Female Angels Genesis 1:26

Female Angels

The concept of female angels is a fascinating topic that invites reflection on the nature of divinity and the role of gender within spiritual realms. A deep dive into the scriptures and theological interpretations provides insight into the creation of humanity and its reflection of divine qualities, suggesting that the divine encompasses both masculine and feminine attributes.

In Genesis 1:26, the Hebrew term "Elohim" is used to describe God. Elohim is a plural noun, often interpreted as a collective, which opens the door to understanding the divine as encompassing multiple aspects or persons. The passage states, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." The phrase "in our image" implies that both male and female were created to reflect the image of the Elohim. This suggests that the divine image is not solely masculine but also includes feminine characteristics. The creation narrative concludes with, "So Elohim created man in His image; male and female created He them," affirming that both genders reflect the divine image.

The creation of Eve further deepens this understanding. Genesis 2:21-22 describes how God formed Eve from Adam's side, using the Hebrew word "tsela," which is typically translated as "rib" but more accurately means "side." This implies that Eve was not just a derivative of Adam but was created to complement him fully, possessing qualities that were integral to humanity's complete reflection of the divine. If Adam alone was made in the image of Elohim, then the creation of Eve from Adam's side suggests that her existence also mirrors aspects of the divine, possibly those aligned with the feminine qualities within Elohim.

The interpretation that the divine includes feminine aspects is further supported by the concept that "man" in the Genesis account is a generic term encompassing both male and female. Thus, when Elohim says, "Let us make man in our image," it is not just Adam who reflects the divine image but Eve as well. This dual-gender creation in God's image implies that the divine itself possesses both masculine and feminine qualities. Therefore, it stands to reason that some of the Elohim could be represented by Adam’s form and others by Eve’s, suggesting the presence of both masculine and feminine aspects within the divine assembly.

This interpretation aligns with the notion that, when humanity is resurrected, they will rise as immortal men and women. Jesus, in the Gospels, states that in the resurrection, people "are equal to the angels," indicating that gender distinctions persist in some form even in the afterlife. This raises the possibility that angels, often perceived as genderless beings, could also reflect both masculine and feminine qualities, just as humans do.

The evidence from theological discourse further supports the idea of a neuter or gender-inclusive personality within the divine Spirit. The Greek word "Pneuma," used for Spirit, is neuter, though its gender might be understood as either masculine or feminine depending on the context. This linguistic nuance suggests that the Holy Spirit could embody a range of qualities beyond the limitations of human gender constructs.

Thus, while traditional representations of angels are often masculine, there is theological and scriptural evidence to support the existence of female angels or divine beings that embody feminine qualities. The feminine aspect of divinity, reflected in the creation of Eve, suggests that female angels could exist as counterparts to their male counterparts, completing the divine reflection in the spiritual realm just as Eve completed Adam in the physical realm.

In conclusion, the creation narrative in Genesis, along with various theological interpretations, supports the idea that the divine image encompasses both masculine and feminine qualities. This suggests that female angels, or divine beings reflecting feminine attributes, are a plausible and meaningful concept within the broader understanding of divine and spiritual realms.

Genesis 1:26 the Elohim said, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." So Elohim created man in His image; male and female created He them.

The Deity itself must be masculine and feminine, in order to make man in its image and likeness, 'male and female'"

She was not formed in the image of man, though she may have been in the image of some of the Elohim. "Man" is generic of both sexes. When, therefore, Elohim said "let us make man in our image;" and it is added, "male and female created he them;" it would seem that both the man and the woman were created in the image and likeness of Elohim. In this case, some of the Elohim are represented by Adam's form, and some by Eve's. I see no reason why it should not be so. 

When mankind rises from the dead, they will doubtless rise as immortal men and women; and then, says Jesus, "they are equal to the angels;" on an equality with them in every respect. Adam only was in the image of Him that created him; but then, the Elohim that do the commandments of the invisible God, are the virile portion of their community: 

she was after the image and likeness of some of those comprehended in the pronoun "our." and both "very good according to the sub-angelic nature they possessed. Elpis Israel Chapter Two

The evidence before us, as far as the import of words and phrases is concerned, seems to indicate the neuter personality of the Spirit, the masculine words having relation to something else that is affirmed of it, and being masculine from the custom of the language. Though the word Pneuma be neuter, the gender of the spirit might be masculine or feminine. HERALD KINGDOM AND AGE TO COME 1852

"And He took one of his ribs" —The word tsela, from tsala "to incline," is nowhere else used for "rib," but is translated "side" (e.g. Exod. 25:12). Exactly what part, or how much, of Adam's side was taken from him is not revealed. But whatever part it was, it transferred the feminine qualities of the man to Eve, his wife (Eph. 5:22). She became his counterpart; and she, complementing him, made him complete.genesis expositor