim is translated 'chief' — but this is the word's rarest rendering. It predominantly means 'first.' The Esther 1:14 parallel (rishonim = 'first in rank' for Persian princes) supports reading ha-sarim ha-rishonim as 'the foremost/first-ranking princes.' Michael is not merely one among equals but the foremost.
H1605 — ga'ar¶
Source: D:/bible/bible-studies/word-studies/H1605-gaar.md
Occurrences: 19
Verb meaning 'to rebuke, chide.' 19 tokens (verb only) in 13 OT verses. All forms are Qal. Used for divine rebuke of cosmic forces (Psa 106:9, Nah 1:4), divine rebuke of Satan (Zech 3:2), divine rebuke of nations (Isa 17:13, Psa 9:5), and human rebuke (Gen 37:10). LXX maps to epitimao (G2008, 7x PMI 10.77).
Semantic categories: divine rebuke of cosmic forces, divine rebuke of Satan, human rebuke
Key verses: Zech 3:2, Psa 106:9, Mal 3:11
Relevance: Zech 3:2 uses ga'ar for the Angel of YHWH's rebuke of Satan: 'The LORD rebuke thee' (yig'ar YHWH beka). The LXX translates ga'ar → epitimao — the same verb Jude uses in 1:9. The verbal identity across testaments confirms that Michael's Jude 1:9 formula deliberately echoes the Angel of YHWH's Zech 3:2 formula.
G2008 — epitimao¶
Source: D:/bible/bible-studies/word-studies/G2008-epitimao.md
Occurrences: 29
Verb meaning 'to rebuke, charge, censure.' 29 tokens in 29 NT verses. Synoptic-dominant (27 of 29). Used for Jesus' authority over demons (Mark 1:25, 9:25), authority over nature (Matt 8:26), messianic-secret commands to silence (Matt 12:16), and Michael's delegated rebuke (Jude 1:9). The Jude 1:9 form is unique — aorist active OPTATIVE (Epitimesai), a wish/prayer rather than a direct command.
Semantic categories: authority over demons, authority over nature, command to silence, delegated divine rebuke
Key verses: Jude 1:9, Mark 1:25, Matt 8:26, 2 Tim 4:2
Relevance: The same verb Jesus uses to rebuke demons and nature directly (indicative mood), Michael uses to invoke the Lord's rebuke (optative mood) in Jude 1:9. The LXX bridge ga'ar → epitimao confirms the Zech 3:2 / Jude 1:9 formula is verbally identical. The optative in Jude 1:9 is unique for this verb in the NT — a prayer/wish form indicating Michael appeals to the Lord's authority.
G5547 — christos¶
Source: D:/bible/bible-studies/word-studies/G5547-christos.md
Occurrences: 569
Masculine noun meaning 'Christ, anointed one.' Greek translation of Hebrew mashiach (H4899, Messiah). 569 tokens in 530 NT verses. Functions as both title ('the Christ') and proper name ('Jesus Christ'). Rev 12:10 uses 'his Christ' (tou Christou autou) — the victory over the dragon attributed to 'the power of his Christ.'
Semantic categories: Messianic title, proper name
Key verses: Rev 12:10, Acts 2:36
Relevance: Rev 12:10 credits Michael's military victory (v.7-9) to 'the power of his Christ.' This either identifies Michael with Christ or makes Christ's power the source of Michael's victory.
G2776 — kephale¶
Source: D:/bible/bible-studies/word-studies/G2776-kephale.md
Occurrences: 75
Feminine noun meaning 'head' — literally (body part) and figuratively (chief, authority). 76 tokens in 68 NT verses. Used for Christ as head of the body/church (Col 1:18, Eph 1:22), Christ as head of all principality (Col 2:10), and the headship/authority concept.
Semantic categories: physical head, authority/headship, Christ as head
Key verses: Col 1:18, Col 2:10, Eph 1:22
Relevance: Col 2:10 calls Christ 'the head of all principality and power' — He is supreme over all angelic authorities. If Michael is Christ's title as commander of angels, this fits: the 'head' (kephale) of the angelic order.
G3173 — megas¶
Source: D:/bible/bible-studies/word-studies/G3173-megas.md
Occurrences: 212
Adjective meaning 'great, large, loud, mighty.' 212 tokens in 200 NT verses. Greek counterpart to Hebrew gadol (H1419). LXX bridge: gadol → megas (415x). Used for divine greatness, loud voice, and great events.
Semantic categories: size/magnitude, divine greatness, loud voice
Key verses: Rev 12:10, Heb 4:14
Relevance: Greek counterpart to the gadol in Michael's title ha-sar ha-gadol (Dan 12:1). The megas vocabulary connects the Hebrew Daniel passages to the Greek NT descriptions of Christ's greatness.
G2476 — histemi¶
Source: D:/bible/bible-studies/word-studies/G2476-histemi.md
Occurrences: 161
Verb meaning 'to stand, set, place, establish.' 161 tokens in 152 NT verses. Primary LXX equivalent of Hebrew amad (H5975, 338x PMI 4.85). Used for standing before God, being established/confirmed, and taking a stand.
Semantic categories: standing before God, taking a stand, being established
Key verses: Rev 7:9, Acts 7:55
Relevance: Greek counterpart to amad — the verb used for Michael's 'standing up' in Dan 12:1. The LXX bridge amad → histemi connects Michael's Daniel action to NT standing-before-God language.
H6383 — piliy¶
Source: D:/bible/bible-studies/word-studies/H6383-pilʼîy.md
Occurrences: 2
Adjective meaning 'wonderful, secret, beyond comprehension.' Only 2 OT occurrences: Judg 13:18 (Angel of YHWH's name is 'Wonderful/Secret') and Psa 139:6 (God's knowledge is 'too wonderful'). Connects to pele (H6382) in Isa 9:6 ('Wonderful Counselor').
Semantic categories: beyond human comprehension, divine self-designation
Key verses: Judg 13:18, Psa 139:6
Relevance: The Angel of YHWH's name is piliy ('Wonderful') in Judg 13:18. Isa 9:6 names the Messianic Prince pele ('Wonderful'). This connects the Angel of YHWH tradition to the Messianic prophecy — and through the Zech 3:2 / Jude 1:9 rebuke formula, to Michael.
G32 — aggelos¶
Source: D:/bible/bible-studies/word-studies/TR-malak-aggelos.md
Occurrences: 186
Masculine noun meaning 'angel, messenger.' 186 occurrences in the NT. Greek equivalent of Hebrew malak (H4397), which the LXX renders as aggelos 179 times (PMI 34.19). Preserves the dual sense of malak — both divine messenger (angel) and human envoy — though in the NT, the supernatural sense dominates. The human-messenger function largely passes to apostolos (G652). Hebrews 1-2 explicitly argues for Christ's superiority over aggelos, making the category theologically central to the Michael-Christ identification question.
Semantic categories: celestial angels, Angel of the Lord, human messengers, fallen angels
Key verses: Heb 1:5, Heb 1:7, Rev 12:7, Matt 1:20, Rev 1:1
Relevance: Aggelos is the base word in the compound archangelos (G743). Heb 1:4-14 distinguishes the Son from the aggelos category — the Son is 'so much better than the angels' (1:4), addressed as 'O God' (1:8), while angels are 'ministering spirits' (1:14). The critical question: does 'archangel' place Michael within the aggelos class, or does the arche- prefix place him over it? The LXX bridge malak → aggelos → archangelos is the linguistic chain connecting the OT Angel of YHWH tradition to the NT archangel title.