The Modern English word 'angel’ is derived from its immediate Latin root ‘angelus’ via the Greek translation ‘angelos’ (a messenger). Variations of an angel include the Anglo-Saxon designation ‘engel’ from the Old French word ‘angele’. ‘Angelus’ (a messenger) records the Latin transitive verb ‘aggero’ (to bring forward, utter or convey) and is closely matched with ‘agere’ (to act or do) with the appended meaning (to chase or hunt). Hellenistic scholars known as the Septuagint, responsible for the Greek translation of the Old Testament (3rd-2nd century BC), interpreted the Hebrew name ‘mal’akh’ (an angel as an emissary), taken from the Semitic stem ‘amar’ (to speak or to command). The angel is noted as a diplomatic representative. A degree or rank of angel is listed as an ‘archangel’, conceptualised as an ‘ambassador’ of the Lord. The Latin prefix ‘arch’ derives from the Greek stem ‘arkh’ (a chief),rendered formally as ‘arkhos’ (a ruler), deductive of ‘arkho’(to rule). ‘Arkhos’ is cognate with the German title ‘haco’ (a high kin) - a permutation on the Greek honour ‘archon’ (a supreme ruler).‘Haco’, ‘arkhos’ and ‘archon’ recapitulates the Arabic dignitary ‘hakim’ (a ruler, governor or sovereign) from ‘hakam’ (to reign). ‘Hakim’s titular determines the Syrian root ‘haka’(to speak, talk or tell). Contextually the ‘talker’ describes a ‘messenger or a type of angel’, mutual to ‘hakim’ (a sovereign) - an appellation equated with the ‘snake’. ‘Hakim’ and its Greek appropriation ‘arkhos’ is preserved in the Old English noun ‘hack’ (a serpent), differentiated from the Babylonian noun ‘acan’ (a flaming seraph). ‘Acan’ is consistent with the Old Egyptian stem ‘akh’ (to shine) and ‘arq’ (to twist). In the Greek mysteries, ‘arq’ is inimical of ‘akhos’ (pain or distress), additional to ‘agkho’ (to throttle) - actions accorded to ‘arkhos’ (a ruler). The signatory ‘arkhos’ (Arabic hakim) originates from the Sanskrit lexicon. Enumerated as ‘arga’ (a lord), the title parallels the related verb ‘akishi’ (to rule). Honorific ‘arga’ conforms to the Hindu noun ‘arka’ (sun), correlated in Persian with the noun ‘ankh’ (eye). Throughout Indo-European languages, the monarch is represented with the motif of the circle and eye symbols of the reptile or dragon. In Greek, the assignment ‘arga’ (lord) is analogous to ‘ago’ the suffix (to lead), figurative of the adjective ‘hagios’ (holy), iconic of ‘halos’ (a disk). The ‘halo’ Greek ‘halos’ is a homonym of (salt), Hebrew ‘melakh’, referential to ‘mal’akh’ (an angel). Universally combined with the ‘deity’ the ‘halo’ is equated with the ‘serpent’ and ‘light’. To summarize, the prefix ‘arch’ (a chief) represents a ‘circle’, demonstrated in Latin as ‘archus’ (a type of arch or curve), assigned to ‘arkos’ (a ruler). The auxiliary prefix ‘arch’ (Greek arkh) is obtained from the Egyptian stem ‘arq’ (to wiggle or bind around) and ‘akh’ (to shine), corresponding with the Babylonian titular ‘acan’ (a burning seraph). Esoterically ‘akh’ is employed in Arabic as the noun ‘akh’(brother), descriptive of the ‘enlightened’ or the ‘illuminati’, lateral to ‘acan’ (a shining serpent). The verbal stem ‘akh’ in Modern Arabic is addendum to the idiom ‘haqq’ (truth) - a term constant with a ‘luminary’, the ‘hakim’, indexed as (a ruler). ‘Akh’is further utilised in Hebrew as the suffix ‘mal’akh’ (an angel),denoting (a shining king). Delegation of the ‘mal’akh’ bequeaths the Persian title ‘mal’ (a leader or king), opposite ‘mar’(a snake). Relationship between the ‘monarch and snake’ is also evident in Classical Greek. The Hellenistic adjective ‘basilikos’ (royal) refers to ‘basileus’ (a king), extracted from ‘basiliskos’ (a serpent). Appointment of the regal, a ‘basileus’ is equivalent in Arabic to ‘hakim’ (a ruler), taken from the Babylonian root ‘acan’ (a snake or uraeus). Recorded within the Greek and Arabic traditions, the angels are represented as serpentine in appearance - a feature evident in the Latin language. For example, the Roman word ‘angelos’ (angel) is consistent with the Latin etymology ‘anguis’ (snake) and informs the English adjective ‘angry’, suggesting a correlation with sacrificial atonement. Relationship between the ‘snake and monarch’ is evident also in the Indo-European languages. Deconstruction of the Semitic and Persian name ‘mal’akh’ (an angel) is interpreted as (a transfigured king or serpent) - a denomination preserved in .the hieroglyphs. In the Egyptian lexicon, ‘akh’ (to shine or flash) describes ‘heka’(magic), literally (a flaming double), assigned to the ‘watcher’ (a dragon). ‘Heka’ is devolved from the Arabic root ‘hakim’ (a ruler). Encoded in Greek mythology, ‘heka’ is modified as ‘Hectare’, the ‘Goddess of Sorcery’, pictured as a ‘witch or dragon’. Semantically, ‘drakon’ stems from the Greek root (to watch or flash) - a simile of angelic materialisation. Judaic sources fist ‘irin’ (the watchers) as (the shining ones) - nominal of an ‘angelor serpent’. Correlation between the ‘snake’ and ‘radiance’ enunciates the Hebrew adjective ‘rnu’ar’ (light), deduced from the Akkadian noun ‘mul’ (a star). ‘M u’ar’ (light) delineates the Indo-Persian word ‘mar’ (a radiant serpent). Further examples within the Semitic dialect include numerous depictions of the snake, contrasted with light. For example in Aramaic, the appellation ‘zari’ (an alien) has the appended meaning (angel). Appearance of ‘zari’ is contingent in Arabic with ‘zau’ (light), Hebrew ‘zohar’,inferring ‘zokhel’(a reptile).
