an·gel /ˈenʤəl/
 天使,守護神,可愛的人


 An·gel n.
 1. A messenger. [R.]
 The dear good angel of the Spring,
 The nightingale.   --B. Jonson.
 2. A spiritual, celestial being, superior to man in power and intelligence. In the Scriptures the angels appear as God's messengers.
 O, welcome, pure-eyed Faith, white-handed Hope,
 Thou hovering angel, girt with golden wings.   --Milton.
 3. One of a class of “fallen angels;” an evil spirit; as, the devil and his angels.
 4. A minister or pastor of a church, as in the Seven Asiatic churches. [Archaic]
    Unto the angel of the church of Ephesus write.   --Rev. ii. 1.
 5. Attendant spirit; genius; demon.
 6. An appellation given to a person supposed to be of angelic goodness or loveliness; a darling.
 When pain and anguish wring the brow,
 A ministering angel thou.   --Sir W. Scott.
 7. Numis. An ancient gold coin of England, bearing the figure of the archangel Michael. It varied in value from 6s. 8d. to 10s.
 Note: ☞ Angel is sometimes used adjectively; as, angel grace; angel whiteness.
 Angel bed, a bed without posts.
 Angel fish. Zool. (a) A species of shark (Squatina angelus) from six to eight feet long, found on the coasts of Europe and North America. It takes its name from its pectoral fins, which are very large and extend horizontally like wings when spread. (b) One of several species of compressed, bright colored fishes warm seas, belonging to the family Chætodontidæ.
 Angel gold, standard gold. [Obs.] --Fuller.
 Angel shark. See Angel fish.
 Angel shot Mil., a kind of chain shot.
 Angel water, a perfumed liquid made at first chiefly from angelica; afterwards containing rose, myrtle, and orange-flower waters, with ambergris, etc. [Obs.]

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 angel
      n 1: spiritual being attendant upon God
      2: person of exceptional holiness [syn: saint, holy man, {holy
         person]
      3: invests in a theatrical production [syn: backer]
      4: the highest waterfall; has more than one leap; flow varies
         seasonally [syn: Angel Falls]


 Angel
    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. 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).

      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).

      But its distinctive application is to certain heavenly
    intelligences whom God employs in carrying on his government of
    the world. The name does not denote their nature but their
    office as messengers. 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.

      (1.) The existence and orders of angelic beings can only be
    discovered from the Scriptures. Although the Bible does not
    treat of this subject specially, yet there are numerous
    incidental details that furnish us with ample information. Their
    personal existence is plainly implied in such passages as Gen.
    16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc.

      These superior beings are very numerous. "Thousand thousands,"
    etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They
    are also spoken of as of different ranks in dignity and power
    (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph.
    1:21; Col. 1:16).

      (2.) As to their nature, they are spirits (Heb. 1:14), like
    the soul of man, but not incorporeal. Such expressions as "like
    the angels" (Luke 20:36), and the fact that whenever angels
    appeared to man it was always in a human form (Gen. 18:2; 19:1,
    10; Luke 24:4; Acts 1:10), and the titles that are applied to
    them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to
    men (Luke 3:38), seem all to indicate some resemblance between
    them and the human race. Imperfection is ascribed to them as
    creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite
    creatures they may fall under temptation; and accordingly we
    read of "fallen angels." Of the cause and manner of their "fall"
    we are wholly ignorant. 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). When the manna is called "angels'
    food," this is merely to denote its excellence (Ps. 78:25).
    Angels never die (Luke 20:36). They are possessed of superhuman
    intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20).
    They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The
    redeemed in glory are "like unto the angels" (Luke 20:36). They
    are not to be worshipped (Col. 2:18; Rev. 19:10).

      (3.) Their functions are manifold. (a) In the widest sense
    they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb.
    11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35;
    Acts 12:23). (b) They are specially God's agents in carrying on
    his great work of redemption. There is no notice of angelic
    appearances to man till after the call of Abraham. From that
    time onward there are frequent references to their ministry on
    earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to
    rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12),
    and to consecrate Samson (13:3). In the days of the prophets,
    from Samuel downward, the angels appear only in their behalf (1
    Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13,
    20, 21).

      The Incarnation introduces a new era in the ministrations of
    angels. They come with their Lord to earth to do him service
    while here. They predict his advent (Matt. 1:20; Luke 1:26-38),
    minister to him after his temptation and agony (Matt. 4:11; Luke
    22:43), and declare his resurrection and ascension (Matt.
    28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering
    spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt.
    18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a
    penitent sinner (Luke 15:10). They bear the souls of the
    redeemed to paradise (Luke 16:22); and they will be the
    ministers of judgement hereafter on the great day (Matt. 13:39,
    41, 49; 16:27; 24:31). 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.

      The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21;
    32:34; 33:2; Num. 20:16) is probably rightly interpreted of the
    Messiah as the guide of his people. Others have supposed the
    expression to refer to Gabriel (Luke 1:19).