Hellrider....I appreciate your attempt to distinguish Jesus from the angels, which is certainly appropriate for some NT books (e.g. Hebrews 1), but your generalized characterization of angels as postmortem humans is quite off the mark of what early Jews and Christians believed. Historically the concept of "angels" is rooted in the Israelite and Canaanite henotheistic notion of lesser gods (the 'lym "gods", 'lhym "gods", bny-'lhym "sons of God/gods", qdshym "holy ones", kkwb-'l "stars of El", etc.) forming the divine council; in the OT, the council of El-Elyon and later of Yahweh. Under subsequent monotheism in the post-exilic period, these were demoted to "angels". It is not necessarily the case that the heavenly assembly is not included in the Priestly creation narrative in Genesis 1; they are probably implicit in the plural "us" in 1:26 (cf. Isaiah 6:8 and the ANE parallels in ANET 68), and Job 38:7 similarly pictures the divine assembly as being present during creation. In later tradition (second century BC), the angels were created on the first day (Jubilees 2:2). Other notable references to the heavenly court appears in 1 Kings 22:19-23, Job 1:6, 2:1, Psalm 82:1-8, Isaiah 14:13, and Genesis 6:2-3 similarly incorporates the notion. Later traditions are parallel; the Life of Adam and Eve pictures the angels as present during the creation of Adam, and there was a robust tradition of heavenly angels descending to earth in the days of Enoch in 1 Enoch and Jubilees (which is adopted in 2 Peter 2:4 and Jude 6), who reveal heavenly knowledge to mankind.
As for whether angels and humans are "of the same race" as you put it, most traditions posit both similarity and dissimilarity. Phrases such as "a likeness similar to human form" in Ezekiel 1:26 and "one in the likeness of the sons of men" in Daniel 10:16 emphasize the similarity while presuming that angels are not men. Although you stated that angels are not described as having wings, Ezekiel 1:5-6 strikingly states that "in appearance their form was that of a man but each of them had four faces and four wings". 1 Enoch 15 emphasizes the different nature of angels, that through intermarriage with humans they have mingled themselves with "the blood of the flesh" (v. 4-6), producing "giants from the union of spirits and flesh" (v. 8); the hybrid giants are described as 300 cubits in height (7:2). The different nature of the giants is highlighted in the Animal Apocalypse (early second century BC), which describes heavenly stars descending and mounting heifers, who subsequently give birth to such unclean animals as elephants, camels, and donkeys (1 Enoch 86:4). Note that the angels were sexually compatible with the women and presumably human in form, and yet they had a fundamentally different nature as revealed by the nature of their children, the "children of the angels of heaven" who have a "different form ... unlike a human being" (106:5-6). Note also the reference to heteros sarkos "different flesh" in Jude 6-7 (where the sin of Sodom and Gomorrah is compared to that of the fallen angels).
It is certainly true that there are references to humans being exalted to angelic or semi-angelic form in the literature. Enoch, having been taken to heaven, becomes the Son of Man in the Book of Parables in 1 Enoch, becomes an angel in 2 Enoch (cf. "Let Enoch and join in and stand in front of my face forever ... Go and extract Enoch from his earthly clothing and put him in the clothes of my glory," 22:6-7), and the "lesser YHWH" in 3 Enoch. Adam is exalted as eschatological judge in the Testament of Abraham (ch. 11), Moses becomes exalted in heaven with the angels worshipping him in Ezekiel the Tragedian's Exagoge, Elijah is poised to return from heaven as an eschatological prophet in Malachi, the Animal Apocalypse of 1 Enoch, and Revelation (with Moses as one of the "two witnesses"), Melchizedek exalted to a messianic role in 11QMelch, etc. But these were the exceptions than the norm; the "myriads upon myriads" of angels (cf. 1 Enoch 1:9) were not conceived as exalted humans prior to the resurrection. The postmortem spirits of the righteous may have heavenly dwelling places "with the angels" (1 Enoch 39:4-5) but it is in the resurrection (when they are embodied and restored to corporeal form) when they are likened to angels or described as angels. The clearest description of the difference in nature of the "spiritual body" of resurrected people from the "physical body" of flesh is found in 1 Corinthians 15. The use of the word "saint" in the NT and in Second Temple Jewish writings (such as Daniel) is a rather late development that reflects the idea that the future eschatological reality is already inauguriated in the present community (cf. Philippians 3:20 in which Paul declares that Christians are already citizens of heaven).