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Kata '''malaikat''' merupakan jamak dari kata ''malak'' yang berarti kekuatan. Jadi malaikat adalah kekuatan-kekuatan yang patuh pada ketentuan dan perintah [[Allah]].
== Malaikat di dalam ajaran Islam ==
Di antara para malaikat yang wajib setiap orang [[Islam]] ketahui sebagai salah satu [[Rukun Iman]] adalah:
Baris 14 ⟶ 16:
Dari nama-nama malaikat di atas hanya tiga yang disebut dalam Al Qur'an, yaitu Jibril, Mikail (QS 2 Al Baqarah : 97,98), dan Malik (QS Al Hujurat). Sedangkan Israfil, Munkar dan Nakir disebut dalam [[Hadits]]. Nama Malaikat Maut, Izrail, tidak ditemukan sumbernya baik dalam Al Quran maupun Hadits.
== Malaikat di dalam ajaran Kristen ==
[[Image:Annunciation.jpg|right|250px|thumbnail|Malaikat [[Gabriel]] memberitakan kepada [[Maria, ibunda Yesus|Maria]] bahwa ia akan mengandung bayi [[Yesus]] ([[El Greco]], [[1575]])]]
''Malakiat'' adalah makhluk surgawi yang bertugas membantu dan melayani [[Allah]].
=== Etimologi ===
Kata ''malaikat'' dalam [[bahasa Inggris]], ''angel'', berasal dari [[bahasa Latin]], ''angelus'', yang pada gilirannya meminjam dari kata [[bahasa Yunani|Yunani]] ἄγγελος, ''ángelos'', yang berarti "utusan" (dua gamma "γγ" dalam bahasa Yunani diucapkan sebagai "ng"). Kata terdekat dalam [[bahasa Ibrani]] untuk malaikat adalah מלאך, ''mal'ach'' {{strong|4397}}, yang juga berarti "utusan". <!--"Angel" is also used in the English Version of the [[Bible]] for the following three Hebrew words:
* אביר, ''abbir'' {{strong|47}}, [[Psalms]] 78:25 (lit. "mighty")
* אלהים, ''[[Elohim]]'' {{strong|430}}, Psalms 8:5
* the obscure שנאן, ''shin'an'' {{strong|8136}}, in Psalms 68:17 -->
=== Malakiat dalam [[Tanakh]] ===
[[Image:Statue at Metairie Cemetery.jpg|200px|thumb|right|[[Patung]] malaikat di sebuah [[kuburan]] di [[Metairie, Louisiana|Metairie]], [[Louisiana]].]]
Istilah malaiat dalam Alkitab, מלאך ('malakh"), mendapatkan artinya hanya ketika disebutkan bersama-sama dengan pengutusnya, yaitu Allah sendiri, seperti misalnya dalam "malaikat TUHAN," atau "malaikat Allah" (Zakharia 12:8). Sebutan lainnya yang juga digunakan adalah "anak-anak Allah", ([[Kejadian]] 6:4; [[Ayub]] 1:6 dan "orang-orang kudus" ([[Mazmur]] 89:6, 8).
<!--According to [[Judaism|Jewish]] interpretation, '''Elohim'' is almost entirely reserved for the one true God; but at times '' 'Elohim'' (powers), ''bnē 'Elohim'', ''bnē Elim'' (sons of gods)(i.e. members of the class of divine beings) were general terms for beings with great power (i.e. judges or alternately, some kind of super powerful human beings). Hence they came to be used collectively of super-human beings, distinct from [[Yahweh]] and, therefore, inferior and ultimately subordinate (e.g. Genesis 6:2; Job 1:6; Psalms 8:5).
''See also:'' [[Names of God in Judaism]]-->
Malaikat disebut sebagai "orang kudus" ([[Zakharia]] 14:5) dan "penjaga" ([[Daniel]] 4:13). Mereka disebut sebagai "tentara langit" ([[Ulangan]] 17:3) atau bala tentara "TUHAN" ([[Yosua]] 5:14). "Bala tentara," צבאות ''Zebaot'' dalam gelar ''Yahweh Zebaot'', TUHAN dari bala tentara surgawi, mungkin dihubungkan dengan para malaikat. "Bala tentara" ini dihubungkan pula dengan bintang-bintang, karena bintang-bintang dianggap terkait erat dengan para malaikat. Namun, YHWH membedakan diri-Nya dari para malaikat, dan karena itu orang-orang Ibrani dilarang Musa menyembah "bala tentara surga".
Sebelum munculnya [[monoteisme]] di [[Israel]], gagasan tentang malaikat ditemukan dalam ''Mal'akh Yahweh'', malaikat TUHAN, atau ''Mal'akh Elohim'', malaikat Allah. ''Mal'akh Yahweh'' adalah penampakan atau perwujudan Yahweh dalam bentuk manusia. Istilah ''Mal'akh Yahweh'' digunakan secara berganti-ganti dengan Yahweh (bandingkan [[Keluaran]] 3:2, dengan 3:4; 13:21 dengan 14:19). Mereka yang melihat ''Mal'akh Yahweh'' mengatakan bahwa mereka telah melihat Allah (Kejadian 32:30; [[Hakim-hakim]] 13:22). ''Mal'akh Yahweh'' (atau ''Elohim'') menampakkan diri kepada [[Abraham]], [[Hagar]], [[Musa]], [[Gideon (Hakim)|Gideon]], &c., dan memimpin bangsa Israel dalam ''tiang awan'' (Keluaran 3:2). <!--The phrase ''Mal'akh Yahweh'' may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding [[anthropomorphism]], and later on, when angels were classified, the ''Mal'akh Yahweh'' meant an angel of distinguished rank. -->
Penyamaan ''Mal'akh Yahweh'' dengan ''[[Logos]]'', atau [[Kristolog|Pribadi kedua]] dari [[Tritunggal]], tidak ditunjukkan melalui acuan kepada kitab suci Ibrani, tetapi gagasan tentang pengidentifikasian Yang Ada dengan Allah, namun yang dalam pengertian tertentu berbeda daripada-Nya, menggambarkan kecenderungan pemikiran keagamaan Yahudi untuk membedakan pribadi-pribadi di dalam keesaan Allah. Orang Kristen berpendapat bahwa hal ini merupakan gambaran pendahuluan dari doktrin tentang Tritunggal, sementara orang Yahudi Kabalis mengatakan bahwa hal ini kemudian berkembang menjadi pemikiran teologis dan gambaran [[Kabbalah]].
<!--In earlier literature the ''Mal'akh Yahweh'' or ''Elohim'' is almost the only angel mentioned. However, there are a few passages which speak of subordinate superhuman beings other than the ''Mal'akh Yahweh'' or ''Elohim''. There are the ''[[Cherub|cherubim]]'' who guard [[Garden of Eden]]. In Genesis 18, 19. (J) the appearance of Yahweh to Abraham and [[Lot (biblical)|Lot]] is connected with three, afterwards two, men or messengers; but possibly in the original form of the story Yahweh appeared alone (Cf. 18:1 with 18:2, and note change of number in 19:17). At [[Bethel (Israel)|Bethel]], [[Jacob]] sees the angels of God on the [[Jacob's Ladder (Bible)|ladder]] (Genesis 28:12), and later on they appear to him at [[Mahanaim]] (Genesis 32:1). In all these cases the angels, like the ''Mal'akh Yahweh'', are connected with or represent a [[theophany]]. Similarly the "man" who wrestles with Jacob at [[Peniel]] is identified with God (Genesis 32:24, 30). In [[Isaiah]] 6 the [[Seraph|seraphim]], superhuman beings with six wings, appear as the attendants of Yahweh. Thus, the pre-exilic literature rarely mentions angels, or other superhuman beings other than Yahweh and manifestations of Yahweh; the pre-exilic [[prophet]]s hardly mention angels. An angel of [[Books of Kings|I Kings]] 13:18 might be the ''Mal'akh Yahweh'', as in 19:5, cf. 7, or the passage, at any rate in its present form, may be exilic or post-exilic. Nevertheless we may well suppose that [[polytheist]]s in [[ancient Israel]] believed in superhuman beings other than Yahweh, but that the [[Biblical inspiration|inspired]] writers have mostly suppressed references to them as unedifying. -->
Setelah doktrin monoteisme dinyatakan secara resmi, dalam periode segera sebelum dan pada masa Pembuangan (Ulangan 6:4-5 dan Yesaya 43:10), kita menemukan banyak gambaran tentang malaikat dalam Kitab [[Yehezkiel]]. [[Nabi Yehezkiel]], sebagai nabi di Pembuangan, mungkin dipengaruhi oleh hierarkhi makhluk adikodrati di dalam [[agama Babel dan Asyur|agama Babel]], dan mungkin oleh angelologi [[Zoroastrianisme]]. (Namun tidak jelas bahwa doktrin Zoroastrianisme ini sudah berkembang demikian awal). Yehezkiel 9 memberikan gambaran yang terinci mengenai kerub (suatu jenis malaikat). Dalam salah satu penglihatannya Yehezkiel melihat 7 malaikat melaksanakan penghakiman Allah atas Yerusalem. Seperti dalam Kejadian, mereka digambarkan sebagai "manusia"; ''mal'akh'', karena "malaikat", tidak muncul dalam Kitab Yehezkiel. Belakangan, dalam penglihatan [[Zakharia]], malaikat memainkan peranan penting. Mereka disebut kadang-kadang sebagai "manusia", kadang-kadang sebagai ''mal'akh'', dan ''Mal'akh Yahweh'' tampaknya menduduki tempat utama di antara mereka (Zakharia 1:11). <!--The [[Satan]] also appears to prosecute (so to speak) the High Priest before the divine tribunal (Zecharias 3:1). Similarly in the [[Book of Job|Job]] the ''bne Elohim'', sons of God, appear as attendants of God, and amongst them, Satan (Hebrew ''ha satan''), again in the role of public prosecutor, the defendant being Job (Job 1, 2. Cf. [[Books of Chronicles|I Chronicles]] 21:1). Occasional references to "angels" occur in the Psalter (Pss. 91:11, 103:20 &c.); they appear as ministers of God.
In Psalms 78:49 the "evil angels" of the [[Authorized Version]] conveys a false impression; it should be "angels of evil", ''i.e.'' angels who inflict chastisement as ministers of God.
The seven angels of Ezekiel may be compared with the seven eyes of Yahweh in Zecharias 3:9, 4:10. The latter have been connected by Ewald and others with the later doctrine of seven chief angels (Tobit 12:15; Revelations 8:2), parallel to and influenced by the Ameshaspentas ([[Amesha Spenta]]), or seven great spirits of the [[Persian mythology]].
In the Priestly Code, c. [[400 BC]], there is no reference to angels, apart from the possible suggestion in the plural in Genesis 1:26.
During the [[Persian Empire|Persia]]n and Greek periods, the doctrine of angels underwent a great development, partly, at any rate, under foreign influences. In Daniel, c. [[160 BC]], 71 angels, usually spoken of as "men" or "'''Angel-princes'''", appear as guardians or champions of the individual nations, defending them as God sits in council with them over the world; grades are implied, there are "princes" and "chief" or "great princes"; and the names of some angels are known, [[Gabriel (archangel)|Gabriel]], [[Michael (archangel)|Michael]]; the latter is pre-eminent (Dan. 8:16; 10:13, 20-21), he is the guardian of Israel's leading [[Kingdom of Judah]]. Again in [[Tobit]] a leading part is played by [[Raphael (archangel)|Raphael]], "one of the seven holy angels". (Tob. 12:15.)
In Tobit, too, we find the idea of the [[demon]] or evil angel. In the canonical Hebrew/[[Aramaic]] scriptures, angels may inflict suffering as ministers of God, and Satan may act as accuser or tempter; but they appear as subordinates to God, fulfilling His will, and not as independent, morally evil agents. The statement (Job 4:18) that God "charged his angels with folly" applies to all angels. In Daniel, the princes, or guardian angels, of the heathen nations oppose Michael, the guardian angel of Judah. But in Tobit, we find [[Asmodeus]] the evil demon, τὸ πονηρὸν δαιμόνιον, who strangles Sarah's husbands, and also a general reference to "a devil or evil spirit", πνεῦμα (Tobit 3:8, 17; 6:7).
The Fall of the Angels is not properly a scriptural doctrine, though it is based on Gen. 6:2, as interpreted by the [[Book of Enoch]]. It is true that the ''bnē Elohim'' of that chapter are subordinate superhuman beings (cf. above), but they belong to a different order of thought from the angels of Judaism and of Christian doctrine; and the passage in no way suggests that the ''bne Elohim'' suffered any loss of status through their act.
The guardian angels of the nations in Daniel probably represent the gods of the heathen, and we have there the first step of the process by which these gods became evil angels, an idea expanded by [[John Milton|Milton]] in ''[[Paradise Lost]]''. The development of the doctrine of an organized hierarchy of angels belongs to the Jewish literature of the period [[200 BC]] to A.D. [[100]]. In Jewish apocalypses especially, the imagination ran riot on the rank, classes and names of angels; and such works as the various books of [[Enoch]] and the [[Ascension of Isaiah]] supply much information on this subject.
=== Appearance of angels ===
In the [[Hebrew Bible]], angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Gen. xviii. 2, xix. 5; Judges, vi. 17, xiii. 6; II Sam. xxix. 9); some fly through the air; some become invisible; sacrifices touched by them are consumed by fire; and they may disappear in sacrificial fire, like [[Elijah (prophet)|Elijah]], who rode to heaven in a fiery chariot. Angels, or the Angel, appeared in the flames of the [[Burning bush|thorn bush]] (Gen. xvi. 13; Judges, vi. 21, 22; II Kings, ii. 11; Ex. iii. 2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light (Job, xv. 15), as the Psalmist said (Ps. civ. 4, R. V.): "Who makes winds his messengers; his ministers a flaming fire."
Though superhuman, angels can assume human form; this is the earliest conception. Gradually, and especially in post-Biblical times, angels came to be bodied forth in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Angels bear drawn [[sword]]s or other destroying weapons in their hands—one carries an ink-horn by his side—and ride on horses (Num. xxii. 23, Josh. v. 13, Ezek. ix. 2, Zech. i. 8 et seq.). It is worth noting that these angels carry items that are contempory to the time in which they visit (perhaps angels are bound by the technology which humans have achieved). A terrible angel is the one mentioned in I Chron. xxi. 16, 30, as standing "between the earth and the heaven, having a drawn sword in his hand". In the [[Book of Daniel]], reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the [[beryl]], and his face as the appearance of [[lightning]], and his eyes as lamps of fire, and his arms and his feet like in color to polished [[brass]], and the voice of his words like the voice of a multitude" (Dan. x. 5, 6). This imagery is very similar to the description of Jesus in the book of Revelation. Angels are thought to possess wings (Dan. ix. 21), as they are described in the Bible, and depicted in Christian, Jewish and Zoroastrian art. They are commonly depicted with [[halo (religious symbol)|halo]]s.
Images of angels in Christian art are identical to prior depictions of gods such as [[Zeus]], [[Eos]], [[Eros (mythology)|Eros]], [[Thanatos]] and [[Nike (mythology)|Nike]], in pre-Christian classical art, and some divine beings in [[Mesopotamia]]n art. The use of wings suggests an original artistic convention merely intended to denote the figure as a [[spirit]].
Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Ps. ciii. 20, lxxviii. 25; II Sam. xiv. 17, 20, xix. 28; Zech. xiv. 5; Job, iv. 18, xxv. 2).
The number of angels is enormous. [[Jacob]] meets a host of angels; [[Joshua]] sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Gen. xxxii. 2; Josh. v. 14, 15; I Kings, xxii. 19; Job, i. 6, ii. 1; Ps. lxxxix. 6; Job, xxxiii. 23). The general conception is the one of [[Book of Job|Job]] (xxv. 3): "Is there any number of his armies?" In the book of Revelation, the number is "a thousand thousands, and many tens of thousands".
Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God's power to accomplish through but one angel any deed, however wonderful.
Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed," "an interpreter," "the angel that destroyed," "messenger of the covenant," "angel of his presence," and "a band of angels of evil" (Gen. xlviii. 16; Job, xxxiii. 23; II Sam. xxiv. 16; Mal. iii. 1; Isa. lxiii. 9; Ps. lxxviii. 49, R. V.). When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between [[cherub]]im, [[seraph]]im, ḥayyot ("living creatures"), ofanim ("wheels"), and arelim (another name for Thrones). God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the [[Tree of Life]] (I Sam. iv. 4, Ps. lxxx. 2, Gen. iii. 24). The seraphim are described by [[Isaiah]] (vi. 2) as having six wings; and [[Ezekiel]] describes the ḥayyot (Ezek. i. 5 et seq.) and ''ofanim'' as heavenly beings who carry God's throne. -->
Dalam masa pasca-Alkitab, bala tentara surgawi menjadi semakin terorganisasi (barangkali bahkan sejak Zakharia [3:9, 4:10]; dan yang pasti dalam [[Daniel]]). Malaikat pun menjadi beragam, sebagian malah juga mempunyai nama.
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=== Purpose ===
In the Bible, angels are a medium of God's power; they exist to execute God's will. Angels reveal themselves to individuals as well as to the whole nation, in order to announce events, either good or bad, affecting humans. Angels foretold to [[Abraham]] the birth of [[Isaac]], to [[Manoah]] the birth of [[Samson]], and to Abraham the destruction of [[Sodom]]. Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sent an angel to protect the [[Hebrews|Hebrew people]] after their [[exodus]] from [[Egypt]], to lead them to the [[promised land]], and to destroy the hostile tribes in their way (Ex. xxiii. 20, Num. xx. 16).
In Judges (ii. 1) an angel of the Lord—unless here and in the preceding instances (compare Isa. xlii. 19, Ḥag. i. 13, Mal. iii. 1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land. An angel brought [[Elijah (prophet)|Elijah]] meat and drink (I Kings, xix. 5); and as God watched over [[Jacob]], so is every [[piety|pious]] person protected by an angel, who cares for him in all his ways (Ps. xxxiv. 7, xci. 11). There are angels militant, one of whom smites in one night the whole [[Assyria]]n army of 185,000 men (II Kings, xix. 35); messengers go forth from God "in ships to make the careless [[Ethiopia]]ns afraid" (Ezek. xxx. 9); the enemy is scattered before the angel like chaff (Ps. xxxv. 5, 6).
Avenging angels are mentioned, such as the one in II Sam. xxiv. 15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Ps. lxxviii. 49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. They glorify God, whence the term "glorifying angels" comes (Ps. xxix. 1, ciii. 20, cxlviii. 2; compare Isa. vi. 2 et seq.).
They constitute God's court, sitting in council with Him (I Kings, xxii. 19; Job, i. 6, ii. 1); hence they are called His "council of the holy ones" (Ps. lxxxix. 7, R. V.; A. V. "assembly of the saints"). They accompany God as His attendants, when He appears to man (Deut. xxxiii. 2; Job, xxxviii. 7). This conception was developed after the Exile; and in the [[Book of Zechariah|Zechariah]], angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zech. vi. 7).
In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God's word. Thus the prophet [[Haggai]] was called God's messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". It is noteworthy that in I Kings, xiii. 18, an angel brought the divine word to the prophet.
In some places, it is implied that angels existed before the Creation (Gen. i. 26; Job, xxxviii. 7). The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God's agents. Consequently, they did not individualize or denominate them; and in Judges, xiii. 18, and Gen. xxxii. 30, the angels, when questioned, refuse to give their names. In Daniel, however, there occur the names Michael and Gabriel. Michael is [[Israel]]'s representative in Heaven, where other nations—the [[Iran|Persia]]ns, for instance—were also represented by angelic princes. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. The notion of the seven eyes (Zech. iii. 9, iv. 10) may have been affected by the representation of the seven archangels and also possibly by the seven ''amesha spentas'' of Zoroastrianism (compare Ezek. ix. 2). -->
=== Dalam Perjanjian Baru ===
[[Image:Jacob-angel.jpg|right|thumbnail|250px|[[Yakub bergumul dengan malaikat]] - [[Gustave Doré]], [[1855|(1855)]]]]
Dalam [[Perjanjian Baru]] malaikat seringkali muncul sebagai pelayan Allah adn pembawa penyataan (''mis.'' [[Matius]] 1:20 (kepada Yusuf), 4:11. (kepada Jesus), [[Lukas]] 1:26 (kepada Maria), [[Kisah para Rasul]] 12:7 (kepada Petrus)); dan Yesus berbicara tentang malaikat yang melakukan tugas-tugas seperti itu (''mis.'' [[Markus]] 8:38, 13:27), menyiratkan di dalam salah satu ucapannya bahwa mereka tidak menikah ataupun dinikahkan (Markus 12:25).
Malaikat juga memainkan peranan penting dalam tulisan Apokaliptik. Perjanian Baru tidak terlalu berminat terhadap hierarkhi malaikat, namun doktrin itu mempunyai jejaknya. Pembedaan antara malaikat yang baik dan jahat diakui. Kita mempunyai nama-nama, [[Gabriel]] (Lukas 1:19), dan [[Mikhail]] (Daniel 12:1), dan malaikat jahat [[Beelzebub]], (Markus 3:22) dan [[Setan]] (Markus 1:13). Sementara itu kesetiaan sebagian malaikat tidak begitu jelas seperti [[Abadon]] atau [[Apolion]] (Wahyu 9:11). Peringkat juga disiratkan: penghulu malaikat (Mikhail, Yudas 9), malaikat-malaikat dan pemerintah-pemerintah (Roma 8:38; Kolose 2:10), singgasana dan kerajaan (Kolose 1:16). Malaikat muncul berkelompok empat atau tujuh orang (Wahyu 7:1). Dalam Wahyu 1-3 kita bertemu dengan para "Malaiat" dari Ketujuh Gereja di Asia Kecil. Mereka mungkin adalah para malaikat pelindung, yang mendampingi gereja-gereja sama seperti para "pangeran" di dalam Daniel yang berdiri mendampingi bangsa-bangsa. Para "malaikat" ini praktis merupakan personifikasi dari gereja-gereja.
[[Kategori:Malaikat|*]]
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