Agamben's deployment of Pauline (but also Benjaminian and Kafkan) messianism is aimed at the deposition, deactivation, and désoeuvrement of what he calls the "machines" of Western metaphysics, those apparatuses that perpetuate a system Agamben deems bankrupt and come to its end. A fundamental component - and perhaps even the foundation - of the theologico-political machine of the West is what Agamben calls the "anthropological machine," which from time to time "fabricates" the human by separating a superior, "rational" (but quite unstable) part from an inferior, "animal" foundation. The messianic deactivation of this machine, that is, of the division between "human" and "animal," Agamben explicitly argues in The Open (2002), is the only way to overcome its mortiferous workings which ultimately never succeeds in "producing" the human. At the same time, from early on in his career Agamben established an inextricable link between human voice and human nature, arguing that the inclusive exclusion of animal voice (phonè) from articulated speech (logos) is what produces the "human," a thesis he takes from Aristotle and reproposes and explores in his recent book, The Human Voice (2023). This theory of the voice ultimately condemns the definition of human nature to an infinite deferral: since a "true" human voice will emerge only when the division between phonè and logos is overcome, only this overcoming will allow for a "true" definition of human nature. The paper will analyze and explore the workings and contradictions of these two parallel theories of human nature, focusing on the meaning of the messianic désoeuvrement or discovering of the human. Is the human obtained from the messianic overcoming of the division between phonè and logos the same human obtained from the messianic overcoming of the division between "human" and "animal"?