An angel (Greek: angelos, "messenger") is a celestial being believed to function as a messenger or agent of God in Christianity, Islam, Judaism, and Zoroastrianism.天使（希腊文：安吉罗斯， “信使” ）是一个天体被认为是功能作为一个信使或代理人，上帝在基督教，伊斯兰教，犹太教，和拜火教。 In the Near Eastern antecedents to Judaism, angels were often understood to be gods or lesser divinities.在不久的东部先行，以犹太教，天使往往理解为神或较小的神。 Their existence was taken for granted by the biblical authors.他们的存在被认为是理所当然由圣经的作者。 The use of the word angel may have been a way of describing what was believed to be an appearance of God himself in human form.一词的使用天使可能已被一种描述是什么，相信要一出现，上帝在人类的形式。
In the Old Testament, angels are called "messengers," "men," "powers," "princes," "sons of God," and the "heavenly host."在旧约，天使，是所谓的“送信” ， “男人” ， “权力” ， “王子” ， “神的儿子”和“天堂的主机” 。 They either have no body or one that is only apparent.他们要么没有任何机构或一这仅仅是显而易见的。 They come as God's messengers to aid or punish, are assigned to individual persons or nations, and often have a name (Michael, Gabriel, Raphael, Uriel).他们来作为上帝的使者，以援助或惩罚，被分配到个人或个别国家，而且往往有一个名称（迈克尔，加布里埃尔，拉斐尔，乌利尔） 。 New Testament statements about angels reflect Jewish views of these beings.新约圣经的陈述，天使反映犹太人的意见，这些。 Angels, for example, announced Christ's birth (Luke 2) and resurrection (Matt. 28).天使，例如，宣布基督的诞生（路加福音2 ）和复活（ matt. 28 ） 。
Ancient and medieval peoples widely accepted the influence of good spirits, or angels, and evil spirits, or fallen angels (see Demon; Satan).古代和中世纪人民广泛接受的影响，良好的精神状态，或天使，邪灵，或堕落的天使（见恶魔;撒旦） 。 During the Middle Ages, theologians developed a hierarchy of angels.在中世纪，神学家制定了一个等级的天使。 They were classified in the following nine ranks (beginning with the lowest): angels, archangels, principalities, powers, virtues, dominations, thrones, cherubim, and seraphim.他们被归类在以下9个职级（从最低） ：天使， archangels ， principalities ，权力，美德， dominations ， thrones ，基路伯，和塞拉芬。 Angels are a popular subject in folklore, literature, and art.天使是一个热门题目，在民俗，文学和艺术。
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Bibliography
参考书目
Davidson, Gustav,
A Dictionary of Angels (1967); Field, MJ, Angels and Ministers of Grace (1972);
Heidt, WG, Angelology of the Old Testament (1949); Regamey, Raymond, What Is an
Angel?, trans.戴维森，古斯塔夫，字典的天使（ 1967年） ;场，兆焦耳，天使和部长们的宽限期（ 1972年） ; heidt
，工作组， angelology的旧约（ 1949 ） ;雷加梅，何锺泰，什么是天使？ ，跨。 by Mark Pontifex
(1960).由马克pontifex （ 1960年） 。
Ge 18:19
32:1,2葛18时19分32:1,2
Ge 3:24 Job 38:7 Re
12:9葛3时24分就业38:7转口12时09分
Ps 103:20 Mt 13:41 24:36 25:31 1Co
13:1 2Th 1:7的PS 103:20山13时41分24:36 25:31 1co 13时01分2th 1时07分
Da 10:13 12:1 Lu 1:19 Eph 1:21 1Th 4:16 Jude 1:7 Re 12:7达10时13分12时01分吕1时19分弗1时21分1th 4时16分裘德1点07分重新12时07分
De 33:2 Ps 68:17 Da 7:10 Mt 26:53 Lu 2:13 Heb 12:22 Re 5:11德33:2的PS 68:17大7点10吨26:53卢2时13分heb 12时22分重新5时11分
Mt 18:10 1Pe 1:12 Re 5:11山18时10分1pe 1点12分重新5时11分
Ge 28:12 Ps
34:7 91:11,12 Mt 18:10 Ac 5:19 12:7 27:23 Heb 1:13,14葛28:12的PS 34:7
91:11,12山18时10分交流电5时19分12时07分27:23 heb 1:13,14
Ac 7:53 Ga 3:19 Heb 2:2
7时53分大会交流3时19分heb 2时02分
2Ki 19:35 1Ch 21:16 Ac 12:23
2ki 19时35 1ch 21时16交流电12时23分
Lu 2:10,11 Mr 1:13 Lu 22:43 Mt
28:2-4 Joh 20:12 Ac 1:10,11吕2:10,11先生1时13分吕22时43吨28:2-4 joh
20时12分交流1:10,11
Mt 13:49,50 24:31 25:31 1Th 4:16,17
2Th 1:7山13:49,50 24:31 25:31 1th 4:16,17 2th 1时07分
Ps 103:20 Lu 9:26 1Ti 5:21的PS 103:20吕9时26 1ti 5时21分
Mt 12:24-27 Eph 2:2 6:12 1Ti 4:1山12:24-27弗2时02分6时12 1ti 4:1
Mt 4:1-11 Joh 8:44 2Co 11:3,14山4:1-11 joh 8时44 2co 11:3,14
Mt 12:24-28 Lu 10:18 Eph 2:2 6:12 Re 9:11 20:2山12:24-28卢10时18分弗2时02分6时12分重新9时11分20时02分
Mt 4:1-11 1Co 5:5 2Co 4:4 11:14 Eph 6:11,12 2Th 2:9,10 1Ti 3:7 Heb 2:14 Re 12:9山4:1-11 1co 5时05 2co 4时04分11时14分弗6:11,12 2th 2:9,10 1ti 3时07分heb 2点14分重新12时09分
Adam and
Eve亚当和夏娃
David国宝
Christ基督
Judas犹大
Ananias and Sapphira
ananias和sapphira
Ge 3:24 Ex 25:22 1Sa 4:4 Eze 1:5-25 10:1-22 Re 4:6-9 5:6-14 6:1-7葛3时24分前25:22 1sa 4时04分eze 1:5-25 10:1-22重新4:6-9 5:6-14 6:1-7
Angel is 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.天使是一个Word表扬，无论是在希伯来文和希腊语， “信使” ，因此，雇用指任何代理上帝派提出来执行他的目的。 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).这是用一个普通人的信使（就业1时14分： 1萨姆。 11时03分;路加福音7时24分; 9时52分） ，先知（以赛亚42:19 ; hag 。 1:13 ） ，牧师（仲裁法。 2时07分） ，和部长们的新约圣经（启示录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).它也适用于这类客观的代理商作为瘟疫（ 2萨姆。 24 ： 16 ， 17 ， 2国王19时35分） ，风（诗篇104:4 ） 。 But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world.但其独特的应用，是某些人的天堂智能上帝的员工在执行对他的政府的世界。
The name does not denote their nature but their office as messengers.名称并不代表其性质，但他们的办公室，作为使者。 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.该露面，亚伯拉罕在mamre （创18时02分， 22 。可比。 19时01分） ，雅各布在peniel （创32:24 ， 30 ） ，约书亚在gilgal （ josh. 5时13分， 15岁） ，的天使主，毫无疑问，表现神的存在， “ foreshadowings的化身， ”揭露之前， “ fulness的时间内”上帝的儿子。
As finite creatures they may fall under temptation; and accordingly we read of "fallen angels."作为有限的动物，它们可能属于下的诱惑;因此我们读到“堕落的天使” 。 Of the cause and manner of their "fall" we are wholly ignorant.其原因和方式，他们“属于”我们是完全无知。 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).我们只知道， “他们离开了他们的第一地产” （ matt. 25:41 ;牧师12:7,9 ） ，以及他们是“保留祂的判断” （ 2宠物。 2:4 ） 。 When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25).当哪是所谓的“天使』的食物， ”这只是指其卓越（诗篇78:25 ） 。 Angels never die (Luke 20:36).天使永远不死（路加福音20:36 ） 。 They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20).他们具有超人的智慧和力量（马克13时32分; 2 thess 。 1时07分;的PS 。 103:20 ） 。 They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21).他们是所谓的“圣地” （路加福音9时26分） ， “选举” （ 1添。 5时21分） 。 The redeemed in glory are "like unto the angels" (Luke 20:36).在该赎回的荣耀“一样，祂的天使” （路加福音20:36 ） 。 They are not to be worshipped (Col. 2:18; Rev. 19:10).他们不是要崇拜（上校2时18分;牧师19时10分） 。
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. 通道（诗篇34:7 ，马特。 18时10分）通常被称为在支持的观念，每一个人都有特定的守护天使有没有这样的意思，他们只是表明上帝雇用部天使发表他的人从痛苦和危险，以及天使不认为这下面自己的尊严，部长，甚至儿童和最不发达国家之间的基督的门徒。 The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Nu,m. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. “天使他的存在” （以赛亚63:9 。可比。特惠。 23时20分， 21个; 32:34 ; 33:2 ;怒族，米20时16分） ，可能是正确的解释的弥赛亚为指导他的人民。 Others have supposed the expression to refer to Gabriel (Luke 1:19).其他假定的表达是指加布里埃尔（路加福音1:19 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Angelos, from which "angel" derives, is in itself a colorless word like its main Hebrew equivalent.安吉罗斯，从“天使”而来，这本身就是无色的字一样，其主要希伯来语同等学历。 It may denote either a human or a heavenly "messenger."它可能是指无论是人为或天堂“信差” 。 Yet in the NT, except in Luke 7:24; 9:52; and perhaps Rev. 1:20, it is used only for heavenly beings.然而，在NT中，除在路加7时24分; 9时52分;也许牧师1时20分，这是只能用于天堂。 Rightly, therefore, the Vulgate introduced a distinction between angelus and nuntius which modern renderings and usage have maintained.正确的，因此，武加大推出了区分钟和nuntius现代透视图和使用一直保持着。
The term chosen by Scripture to denote angels gives us the clue to the function by which they are primarily to be known and understood.任期所选择的经文是指天使，给我们的线索的功能，由他们主要是要了解和理解。 They are God's messengers or ambassadors.他们是上帝的使者或驻外大使。 They belong to his heavenly court and serice.他们是属于他的天堂法院和serice 。 Their mission in heaven is to praise him (Rev. 4:5).他们的使命在天上，是赞美他（启示录4时05分） 。 They devote themselves to doing his will (Ps. 103:20) and in this activity they behold his face (Matt. 18:10).他们投身于这样做，他会（诗篇103:20 ）和在这一活动中，他们看哪，他的脸（ matt. 18时10分） 。 Since heaven comes down to earth, they also have a mission on earth.自天堂归结到地球，他们也有一个代表团在地球上。 They accompany God in his work of creation (Job 38:7), though they themselves are also creatures (Ps. 148:2, 5).他们伴随着上帝在他的工作创造（工作38:7 ） ，虽然他们自己也有动物（诗篇148:2 ， 5 ） 。 They also assist in God's providential ordering of affairs (Dan. 12:1).他们还协助在上帝的providential订购事务部（ dan. 12时01分） 。 Above all they are active in the divine work of reconciliation (from Gen. 19:1-2 onward).上述所有他们是活跃在神圣的工作，和解（从将军19:1-2起） 。 In fulfillment of their mission they declare God's word (eg, Luke 1:26-27) and do his work (eg, Matt. 28:2).在完成他们的使命，他们宣布上帝的话语（例如，路加福音1:26-27 ）和做他的工作（例如，马特。 28:2 ） 。 There seems to be some ordering in their ranks; some are referred to as archangels, as over against those who are referred to as simply angels (1 Thess. 4:16; Jude 9).似乎有些订购，在他们的行列;一些被称为archangels ，超过对那些谁被称为纯粹的天使（书一。 4时16分;裘德9 ） 。
The function of angels may be seen clearly from their part in the saving mission of Jesus Christ.功能的天使，可清楚地看到从他们的一部分，在节省的使命，耶稣基督。 They are naturally present when this both begins with the nativity (Matt. 1; Luke 1-3) and ends with the resurrection (Matt. 28:2 and pars.) and ascension (Acts 1:10ff.).他们是自然存在时，这都开始与nativity （ matt.一;路加福音1-3 ）和结束与复活（ matt. 28:2和276杆）和阿森松（行为1时10法郎） 。 They also assist the church in its early ministry (eg, Acts 5:19; 10:3).他们还协助教会在其早期部（例如，行为的5点19分; 10时03分） 。 They will play an important part in the events of the end time (Rev. 7:1ff., etc.).他们将扮演一个重要组成部分，在事件结束时间（启示录7:1法郎。等） 。 Finally they will come with Christ when he returns in glory (Matt. 24:31) and separate the righteous and the wicked (Matt. 13:41, 49).最后，他们将与基督时，他的回报在荣耀（ matt. 24:31 ）和独立的正义和邪恶（ matt. 13时41分， 49岁） 。 They do not do the real work of reconciliation, which is Christ's prerogative.他们不这样做实际工作的和解，这是基督的特权。 But they accompany and declare this work, praising the God of grace and glory and summoning men and women to participate in their worship (Luke 1:46).但他们陪同，并宣布这方面的工作，赞扬上帝的恩典和荣耀，并传召男子和妇女参与他们的崇拜（路加福音1时46分） 。 Interestingly, there seem to be only two angelic appearances between Christ's birth and resurrection: at the beginning of his way to the cross in the temptation (Mark 1:12) and then before the crucifixion itself in Gethsemane (Luke 22:43).有趣的是，有似乎是只有两个天使般的外表之间的基督的诞生和复活：在开始他的方法，两岸在的诱惑（马克1时12分） ，然后前在十字架上本身在gethsemane （路加福音22:43 ） 。 This is perhaps because Jesus had to tread his way of atoning self-giving alone, and in his humiliation he is made a little lower than the angels (Heb. 2:9), though exalted far above them by nature (Heb. 1).这也许是因为耶稣不得不胎面他的atoning自我给予单，并在他的羞辱，他是作出了很少低于天使（希伯来书2时09分） ，虽然崇高，远远超出他们的性质（希伯来书1 ） 。 Yet angels did not withdraw from the scene, for they rejoice at sinners repenting (Luke 15:10) and will hear the Son of man confess those who confess him (Luke 12:8-9).然而，天使没有撤出现场，为他们感到高兴的罪人悔改（路加福音15时10分） ，并会听到儿子的男子供认，这些谁承认他（路12:8-9 ） 。
The Bible offers only a few hints about the nature of angels.圣经提供，只有少数暗示约的性质天使。 Belonging to the heavenly sphere, they cannot be properly conceived of in earthly terms.属于天堂的领域，他们不能得到适当的构想，在尘世的条款。 They are mostly described in relation to God, as his angels (eg, Ps. 104:4).他们大多是中所述的有关上帝，因为他的天使（例如，聚苯乙烯。 104:4 ） 。 The two angelic names, Michael and Gabriel, emphasize this relationship with the el ending.这两个天使般的名字，迈克尔和Gabriel ，强调这种关系与下午结束。 It is as God's angels, perhaps, that they are called "elect" in 1 Tim.这是作为上帝的天使，或许，他们是所谓的“选举”在一添。 5:21. 5时21分。 Heb. heb 。 1:14 describes them as "ministering spirits" in a conflation of the two parts of Ps. 1时14分介绍了他们为“服事神”在一个conflation的两部分的PS 。 104:4. 104:4 。 Elsewhere, in Job and Psalms, they figure as the "heavenly ones" (Ps. 29:1) or the "holy ones" (Job 5:1) who are set apart for God's service; both these terms occur in Ps.在其他地方，在就业和诗篇，他们的数字为“天堂的” （诗篇29:1 ）或“圣三一” （工作5时01分）谁是一套，除了为上帝的服务;这两项条款发生在的PS 。 89:6-7, though "sons of God" is here another rendering of "heavenly ones" in vs. 6 (cf. Ps. 29:1). 89:6-7 ，虽然“神的儿子”是这里的另一个绘制“天堂的”在主场迎战六（参见的PS 。 29:1 ） 。 The "gods" of Ps. “神”的PS 。 82:1, in whose midst God holds judgment, are often thought to be angels too. 82:1 ，在其处于上帝举行的判断，往往被认为是天使。 Since Christians can also be called God's children, we need not infer from this usage, as did some of the apologists, that the angels are lesser deities.因为基督徒也可以被称为上帝的儿女，我们无须推断，从这个用法，做了一些该辩护士，天使是较轻的神。 Indeed, the Bible clearly warns us not to worship them (Col. 2:18; Rev. 19:10).事实上，圣经清楚地警告我们不要崇拜他们（上校2时18分;牧师19时10分） 。
Among the heavenly beings mention is made of the seraphim (Isa. 6:2) and, more frequently, the cherubim.其中天堂的人提的是，取得的塞拉芬（以赛亚6时02分） ，并更加频繁，基路伯。 Cherubim guarded Eden after the expulsion of Adam and Eve (Gen. 3:24).基路伯看守伊甸园后，驱逐亚当和夏娃（创3时24分） 。 They form God's chariot at his descent (Ps. 18:10).他们的形式上帝的战车，在他的后裔（诗篇18时10分） 。 Figures of cherubim adorned the ark (Exod. 25:17ff.) and Solomon's temple (I Kings 6:23ff.), so that Yahweh is said to be enthroned above the cherubim (I Sam. 4:4; Ps. 80:1).数字基路伯点缀方舟（ exod. 25:17几段）和所罗门圣殿的（我国王6时23分几段） ，使雅巍是说要enthroned上述基路伯（我心。 4时04分;的PS 。 80:1 ） 。 Ezekiel offers an elaborate visionary description (Ezek. 1:10; 9:3; 10:15-22) in which their form is human (1:5) but symbolical traits stress their glory and spiritual excellence.以西结书提供了一个有远见的详细说明（ ezek. 1时10分; 9时03分; 10:15-22 ）在其形式，是人类（ 1:5 ） ，但象征性性状强调，他们的荣耀和精神追求卓越。 Common paradise traditions may underlie Assyro-Babylonian parallels.共同的天堂，传统的理解可能assyro -巴比伦的相似之处。
Of the angels named, Michael is called "the great prince" (Dan. 12:1) and the other angels seem to be led by him (Rev. 12:7), though God himself, of course, is the Lord of hosts and Prince of the host (Dan. 8:11).天使的命名，迈克尔是所谓的“大王子” （ dan. 12时01分）和其他天使，似乎是他领导的（启示录12时07分） ，虽然上帝自己，当然，这是上帝的主机和王子的主机（ dan. 8时11分） 。 The man who appeared to Joshua in Josh.该名男子谁似乎约书亚在乔什。 5:13ff., usually taken to be an angel, says that he has come as commander of the army of the Lord, Gabriel, the other angel named in canonical Scripture, is the angel of the annunciation (Luke 1:26). 5点13法郎，通常采取的是一个天使说，他已来作为指挥官的军队主，加布里埃尔，其他天使命名在典型的经文，这是天使的天使报喜（路加福音1时26分） 。 Distinctions seem to be indicated in Rev. 4-5 with the references to the beasts and the elders, but the exact significance of these terms is disputed.区别似乎是牧师表示，在4月5日与考向兽和长者，但确切的意义，这些条款是有争议的。 The apocryphal writings provide three more angelic names, Raphael, Uriel, and Jermiel.该猜测的著作提供更多的天使3名，拉斐尔，乌利尔， jermiel 。 Tob.来的。 12:15 calls Raphael one of the holy angels who present the prayers of the saints (cf. the seven who stand before God in Rev. 8:2 and the possible link between these seven and the "chief princes" of Dan. 10:13). 12时15分来电拉斐尔其中的天使谁目前的祷告圣徒（参看7谁站在上帝面前，在牧师和8点02分之间可能存在的联系，这些七和“行政王子”丹。 10 ： 13 ） 。
From the various statements about the nature of angels, and Paul's use of the terms "principalities," "powers," "thrones," "dominions," and "forces," early and medieval theology evolved a complex speculative account of the angelic world.从各种报表约的性质，天使，和保罗的使用条款“ principalities ” ， “权力” ， “ thrones ” ， “ dominions ， ”和“势力”的早期和中世纪的神学形成了复杂的投机帐户的天使世界。 Pseudo-Dionysius found separate entities in these, and he grouped them with the seraphim, cherubim, archangels, and angels in a threefold hierarchy of nine choirs.伪狄奥尼修斯发现单独的实体在这些，和他一组，他们与塞拉芬，基路伯， archangels ，和天使在了三倍，等级9合唱团。 Aquinas, the Angelic Doctor, adopted a similar scheme in his full and acute discussion but was more interested in the nature of angels as individual, spatial, spiritual substances engaged primarily in the work of enlightenment and capable of rational demonstration (Summa contra Gentiles 91; Summa Theologica 50-64).阿奎那，天使般的医生，通过了一项类似的计划在他的充分和急性讨论，但更感兴趣的性质天使作为个人，空间，精神物质主要从事的工作的启示，并能理性的示范（总结孔特拉外邦人的91 ;总结theologica 50至64 ） 。
As Calvin saw, the error in so much angelology was to deal with angels apart from the biblical witness.作为卡尔文看到，误差在这么多angelology是处理与天使，除了从圣经的证人。 Even regarding their function there was a tendency to rationalize or to focus interest on the idea of the guardian angel (cf. Matt. 18:10 and perhaps Acts 12:15).甚至就其功能有一种趋势是合理化，或把重点放在利益上的想法的守护天使（参见马特。 18时10分和12时15分，也许行为） 。 An inevitable reaction came in the age of the Enlightenment and liberal Protestantism when angels were either dismissed as fantastic, submitted to reinterpretation, or explained away as the relics of an original polytheism.一个必然的反应来在时代的启示和自由的基督教时，天使被解雇的那样神奇，提交释法，或解释为文物的原始多神教。
Some legitimate deductions may certainly be made from the biblical data.一些合法的扣除额，可能一定会从圣经的数据。 Though they come in human form, the angels are essentially noncorporeal.虽然他们来，在人类的形式，天使基本上是noncorporeal 。 Present at creation, they are still creatures (Ps. 148:2, 5).目前在创作，他们仍然是动物（诗篇148:2 ， 5 ） 。 They form an ordered unity, yet their plurality entails the existence of individuals within the totality, with a possible gradation in function.他们形成一个有序的团结，但他们的多元化，需要的存在，个人的全部，可能在分级的功能。 As compared with humans they have the advantage of being in God's immediate presence and serving as his direct messengers.作为与人类相比，他们的优势在于它在上帝的即时存在，并担任他的直接使者。 They also guard the proprieties, if that is the meaning of I Cor.他们还把关，礼仪，如果是这样的意思的I肺心病。 11:10, and seem to play some role in or over the nations (Dan. 10). 11时10分，似乎发挥了一些作用，或以上的国家（ dan. 10 ） 。 But when men and women respond to God's saving work in Christ they are raised above them, enjoy their ministry (Heb. I:14), and will finally judge them (I Cor. 6:3), for even angels are not faultless in God's eyes (Job 4:18; 15:15).但是，当男人和女人作出回应上帝的拯救工作，在基督里，他们所提出的上述他们，享受他们的部（希伯来书一： 14 ） ，并会在最后法官他们（我肺心病。 6时03分） ，即使天使不完美，在上帝的眼睛（就业4时18分; 15时15分） 。
Has there been a fall of angels?有下降的天使呢？ Jude 6 suggests this, and Irenaeus (Against Heresies iv. 37.1) and many fathers took this view.裘德6表明这一点，和爱任纽（对异端邪说的四。 37.1 ）和许多做父亲了这个看法。 Certainly the Bible speaks of the dragon and his angels (Rev. 12:7) and also of powers of evil (Eph. 6:12), so that while we cannot be too dogmatic on the subject, we have to assume that there is a real kingdom of evil in grotesque caricature of the angelic kingdom.当然，圣经讲的龙和他的天使（牧师12时07分） ，也是权力的邪恶（以弗所书6时12分） ，因此，虽然我们不能过于教条式的关于这一主题的，我们必须假定有一个真正的王国，邪恶的怪诞漫画的天使般的英国。 These angels and their leader were defeated at the cross (Col. 2:15) and will finally be condemned (Matt. 25:41).这些天使和他们的领导人被打败，在两岸关系（上校2时15分） ，并将于最后予以谴责（ matt. 25:41 ） 。
A last question concerns the so-called angel of the Lord.最后的问题是关于那些所谓的天使勋爵。 In Judg.在judg 。 13:2-3 this seems to be identical with God. 13:2-3这似乎是相同的与上帝。 Many have thought, then, that in the OT at least the reference is to the preincarnate Logos.许多有思想，那么，在该酒店至少参考，是向preincarnate标志。 Liberals have explained it as a softening of theophany to angelophany but without showing why this does not always apply.民主派人士已解释了它作为一个软化的神，以angelophany ，但没有说明为何这并不总是适用。 Another possible interpretation is that God speaks so fully through the angel that he himself is virtually speaking.另一种可能的解释是上帝说话，所以完全通过的天使，他本人几乎是发言。 Certainly the "angel of the Lord" of Luke 2:9 is not Christ, but this does not in itself rule out such an equation in the OT.当然， “天使的上帝”路加福音2时09分，是不是基督，但这本身并不能排除这样一个方程，在职能治疗。
GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
K. Barth, Church
Dogmatics III/3, 51; H. Cremer et al., SHERK, I, 174-78; HDB, I, 93; W.
Grundmann et al., TDNT, I, 74-87; JM Wilson, ISBE (rev.), I, 124-27.
k.巴特，教会dogmatics三/ 3 ， 51 ;每小时cremer等人， sherk ，我， 174-78 ;建屋局，我93
;瓦特grundmann等人， tdnt ，我， 74-87 ; jm卫奕信， isbe （牧师） ，我， 124-27 。
In the OT and NT the angel of the Lord (mal'ak yhwh) is represented as acting on behalf of the nation of Israel as well as of individuals.在该城市旅游局及新台币的天使勋爵（ mal'ak yhwh ）派代表作为代理代表该国家的以色列，以及作为个人。 The lack of precise data in the OT with regard to the identification of this figure and his relationship to Yahweh has given rise to a number of conclusions.由于缺乏准确的数据，在酒店方面的鉴定，这个数字和他的关系，雅巍已经引起了一些结论。 Eichrodt understands the presence of this figure in the literature of the OT as an attempt to express the concept of theophany in a less direct manner because of the early realization that it is impossible to see God.艾希罗特理解存在，这个数字在文献中的职能治疗作为一个企图表达的概念，神在一个不那么直接的方式，因为早日实现，这是不可能看见上帝。 Von Rad suggests that the figure may have been inserted into some of the older traditions in place of an original Canaanite numen.冯拉德表明，这个数字可能已被插入到一些旧的传统的地方，一个原来的canaanite numen 。 However, this presupposes an already concrete idea of the concept and does not explain its origin or the nature of the concept in early Israelite religion.不过，这预示着一个已经具体的构思概念，并没有解释其来源或性质的概念，在早期以色列人的宗教。
Many understand the angel of the Lord as a true theophany.许多明白的天使勋爵作为一个真正的神。 From the time of Justin on, the figure has been regarded as the preincarnate Logos.从时间的贾斯汀对，这一数字已被视为preincarnate标志。 It is beyond question that the angel of the Lord must be identified in some way with God (Gen. 16:13; Judg. 6:14; 13:21-22), yet he is distinguished from God in that God refers to the angel (Exod. 23:23; 32:34), speaks to him (II Sam. 24:16; I Chr. 21:27), and the angel speaks to Yahweh (Zech. 1:12).这是毫无疑问的认为，天使主必须确定以某种方式与上帝（创16时13分; judg 。 6时14分; 13:21-22 ） ，但他是尊敬的上帝，在上帝是指以天使（ exod. 23时23分; 32:34 ） ，讲他（二山姆。 24:16 ，我人权委员会。 21:27 ） ，和天使发言雅巍（ zech. 1时12分） 。 The evidence for the view that the angel of the Lord is a preincarnate appearance of Christ is basically analogical and falls short of being conclusive.证据认为天使勋爵是一个preincarnate外观基督的，基本上是类比和未能被推翻。 The NT does not clearly make that identification.新台币的不明确作出这样的鉴定。 It is best to see the angel as a self-manifestation of Yahweh in a form that would communicate his immanence and direct concern to those to whom he ministered.最好是看到天使作为一种自我的表现，雅巍在一个形式，将沟通，他的内在和直接关心的那些人，他ministered 。
TE McComiskey德麦可米斯基
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
H. Bietenhard et
al., NIDNTT, I, 101-5; W. Eichrodt, Theology of the OT; P. Heinisch, Theology of
the OT; G. von Rad, OT Theology.每小时bietenhard等人， nidntt ，我， 101-5
;瓦特艾希罗特，神学的酒店;页海宁许，神学的酒店; g.冯拉德，职能治疗神学。
Angel, "a messenger" (from angello, "to deliver a message"), sent whether by God or by man or by Satan, "is also used of a guardian or representative in Rev. 1:20, cf. Matt. 18:10; Acts 12:15 (where it is better understood as 'ghost'), superior to man, Heb. 2:7; Ps. 8:5, belonging to Heaven, Matt. 24:36; Mark 12:25, and to God, Luke 12:8, and engaged in His service, Ps. 103:20. "Angels" are spirits, Heb. 1:14, ie, they have not material bodies as men have; they are either human in form, or can assume the human form when necessary, cf. Luke 24:4, with v. 23, Acts 10:3 with v. 30. "They are called 'holy' in Mark 8:38, and 'elect,' 1 Tim.天使， “信使” （从angello ， “提供讯息” ） ，发送是否由上帝或由人或由撒旦“ ，亦是用一个监护人或代理人在牧师1时20分，比照马特。 18 ： 10 ;行为12时15分（其中，这是更好地理解为'鬼' ） ，优于男子， heb 。 2时07分;的PS 。 8时05分，属于天堂，马特。 24:36 ;马克12时25分，和上帝，卢克12时08分，从事在他的服务，常任秘书长。 103:20 。 “天使”的精神， heb 。 1时14分，即他们没有物质的机构，作为男性，他们都是人类在表格，或可以假定人类的形式，必要时比照路加福音24:4 ，与五， 23日， 10时03分行为与五30 ， “他们是所谓'圣'在马克8时38分，和'选举， ' 1添。 5:21, in contrast with some of their original number, Matt. 5时21分，而相比之下，一些原有的号码，马特。 25:41, who 'sinned,' 2 Pet. 25:41 ，谁'罪， ' 2宠物。 2:4, 'left their proper habitation,' Jude 6, oiketerion, a word which occurs again, in the NT, only in 2 Cor. 2时04分， '离开了他们适当的居住环境， '裘德六， oiketerion ，一个字，其中再次出现，在新界的，只有在二肺心病。 5:2. 5时02分。 Angels are always spoken of in the masculine gender, the feminine form of the word does not occur."天使总是谈到在男性，女性形式的字不会发生“ 。
From Notes on Thessalonians, by Hogg and Vine, p.从债券在帖撒罗尼迦，霍格和藤蔓，第 229. 229 。
Note: Isangelos, "equal to the angels," occurs in Luke 20:36.注： isangelos ， “平等，以天使， ”发生在路加福音20:36 。
(from Appendix
XIII From Life and Times of Jesus the Messiah
（从附录十三，从生活和时代的耶稣的弥赛亚
by Alfred Edersheim,
1886)由阿尔弗雷德edersheim ， 1886年）
(See vol. i. Book III. ch. ip 306.) （见卷：一，第三部。甲烷。叶国306 ） 。
WITHOUT here entering on a discussion of the doctrine of Angels of devils as present in Holy Scriptures, the Apocrypha, and the Pseudepigrapha, it will be admitted that considerable progression may be marked as we advance from even the latest Canonical to Apocryphal, and again from these to the Pseudepigraphic Writings.在这里没有进入上讨论的学说天使魔鬼，因为目前在圣经， apocrypha ，和pseudepigrapha ，这将是承认了相当大的进展，可能会被标记作为我们前进，甚至从最新的典型，以猜测，并再次从这些向pseudepigraphic著作。 The same remark applies even more strongly to a comparison of the later with Rabbinic literature.同时，这句话适用于更强烈的比较晚，与犹太法师文学。 There we have comparatively little of the Biblical in its purity.有我们有相对较少的圣经在其纯洁性。 But, added to it, we now find much that is the outcome of Eastern or of prurient imagination, of national conceit, of ignorant superstition, and of foreign, especially Persian, elements.但是，添加到它，现在我们发现很多，这是东区的结果，或prurient的想象力，国家自负，愚昧迷信，和外国，特别是波斯，要素。
In this latter respect it is true, not, indeed, as regards the doctrine of good and evil Angels, but much of its Rabbinic elaboration, that 'the names of the Angels (and of the months) were brought form Babylon ' (Jer. Rosh. haSh. 56 d; Ber. r. 48), and with the 'names,' not a few of the notions regarding them.在这方面，后者尊重，这是事实，而不是，事实上，至于学说的善和恶的天使，但它的许多犹太法师阐述，即'的名称，天使（和月）的形式被带到巴比伦' （ jer.的Rosh 。哈希。 56深;误码率。 r. 48 ） ，并与'的名字， '不是一个数的概念，对于他们。 At the same time, it would be unjust to deny that mush of the symbolism which it is evidently intended to convey is singularly beautiful.在同一时间内，它将是不公正的否认糊状的象征意义，它显然是打算转达是奇异的美丽。
More than this, a new Angel is created to execute to every behest of God, and then passeth away (Chag. us).比这更多，一个新的天使，是建立执行每遗志，上帝，然后passeth远离（ chag.我们） 。 This continual new creation of Angels, which God, and then passeth allegory, partly savours of the doctrine of 'emanation,' is Biblical supported by an appeal to Lament.这个不断创造新的天使，上帝，然后passeth寓言，部分savours的学说'释放'是圣经的支持，呼吁慨叹。 iii.三。 23. 23 。 Thus it may be said that daily a Kath, or company of Angels is created for daily service of God, and that every word which proceedeth from His mouth becomes an 'Angel' [Messenger, mark here the ideal unity of Word and Deed], (Chang. 14 a).因此，可以说，每天一kath ，或公司的天使是创造了每天为天主服务的，而且每一个字，其中proceedeth从他的口中成为一个'天使' [信使，马克这里是一个理想的统一，一言一行] ， （ chang. 14 ） 。
The vast number of that Angelic Host, and the consequent safety of Israel as against its enemies, was described in the most hyperbolic language.广大的表示，天使般的主机，以及相应的安全，以色列的反对它的敌人，被称为在最双曲语言。 There were 12 Mazzaloth (signs of the Zodiac), each having 30 chiefs of armies, each chief with 30 legions, each legion with 30 leaders, each leader with 30 captains, each captain with 30 under him, and each of these things with 365,000 stars, and all were created for the sake of Israel!有12 mazzaloth （标志的十二生肖） ，每30酋长的军队，每个行政与30个军团，每个军团与30日的领导人，每位领导人与30的舰长，舰长每30下，他和每一个这些东西与365000星级，均创造了为以色列！ (Ber. 32. b.) （ ber. 32 。乙）
Similarly, when Nebuchadnezzar proposed to ascend into heaven, and to exalt his throne above the stars, and be like the Most High, the Bath Qol replied to this grandson of Nimrod that man's age was 70, or at most 80 years, while the way from earth to the firmament occupied 500 years, [a In Jer.同样地，当布恰德内扎尔建议升入天堂，并高举他的宝座以上的星级，并且最喜欢的高，洗澡的生活质量回答了这个外孙尼姆罗德那人的年龄为70岁，或最多80年来，虽然方式从地球到firmament被占领的五百年， [在哲。 Ber 2 c it is 50 years.] a thickness of the firmament was 500 years, the feet of the living creatures were equal to all that had preceded, and the joints of their feet to as many as had preceded them, and so on increasingly through all their members up to their horns, after which came the Throne of Glory, the feet of which again equaled all that had preceded, and so on (Chag. 13 a [b See also Pes. 94 b.]).误码率2架C ，这是50年。 ]厚度的firmament是五百年，脚下生活的动物都是平等的一切之前，和关节他们的脚，以多达之前他们，所以就越来越通过其所有成员最多鸣笛后，来到宝座的荣耀，英尺，其中再次持平一切之前，等等（ chag. 13 [ b见也PES的94乙] ） 。
[1 Some add the Cherubim as another and separate class.] In connection with this we read in Chag. [ 1一些添加基路伯作为另一个独立的阶层。 ]在这方面我们在阅读chag 。 12 b that there are seven heavens: the Vdon, in which there is the sun; Riqia, in which the sun shines, and the moon, stars, and planets are fixed; Shechaqim, in which are the millstones to make the manna for the pious; Aebhul, in which the Upper Jerusalem, and the Temple and the Altar, and in which Michael, the chief Angel-Prince, offers sacrifices; Maon, in which the Angels of the Ministry are, who sing by night and are silent by day for the sake of the honour of Israel (who now have their services); Machon, in which are the treasuries of snow, hail, the chambers of noxious dews, and of the receptacles of water, the chamber of wind, and the cave of mist, and their doors are of fire; lastly, Araboth, wherein Justice, Judgment and Righteousness are, the treasures of Life, of Peace and of Blessing, the soul of the righteous, and the spirits and souls of those who are to be born in the future, and the dew by which the dead are to be raised. 12 B的有7天： vdon ，其中有就是太阳; riqia ，在这阳光普照，和月亮，星辰，和行星是固定的; shechaqim ，在这是millstones ，使甘露醇为虔诚的; aebhul ，其中，上耶路撒冷，以及庙和祭坛，并在其中迈克尔，行政天使王子，提供了牺牲; maon ，在这天使部，谁唱的夜晚和沉默的，由天为荣幸以色列（谁现在有他们的服务） ; machon ，在这是国库券的雪，冰雹，商会有毒dews ，该贮水，商会风，窑洞的薄雾，和他们的门是消防;最后， araboth ，其中，公义，判断和正义的是，珍视生命，和平与祝福，灵魂，正义，以及精神和心灵的那些谁要出生在未来的日子，和露水，其中死亡的是要提高。
There also are the Ophanim, and the Seraphim, and the living creatures and the ministering Angels, and the Throne of Glory and over them is enthroned the Great King.也有是ophanim ，和塞拉芬，以及生物和服事天使，宝座的光荣和超过他们是enthroned伟大的国王。 [For a description of this Throne and of the Appearance of its King, see Pirqe de R. Eliez. [说明这个宝座和外观，其景，见pirqe德r. eliez 。 4.] On the other hand, sometimes every power and phenomenon in Nature is hypostatised into an Angel, such as hail, rain, wind, sea &c.; similarly, every occurrence, such as life, death, nourishment, poverty, nay, as it is expressed: there is not stalk of grass upon earth but it has its Angels in heaven 'Ber R. 10). 4 。 ]在另一方面，有时每一个权力和现象，在性质上是hypostatised成为一个天使，如冰雹，雨，风，海＆长;同样，每一个发生的事件，这种作为生命，死亡，营养，贫穷，不，因为它是表示：不存在秸秆草后，地球，但它有其天使在天堂'的误码率r. 10 ） 。 This seems to approximate the views of Alexandrian Mysticism.这似乎是近似的意见，亚历山大的神秘主义。 So also, perhaps, the idea that certain Biblical heroes became after death Angels.因此，此外，也许，构思某些圣经的英雄，成为后死亡天使。 But as this may be regarded as implying their service as messengers of God, we leave it for the present.但因为这可能被视为暗示，他们的服务，作为上帝的使者，我们离开它对于目前的。
It would be difficult exactly to state the number of the Angel-Princes.便很难完全一致，国家的数目天使-王子。 The 70 nations, of which the world is composed, had each their Angel-Prince (Targ. Jer.on Gen xi.7, 8; comp. Ber. R. 56; Shem. R. 21; Vayyi. R. 29; Ruth R. ed. Warsh. p. 36 b), who plead their cause with God. 70国，其中，世界是组成，他们的每一个天使王子（ targ. jer.on根xi.7 ， 8 ;可比。误码率。 r. 56 ; shem 。 r. 21个; vayyi 。 r. 29日;罗思r.教育署。伯南克。第36页b ）款中，谁申辩他们的事业与上帝。 Hence these Angels are really hostile to Israel, and may be regarded as not quite good Angels, and are cast down when the nationality which they represent is destroyed.因此，这些天使真的是敌视以色列，并可能被视为不不错的天使，是铸造时的国籍他们所代表的是毁灭。 It may have been as a reflection on Christian teaching that Israel was described as not requiring any representative with God, like the Gentiles.它可能已被作为一个基督徒的反思教学，以色列被形容为不要求任何代表与上帝一样，外邦人。 For, as will soon appear, this was not the general view entertained.因为，正如将很快出现，这不是一般的看法受理。
Besides these Gentiles Angel-Princes there were other chiefs, whose office will be explained in the sequel. Of these 5 are specially mentioned, of whom four surrounded the Throne of God: Michael, Gabriel, Raphael, and Uriel.除了这些外邦人的天使-王子有其他酋长，其办公室将加以解释，在续集中。 这些五顷特别提到，其中4所包围的宝座，神：迈克尔，加布里埃尔，拉斐尔，乌利尔。 But the greatest of all is Metatron, who is under the Throne, and before it. These Angels are privileged to be within the Pargod, or cloudy veil, while the others only hear the Divine commands or councils outside this curtain (Chag. 16 a, Pirque d. R. El. iv.). 但最大的是塔特隆，谁是下宝座，并在它的前面。这些天使有幸成为内部pargod ，或多云的面纱，而其他只听到神的命令或议会以外的这幕（ chag. 16 ， pirque四r.下午四） 。 It is a slight variation when the Targum Pseudo-Jonathan on Deut.这是一个轻微的变化时，尔伪乔纳森对deut 。 xxxiv.三十四。 6 enumerates the following as the 6 principal Angels: Michael, Gabriel, Metatron, Yopheil, Uriel, and Yophyophyah. 6列举了以下作为6主要天使：迈克尔，加布里埃尔，麦塔特罗， yopheil ，乌利尔， yophyophyah 。 The Book of Enoch (ch. xx.) speaks also of 6 principal Angels, while Pirque d.这本书的尹万良（ ch.第XX ）说，还6主要的天使，而pirque四 R. Eliez. r. eliez 。 iv.四。 mentions seven.提到7 。
In that very curious passage (Berakhoth 51 a) we read of three directions given by Suriel, Prince of the Face, to preserve the Rabbis from the Techaspith (company of Evil Angels), or according to others, form Istalganith (another company of Evik Angels. In Chag. 132 b we read of an Angel called Sandalpon, who stands upon the earth, while his head reaches 500 years' way beyond the living creatures. He is supposed to stand behind the Merkabah (the throne-chariot), and make crowns for the Creator, which rise of their own accord. We also read of Sagsagel, who taught Moses the sacred Name of God, and was present at his death. But, confining ourselves to the five principal Angel-chiefs, we have,在这非常奇怪通过（ berakhoth 51一）我们读的三个方向所给予的suriel ，王子面对，以保存拉比从techaspith （公司邪恶的天使） ，或根据其他人，形成istalganith （另一家公司的evik天使在chag 。 132 b我们读到的一个天使的所谓sandalpon ，谁的立场后，地球，而他的头达到500年'的方式超出了生活的动物，他是站在背后的merkabah （宝座-战车） ，以及作出冠为创作者，这引起他们自己的协议，我们也看过的sagsagel ，谁教摩西的神圣上帝的名义，出席了他的去世，但仅限于自己的五个主要的天使-酋长，我们已
a. Metatron, [1 On the controversy on the meaning of the name Metatron, whether it means under the throne, or behind the throne, or is the same as Meatator, divider, arranger, representative, we will not enter.] who appears most closely to correspond to the Angel of the Face, or the Logos.答： 麦塔特罗， [一对争议上的意义，名称塔特隆，是否意味着下宝座，或背后的宝座，或者是一样的meatator ，除法，安排，代表，我们不会进入。 ]谁出现关系最密切的对应到天使的脸，或标识。 He is the representative of God.他是代表上帝的。 In the Talmud (Sanh. 38 b) a Christian is introduced as clumsily starting a controversy on this point, that, according to the Jewish contention, Exod.在塔木德（ sanh. 38 b ）在一个基督教介绍了作为clumsily起争议，在这一点上， ，根据犹太人的争论， exod 。 xxiv.二十四。 1 should have read, 'Come up to Me.'一，应已看过， '来给我。
On this R. Idith explained that the expression referred to the Metatron (Exod. xxxiii. 21, but denied the inference that Metatron was either to be adored, or had power to forgive sins, or that he was to be regarded as a Mediator. In continuation of this controversy we are told (Chang. 15 a, b) that, when an apostate Rabbi had seen Metatron sitting in heaven, and would have interfered from it that there were two supreme powers, Metatron received from another Angel 60 fiery stripes so as to prove his inferiority! In Targ. Ps.-Jon. on Gen. v. 24 he is called the Great Scribe, and also the Prince of this world.在此r. idith解释说，该表达的转介到塔特隆（ exod.三十三。 21 ，但否认推断塔特隆要么被崇拜，或有权力原谅的罪过，或者说，他是被视为一个调停者。在继续这方面的争议告诉我们， （ chang. 15甲，乙） ，当一叛教者拉比看到塔特隆会议在天上，并会干预，从它有两个最高权力，塔特隆收到了从另一个天使60火热的条纹所以，以证明他的自卑感！在targ 。诗篇-琼。将军就诉24他是所谓的伟大刀，也是王子这个世界。
He is also designated as 'the Youth,' and in the Kabbalah as 'the Little God,' who had 7 names like the Almighty, and shared His Majesty.他亦是被指定为'青年' ，以及在卡巴拉作为'小上帝， '谁曾七名称，如万能的，并赞同他的国王陛下。 he is also called the 'Prince of the Face,' and described as the Angel who sits in the innermost chamber (Chang. 5 b), while the other Angels hear their commands outside the Veil (Chang. 16 a).他亦是所谓的'王子的脸， '形容为天使谁，设在内心的会议厅（ chang.五b ）项，而其他的天使，听取他们的命令以外的面纱（ chang. 16 ） 。 He is represented as showing the unseen to Moses (Siphre. p. 141 a), and as instructing infants to the Midrash on Lamentation there is a revolting story in which Metatron is represented as proposing to shed tears in order that God might not have to weep over the destruction of Jerusalem, to which, however, the Almighty is made to refuse His assent.他是代表作为显示看不见的摩西（ siphre.第141页） ，并作为指导婴幼儿到米德拉士对lamentation是有反叛的故事，其中塔特隆是派代表作为建议流泪，为了上帝，可能不会有以哭泣超过摧毁耶路撒冷，其中，不过，万能的，是拒绝他的赞同。
We hesitate to quote further from the passage.我们毫不犹豫地引述进一步从通过。 In Siphre on Deut.在siphre对deut 。 (ed. freidm. p. 141 a) Metatron is said to have shown Moses the whole of Palestine. （编freidm 。第141页）塔特隆是说已显示，郑慕智，整个巴勒斯坦。 He is alos said to have gone before Israel in the Wilderness.他是阿洛斯说已经历了前以色列在旷野中。
b. Michael ('who is like God?'), or the Great Prince (Chag. 12b).乙迈克尔 （ '谁是像神吗？ ' ） ，或大王子（ chag. 12 B条） 。 He stands at the right hand of the throne of God.他站在右手的宝座，神。 According to Targ.据targ 。 Ps.-Jon.雅歌-琼。 on Exod.对exod 。 xxiv.二十四。 1, he is the Prince of Wisdom. 1 ，他是王子的智慧。 According to the Targum on Ps.根据该尔对的PS 。 cxxxvii. cxxxvii 。 7, 8, the Prince of Jerusalem, the representative of Israel. 7日， 8日，王子在耶路撒冷，以色列代表发言。 According to Sebach.据sebach 。 62 a he offers upon the heavenly Altar; according to some, the soul of the pious; according to others, lambs of fire. 62他提供后，天上的祭坛;据对一些人来说，灵魂的虔诚;根据其他人，羔羊，小心防火。 But, although Michael is the Prince of Israel, he is not to be invoked by them (Jer. Ber. ix. 13 a).但是，尽管迈克尔是王子，以色列，他是不被引用他们（ jer.的误码率。九。 13 ） 。 In Yoma 77 a we have an instance of his ineffectual advocacy for Israel before the destruction of Jerusalem.在yoma 77 1我们有一个实例，他无效倡导以色列前销毁耶路撒冷。 The origin of his name as connected with the Song of Moses at the Red Sea is explained in Bemidb.起源他的名字作为与宋摩西在红海的解释是，在bemidb 。 R. 2. p的。 Many instance of his activity are related.很多，例如他的活动是相关的。
Thus, he delivered Abraham from the fiery oven of Nimrod, and afterwards, also, the Three Children out of the fiery furnace.因此，他发表的石礼谦，从火热的烤炉的尼姆罗德，随后，另外，三个孩子走出这个火热的熔炉。 He was the principal or middle Angel of the three who come to announce to Abraham the birth of Isaac, Gabriel being at his right, and Raphael at his left.他是主要的或中等的天使三个谁来宣布亚伯拉罕的诞生，以撒，加布里埃尔被他的权利，和拉斐尔在他左边。 Michael also saved Lot.迈克尔也节省很多。 Michael and Gabriel wrote down that the primogeniture belonged to Jacob, and God confirmed it.迈克尔和Gabriel写下认为，长子属于雅各，与神的证实。 Michael and Gabriel acted as 'friends of the bridegroom' in the nuptials of Adam.迈克尔和Gabriel充当'的朋友新郎' ，在婚礼亚当。 Yet they could not bear to look upon the glory of Moses.但他们无法忍受的眼光来看待的荣耀，郑慕智。 Michael is also supposed to have been the Angel in the bush (according to others, Gabriel).迈克尔亦是假定已天使在布什（根据其他人，加布里埃尔） 。 At the death of Moses, Michael prepared his bier, Gabriel spread a cloth over the head of Moses, and Sagsagel over his feet.在死亡的摩西，迈克尔准备，他bier ，加布里埃尔蔓延布超过头部的摩西，和sagsagel超过他的双脚。
In the world to come Michael would pronounce the blessing over the fruits of Eden, then hand them to Gabriel, who would give them to the patriarchs, and so on to David.在未来世界Michael会宣告的祝福超过成果的伊甸园，那么，一方面他们加布里埃尔，谁给他们向patriarchs ，等，以大卫。 The superiority of Michael over Gabriel is asserted in Ber.优势迈克尔超过加布里埃尔是断言，在误码率。 4 b, where, by an ingenious combination with Dan. 4 B号，其中，由一个巧妙的结合丹。 x.十。 13, it is shown that Is. 13 ，这表明是。 vi.六。 6 applies to him (both having the word, one). 6适用于他（双方有一句话， 1 ） 。 It is added that Michael flies in one fight, Gabriel in two, Elijah in four, and the Angel of Death in eight flights (no doubt to give time for repentance).这是补充说，迈克尔苍蝇在一打，加布里埃尔在二，以利亚在四，和死亡天使在八航班（毫无疑问，以便有时间悔改） 。
c. Gabriel ('the Hero of God') represents rather judgment, while Michael represents mercy.长加布里埃尔 （ '英雄神' ）代表，而不是判断，而迈克尔三个代表手软。 Thus he destroyed Skodom (Bab. Mex. 86 b, and other places).因此，他摧毁了skodom （ bab.墨西哥。 86 B ，以及其他地方） 。 He restored to Tamar the pledges of Judah, which Sammael had taken away (Sot. 10 b).他恢复到添马舰的承诺犹大，使萨麦尔已取去（ sot. 10 b ）款。 He struck the servants of the Egyptian princess, who would have kept their mistress from taking Moses out of the water (Sot. 12 b); also Moses, that he might cry and so awaken pity.他击中了公务员的埃及公主，谁保持其情妇从以摩西出的水（ sot. 12 b ）条;也摩西，他可能哭，所以唤醒可惜的。 According to some, it was he who delivered the Three Children; but all are agreed that he killed the men that were standing outside the furnace.据对一些人来说，这是谁，他发表了三个孩子，但大家都同意，他杀害的男子说，站在炉外。 He also smote the army of Sennacherib.他还smote军队森纳赫里布。
The passage in Ezek.通过在ezek 。 x.十。 2, 7 was applied to Gabriel, who had received from the Chureb two coals, which, however, he retained for six years, in the hope that Israel might repent. 2 ， 7适用于加布里埃尔，谁收到了从chureb二煤，其中，不过，他保留六年，在希望，以色列可能在悔改。 [a Gabriel was also designated Itmon, because he stops up the sing of Israel (Sanh. 45 b).] He is supposed to be referred to in Ezek. [加布里埃尔还指定itmon ，因为他站起来唱，以色列（ sanh. 45 b ）款] ，他是要被转介至在ezek 。 ix.九。 4 as affixing the mark on the forehead which is a drawn, in the wicked, in blood (Shabb. 55 a).四，作为追究马克对前额这是一个制定，在恶人，在血液（ shabb. 55 ） 。 We are also told that he had instructed Moses about making the Candlestick, on which occasion he had put on an apron, like a goldsmith; and that he had disputed with Michael about the meeting of a word.我们也说，他已指示摩西约，使烛台，其中之际，他已提上围裙，像一间金;及，他曾与迈克尔有争议的有关会议上的字词。 To his activity the brining of fruits to maturity is ascribed, perhaps because he was regarded as made of fire, while Michael was made of snow (Deb. R. 5).他的活动brining的水果的成熟是归因于，这可能是因为他被视为取得消防，而迈克尔所作的降雪（ deb. r. 5 ） 。
These Angels are supposed to stand beside each other, without the fire of the one injuring the snow of the other.这些天使是为了站在旁边的对方，而不火一个受伤的雪，其他。 The curious legend is connected with him (Shabb. 56 b, Sanh. 21 b), that, when Solomon married the daughter of Pharaoh, Gabriel descended into the sea, and fixed a reed in it, around which a mudbank gathered, on which a forest sprang up.好奇的传说是连跟他（ shabb. 56 b ， sanh 21二） ，即，当所罗门已婚的女儿，法老王，加布里埃尔下降，流入海中，和固定在一芦苇，周围一mudbank聚集，其中森林兴起。 On this site imperial Rome was built.关于本网站的罗马帝国建立。 The meaning of the legend, or perhaps rather allegory, seems (as explained in other parts of this book) that, when Israel began to decline from God, the punishment through its enemies was prepared, which culminated in the dominion of Rome.含义的传说，或者也许，而不是寓言，似乎（作为解释，在其他部分的这本书） ，当以色列开始下降，从神，处罚通过其敌人的准备，最终导致在统治罗马。 In the future age Gabriel would hunt and slay Leviathan.在未来的年龄加布里埃尔将追捕，斩利维坦。 This also may be a parabolic representation of the destruction of Israel's enemies.这也可能是一个抛物线的代表性摧毁以色列的敌人。
d.四 Of Uriel ('God is my light') and Raphael ('God heals') it need only be said, that the one stands at the left side of the Throne of glory, the other behind it.的乌利尔 （ '上帝是我轻' ）和拉斐尔 （ '上帝的医治' ） ，它只须说，一个站在左边的宝座的荣耀，其他的背后。 [1 The names of the four Angel-Princess, Michael, Gabriel, Uriel, and Raphael, are explained in Bemid. [ 1名称四个天使-公主，迈克尔，加布里埃尔，乌利尔，以及拉斐尔，是在解释bemid 。 R. 2.] p的。 ]