Scope and Method
This page records how Scripture depicts beings other than God in divine or heavenly settings.
The goal is not to build a system or settle disputed questions. The goal is simpler: stay close to the text and note what is shown—who appears, what is said, and what is done.
Where Scripture is clear, this page is clear. Where Scripture is silent or ambiguous, that silence is left intact.
For that reason, this page does not treat “angel” as a catch-all category. Scripture uses messenger language for both human and non-human agents, and it names other beings without folding them into a single class. The text is allowed to speak in its own terms.
Interpretive systems may be considered later, but they are not assumed here.
Lexical Starting Point: “Messenger” Language
The most common word translated “angel” in English Bibles is the Hebrew מַלְאָךְ (malʾāḵ) and the Greek ἄγγελος (angelos). In both languages, the basic sense of the word is messenger—one who is sent.
The word itself does not identify the nature of the messenger. Scripture uses the same term for human messengers, prophetic envoys, and figures who appear in divine or heavenly settings. The term describes a task being carried out, not what kind of being performs it.
For that reason, messenger language alone does not establish whether the messenger is human or non-human, permanent or situational, or part of a defined class. In many narratives, a messenger appears briefly, delivers a word or performs a task, and then exits the scene. The text keeps its focus on the message or action, not on identity.
This overlap between human and non-human usage is consistent across the text. Prophets, priests, and envoys are also called “messengers” in significant contexts. The shared language places the emphasis on commission and responsibility rather than classification.
Examples include human messengers (Mal 2:7), non-human messengers (Gen 16:7), and prophetic envoys (Hag 1:13).
Appearance Scenes
Scripture does not present a single, fixed visual description for beings who appear in divine or heavenly encounters.
In many passages, a figure appears suddenly within the narrative. The moment is often brief. Someone appears, a reaction follows, words are spoken, and the scene moves on.
The descriptions in these scenes are usually simple. The text may mention clothing, posture, or brightness, but it rarely lingers over physical detail. In several accounts, the figures are described simply as men, with the unusual nature of the encounter conveyed by context rather than by anatomy.
The text does not pause to explain who the figure is or how the appearance should be classified. Each scene provides only what is needed at the time. Once the message is delivered or the action is complete, the figure exits the narrative.
Commission and Sending Scenes
In these passages, beings other than God act because they are sent.
The text presents them as carrying out a task rather than acting on their own initiative. They speak or act on behalf of the one who sent them, and their authority is tied to that commission.
In many scenes, the commission is stated plainly. A message is delivered, a task is completed, and the scene moves on. The narrative does not pause to describe the messenger’s status or to explain how the sending works.
The focus remains on what is said or done, not on the one who carries it out. Once the commission is fulfilled, the messenger exits the account without further comment.
Judgment and Destruction Scenes
In some passages, beings other than God carry out acts of judgment or destruction.
These scenes present the beings as agents rather than decision-makers. Judgment is attributed to God, even when it is carried out through an intermediary.
The text does not linger over the identity of the agent. Attention is directed to the outcome of the act and its significance within the narrative.
No explanation is given for why a particular agent is used, how authority is delegated, or whether the action reflects a broader pattern. The scene records what happens and then moves on.
Presence and Deliberation Scenes
Some passages depict more than one being present in a setting associated with God.
In these scenes, speech occurs and action follows, but the text gives only limited detail. God remains central. Other beings are present, speak when permitted, and then the narrative proceeds.
The text does not describe how many beings are present beyond what is needed for the scene. It does not explain how they are related to one another or how decisions are made.
These accounts show coordination without explanation. Scripture records the scene as it appears and does not stop to interpret it for the reader.
Interpretation Scenes
In some passages, beings other than God explain what a human has seen or heard.
These scenes involve clarification rather than command. A vision, message, or event is described, and the meaning is given so the recipient can understand it.
The interpreter does not add new information beyond the scope of the scene. The explanation serves the moment and then ends.
Scripture presents interpretation as a task carried out when needed, not as a mark of rank or authority. Once the explanation is complete, the interpreter exits the narrative.
Named Beings Without Systematization
Scripture occasionally names specific beings or groups without explaining how they fit into a broader structure. These names are used as needed for the scene and are not developed into a system.
“angels who kept not their first estate” (Jude 1:6)
Jude 6 refers to angels who did not keep their assigned position and are now kept in restraint awaiting judgment. The passage affirms their existence, accountability, and present confinement.
The text does not name these angels, describe their role or origin, explain the nature of their transgression, or state when it occurred. It does not tell us how many angels were involved. Scripture does not clarify how this group relates to other passages involving heavenly beings.
“angels who sinned” (as a described group, unnamed)
In 2 Peter 2:4, Peter tells us that God did not spare certain angels when they sinned, but cast them down and restrained them for judgment. The passage affirms their existence, moral accountability, and present restraint.
The text does not identify these angels by name, rank, or role. It does not explain when the sin occurred, what the sin involved, or how these angels relate to other passages involving heavenly beings.
The focus of the verse is judicial rather than descriptive. The angels are mentioned as part of a series of historical examples illustrating divine judgment, alongside the flood and the destruction of Sodom and Gomorrah.
Interpretive traditions often associate this verse with other passages (e.g., Genesis 6 or Jude 1:6), but such connections are not stated here and are not assumed in this study.
This verse establishes that Scripture recognizes the existence of non-human beings who rebelled and were restrained by God, while leaving their precise nature and history unexplained.
Archangel
The word “archangel” appears in two passages. Jude refers to “Michael the archangel,” and First Thessalonians speaks of “the voice of an archangel.” Scripture does not explain the term, state how many archangels exist, or describe how they relate to other messengers.
Cherubim
Cherubim appear in connection with sacred space and the presence of God. In some settings, they are described or represented with wings. Scripture does not explain their origin, number, or role beyond the scenes in which they appear.
Devil
The term “Devil” (διάβολος) appears in the New Testament as a designation for a personal adversary characterized by deception, opposition to truth, and hostility toward human life. The texts describe actions and disposition rather than providing an origin account, creation narrative, or systematic explanation.
In John 8:44, Jesus describes the Devil as a murderer “from the beginning,” as one who does not stand in the truth, and as the source of falsehood. The passage presents continuity of character and intent but does not explain how or when this condition began.
In the temptation narratives, the Devil speaks, reasons, and tests Jesus (Matthew 4:1–11; Luke 4:1–13). In Matthew 4:10, Jesus directly addresses the Devil as “Satan,” identifying the tempter by name within the narrative itself.
Elsewhere, the Devil is described as active in deception and opposition. He is said to take part in human affairs (John 13:27), to seek to harm or accuse (1 Peter 5:8), and to be resisted rather than explained (James 4:7).
Scripture does not state the origin of the Devil, explain how this figure relates to demons or angels outside specific passages, or provide a narrative of development. The texts report actions, speech, and moral disposition without supplying a comprehensive explanatory framework.
Demons
The term “demons” appears primarily in the New Testament. They are presented as unseen beings that interact with humans, speak, recognize Jesus, and are subject to his authority. Scripture does not provide an origin account, a creation narrative, or a systematic explanation of their nature.
No unified taxonomy is supplied. The texts describe encounters and actions rather than classification.
In the Gospels, demons are cast out by word and are distinguished from physical illness (Matthew 8:16). They recognize Jesus’ identity but are silenced (Mark 1:34). Multiple demons may be associated with a single individual, and they speak and respond to command (Luke 8:27). They express fear of confinement and request permission rather than acting independently (Luke 8:31).
The texts report physical and behavioral effects associated with demonic activity, including inability to speak (Matthew 9:32–33), seizures and self-harm (Mark 9:17–22), extraordinary strength (Mark 5:3–4), and suicidal behavior (Mark 9:22).
Authority over demons is depicted as delegated and exercised under commission. Jesus grants authority over unclean spirits (Matthew 10:1), that authority is exercised in dependence (Mark 6:7), and demons are subject to the name of Jesus (Luke 10:17).
Demons are described as possessing awareness and belief. They are said to believe and to respond with fear (James 2:19). They anticipate future judgment, asking whether Jesus has come to torment them “before the time” (Matthew 8:29).
Demons are also associated with deception and false teaching. The New Testament warns of “seducing spirits and doctrines of demons” (1 Timothy 4:1), indicating activity beyond individual possession accounts.
The texts record an association between demons and Satan without supplying a formal hierarchy. Jesus responds to accusations that he casts out demons “by Beelzebub the prince of the demons,” arguing that such a charge implies a divided kingdom (Matthew 12:24–26; Luke 11:15–18). The relationship is asserted within the narrative but not systematized.
The texts also describe continued agency following expulsion. A demon may depart, seek rest, and attempt to return with others (Matthew 12:43–45).
Scripture does not state where demons originate, whether they are "fallen angels", how they relate to “unclean spirits,” “evil spirits,” or whether they form ranks or hierarchies. The texts report encounters and outcomes—speech, recognition, resistance, submission, expulsion, and expectation of judgment—without supplying explanatory frameworks for their nature or organization.
In the Hebrew Scriptures, the term שֵׁדִים (shedim) appears in connection with false worship and sacrifice (Deuteronomy 32:17; Psalm 106:37). The Septuagint translates shedim as δαιμόνια (daimonia), the same Greek term used in the New Testament. The biblical texts do not explicitly state whether these references describe the same entities as New Testament demons.
Other Hebrew terms sometimes associated with demonic or non-human figures appear (seʿirim in Leviticus 17:7; 2 Chronicles 11:15; Isaiah 13:21; Isaiah 34:14, and lilith in Isaiah 34:14), but the texts do not explain their relationship, if any, to New Testament demons.
“dragon” (Revelation)
Revelation explicitly identifies “the dragon” by name and function within the vision itself. The figure is described as “the great dragon,” “the old serpent,” “the one called the Devil and Satan,” and “the deceiver of the whole world” (Revelation 12:9; cf. Revelation 20:2). These titles are presented as co-referential, not as later interpretations imposed on the text.
The dragon is depicted symbolically as a great red creature with seven heads, ten horns, and seven diadems (Revelation 12:3). The text does not explain these features within the narrative, nor does it supply a decoding key beyond the identifications already stated.
Revelation attributes specific actions to the dragon. He seeks to destroy the child associated with the woman (Revelation 12:4), wages war in heaven and is cast down to the earth (Revelation 12:7–9), persecutes the woman and those associated with her (Revelation 12:13–17), and later gives authority to the beast (Revelation 13:2).
The narrative also describes limits placed upon the dragon. He is bound for a defined period, later released, and ultimately judged (Revelation 20:1–3; Revelation 20:7–10). These actions are reported as part of the vision’s sequence without explanation of timing, mechanism, or historical correlation.
Revelation does not describe the origin of the dragon, explain how the identified titles became unified, or instruct the reader on how earlier uses of “serpent,” “devil,” or “satan” elsewhere in Scripture should be reread in light of this vision. The text records identification and action but leaves broader synthesis unstated.
King of Tyre (Ezekiel 28)
Ezekiel 28 addresses the king of Tyre using vivid imagery, including references to Eden, precious stones, and exalted status. The passage is presented as a prophetic oracle against a human ruler.
In later interpretive traditions, this passage is often read as describing the fall of a spiritual being, frequently identified with Satan. The text itself does not name Satan, identify the figure as an angel, or move outside the judgment pronounced against the king of Tyre.
This study records the passage and its language as given, without adopting or rejecting later associations.
Lucifer
The name “Lucifer” is commonly associated with Isaiah 14:12 through later tradition. In that passage, the term comes from a poetic expression used in a taunt against the king of Babylon and is not presented as the personal name of a spiritual being. The text itself does not identify Lucifer as Satan or as an angel.
Michael
Michael is named in several passages and appears in scenes of conflict. He is called an archangel once. In Jude’s account, he does not pronounce judgment himself but appeals to the Lord’s authority. Scripture does not describe his role beyond the scenes in which he appears.
In each case, Scripture names what is needed for the moment and then moves on without further explanation.
Scripture consistently treats the devil as a personal, spiritual being, even while leaving many details unexplained. Further elaboration lies beyond the scope of this study.
Satan / “the satan” / the devil (as a named personal adversary)
The Hebrew term ha-satan (הַשָּׂטָן), meaning “the accuser,” appears in the Hebrew Scriptures as a title describing a function rather than as a personal name. The text does not present this figure with a personal origin, biography, or rebellion narrative.
Scripture supplies no fall story, no account of revolt, and no explanation of how or why the accuser exists. The passages that mention this figure record appearances and actions only.
In Job 1:6–12, the accuser appears among the sons of God in a court setting. He speaks when permitted and acts only within limits set by God. The scene presents a role within the divine council without explanatory background.
The same role appears again in Job 2:1–7 under the same constraints. The narrative continues without adding backstory or redefining the figure.
In Zechariah 3:1–2, the accuser stands to accuse Joshua the high priest. The LORD rebukes the accuser. The text reports the exchange but provides no explanation of the accuser’s origin or broader identity.
In the New Testament, the term “Satan” appears as a proper name rather than as a functional title. Satan is depicted as a personal adversary who speaks, tempts, accuses, and is opposed by Jesus and his followers (e.g., Matthew 4:1–11; Mark 1:13; Luke 22:31; John 13:27).
These passages do not identify the accuser with the serpent of Genesis 3, do not appeal to Isaiah 14, and do not explain the existence or nature of the accuser beyond what is depicted in each scene. The texts are presented as they appear, without merging them with other passages or importing later interpretive frameworks.
Seraphim
The Hebrew term śerāfîm (שְׂרָפִים) appears explicitly as a class of heavenly beings only in Isaiah 6:2 and Isaiah 6:6. In that passage, seraphim are depicted as attending Yahweh’s throne, possessing multiple wings, speaking, and performing an act of ritual purification using a burning coal from the altar.
The scene is presented as a vision associated with God’s holiness. The text records what the seraphim say and do within that moment but does not describe them further or place them within a broader group of beings.
The root śāraph means “to burn” and is used elsewhere in Scripture in contexts involving burning, fiery judgment, or venomous serpents (e.g., Numbers 21:6; Deuteronomy 8:15; Isaiah 14:29; Isaiah 30:6). The text of Isaiah does not explain the relationship, if any, between these usages and the seraphim of the throne vision.
Scripture does not state the origin of the seraphim, their number beyond the immediate scene, their hierarchy relative to angels or cherubim, or whether they appear outside Isaiah’s vision.
Their role in Isaiah 6 is limited to proximity to the throne, the proclamation of holiness, and participation in a symbolic act affecting a human prophet.
Watchers
The term “watchers” appears in the book of Daniel in a judgment setting. Scripture does not define the term, reuse it elsewhere, or explain how watchers relate to other beings.
Forward Reference
Various interpretive traditions attempt to systematize these passages by defining the nature, hierarchy, and roles of Invisible Creatures. Such interpretations are treated separately as clearly labeled overlays and are not assumed here.