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Showing posts with label MALAIKA. Show all posts
Showing posts with label MALAIKA. Show all posts

Friday, 2 August 2019

August 02, 2019

IJUE BIBLIA | WAJUE MALAIKA KATIKA BIBLIA

IJUE BIBLIA | KNOW THE BIBLE


MALAIKA


ANGEL-MALAIKA
an'-jel (mal'akh; Septuagint na Agano Jipya, aggelos):
_I. UTAFITI NA HABARI TERMS_
_II. Malaika katika OLD TESTAMENT_
1. Asili, Maonekano na Kazi
2. Malaika wa Malaika
3. Malaika wa Theophany
_III. Malaika katika TESTAMENT_ Mpya
1. Kuonekana
2. Mafundisho ya Yesu juu ya Malaika
3. Marejeleo mengine ya Agano Jipya
_IV. UCHAMBUZI WA TOFAUTI_
_V. Ukweli wa ANGELS_
_LITERATURE_
_I. Ufafanuzi na Masharti ya Maandiko._
Malaika neno limetumika katika maandiko kwa amri ya viumbe vya asili au vya mbinguni ambao biashara yao ni kufanya kama malaika wa Mungu kwa wanadamu, na kama mawakala wanaotimiza mapenzi yake. Wote kwa Kiebrania na Kiyunani neno hilo linatumika kwa wajumbe wa wanadamu (1 Fal. 19: 2; Luka 7:24); kwa Kiebrania hutumiwa katika umoja kuashiria mjumbe wa Kiungu, na kwa wingi kwa wajumbe wa kibinadamu, ingawa kuna tofauti katika matumizi mawili. Inatumika kwa nabii Hagai (Hagai 1:13), kwa kuhani (Malaki 2: 7), na kwa yule mjumbe anayetayarisha njia ya Bwana (Malaki 3: 1). Maneno mengine ya Kiebrania na misemo iliyotumika kwa malaika ni ya juu ha-'lohim (Mwanzo 6: 2,4; Ayubu 1: 6; 2: 1) na ya chini (Zaburi 29: 1; 89: 6), yaani wana wa 'elohim au' kuondoa; hii inamaanisha, kulingana na utumizi wa kawaida wa Kiebrania, washiriki wa darasa huitwa 'elohim au' kuondoa, nguvu za mbinguni. Inaonekana kuwa na shaka ikiwa neno 'elohim, lililosimama peke yake, linatumiwa kuelezea malaika, ingawa Septuagint inatafsiri katika vifungu vichache.


Mfano muhimu zaidi ni Zaburi 8: 5; ambapo Revised Version (Briteni na Amerika) inapeana, "Umemfanya kuwa chini kuliko Mungu," na Kiingereza Revised Version, kusoma kwa maandishi ya "malaika" kwa "Mungu" (linganisha Waebrania 2: 7,9); qedhoshim "watakatifu" (Zaburi 89: 5,7), jina likionyesha ukweli kwamba wao ni wa Mungu; `ir,` irim, "walinzi," "walinzi" (Danieli 4: 13,17,23). Maneno mengine hutumiwa kuainisha malaika kwa pamoja: codh, "baraza" (Zaburi 89: 7), ambapo kumbukumbu inaweza kuwa kwa kikundi cha ndani cha malaika walioinuliwa; `edhah na qahal," kusanyiko "(Zaburi 82: 1; 89: 5); na mwishowe tsabha ', eloha'oth, "mwenyeji," "majeshi," kama katika kifungu kinachojulikana "Mungu wa majeshi." Kwenye Agano Jipya neno aggelos, linamaanisha mjumbe wa Kimungu, mara nyingi huambatana na kifungu fulani ambacho hufanya maana hii iwe wazi, k.k. "malaika wa mbinguni" (Mathayo 24:36). Malaika ni wa "jeshi la mbinguni" (Luka 2: 13). Kwa kuzingatia asili yao huitwa "mizimu" (Waebrania 1:14). Kwa kweli Paulo alirejelea safu zilizoamuru za viumbe vya hali ya juu katika kundi la maneno ambayo yanapatikana katika mchanganyiko mbali, yaani, archai, "wakuu," exousiai, "nguvu," enzi, "viti vya enzi," ukuotetes, "enzi," na dunameis, pia iliyotafsiriwa "nguvu." Nne za kwanza zinaonekana kutumika kwa nia nzuri katika Wakolosai 1:16, ambapo inasemekana kwamba viumbe vyote viliumbwa kupitia Kristo na kwake; katika vifungu vingine vingi ambavyo maneno kutoka kwa kikundi hiki hufanyika, zinaonekana kuwakilisha nguvu mbaya. Tunaambiwa kwamba mabishano yetu ni dhidi yao (Waefeso 6:12), na kwamba Kristo anashinda wakuu na nguvu (Wakolosai 2: 15; linganisha Warumi 8: 38; 1 Wakorintho 15: 24). Katika vifungu viwili neno archaggelos, "malaika mkuu" au malaika mkuu, linatokea: "sauti ya malaika mkuu" (1 Wathesalonike 4:16), na "Mikaeli malaika mkuu" (Yuda 1: 9).
_ II. Malaika katika Agano la Kale.
_ 1. Asili, Maonekano na Kazi:
Kila mahali katika Agano la Kale uwepo wa malaika hufikiriwa. Uumbaji wa malaika unatajwa katika Zaburi 148: 2,5 (linganisha Wakolosai 1:16). Walikuwepo wakati wa uumbaji wa ulimwengu, na walijawa na mshangao na shangwe hata "walipiga kelele kwa furaha" (Ayubu 38: 7). Kwa asili yao hatuambiwa chochote. Kwa jumla wao huchukuliwa kama mfano wa utume wao. Ingawa labda ni takatifu zaidi ya viumbe viliumbwa, wanashtakiwa na Mungu kwa upumbavu (Ayubu 4: 18), na tunaambiwa kwamba "hawategemei watakatifu wake" (Ayubu 15:15). Marejeleo juu ya anguko la malaika hupatikana tu katika fumbo na labda ni mafisadi Mwanzo 6: 1-4, na katika vifungu vya kutegemeana vya 2 Petro 2: 4 na Yuda 1: 6, ambazo zinatoa msukumo wao kutoka kitabu cha Inokrasia ya Enoko... Pepo zimetajwa (tazama DEMON); na ingawa Shetani anaonekana kati ya wana wa Mungu (Ayubu 1: 6; 2: 1), kuna tabia inayokua katika waandishi wa baadaye kumtaja dhuluma ambayo yote ni yake (ona \ SATAN \). Kuhusu uonekano wao wa nje, ni dhahiri kwamba walikuwa na umbo la kibinadamu, na wakati mwingine wanaweza kuwa na makosa kwa wanaume (Ezekieli 9: 2; Mwanzo 18: 2,16). Hakuna maoni yoyote ambayo wamewahi kuonekana katika fomu ya kike. Kufikiria kwa malaika kama mabawa, ambao wamezoea sana sanaa ya Kikristo, haupati msaada wowote katika Maandiko (isipokuwa, labda, Danieli 9: 21; Ufunuo 14: 6, ambapo malaika wanawakilishwa kama "flying"). Makerubi na maserafi (tazama CHERUB; SERAPIM) wanawakilishwa kama mabawa (Kutoka 25:20; Isaya 6: 2); wenye mabawa pia ni viumbe hai vya mfano wa Eze (Ezekieli 1: 6; linganisha Ufunuo 4: 8). Kama ilivyoonyeshwa hapo juu, malaika ni wajumbe na vyombo vya mapenzi ya Kiungu. Kama sheria hawatekelezi katika nyanja ya mwili. Katika visa kadhaa, hata hivyo, wanawakilishwa kama malaika wa kuharibu:
malaika wawili wamepewa kazi ya kuiangamiza Sodoma (Mwanzo 19:13); wakati Daudi akihesabu watu, malaika huwaangamiza kwa tauni (2 Samweli 24:16); ni kwa malaika kwamba jeshi la Ashuru linaangamizwa (2 Wafalme 19:35); na Ezekieli anasikia malaika sita wakipokea amri ya kuwaangamiza wale ambao walikuwa wenye dhambi huko Yerusalemu (Ezekieli 9: 1,5,7). Katika uhusiano huu lazima ikumbukwe usemi "malaika wa uovu," i.e. malaika ambao huleta mabaya juu ya wanadamu kutoka kwa Mungu na kutekeleza hukumu zake (Zaburi 78:49; linganisha 1 Samweli 16:14). Malaika hutokea kwa Yakobo katika ndoto (Mwanzo 28:12; 31:11). Malaika ambaye hukutana na Balaamu anaonekana kwanza kwa punda, na sio kwa mpanda farasi (Hesabu 22). Malaika hutafsiri mapenzi ya Mungu, na kumwonyesha mwanadamu kile kinachofaa kwake (Ayubu 33:23). Wazo la malaika kama kuwajali watu pia linaonekana (Zaburi 91:11 f), ingawa wazo la kisasa la milki ya kila mtu wa malaika maalum wa mlezi halipatikani katika Agano la Kale.
2. Jeshi la Malaika:
Kifungu "jeshi la mbinguni" kinatumika kwa nyota, ambazo wakati mwingine ziliabudiwa na Wayahudi waliabudu masanamu (Yeremia 33: 22; 2 Wafalme 21: 3; Zekaria 1: 5); jina linatumika kwa kikundi cha malaika kwa sababu ya idadi yao isitoshe (linganisha Danieli 7:10) na utukufu wao. Wanawakilishwa wamesimama mkono wa kuume na wa kushoto wa Yahweh (1 Fal. 22:19). Kwa hivyo Mungu, aliye juu ya wote, anaitwa kila wakati katika Agano la Kale "Mungu wa majeshi," "Bwana wa majeshi," "Mungu wa majeshi"; na mara moja "mkuu wa jeshi" (Danieli 8:11). Mojawapo ya majukumu makuu ya jeshi la mbinguni ni kusifu jina la Bwana kila wakati (Zaburi 103: 21; 148: 1). Katika mwenyeji huyu kuna takwimu fulani ambazo zinajulikana sana, na baadhi yao wametajwa. Malaika ambaye anamtokea Yoshua anajiita "mkuu wa jeshi la Bwana" (Yoshua 5:14 f). Malaika mtukufu anayemtafsiri Danieli maono ambayo aliona katika mwaka wa tatu wa Koreshi (Danieli 10: 5), kama malaika anayefasiri maono hayo katika mwaka wa kwanza wa Belshaza (Danieli 7:16), hajatajwa; lakini maono mengine ya nabii huyo yakafafanuliwa na malaika Jibrieli, anayeitwa "mtu huyo Gabriel," na inaelezewa kama anaongea na "sauti ya mtu" (Danieli 9: 21; 8: 15). Katika Danieli tunapata marejeleo ya mara kwa mara yaliyotolewa kwa "wakuu":
"mkuu wa Uajemi," "mkuu wa Ugiriki" (Danieli 10:20). Hizi ni malaika ambao wamepewa jukumu la, na pengine kutawala juu ya watu fulani. Anayejulikana zaidi kati yao ni Michael, aliyefafanuliwa kama "mmoja wa wakuu," "mkuu anayesimamia watoto wa watu wako," na, kwa ufupi zaidi, "mkuu wako" (Danieli 10:13; 12: 1; 10:21); Kwa hivyo, Michael anachukuliwa kama malaika wa walinzi wa Wayahudi. Katika Apocrypha Raphael, Urieli na Jeremieli pia wametajwa. Ya Raphael inasemekana (Tobit 12:15) kwamba yeye ni "mmoja wa malaika saba watakatifu ambao wanasilisha sala za watakatifu" kwa Mungu (linganisha Ufunuo 8: 2, "malaika saba ambao wanasimama mbele ya Mungu"). Inawezekana kwamba kundi hili la saba limetajwa katika maneno yaliyonukuliwa hapo juu, "mmoja wa wakuu". Wengine (haswa Kosters) wamesisitiza kwamba maneno "wana wa elohim," baraza "la Mungu na" mkutano, "yanamaanisha miungu ya jadi ya mataifa, ambayo sasa yamepotoshwa na yamewekwa chini ya Bwana. Uwongo huu wa kuthubutu una msaada kidogo katika Maandiko; lakini tunaona dalili za kuamini kwamba malaika wa mataifa walishindwa katika kuanzisha haki ndani ya sehemu waliyopewa duniani, na kwamba wataadhibiwa na BWANA Mola wao Mkuu (Isaya 24:21; Zaburi 58: 1) f toleo la Revised, kiasi; linganisha Yuda 1: 6).
3. Malaika wa Theophany:
Malaika huyu ametajwa kama "malaika wa BWANA," na "malaika wa uwepo (au uso) wa Bwana." Vifungu vifuatavyo vina marejeleo ya malaika huyu:
Mwanzo 16: 7 - malaika na Hagari; Mwanzo 18 - Ibrahimu anahojiana na malaika kwa Sodoma; Mwanzo 22: 11 - malaika anaingilia kuzuia dhabihu ya Isaka; Mwanzo 24: 7,40 - Ibrahimu anamtuma Eliezeri na kuahidi usalama wa malaika; Mwanzo 31: 11 - malaika ambaye anamtokea Yakobo anasema "Mimi ni Mungu wa Betheli"; Mwanzo 32: 24 - Yakobo anapambana na malaika na kusema, "Nimemwona Mungu uso kwa uso"; Mwanzo 48:15 f - Yakobo anasema juu ya Mungu na malaika sawa; Kutoka 3 (linganisha Matendo 7:30) - malaika akamtokea Musa kwenye kijiti kilichowaka; Kutoka 13:21; 14:19 (Linganisha Hesabu 20:16) - Mungu au malaika anaongoza Israeli kutoka Misri; Kutoka 23: 20 - watu wameamuru kutii malaika; Kutoka 32: 34–33: 17 (linganisha na Isaya 63: 9) - Musa anaombea uwepo wa Mungu na watu wake; Yoshua 5: 13-6: 2 - malaika akamtokea Yoshua; Waamuzi 2: 1-5 - malaika anaongea na watu; Waamuzi 6: 11 - malaika akamtokea Gidiyoni.
Uchunguzi wa vifungu hivi unaonyesha kwamba wakati malaika na Yaya wakati mwingine wanajulikana kutoka kwa kila mmoja, wanakuwa na masafa sawa, na katika vifungu sawa, wameunganishwa kwa kila mmoja. Je! Hii inaelezewaje? Ni dhahiri kwamba haya maagizo hayawezi kuwa Mtukufu mwenyewe, ambaye hakuna mtu aliyemwona, au anayeweza kuona. Katika kutafuta maelezo, umakini maalum unapaswa kulipwa kwa vifungu viwili hapo juu. Katika Kutoka 23:20 Mungu anaahidi kupeleka malaika mbele ya watu wake kuwaongoza katika nchi ya ahadi; wameamuru kumtii na sio kumkasirisha "kwani hatasamehe makosa yenu:
kwa maana jina langu limo ndani yake. "Basi malaika anaweza kusamehe dhambi, ambayo ni Mungu tu anayeweza kufanya, kwa sababu jina la Mungu, yaani tabia Yake na kwa hivyo mamlaka Yake, yumo ndani ya malaika. Zaidi ya hayo, katika kifungu cha Kutoka 32: 34-33: 17 Musa aliwaombea watu baada ya kuvunja agano la kwanza; Mungu anajibu kwa kuahidi, "Tazama malaika wangu atatangulia"; na mara baada ya Mungu kusema, "Sitakwenda katikati yako." Kwa kujibu kuomba zaidi, Mungu anasema, "Uwepo wangu utaenda nawe, nami nitakupa kupumzika." Hapa kuna tofauti ya wazi kati ya malaika wa kawaida, na malaika ambaye hubeba pamoja naye uwepo wa Mungu. kwa maneno ya Davidson katika Teolojia yake ya Agano la Kale: "Hasa uthibitisho mtu anaweza kufuata uwepo wa Yahweh katika ushawishi na utendaji; kwa kuonekana kwa malaika wa kawaida mtu anaweza kugundua Yosefu yuko upande fulani wa Uweko wake, katika sifa fulani ya tabia Yake; kwa malaika wa Bwana yupo kabisa kama Mungu wa agano la watu wake, ili kuwakomboa. "Swali bado linabaki, Malaika wa theophanic ni nani? Kwa majibu haya mengi yamepewa, ambayo yafuatayo yanaweza kutajwa:
(1) Malaika huyu ni malaika tu aliye na tume maalum;
(2) Anaweza kuwa kizazi cha muda cha Mungu katika kujulikana;
(3) Anaweza kuwa Logos, aina ya kuzaliwa tena kwa mwili wa mtu wa pili wa Utatu. Kila moja ina shida zake, lakini mwisho ni ya kumjaribu akili zaidi. Bado ni lazima ikumbukwe kuwa bora kabisa hizi ni mada ambazo zinagusa siri kubwa. Ni hakika kwamba tangu mwanzo Mungu alitumia malaika katika hali ya kibinadamu, na sauti za wanadamu, ili aweze kuwasiliana na mwanadamu; na mwonekano wa malaika wa Bwana, na uhusiano wake maalum wa ukombozi na watu wa Mungu, zinaonyesha kufanya kazi kwa njia hiyo ya Kiungu ya kujifunua ambayo ilifikia mwisho wa Mwokozi, na kwa hivyo ni mfano wa mbele, na maandalizi ya, ufunuo kamili wa Mungu katika Yesu Kristo. Zaidi ya hii, sio salama kwenda.
_III. Malaika katika Agano Jipya. _
1. Kuonekana:
Hakuna kinachohusiana na malaika katika Agano Jipya ambayo haiendani na mafundisho ya Agano la Kale juu ya somo. Kama vile wao wanafanya kazi hasa mwanzoni mwa historia ya Agano la Kale, wakati watu wa Mungu wanapozaliwa, ndivyo wanavyoonekana mara kwa mara kuhusiana na kuzaliwa kwa Yesu, na tena wakati utaratibu mpya wa mambo unapoanza na ufufuo. Malaika anaonekana mara tatu katika ndoto kwa Yosefu (Mathayo 1:20; 2: 13,19). Malaika Jibril anaonekana kwa Zakayo, na kisha kwa Mariamu katika matamshi (Luka 1). Malaika anawatangazia wachungaji kuzaliwa kwa Yesu, na anajiunga na "umati wa jeshi la mbinguni," akimsifu Mungu kwa wimbo wa mbinguni (Luka 2: 8). Wakati Yesu anajaribiwa, na tena wakati wa uchungu huko Gethsemane, malaika huonekana kwake ili kuimarisha roho yake (Mathayo 4:11; Luka 22:43). Aya ambayo inasema jinsi malaika alivyoshuka ili kujaribu kuogelea (Yohana 5: 4) sasa imeachwa kutoka kwa maandishi kuwa sio ya kweli. Malaika hushuka ili kuondoa jiwe kutoka kaburi la Yesu (Mathayo 28: 2); malaika huonekana hapo na wanawake fulani (Luka 24: 23) na (wawili) na Mariamu Magdalene (Yohana 20: 12). Malaika anawachilia mitume kutoka gerezani, anamwongoza Filipo, akamtokea Petro kwa ndoto, akamwachilia kutoka gerezani, akampiga Herode na ugonjwa, alimtokea Paulo kwa ndoto (Matendo 5:19; 8:26; 10: 3; 12: 7; 12: 23; 27: 23). Mara tu wanapoonekana wamevikwa nyeupe; wanaonekana kung'aa kama kutisha watazamaji; kwa hivyo wanaanza ujumbe wao kwa maneno "Usiogope" (Mathayo 28: 2-5).
2. Mafundisho ya Yesu kuhusu Malaika:
Ni hakika kabisa kuwa Bwana wetu alikubali mafundisho makuu ya Agano la Kale kuhusu malaika, na vile imani ya baadaye ya Wayahudi juu ya malaika wema na mbaya. Anazungumza juu ya "malaika wa mbinguni" (Mathayo 22:30), na "shetani na malaika zake" (Mathayo 25:41). Kulingana na Bwana wetu malaika wa Mungu ni watakatifu (Marko 8:38); hawana ngono au tamaa mbaya (Mathayo 22:30); wana akili nyingi, lakini hawajui wakati wa kuja kwa pili (Mathayo 24:36); hubeba (katika mfano) roho ya Lazaro kwa kifua cha Ibrahimu (Luka 16:22); wangekuwa wameitwa kwa msaada wa Mola wetu, kama angekuwa anatamani (Mathayo 26:53); wataandamana naye wakati wa ujio wa pili (Mathayo 25: 31) na watenganishe wenye haki na waovu (Mathayo 13: 41,49). Wanatazama kwa macho ya huruma utajiri wa wanadamu, wakifurahi toba ya mtu mwenye dhambi (Luka 15:10; linganisha 1Petro 1:12; Waefesu 3:10; 1 Wakorintho 4: 9); na watamsikia Mwana wa Adamu akimkiri au akataa wale ambao wamekiri au wamemkataa mbele ya watu (Luka 12: 8). Malaika wa uwepo wa Mungu, ambao hawaonekani kuwa sawa na wazo letu la malaika walinzi, wanavutiwa sana na watoto wa Mungu (Mathayo 18:10). Mwishowe, uwepo wa malaika unaonyeshwa katika Maombi ya Bwana katika ombi, "Mapenzi yako yafanyike, kama mbinguni, na hivyo duniani" (Mathayo 6:10).
3. Marejeleo mengine ya Agano Jipya:
Paulo anarejelea safu ya malaika ("ukuu, nguvu" nk) ili kusisitiza ukuu kamili wa Yesu Kristo. Anafundisha kwamba malaika watahukumiwa na watakatifu (1 Wakorintho 6: 3). Yeye hushambulia uzushi wa imani ya Waumini wa Asia Ndogo kwa kukataza ibada ya malaika (Wakolosai 2:18). Anazungumza juu ya malaika wa Mungu kama "wateule," kwa sababu wamejumuishwa katika ushauri wa upendo wa Kiungu (1 Timotheo 5:21). Wakati Paulo anaamuru wanawake kuweka vichwa vyao kanisani kwa sababu ya malaika (1 Wakorintho 11:10) labda anamaanisha kuwa malaika, ambao hutazama mambo yote ya kibinadamu kwa shauku kubwa, wataumizwa kuona kupunguka kwa sheria za adabu. Kwenye Waebrania 1:14 malaika wanaelezewa kama roho zinazokuwa zinahudumia wanaohudumia watakatifu. Petro pia anasisitiza ukuu wa Bwana wetu juu ya viumbe vyote vya malaika (1 Petro 3:22). Marejeleo ya malaika katika 2 Petro na Yuda yamepakwa rangi kwa kuwasiliana na fasihi ya Apocrypha. Katika Ufunuo, ambapo marejeleo ni dhahiri ishara, kuna kutaja mara kwa mara kwa malaika. Malaika wa makanisa saba (Ufunuo 1: 20) ni malaika wa walezi au viashiria vya makanisa haya. Kuabudu malaika pia ni marufuku (Ufunuo 22: 8 f). Kuvutia sana ni kutajwa kwa malaika wa asili - "malaika wa maji" (Ufunuo 16: 5), na malaika "aliye na nguvu juu ya moto" (Ufunuo 14: 18; linganisha Ufunuo 7: 1; 19: 17). Marejeleo pia hufanywa kwa "malaika wa shimo lisilo na mchanga," anayeitwa \ ABADDON \ au \ APOLLYON \ (ambayo tazama), dhahiri malaika mbaya (Ufunuo 9:11 King James Version, Toleo la Revised (Briteni na Amerika)) "kuzimu"). Katika Ufunuo 12: 7 tunaambiwa kwamba kulikuwa na vita kati ya Mikaeli na malaika wake na joka na malaika wake.
_IV. Maendeleo ya Mafundisho. _
Katika utoto wa mbio ilikuwa rahisi kumwamini Mungu, na alikuwa karibu sana na roho. Katika Paradiso hakuna mawazo ya malaika; ni Mungu mwenyewe anayetembea kwenye bustani. Baadaye kidogo wazo la malaika linaonekana, lakini, Mungu hajapita, na kama "malaika wa BWANA" Anaonekana kwa watu wake na kuwaokoa tena. Katika nyakati hizi za mapema Wayahudi waliamini kwamba kulikuwa na umati wa malaika, ambao bado walikuwa wamegawanywa kwa mawazo mema na mabaya; haya hayakuwa na majina au sifa za kibinafsi, lakini yalikuwa ni ujumbe uliowekwa ndani. Hadi wakati wa utumwa, unajimu wa Kiyahudi unaonyesha maendeleo kidogo. Katika kipindi hicho cha giza waliwasiliana sana na watu wa ushirikina, lakini ili kudhibitishwa zaidi katika utatu wao. Pia walijua imani safi ya Waajemi, na kwa uwezekano wote waliona malengo ya Zoroastrianism kwa jicho zuri zaidi, kwa sababu ya fadhili kubwa za Cyrus kwa taifa lao.
Kuna athari kadhaa za moja kwa moja za Zoroastrianism katika upendeleo wa baadaye wa Agano la Kale. Haina hakika hata kwamba idadi ya saba kama inavyotumika kwa kikundi cha juu cha malaika ni Kiajemi asili yake; idadi ya saba haikupuuzwa kabisa na Wayahudi. Matokeo moja ya mawasiliano ni kwamba wazo la uongozi wa malaika lilitengenezwa zaidi. Mawazo katika Da ya malaika kama "walinzi," na wazo la wakuu wa walinzi au malaika-walezi wa mataifa linaweza kuwekwa chini kwa ushawishi wa Uajemi. Inawezekana kwamba kuwasiliana na Waajemi kunasaidia Wayahudi kukuza mawazo tayari ya akili zao. Kulingana na utamaduni wa Wayahudi, majina ya malaika yalitoka Babeli. Kufikia wakati huu ufahamu wa dhambi ulikuwa umejaa zaidi katika akili ya Wayahudi, na Mungu alikuwa amepungua kwa umbali usioweza kuimika; Malaika walisaidia kujaza pengo kati ya Mungu na mwanadamu. Mawazo ya kufafanua zaidi ya Daniel na Zekaria yamekuzwa zaidi katika Apocrypha, haswa katika 2 Esdras, Tobit na 2 Macc.
Katika Agano Jipya tunaona kwamba kuna maendeleo kidogo zaidi; na kwa Roho wa Mungu waandishi wake waliokolewa kutoka kwa mafundisho yasiyokuwa ya ujinga ya Warabi wa kisasa. Tunaona kwamba Masadukayo, tofauti na Mafarisayo, hawakuamini malaika au roho (Matendo 23: 8). Tunaweza kuhitimisha kwamba Masadukayo, kwa maoni yao ya kupenda sana vitu vya ulimwengu, na kukataa ufufuo, walizingatia malaika kama ishara za vitendo vya Mungu. Ni jambo la muhimu katika uhusiano huu kwamba hati kuu ya ukuhani (Codea ya Kuhani, P) haitaja yoyote kuhusu malaika. Kwa kawaida, kitabu cha Ufunuo kinaonyesha uhusiano wa karibu na vitabu vya Ezekieli na Danieli. Kuhusu maendeleo ya kiabudu ya angelology, baadhi nzuri, ya kupindukia, ya kushangaza, lakini yote ni ya kupendeza, sio lazima hapa kuongea. Essenes ilishika fundisho la malaika, ambalo wasomi wengi hupata vijidudu vya Eons.
_V. Ukweli wa Malaika. _
Imani ya malaika, ikiwa sio muhimu kwa imani ya Mkristo, ina mahali hapo. Katika imani kama hiyo hakuna kitu kisicho kawaida au kinyume cha sababu. Hakika, kukaribishwa kwa joto ambalo asili ya kibinadamu limetoa wazo hili kila wakati, ni hoja katika niaba yake. Je! Kwa nini kusiwe na agizo kama hilo la viumbe, ikiwa Mungu alitaka hivyo? Kwa Mkristo swali lote linageuka juu ya uzani kushikamana na maneno ya Bwana wetu. Zote zimekubaliwa kuwa Yeye hufundisha uwepo, ukweli, na shughuli za viumbe vya malaika. Je! Alikuwa na makosa kwa sababu ya mapungufu Yake ya kibinadamu? Huo ni hitimisho ambalo ni ngumu sana kwa Mkristo kuteka, na tunaweza kuiweka kando. Je! Baadaye alirekebisha mafundisho yake na imani ya watu wengi, akijua kuwa kile alichosema sio kweli? Maelezo haya yataonekana kuwa na maana isiyo ya ukweli kwa makusudi kwa Mola wetu, na lazima yatengwa kando. Kwa hivyo tunajikuta tumezuiliwa kwa kuhitimisha kuwa tunayo dhamana ya neno la Kristo kwa uwepo wa malaika; kwa Wakristo wengi ambayo itasuluhisha swali.
Shughuli inayoonekana ya malaika imekwisha, kwa sababu kazi yao ya upatanishi imekamilika; Kristo ameanzisha ufalme wa Roho, na Roho wa Mungu anaongea moja kwa moja na roho ya mwanadamu. Njia hii mpya na hai imefunguliwa na Yesu Kristo, ambaye imani bado inaweza kuona malaika wa Mungu wakipanda na kushuka. Bado wanaangalia mengi ya wanadamu, na hufurahiya wokovu wake; Bado wanajiunga na sifa na ibada ya Mungu, Bwana wa majeshi, bado wanaweza kuchukuliwa kama "roho zinazowahudumia zilizotumwa kufanya kazi kwa ajili yao watakaorithi wokovu."
MUNGU ALIYE HAI, ALIYE JUU SANA, ANAYESEMA NA KUTENDA AKUBARIKI!
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August 02, 2019

Clarifications About Angels Of Heaven You need to Know

IJUE BIBLIA | KNOW THE BIBLE


ANGEL


ANGEL
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
_I. DEFINITION AND SCRIPTURE TERMS_
_II. ANGELS IN OLD TESTAMENT_
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
_III. ANGELS IN NEW TESTAMENT_
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
_IV. DEVELOPMENT OF THE DOCTRINE_
_V. THE REALITY OF ANGELS_

_I. Definition and Scripture Terms._
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1 Kings 19:2; Luke 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers, although there are exceptions to both usages. It is applied to the prophet Haggai (Haggai 1:13), to the priest (Malachi 2:7), and to the messenger who is to prepare the way of the Lord (Malachi 3:1). Other Hebrew words and phrases applied to angels are bene ha-'elohim (Genesis 6:2,4; Job 1:6; 2:1) and bene 'elim (Psalms 29:1; 89:6), i.e. sons of the 'elohim or 'elim; this means, according to a common Hebrew usage, members of the class called 'elohim or 'elim, the heavenly powers. It seems doubtful whether the word 'elohim, standing by itself, is ever used to describe angels, although Septuagint so translates it in a few passages.
The most notable instance is Psalms 8:5; where the Revised Version (British and American) gives, "Thou hast made him but little lower than God," with the English Revised Version, margin reading of "the angels" for "God" (compare Hebrews 2:7,9); qedhoshim "holy ones" (Psalms 89:5,7), a name suggesting the fact that they belong to God; `ir, `irim, "watcher," "watchers" (Daniel 4:13,17,23). Other expressions are used to designate angels collectively:
codh, "council" (Psalms 89:7), where the reference may be to an inner group of exalted angels; `edhah and qahal, "congregation" (Psalms 82:1; 89:5); and finally tsabha', tsebha'oth, "host," "hosts," as in the familiar phrase "the God of hosts."
In New Testament the word aggelos, when it refers to a Divine messenger, is frequently accompanied by some phrase which makes this meaning clear, e.g. "the angels of heaven" (Matthew 24:36). Angels belong to the "heavenly host" (Luke 2:13). In reference to their nature they are called "spirits" (Hebrews 1:14). Paul evidently referred to the ordered ranks of supra-mundane beings in a group of words that are found in various combinations, namely, archai, "principalities," exousiai, "powers," thronoi, "thrones," kuriotetes, "dominions," and dunameis, also translated "powers." The first four are apparently used in a good sense in Colossians 1:16, where it is said that all these beings were created through Christ and unto Him; in most of the other passages in which words from this group occur, they seem to represent evil powers. We are told that our wrestling is against them (Ephesians 6:12), and that Christ triumphs over the principalities and powers (Colossians 2:15; compare Romans 8:38; 1 Corinthians 15:24). In two passages the word archaggelos, "archangel" or chief angel, occurs:
"the voice of the archangel" (1 Thessalonians 4:16), and "Michael the archangel" (Jude 1:9).
_II. Angels in Old Testament._
1. Nature, Appearances and Functions:
Everywhere in the Old Testament the existence of angels is assumed. The creation of angels is referred to in Psalms 148:2,5 (compare Colossians 1:16). They were present at the creation of the world, and were so filled with wonder and gladness that they "shouted for joy" (Job 38:7). Of their nature we are told nothing. In general they are simply regarded as embodiments of their mission. Though presumably the holiest of created beings, they are charged by God with folly (Job 4:18), and we are told that "he putteth no trust in his holy ones" (Job 15:15).
References to the fall of the angels are only found in the obscure and probably corrupt passage Genesis 6:1-4, and in the interdependent passages 2 Peter 2:4 and Jude 1:6, which draw their inspiration from the Apocryphal book of Enoch. Demons are mentioned (see DEMON); and although Satan appears among the sons of God (Job 1:6; 2:1), there is a growing tendency in later writers to attribute to him a malignity that is all his own (see \SATAN\).
As to their outward appearance, it is evident that they bore the human form, and could at times be mistaken for men (Ezekiel 9:2; Genesis 18:2,16). There is no hint that they ever appeared in female form. The conception of angels as winged beings, so familiar in Christian art, finds no support in Scripture (except, perhaps Daniel 9:21; Revelation 14:6, where angels are represented as "flying"). The cherubim and seraphim (see CHERUB; SERAPHIM) are represented as winged (Exodus 25:20; Isaiah 6:2); winged also are the symbolic living creatures of Eze (Ezekiel 1:6; compare Revelation 4:8).
As above stated, angels are messengers and instruments of the Divine will. As a rule they exercise no influence in the physical sphere. In several instances, however, they are represented as destroying angels:
two angels are commissioned to destroy Sodom (Genesis 19:13); when David numbers the people, an angel destroys them by pestilence (2 Samuel 24:16); it is by an angel that the Assyrian army is destroyed (2 Kings 19:35); and Ezekiel hears six angels receiving the command to destroy those who were sinful in Jerusalem (Ezekiel 9:1,5,7). In this connection should be noted the expression "angels of evil," i.e. angels that bring evil upon men from God and execute His judgments (Psalms 78:49; compare 1 Samuel 16:14). Angels appear to Jacob in dreams (Genesis 28:12; 31:11). The angel who meets Balaam is visible first to the ass, and not to the rider (Numbers 22). Angels interpret God's will, showing man what is right for him (Job 33:23). The idea of angels as caring for men also appears (Psalms 91:11 f), although the modern conception of the possession by each man of a special guardian angel is not found in Old Testament.
2. The Angelic Host:
The phrase "the host of heaven" is applied to the stars, which were sometimes worshipped by idolatrous Jews (Jeremiah 33:22; 2 Kings 21:3; Zechariah 1:5); the name is applied to the company of angels because of their countless numbers (compare Daniel 7:10) and their glory. They are represented as standing on the right and left hand of Yahweh (1 Kings 22:19). Hence God, who is over them all, is continually called throughout Old Testament "the God of hosts," "Yahweh of hosts," "Yahweh God of hosts"; and once "the prince of the host" (Daniel 8:11). One of the principal functions of the heavenly host is to be ever praising the name of the Lord (Psalms 103:21; 148:1). In this host there are certain figures that stand out prominently, and some of them are named. The angel who appears to Joshua calls himself "prince of the host of Yahweh" (Joshua 5:14 f). The glorious angel who interprets to Daniel the vision which he saw in the third year of Cyrus (Daniel 10:5), like the angel who interprets the vision in the first year of Belshazzar (Daniel 7:16), is not named; but other visions of the same prophet were explained to him by the angel Gabriel, who is called "the man Gabriel," and is described as speaking with "a man's voice" (Daniel 9:21; 8:15). In Daniel we find occasional reference made to "princes":
"the prince of Persia," "the prince of Greece" (Daniel 10:20). These are angels to whom is entrusted the charge of, and possibly the rule over, certain peoples. Most notable among them is Michael, described as "one of the chief princes," "the great prince who standeth for the children of thy people," and, more briefly, "your prince" (Daniel 10:13; 12:1; 10:21); Michael is therefore regarded as the patron-angel of the Jews. In Apocrypha Raphael, Uriel and Jeremiel are also named. Of Raphael it is said (Tobit 12:15) that he is "one of the seven holy angels who present the prayers of the saints" to God (compare Revelation 8:2, "the seven angels that stand before God"). It is possible that this group of seven is referred to in the above-quoted phrase, "one of the chief princes". Some (notably Kosters) have maintained that the expressions "the sons of the 'elohim," God's "council" and "congregation," refer to the ancient gods of the heathen, now degraded and wholly subordinated to Yahweh. This rather daring speculation has little support in Scripture; but we find traces of a belief that the patron-angels of the nations have failed in establishing righteousness within their allotted sphere on earth, and that they will accordingly be punished by Yahweh their over-Lord (Isaiah 24:21; Psalms 58:1 f the Revised Version, margin; compare Jude 1:6).
3. The Angel of the Theophany:
This angel is spoken of as "the angel of Yahweh," and "the angel of the presence (or face) of Yahweh." The following passages contain references to this angel:
Genesis 16:7--the angel and Hagar; Genesis 18--Abraham intercedes with the angel for Sodom; Genesis 22:11--the angel interposes to prevent the sacrifice of Isaac; Genesis 24:7,40--Abraham sends Eliezer and promises the angel's protection; Genesis 31:11--the angel who appears to Jacob says "I am the God of Beth-el"; Genesis 32:24--Jacob wrestles with the angel and says, "I have seen God face to face"; Genesis 48:15 f--Jacob speaks of God and the angel as identical; Exodus 3 (compare Acts 7:30)--the angel appears to Moses in the burning bush; Exodus 13:21; 14:19 (compare Numbers 20:16)--God or the angel leads Israel out of Egypt; Exodus 23:20--the people are commanded to obey the angel; Exodus 32:34-33:17 (compare Isaiah 63:9)--Moses pleads for the presence of God with His people; Joshua 5:13-6:2--the angel appears to Joshua; Judges 2:1-5--the angel speaks to the people; Judges 6:11--the angel appears to Gideon.
A study of these passages shows that while the angel and Yahweh are at times distinguished from each other, they are with equal frequency, and in the same passages, merged into each other. How is this to be explained? It is obvious that these apparitions cannot be the Almighty Himself, whom no man hath seen, or can see. In seeking the explanation, special attention should be paid to two of the passages above cited. In Exodus 23:20 God promises to send an angel before His people to lead them to the promised land; they are commanded to obey him and not to provoke him "for he will not pardon your transgression:
for my name is in him." Thus the angel can forgive sin, which only God can do, because God's name, i.e. His character and thus His authority, are in the angel. Further, in the passage Exodus 32:34-33:17 Moses intercedes for the people after their first breach of the covenant; God responds by promising, "Behold mine angel shall go before thee"; and immediately after God says, "I will not go up in the midst of thee." In answer to further pleading, God says, "My presence shall go with thee, and I will give thee rest." Here a clear distinction is made between an ordinary angel, and the angel who carries with him God's presence. The conclusion may be summed up in the words of Davidson in his Old Testament Theology: "In particular providences one may trace the presence of Yahweh in influence and operation; in ordinary angelic appearances one may discover Yahweh present on some side of His being, in some attribute of His character; in the angel of the Lord He is fully present as the covenant God of His people, to redeem them." The question still remains, Who is theophanic angel? To this many answers have been given, of which the following may be mentioned:
(1) This angel is simply an angel with a special commission;
(2) He may be a momentary descent of God into visibility;
(3) He may be the Logos, a kind of temporary preincarnation of the second person of the Trinity. Each has its difficulties, but the last is certainly the most tempting to the mind. Yet it must be remembered that at best these are only conjectures that touch on a great mystery. It is certain that from the beginning God used angels in human form, with human voices, in order to communicate with man; and the appearances of the angel of the Lord, with his special redemptive relation to God's people, show the working of that Divine mode of self-revelation which culminated in the coming of the Saviour, and are thus a fore-shadowing of, and a preparation for, the full revelation of God in Jesus Christ. Further than this, it is not safe to go.
_III. Angels in New Testament._
1. Appearances:
Nothing is related of angels in New Testament which is inconsistent with the teaching of Old Testament on the subject. Just as they are specially active in the beginning of Old Testament history, when God's people is being born, so they appear frequently in connection with the birth of Jesus, and again when a new order of things begins with the resurrection. An angel appears three times in dreams to Joseph (Matthew 1:20; 2:13,19). The angel Gabriel appears to Zacharias, and then to Mary in the annunciation (Luke 1). An angel announces to the shepherds the birth of Jesus, and is joined by a "multitude of the heavenly host," praising God in celestial song (Luke 2:8). When Jesus is tempted, and again during the agony at Gethsemane, angels appear to Him to strengthen His soul (Matthew 4:11; Luke 22:43). The verse which tells how an angel came down to trouble the pool (John 5:4) is now omitted from the text as not being genuine. An angel descends to roll away the stone from the tomb of Jesus (Matthew 28:2); angels are seen there by certain women (Luke 24:23) and (two) by Mary Magdalene (John 20:12). An angel releases the apostles from prison, directs Philip, appears to Peter in a dream, frees him from prison, smites Herod with sickness, appears to Paul in a dream (Acts 5:19; 8:26; 10:3; 12:7; 12:23; 27:23). Once they appear clothed in white; they are so dazzling in appearance as to terrify beholders; hence they begin their message with the words "Fear not" (Matthew 28:2-5).
2. The Teaching of Jesus about Angels:
It is quite certain that our Lord accepted the main teachings of Old Testament about angels, as well as the later Jewish belief in good and bad angels. He speaks of the "angels in heaven" (Matthew 22:30), and of "the devil and his angels" (Matthew 25:41). According to our Lord the angels of God are holy (Mark 8:38); they have no sex or sensuous desires (Matthew 22:30); they have high intelligence, but they know not the time of the Second Coming (Matthew 24:36); they carry (in a parable) the soul of Lazarus to Abraham's bosom (Luke 16:22); they could have been summoned to the aid of our Lord, had He so desired (Matthew 26:53); they will accompany Him at the Second Coming (Matthew 25:31) and separate the righteous from the wicked (Matthew 13:41,49). They watch with sympathetic eyes the fortunes of men, rejoicing in the repentance of a sinner (Luke 15:10; compare 1 Peter 1:12; Ephesians 3:10; 1 Corinthians 4:9); and they will hear the Son of Man confessing or denying those who have confessed or denied Him before men (Luke 12:8). The angels of the presence of God, who do not appear to correspond to our conception of guardian angels, are specially interested in God's little ones (Matthew 18:10). Finally, the existence of angels is implied in the Lord's Prayer in the petition, "Thy will be done, as in heaven, so on earth" (Matthew 6:10).
3. Other New Testament References:
Paul refers to the ranks of angels ("principalities, powers" etc.) only in order to emphasize the complete supremacy of Jesus Christ. He teaches that angels will be judged by the saints (1 Corinthians 6:3). He attacks the incipient Gnosticism of Asia Minor by forbidding the, worship of angels (Colossians 2:18). He speaks of God's angels as "elect," because they are included in the counsels of Divine love (1 Timothy 5:21). When Paul commands the women to keep their heads covered in church because of the angels (1 Corinthians 11:10) he probably means that the angels, who watch all human affairs with deep interest, would be pained to see any infraction of the laws of modesty. In Hebrews 1:14 angels are described as ministering spirits engaged in the service of the saints. Peter also emphasizes the supremacy of our Lord over all angelic beings (1 Peter 3:22). The references to angels in 2 Peter and Jude are colored by contact with Apocrypha literature. In Revelation, where the references are obviously symbolic, there is very frequent mention of angels. The angels of the seven churches (Revelation 1:20) are the guardian angels or the personifications of these churches. The worship of angels is also forbidden (Revelation 22:8 f). Specially interesting is the mention of elemental angels--"the angel of the waters" (Revelation 16:5), and the angel "that hath power over fire" (Revelation 14:18; compare Revelation 7:1; 19:17). Reference is also made to the "angel of the bottomless pit," who is called \ABADDON\ or \APOLLYON\ (which see), evidently an evil angel (Revelation 9:11 the King James Version, the Revised Version (British and American) "abyss"). In Revelation 12:7 we are told that there was war between Michael with his angels and the dragon with his angels.
_IV. Development of the Doctrine._
In the childhood of the race it was easy to believe in God, and He was very near to the soul. In Paradise there is no thought of angels; it is God Himself who walks in the garden. A little later the thought of angels appears, but, God has not gone away, and as "the angel of Yahweh" He appears to His people and redeems them. In these early times the Jews believed that there were multitudes of angels, not yet divided in thought into good and bad; these had no names or personal characteristics, but were simply embodied messages. Till the time of the captivity the Jewish angelology shows little development. During that dark period they came into close contact with a polytheistic people, only to be more deeply confirmed in their monotheism thereby. They also became acquainted with the purer faith of the Persians, and in all probability viewed the tenets of Zoroastrianism with a more favorable eye, because of the great kindness of Cyrus to their nation.
There are few direct traces of Zoroastrianism in the later angelology of the Old Testament. It is not even certain that the number seven as applied to the highest group of angels is Persian in its origin; the number seven was not wholly disregarded by the Jews. One result of the contact was that the idea of a hierarchy of the angels was more fully developed. The conception in Da of angels as "watchers," and the idea of patron-princes or angel-guardians of nations may be set down to Persian influence. It is probable that contact with the Persians helped the Jews to develop ideas already latent in their minds. According to Jewish tradition, the names of the angels came from Babylon. By this time the consciousness of sin had grown more intense in the Jewish mind, and God had receded to an immeasurable distance; the angels helped to fill the gap between God and man. The more elaborate conceptions of Daniel and Zechariah are further developed in Apocrypha, especially in 2 Esdras, Tobit and 2 Macc.
In the New Testament we find that there is little further development; and by the Spirit of God its writers were saved from the absurdly puerile teachings of contemporary Rabbinism. We find that the Sadducees, as contrasted with the Pharisees, did not believe in angels or spirits (Acts 23:8). We may conclude that the Sadducees, with their materialistic standpoint, and denial of the resurrection, regarded angels merely as symbolical expressions of God's actions. It is noteworthy in this connection that the great priestly document (Priestly Code, P) makes no mention of angels. The Book of Revelation naturally shows a close kinship to the books of Ezekiel and Daniel. Regarding the rabbinical developments of angelology, some beautiful, some extravagant, some grotesque, but all fanciful, it is not necessary here to speak. The Essenes held an esoteric doctrine of angels, in which most scholars find the germ of the Gnostic eons.
_V. The Reality of Angels._
A belief in angels, if not indispensable to the faith of a Christian, has its place there. In such a belief there is nothing unnatural or contrary to reason. Indeed, the warm welcome which human nature has always given to this thought, is an argument in its favor. Why should there not be such an order of beings, if God so willed it? For the Christian the whole question turns on the weight to be attached to the words of our Lord. All are agreed that He teaches the existence, reality, and activity of angelic beings. Was He in error because of His human limitations? That is a conclusion which it is very hard for the Christian to draw, and we may set it aside. Did He then adjust His teaching to popular belief, knowing that what He said was not true? This explanation would seem to impute deliberate untruth to our Lord, and must equally be set aside. So we find ourselves restricted to the conclusion that we have the guaranty of Christ's word for the existence of angels; for most Christians that will settle the question.
The visible activity of angels has come to an end, because their mediating work is done; Christ has founded the kingdom of the Spirit, and God's Spirit speaks directly to the spirit of man. This new and living way has been opened up to us by Jesus Christ, upon whom faith can yet behold the angels of God ascending and descending. Still they watch the lot of man, and rejoice in his salvation; still they join in the praise and adoration of God, the Lord of hosts, still can they be regarded as "ministering spirits sent forth to do service for the sake of them that shall inherit salvation."

GOD THE ALMIGHTY, GOD OF HOSTS, THE MOST HIGH GOD BLESS YOU !
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