Angel of Disease Picture

Despite my.. aversion, towards religions and specially christianity, I've always loved different religious artistic expressions. The religious element in my art is pretty obvious. Religions have affected and still affect the lives of billions of humans, so even when I don't share their beliefs and morals, I consider they're interesting, and that there's a lot of knowledge in them that can be useful for "personal growing" if only you see them as the mythology they are. There's always a different way to see what we're taught, and by doing so, we can attain a better understanding of the world around us. That's something I always try to do. This time I chose the figure of the angel. The whole concept is very interesting. As usual, I decided to make an inusual depiction. I find it... beautiful.

It's a simple image, yet took a lot of work. I used some stock for background and textures:

The vulture: [link] by
And i used this pic too:
[link] by
The model is me.

Some food for thought:

"Angel Gabriel: I'm an angel. I kill firstborns while their mamas watch. I turn cities into salt. I even, when I feel like it, rip the souls from little girls, and from now till kingdom come, the only thing you can count on in your existence is never understanding why.
Thomas Daggett: Did you ever notice how in the Bible, when ever God needed to punish someone, or make an example, or whenever God needed a killing, he sent an angel? Did you ever wonder what a creature like that must be like? A whole existence spent praising your God, but always with one wing dipped in blood. Would you ever really want to see an angel? " Quotes from the movie "The prophecy" (1995)

"an·gel Audio pronunciation of "angel" ( P ) Pronunciation Key (njl)

1. A typically benevolent celestial being that acts as an intermediary between heaven and earth, especially in Christianity, Judaism, Islam, and Zoroastrianism.
2. A representation of such a being, especially in Christianity, conventionally in the image of a human figure with a halo and wings.

3. angels Christianity. The last of the nine orders of angels in medieval angelology. From the highest to the lowest in rank, the orders are: seraphim, cherubim, thrones, dominations or dominions, virtues, powers, principalities, archangels, and angels.
4. A guardian spirit or guiding influence.
1. A kind and lovable person.
2. One who manifests goodness, purity, and selflessness.

6. Informal. A financial backer of an enterprise, especially a dramatic production or a political campaign.

[Middle English, from Old English engel, or Old French angele both from Late Latin angelus, from Late Greek angelos, from Greek, messenger.]an·gelic (n-jlk) or an·geli·cal adj.
an·geli·cal·ly adv.

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Source: The American Heritage® Dictionary of the English Language, Fourth Edition
Copyright © 2000 by Houghton Mifflin Company.
Published by Houghton Mifflin Company. All rights reserved.


n 1: spiritual being attendant upon God 2: person of exceptional holiness [syn: saint, holy man, holy person] 3: invests in a theatrical production [syn: backer]


a word signifying, both in the Hebrew and Greek, a "messenger," and hence
employed to denote any agent God sends forth to execute his purposes.
It is
used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of
prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the
New Testament (Rev. 1:20). It is also applied to such impersonal agents as the
pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its
distinctive application is to certain heavenly intelligences whom God employs
in carrying on his government of the world. The name does not denote their
nature but their office as messengers.
The appearances to Abraham at Mamre
(Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at
Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless
manifestations of the Divine presence
, "foreshadowings of the incarnation,"
revelations before the "fulness of the time" of the Son of God. (1.) The
existence and orders of angelic beings can only be discovered from the
Scriptures. Although the Bible does not treat of this subject specially, yet
there are numerous incidental details that furnish us with ample information.
Their personal existence is plainly implied in such passages as Gen. 16:7, 10,
11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very
numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb.
12:22, 23). They are also spoken of as of different ranks in dignity and power
(Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col.

(2.) As to their nature, they are spirits (Heb. 1:14), like the soul of
man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36),
and the fact that whenever angels appeared to man it was always in a human form
(Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to
them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke
3:38), seem all to indicate some resemblance between them and the human race.
Imperfection is ascribed to them as
creatures (Job 4:18; Matt. 24:36; 1 Pet.
1:12). As finite creatures they may fall under temptation; and accordingly we
read of "fallen angels." Of the cause and manner of their "fall" we are wholly
ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev.
12:7,9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the
manna is called "angels' food," this is merely to denote its excellence (Ps.
78:25). Angels never die (Luke 20:36). They are possessed of superhuman
intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called
"holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto
the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10).

(3.) Their functions are manifold. (a) In the widest sense they are agents of
God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16;
1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in
carrying on his great work of redemption.
There is no notice of angelic
appearances to man till after the call of Abraham. From that time onward there
are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40;
28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon
(Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets,
from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2
Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation
introduces a new era in the ministrations of angels. They come with their Lord
to earth to do him service while here. They predict his advent (Matt. 1:20;
Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke
22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12,
13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb.
1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They
rejoice over a penitent sinner (Luke 15:10). They bear the souls of the
redeemed to paradise (Luke 16:22); and they will be the ministers of judgement
hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages
(Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every
individual has a particular guardian angel have no such meaning. They merely
indicate that God employs the ministry of angels to deliver his people from
affliction and danger
, and that the angels do not think it below their dignity
to minister even to children and to the least among Christ's disciples. The
"angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num.
20:16) is probably rightly interpreted of the Messiah as the guide of his
people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

Source: Easton's 1897 Bible Dictionary"

..often are not immediately recognized as angels...
Angels bear drawn swords or other destroying weapons in their hands.
Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Ps. ciii. 20, lxxviii. 25; II Sam. xiv. 17, 20, xix. 28; Zech. xiv. 5; Job, iv. 18, xxv. 2)
Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed," "an interpreter," "the angel that destroyed," "messenger of the covenant," "angel of his presence," and "a band of angels of evil" (Gen. xlviii. 16; Job, xxxiii. 23; II Sam. xxiv. 16; Mal. iii. 1; Isa. lxiii. 9; Ps. lxxviii. 49, R. V.)
In the Bible, angels are a medium of God's power; they exist to execute God's will.
Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Ex. xxiii. 20, Num. xx. 16).
There are angels militant, one of whom smites in one night the whole Assyrian army of 185,000 men (II Kings, xix. 35);
Avenging angels are mentioned, such as the one in II Sam. xxiv. 15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Ps. lxxviii. 49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man.
Many Bible chapters mention an "angry God" who sends His angel to smite the enemies of the Israelites.
God's actions are never mediated by a violation of the laws of nature. Rather, all such interactions are by way of angels. Even this can be highly misleading: Maimonides harshly states that the average person's understanding of the term "angel" is ignorant in the extreme . Instead, he says, the wise man sees that what the Bible and Talmud refer to as "angels" are actually metaphors for the various laws of nature, or the principles by which the physical universe operates , or kinds of platonic eternal forms. This is explained in his Guide of the Perplexed II:4 and II:6.


"...This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres
planets move....thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world."


"...Aristotle's doctrine that these disembodied spheres serve as the nexus between God and existence, by whose mediation the sphere are brought into motion, which is the cause of all becoming, is the express import of all the Scriptures. For you will never in Scripture any activity done by God except through an angel. And "angel", as you know, means messenger. Thus anything which executes a command is an angel. So the motions of living beings, even those that are inarticulate, are said explicitly by Scripture to be due to angels.

...Our argument here is concerned solely with those "angels" which are disembodied intellects. For our Bible is not unaware that God governs this existence through the mediation of angels...(Maimonides then quotes discussions of angels from Genesis, Plato, and Midrash Bereshit Rabbah)...the import in all these texts is not—as a primitive mentality would suppose—to suggest any discussion or planning or seeking of advice on God's part. How could the Creator receive aid from the object of his creation? The real import of all is to proclaim that existence—including particular individuals and even the formation of the parts of animals such as they are—is brought about entirely through the mediation of angels.

For all forces are angels! How blind, how perniciously blind are the naïve?! If you told someone who purports to be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, he would think this a miracle and accept it as a mark of the majesty and power of the Deity—despite the fact that he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for God. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, and that this is the angel, or that all forms are produced by the Active Intellect—that here is the angel, the "vice-regent of the world" constantly mentioned by the sages—then he will recoil . For he [the naïve person] does not understand that the true majesty and power are in the bringing into being of forces which are active in a thing although they cannot be perceived by the senses.

The sages of blessed memory state clearly—to those who are wise themselves—that every bodily power (not to mention forces at large in the world) is an angel and that a given power has one effect and no more. It says in Midrash Bereshit Rabbah "We are given to understand that no angel performs two missions, nor do two angels perform one mission."—which is just the case with all forces. To confirm the conclusion that individual physical and psychological forces are called "angels", there is the dictum of the sages, in a number of places, ultimately derived from Bereshit Rabbah, "Each day the Holy One creates a band of angels who sing their song before him and go their way." Midrash Bereshit Rabbah, LXXVIII. When this midrash was countered with another which suggests that angels are permanent...the answer given was that some are permanent and other perish. And this is in fact the case. Particular forces come to be and pass away in constant succession; the species of such forces, however, are stable and enduring....[Giving a few more examples of the mention of angels in rabbinic writings, Maimonides says] Thus the Sages reveal to the aware that the imaginative faculty is also called an angel; and the mind is called a cherub. How beautiful this will appear to the sophisticated mind—and how disturbing to the primitive."

One can perhaps say that Maimonides thus presents a virtual rejection of the "classical" Jewish view of miracles; he and others substitute a rationalism that seems more appropriate for 20th and 21st century religious rationalists.

Others might perhaps view Maimonides's statements as being perfectly in keeping with the continued evolvement of Jewish thought over a period of several millennia

Naturally angels are most prominent in the Apocalypse.
Angels are frequently depicted as human in appearance, though many theologians have argued that they have no physical existence.
Some Christian traditions also hold that angels play a variety of specific roles in the lives of believers.
In Islam, angels are benevolent beings created from light and do not possess free will. They are completely devoted to the worship of God (Allah) and carry out certain functions on His command, such as recording every human being's actions, placing a soul in a newborn child, maintaining certain environmental conditions of the planet (such as nurturing vegetation and distributing the rain) and taking the soul at the time of death
...Other angels include Michael (Mikaeel) who discharges control of vegetation and rain, Sarafiel (Israfil) who will blow the trumpet on Yaum al Qiyamah (the day of resurrection), and Azrael (Izra'il), the angel of death.

In the Septuagint version of the Bible, Death is portrayed in the book of Tobit (considered apocryphal by Protestants) as Azrael, the Islamic angel of death.
Death (angels) in religion

In the Bible, death is viewed under form of an angel sent from God, a being deprived of all voluntary power. On some occasions this described in terms fitting Azrael, and on others as fitting Samael.

The "angel of the Lord" smites 185,000 men in the Assyrian camp (II Kings xix. 35). "The destroyer" kills the first-born of the Egyptians (Ex. xii. 23), and the "destroying angel" ("mal'ak ha-mashḥit") rages among the people in Jerusalem (II Sam. xxiv. 15). In I Chronicle xxi. 15 the "angel of the Lord" is seen by King David standing "between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem."

The biblical Book of Job (xxxiii. 22) uses the general term "destroyer" ("memitim"), which tradition has identified with "destroying angels" ("mal'ake Kabbalah") and Prov. xvi. 14 uses the term the "angels of death" ("mal'ake ha-mawet").

Form and functions

The angel of death was created by God on the first day (Tan. on Gen. xxxix. 1). His dwelling is in heaven, whence he reaches earth in eight flights, whereas pestilence reaches it in one (Ber. 4b). He has twelve wings (Pirḳe R. El. xiii). "Over all people have I surrendered thee the power," said God to the angel of death, "only not over this one which has received freedom from death through the Law" (Tan. to Ex. xxxi. 18; ed. Stettin, p. 315). It is said of the angel of death that he is full of eyes. In the hour of death he stands at the head of the departing one with a drawn sword, to which clings a drop of gall. As soon as the dying man sees the angel, he is seized with a convulsion and opens his mouth, whereupon the angel throws the drop into it. This drop causes his death; he turns putrid, and his face becomes yellow ('Ab. Zarah 20b; in detail, Jellinck, "B. H." i. 150; on putrefaction see also Pesiḳ. 54b; for the eyes compare Ezek. i. 18 and Rev. iv. 6). The expression "to taste of death" originated in the idea that death was caused by a drop of gall ("Jew. Quart. Rev." vi. 327).
Identical with Satan

The angel of death, who is identified by some with Satan, immediately after his creation had a dispute with God as to the light of the Messiah (Pesiḳ. R. 161b). When Eve touched the tree of knowledge, she perceived the angel of death, and thought: "Now I shall die, and God will create another wife for Adam" (Pirḳe R. El. xiii., end; compare Targum Yer. to Gen. iii. 6, and Yalḳ. i. § 25). Adam also had a conversation with the angel of death (Böklen, "Die Verwandtschaft der Jüdisch-Christlichen mit der Parsischen Eschatologie," p. 12). The angel of death sits before the face of the dead (Jellinek, l.c. ii. 94). While Abraham was mourning for Sarah the angel appeared to him, which explains why "Abraham stood up from before his dead" (Gen. xxiii. 3; Gen. R. lviii. 5, misunderstood by the commentators). Samuel told Sarah that Abraham had sacrificed Isaac in spite of his wailing, and Sarah died of horror and grief (Pirḳe R. El. xxxii.). It was Moses who most often had dealings with the angel. At the rebellion of Korah, Moses saw him (Num. R. v. 7; Bacher, l.c. iii. 333; compare Sanh. 82a). It was the angel of death in the form of pestilence which snatched away 15,000 every year during the wandering in the wilderness (ib. 70). When Moses reached heaven, the angel told him something (Jellinek, l.c. i. 61).
In Mexico

A popular Catholic "cult" in Mexico regards the personification of death as a saint, known as Santa Muerte. The figure is uncanonized and the Church refuses to acknowledge its existence.

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