Michael
VIEW:27 DATA:01-04-2020
poor; humble
(same as Micah, Michaiah)
Hitchcock's Bible Names Dictionary
Archangel who fought for Israel Hebrew/Christian
Gods and Goddess Reference
MICHAEL (Who is like God?).1. Father of the Asherite spy (Num_13:18). 2. 3. Two Gadites (1Ch_5:13 f.). 4. The eponym of a Levitical guild of singers (1Ch_6:46). 5. Name of a family in Issachar (1Ch_7:3; 1Ch_27:18). 6. Eponym of a family of Benjamites (1Ch_8:10). 7. A Manassite chief who joined David at Ziklag (1Ch_12:20). 8. A son of king Jehoshaphat (2Ch_21:2). 9. The father of Zebadiah (Ezr_8:8, 1Es_8:34). 10. The archangel. See next article.
MICHAEL (the archangel).Although reference to angels and their visitations is common in the OT, especially during transition periods (e.g. the period of the Judges and that of the Captivity are specially noticeable for angelic appearances), the name Michael is not found until the later period, when the angelic office was divided into two parts, which were assigned to individual angels. In the Rabbinical traditions Michael figures considerably. He is connected with many incidents in the history of Moses, especially his burial (cf. Deu_34:6), when he disputed with Satan, who claimed the body by reason of the murder of the Egyptian (Exo_2:12). In the OT he is alluded to several times in the Book of Daniel (Dan_10:13; Dan_10:21; Dan_12:1) as one of the chief princes, the prince, and the prince which standeth for the people, and he is opposed to the prince-angels of Persia and of Greece. He is here regarded as the guardian of the Israelites in their opposition to polytheism and foreign innovations.
In the NT Michael is found fighting in heaven (Rev_12:7) against the dragon, him that is called the devil and Satan, and is typical of the warfare which is the special work of the Church on earth. In the passage in Jude (Jud_1:9) a definite reference is made to the tradition already mentioned, Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee (cf. Zec_3:1 for a similar incident).
T. A. Moxon.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("who is like unto God?")
1. Num_13:13.
2. 1Ch_5:13.
3. 1Ch_5:14.
4. 1Ch_6:40.
5. 1Ch_7:3.
6. 1Ch_8:16.
7. 1Ch_12:20.
8. 1Ch_27:18.
9. 2Ch_21:2-4.
10. Ezr_8:8. The ARCHANGEL (Dan_10:13; Dan_10:21; Dan_12:1; 2Pe_2:11; Rev_12:7). On the meaning compare Exo_15:11; Psa_89:6-8. Contrast "who is like unto the beast?" (Rev_13:4.) Some think that Michael is the Son of God. Certainly the Angel of Jehovah, or Jehovah the Second Person, in pleading for Joshua the high priest representing the Jewish church, uses the same rebuke to Satan as Michael does in Jud_1:9; Zec_3:1-5. Michael will usher in the coming resurrection by standing up for God's people, as their unique champion (Dan_12:1-2; Dan_10:21), "your prince."
"Michael when contending with the devil about the body of Moses (which Jehovah buried, but which was probably translated shortly afterward, for 'no man knoweth of his sepulchre'; hence, he appeared in a body, as did Elijah, at the transfiguration; Satan, the accuser of the brethren, probably opposed his translation on the ground of his sins, but Michael contended with him and prevailed) durst not (from reverence to Satan's former dignity, Dan_10:8) bring against him a railing accusation, but said The Lord rebuke thee." This language suits an archangel rather than the divine Son. But the connection of Michael with the Son of God in name and some functions is intimate. The angel in Dan_10:13 says that Michael (apparently distinct from the divine Son described Dan_10:5-6; Rev_1:13-15) as patron of Israel before God "helped" him, while "he was detained with the (angel of the) kings of Persia."
Gesenius translates notartiy "I gained the ascendancy," namely, against the adverse angel of Persia, so as to influence the Persian kings to permit the Jews' return to Jerusalem. Dan_10:21, "none holdeth with me in these things, but Michael your prince," means that Michael alone, with the angelic speaker, had the office of protecting Israel, the world powers were all against Israel. In the captivity, during the withholding of God's regular manifestations to Israel, those visions of angels come precisely when most needed. When the world powers seemed to have overwhelmed the kingdom of God so utterly, Israel needed to have her faith in God's promises of restoration reinvigorated by a glimpse into the background of history in the world of spirits, and to see there the mighty angelic champions who are on her side under the Son of God (2Ki_6:17).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mi'chael. (who is like God?).
1. An Asherite, father of Sethur, one of the twelve spies. Num_13:13.
2. One of the Gadites, who settled in the land of Bashan. 1Ch_5:13.
3. Another Gadite, ancestor of Abihail. 1Ch_5:14.
4. A Gershionite Levite, ancestor of Asaph. 1Ch_6:40.
5 . One of the five sons of Izrahiah, of the tribe of Issachar. 1Ch_7:3.
6. A Benjamite, of the sons of Beriah. 1Ch_8:16.
7. One of the captains of the "thousands" of Manasse, h who joined David at Ziklag. 1Ch_12:20.
8. The father or ancestor of Omri, chief of the tribe of Issachar, in the reign of David. 1Ch_27:18.
9. One of the sons of Jehoshaphat, who were murdered by their elder brother, Jehoram. 2Ch_21:2; 2Ch_21:4.
10 . The father or ancestor of Zebadiah, of the sons of Shephatiah. Ezr_8:8.
11. "One," or "the first, of the chief princes" or archangels, Dan_10:21, as the "prince" of Israel, and in Dan_12:1 as "the great prince which standeth" in time conflict "for the children of thy people."
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
See ARCHANGEL.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
In all the biblical references to him, Michael the archangel is in conflict with the enemies of Gods people. When, in the time of Daniel, the Jews suffered a number of setbacks because of opposition from the ruling Persian authorities, Michael came to the Jews rescue. An evil spirit was behind the rulers of Persia and had prevented a messenger of God from reaching Daniel, but the good spirit Michael overpowered the evil spirit and freed the heavenly messenger (Dan_10:12-14).
The messenger knew that later he would be opposed by an evil spirit working on behalf of Greece (the nation that would succeed Persia as the Jews ruler), but he was confident that Michaels help would again bring him victory (Dan_10:20-21). Opposition to the Jews would increase, but Gods people could always depend on Michael to fight for them (Dan_12:1).
Among Jewish writings of the period between the Old and New Testaments, there are a number that mention Michael. One New Testament writer, Jude, refers to an incident from one of these books to illustrate a point in his message. Satan had claimed that Moses body belonged to him, but Michael again fought on behalf of the man of God (Jud_1:9).
Michael is mentioned also in the visions of the book of Revelation. The context concerns conflict in the spirit world, with Michael and his angels fighting on behalf of Gods people against the devil and his angels. The vision reassures the persecuted people of God that the final victory will be theirs (Rev_12:7-9). (See also ANGELS.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
mı̄?kā́-el, mı̄?kel (מיכאל, mı̄khā'ēl, ?who is like God?? Μιχαήλ, Michaḗl):
(1) The father of Sethur the Asherite spy (Num_13:13).
(2) (3) Two Gadites (1Ch_5:13, 1Ch_5:14).
(4) A name in the genealogy of Asaph (1Ch_6:40 (Hebrew 25)).
(5) A son of Izrahiah of Issachar (1Ch_7:3).
(6) A Benjamite (1Ch_8:16).
(7) A Manassite who ceded to David at Ziklag (1Ch_12:20).
(8) The father of Omri of Issachar (1Ch_27:18).
(9) A son of King Jehoshaphat (2Ch_21:2).
(10) The father of Zebediah, an exile who returned with Ezra (Ezr_8:8 parallel 1 Esdras 8:34).
(11) ?The archangel? (Jud_1:9). Probably also the unnamed archangel of 1Th_4:16 is Michael. In the Old Testament he is mentioned by name only in Daniel. He is ?one of the chief princes? (Dan_10:13), the ?prince? of Israel (Dan_10:21), ?the great prince? (Dan_12:1); perhaps also ?the prince of the host? (Dan_8:11). In all these passages Michael appears as the heavenly patron and champion of Israel; as the watchful guardian of the people of God against all foes earthly or devilish. In the uncanonical apocalyptic writings, however, Jewish angelology is further developed. In them Michael frequently appears and excretes functions similar to those which are ascribed to him in Daniel. He is the first of the ?four presences that stand before God? - Michael, Gabriel, Raphael and Uriel or Phanuel (En Dan_9:1; 40:9). In other apocryphal books and even elsewhere in En, the number of archangels is given as 7 (En 20:1-7; Tobit 12:15; compare also Rev_8:2). Among the many characterizations of Michael the following may be noted: He is ?the merciful and long-suffering? (En 40:9; 68:2, 3), ?the mediator and intercessor? (Ascension of Isaiah, Latin version 9:23; Testament of the Twelve Patriarchs, Levi 5; Dan 6). It is he who opposed the Devil in a dispute concerning Moses' body (Jud_1:9). This passage, according to most modern authorities, is derived from the apocryphal Assumption of Moses (see Charles' edition, 105-10). It is Michael also who leads the angelic armies in the war in heaven against ?the old serpent, he that is called the Devil and Satan? (Rev_12:7 ff). According to Charles, the supplanting of the ?child? by the archangel is an indication of the Jewish origin of this part of the book.
The earlier Protestant scholars usually identified Michael with the preincarnate Christ, finding support for their view, not only in the juxtaposition of the ?child? and the archangel in Rev 12, but also in the attributes ascribed to him in Daniel (for a full discussion see Hengstenberg, Offenbarung, I, 611-22, and an interesting survey in English by Dr. Douglas in Fairbairn's BD).
International Standard Bible Encyclopedia
PRINTER 1915.
Mi?chael (who as God?), the name given to one of the chief angels, who, in Dan_10:13-21, is described as having special charge of the Israelites as a nation; and in Jud_1:9, as disputing with Satan about the body of Moses, in which dispute, instead of bringing against the arch-enemy any railing accusation, he only said, 'The Lord rebuke thee, O Satan!' Again, in Rev_12:7-9, Michael and his angels are represented as warring with Satan and his angels in the upper regions, from which the latter are cast down upon the earth. This is all the reference to Michael which we find in the Bible.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Michael
(Heb. Mikael', מַיכָאֵל, who is like God? Sept. and N.T. Μιχαήλ), the name of an archangel and of several men.
1. The title given in the angelology of the Jews adopted during the exile, to one of the chief angels, who, in Dan_10:13-21; Dan_12:1, is described as having special charge of the Israelites as a nation, and in Jud_1:9 as disputing with Satan about the body of Moses, in which dispute, instead of bringing against the archenemy any railing accusation, he only said, The Lord rebuke thee, O Satan! Again, in Rev_12:7-9, Michael and his angels are represented as warring with Satan and his angels in the upper regions, from which the latter are cast down upon the earth. This representation served not only to give that vividness to man's faith in God's supernatural agents, which was so much needed at a time of captivity, during the abeyance of his local manifestations and regular agencies, but also to mark the finite and ministerial nature of the angels, lest they should be worshipped in themselves. Accordingly, as Gabriel represents the ministration of the angels towards man, so Michael is the type and leader of their strife, in God's name and his strength, against the power of Satan. In the O.T. therefore he is the guardian of the Jewish people in their antagonism to godless power and heathenism. In the N.T. (see Rev_12:7) he fights in heaven against the dragon that old serpent called the Devil and Satan, which deceiveth the whole world: and so takes part in that struggle which is the work of the Church on earth. The nature and method of his war against Satan are not explained, because the knowledge would be unnecessary and perhaps impossible to us: the fact itself is revealed rarely, and with that mysterious vagueness which hangs over all angelic ministrations, but yet with plainness and certainty. On the authority of the first of these texts the Jews have named Michael not only one of the seven archangels, but the chief of them (comp. the Targum on Son_8:9); and on the authority of all three the Christian Church has been disposed to concur in this impression (see J.D. Haberlin, Selecta de Mich. ejusque apparitionibus, gestis et cultu, Helmst. 1758).
The Jews regard the archangels as being such, not simply as a class by themselves, but as respectively the chiefs of the several classes into which they suppose the angels to be divided; and of these classes Michael is the head of the first, and therefore chief of all the archangels (Sepher Othioth, fol. 16). The rabbinical traditions constantly oppose him to Sammael, the accuser and enemy of Israel, as disputing for the soul of Moses: as bringing the ram the substitute for Isaac, which Sammael sought to keep back, etc.: they give him the title of the great high-priest in heaven,' as well as that of the great prince and conqueror;' and finally lay it down that wherever Michael is said to have appeared, there the glory of the Shechinah is intended.' It is clear that the sounder among them, in making such use of the name, intended to personify the divine power, and typify the Messiah (see Schottgen, Hor. Hebr. 1:1079, 1119; 2:8,15, ed. Dresd. 1742). Hengstenberg maintains at length (both in his Christology and his Commentary on the Apocalypse) that Michael is no other than the Lord Jesus Christ himself; but this is hardly in accordance with the mention of the other archangel, Gabriel, nor with the other theophanies of the O.T., in which the Logos appears only as the Angel [of] Jehovah, or the Angel of the Covenant. The passages in Daniel and Revelations must be taken as symbolical, and in that view offer little difficulty. In the former, one of the guardian angels of the Jews (probably Gabriel, Dan_9:21) exhibits himself as a protector, and as struggling with the prince of Persia for the liberation of the Jewish exiles. In the discharge of this duty, Michael, the chief guardian of the same people, comes to help him. The first angel promises to return (from his visit to Daniel) to renew the contest, and indicates his success by declaring that the prince of Greece will come, i.e., to overthrow the Persian empire. Here also Michael, in particular, is designated as the prince of the Jews. So in Zec_1:8; Zec_1:14, the guardian angel of the Jews exhibits his solicitude for them and his care over them. The same thling is again exhibited in Zec_3:1-2, where the angel of the Lord rebukes Satan on account of his malignant intentions towards the high-priest Joshua. So again in Rev_12:7; Rev_12:9, Michael and his angels are represented as waging war with Satan and his angels.
This passage stands connected with Rev_12:5 of the context, which represents the Man-Child (Jesus) as caught up to the throne of God. The war waged would seem to have arisen from the efforts of Satan to annoy the ascending Saviour. Such appears to be the symbolic representation (see Stuart's Comment. ad loc.). The allusion in Jud_1:9 is more difficult to understand, unless, with Vitringa, Lardner, Macknight, and others, we regard it also as symbolical; in which case the dispute referred to is that indicated in Zec_3:1; and the body of Moses as a symbolical phrase for the Mosaical law and institutions, see JUDE, in accordance with the usual mode of speaking among Christians, who called the Church the body of Christ (Col_1:18; Col_1:24; Rom_12:5). Acomparison of Jud_1:9 with Zec_1:8-14 gives much force and probability to this conjecture (see F.U. Wolter, De Michaeli cuns diabolo litigante [Rinteln, 1727-9]). According to others, the body of Moses here means his proper and literal body, which the Lord secretly buried (Deu_34:5-6), and which Satan wished to present to the Jews as an object of idolatry (comp. 2Ki_18:4). The allusion seems to be to a Jewish legend attached to Deu_34:6. The Targum of Jonathan attributes the burial of Moses to the hands of the angels of God, and particularly of the archangel. Michael, as the guardian of Israel. Later traditions (see OEcumen. in Jud. cap. 1) set forth how Satan disputed the burial, claiming for himself the dead body because of the blood of the Egyptian (Exo_2:13) which was on Moses's hands (see Quistorp, Num Michaelis de corpore Mosis disceptatio fabula sit? [Gryph. 1770]).
Michael as a Saint in the Church of Rome. This archangel is canonized in the Roman calendar, and his festival, called Michaelmas (q.v.), is celebrated on the 29th of September., The legends preserved by Roman Catholics relate that Michael appeared to the Virgin Mary to announce to her the time of her death, and that he received her soul and bore it to Jesus. And again, that during the 6th century, when a fearful pestilence was raging in Rome, St. Gregory advised that a procession should be made, which should pass through the streets singing the service which since then has been called the Great Litanies. This was done for three days, and on the last day, when they came opposite to the tomb of Hadrian, Gregory beheld the archangel Michael hovering over the city; and he alighted on the top of the mausoleum and sheathed his word, which was dripping with blood. Then the plague was stayed, and the tomb of Hadrian has been called the Castle of Sant' Angelo from that day, and a chapel was there consecrated, the name of which was Ecclesia Sancti Angeli usque ad Ccelos. Michael is also said to have appeared to command the building of two churches (see Mrs. Clement, Legendary and Mytholog. Art, page 229). The first was on the eastern coast of Italy, and was called the church of Monte Galgano, which became a resort for numerous pilgrims. Again, in the reign of Childebert II, Michael appeared to Aubert, bishop of Avranches, and commanded that a church should be built on the summit of a rock in the Gulf of Avranches, in Normandy; and Mont-Saint-Michel became one of the most celebrated places of pilgrimage, as it is one of the most picturesque in scenery. From this time Michael was greatly venerated in the Church of Rome, especially in France. He was selected as patron saint of the country and of the order which Louis instituted in his honor.
Representations of the Archangel as a Saint. Michael is always represented as young and beautiful.
As patron of the Church Militant, he is the winged saint,' with no attribute save the shield and lance. As conqueror of Satan, he stands in armor, with his foot upon the Evil One, who is half human or like a dragon in shape. The angel is about to chain him, or to transfix him with the lance. But the treatment of this subject is varied in many ways, all, however, easily recognized. As lord of souls, St. Michael is unarmed; he holds a balance, and in each scale a little naked figure representing the souls; the beato usually joins the hands as in thankfulness, while the rejected one expresses horror in look and attitude. Frequently a daemon is seizing the falling scale with a Plutonic hook, or with his talons. In these pictures the saint is rarely without wings. When introduced in pictures of the Madonna and Child he presents the balance to Christ, who seems to welcome the happy soul. Whether with or without the balance, he is always the lord of souls in pictures of the death, assumption, or glorification of the Virgin Mary, for tradition teaches that he received her spirit, and cared for it until it was reunited to her body and ascended to her Son. The old English coin called an angel was so named because it bore the image of this archangel.
On the subject generally, see Surenhusius, Bibl. Katall. page 701; Fabricius, Pseudepigr. 1:839 sq.; Wetstein, 1:649; 2:735; Hartmann, Verbind. p. 83; Eisenmenger, Judenth. 1:806 sq.; Thilo, Apocryph. 1:691; Trigland, Dissert. theol. page 198 sq.; Laurmann. Collectan. in ep. Jud. page 71 sq.; Seeland, in the Brem. u. Verdensch. Bibloth. 3:89 sq.; Braunl, De Michale (Altorf, 1726); Hurenius, De Michaele (Vitemb. 1593), SEE ANGEL; SEE MOSES.
2. The father of Sethur, which latter was the Asherite commissioner to explore the land of Canaan (Num_13:13). B.C. ante 1657.
3. One of the four sons of Izrahiah, the great-grandson of Issachar (1Ch_7:3). B.C. prob. post 1618. Possibly the same with No. 8.
4. One of the sons of Beriah, a son of Elpaal, of the tribe of Benjamin (1Ch_8:16). B.C. post 1612.
5. Achief Gadite resident in Bashan (1Ch_5:13), B.C. apparently post 1093. He was perhaps identical with the son of Jehishai and father of Gilead, some of the posterity of whose descendant Abihail are mentioned as dwelling in the same region (1Ch_5:14). B.C. long ante 782.
6. One of the Manassite chiliarchs who joined David when he returned to Ziklag (1Ch_12:20). B.C. 1053.
7. The son of Baaseiah and father of Shimea, among the ancestors of the Levite Asaph (1Ch_6:40). B.i. considerably ante 1014.
8. The father of Omri, which latter was the phylarch of the tribe of Issachar under David and Solomon (1Ch_27:18). B.C. ante 1014.
9. One of the sons of king Jehoshaphat, whom he portioned before the settlement of the succession upon Jehoram, but whom the latter, nevertheless, out of jealousy, caused to be slain upon his own accession (2Ch_21:2). B.C. 887.
10. A son (prob. descendant) of Shephatiah, whose son Zebadiah returned with eighty males from Babylon (Ezr_8:8). B.C. ante 459.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
(same as Micah, Michaiah)
Hitchcock's Bible Names Dictionary
Archangel who fought for Israel Hebrew/Christian
Gods and Goddess Reference
MICHAEL (Who is like God?).1. Father of the Asherite spy (Num_13:18). 2. 3. Two Gadites (1Ch_5:13 f.). 4. The eponym of a Levitical guild of singers (1Ch_6:46). 5. Name of a family in Issachar (1Ch_7:3; 1Ch_27:18). 6. Eponym of a family of Benjamites (1Ch_8:10). 7. A Manassite chief who joined David at Ziklag (1Ch_12:20). 8. A son of king Jehoshaphat (2Ch_21:2). 9. The father of Zebadiah (Ezr_8:8, 1Es_8:34). 10. The archangel. See next article.
MICHAEL (the archangel).Although reference to angels and their visitations is common in the OT, especially during transition periods (e.g. the period of the Judges and that of the Captivity are specially noticeable for angelic appearances), the name Michael is not found until the later period, when the angelic office was divided into two parts, which were assigned to individual angels. In the Rabbinical traditions Michael figures considerably. He is connected with many incidents in the history of Moses, especially his burial (cf. Deu_34:6), when he disputed with Satan, who claimed the body by reason of the murder of the Egyptian (Exo_2:12). In the OT he is alluded to several times in the Book of Daniel (Dan_10:13; Dan_10:21; Dan_12:1) as one of the chief princes, the prince, and the prince which standeth for the people, and he is opposed to the prince-angels of Persia and of Greece. He is here regarded as the guardian of the Israelites in their opposition to polytheism and foreign innovations.
In the NT Michael is found fighting in heaven (Rev_12:7) against the dragon, him that is called the devil and Satan, and is typical of the warfare which is the special work of the Church on earth. In the passage in Jude (Jud_1:9) a definite reference is made to the tradition already mentioned, Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee (cf. Zec_3:1 for a similar incident).
T. A. Moxon.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("who is like unto God?")
1. Num_13:13.
2. 1Ch_5:13.
3. 1Ch_5:14.
4. 1Ch_6:40.
5. 1Ch_7:3.
6. 1Ch_8:16.
7. 1Ch_12:20.
8. 1Ch_27:18.
9. 2Ch_21:2-4.
10. Ezr_8:8. The ARCHANGEL (Dan_10:13; Dan_10:21; Dan_12:1; 2Pe_2:11; Rev_12:7). On the meaning compare Exo_15:11; Psa_89:6-8. Contrast "who is like unto the beast?" (Rev_13:4.) Some think that Michael is the Son of God. Certainly the Angel of Jehovah, or Jehovah the Second Person, in pleading for Joshua the high priest representing the Jewish church, uses the same rebuke to Satan as Michael does in Jud_1:9; Zec_3:1-5. Michael will usher in the coming resurrection by standing up for God's people, as their unique champion (Dan_12:1-2; Dan_10:21), "your prince."
"Michael when contending with the devil about the body of Moses (which Jehovah buried, but which was probably translated shortly afterward, for 'no man knoweth of his sepulchre'; hence, he appeared in a body, as did Elijah, at the transfiguration; Satan, the accuser of the brethren, probably opposed his translation on the ground of his sins, but Michael contended with him and prevailed) durst not (from reverence to Satan's former dignity, Dan_10:8) bring against him a railing accusation, but said The Lord rebuke thee." This language suits an archangel rather than the divine Son. But the connection of Michael with the Son of God in name and some functions is intimate. The angel in Dan_10:13 says that Michael (apparently distinct from the divine Son described Dan_10:5-6; Rev_1:13-15) as patron of Israel before God "helped" him, while "he was detained with the (angel of the) kings of Persia."
Gesenius translates notartiy "I gained the ascendancy," namely, against the adverse angel of Persia, so as to influence the Persian kings to permit the Jews' return to Jerusalem. Dan_10:21, "none holdeth with me in these things, but Michael your prince," means that Michael alone, with the angelic speaker, had the office of protecting Israel, the world powers were all against Israel. In the captivity, during the withholding of God's regular manifestations to Israel, those visions of angels come precisely when most needed. When the world powers seemed to have overwhelmed the kingdom of God so utterly, Israel needed to have her faith in God's promises of restoration reinvigorated by a glimpse into the background of history in the world of spirits, and to see there the mighty angelic champions who are on her side under the Son of God (2Ki_6:17).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mi'chael. (who is like God?).
1. An Asherite, father of Sethur, one of the twelve spies. Num_13:13.
2. One of the Gadites, who settled in the land of Bashan. 1Ch_5:13.
3. Another Gadite, ancestor of Abihail. 1Ch_5:14.
4. A Gershionite Levite, ancestor of Asaph. 1Ch_6:40.
5 . One of the five sons of Izrahiah, of the tribe of Issachar. 1Ch_7:3.
6. A Benjamite, of the sons of Beriah. 1Ch_8:16.
7. One of the captains of the "thousands" of Manasse, h who joined David at Ziklag. 1Ch_12:20.
8. The father or ancestor of Omri, chief of the tribe of Issachar, in the reign of David. 1Ch_27:18.
9. One of the sons of Jehoshaphat, who were murdered by their elder brother, Jehoram. 2Ch_21:2; 2Ch_21:4.
10 . The father or ancestor of Zebadiah, of the sons of Shephatiah. Ezr_8:8.
11. "One," or "the first, of the chief princes" or archangels, Dan_10:21, as the "prince" of Israel, and in Dan_12:1 as "the great prince which standeth" in time conflict "for the children of thy people."
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
See ARCHANGEL.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
In all the biblical references to him, Michael the archangel is in conflict with the enemies of Gods people. When, in the time of Daniel, the Jews suffered a number of setbacks because of opposition from the ruling Persian authorities, Michael came to the Jews rescue. An evil spirit was behind the rulers of Persia and had prevented a messenger of God from reaching Daniel, but the good spirit Michael overpowered the evil spirit and freed the heavenly messenger (Dan_10:12-14).
The messenger knew that later he would be opposed by an evil spirit working on behalf of Greece (the nation that would succeed Persia as the Jews ruler), but he was confident that Michaels help would again bring him victory (Dan_10:20-21). Opposition to the Jews would increase, but Gods people could always depend on Michael to fight for them (Dan_12:1).
Among Jewish writings of the period between the Old and New Testaments, there are a number that mention Michael. One New Testament writer, Jude, refers to an incident from one of these books to illustrate a point in his message. Satan had claimed that Moses body belonged to him, but Michael again fought on behalf of the man of God (Jud_1:9).
Michael is mentioned also in the visions of the book of Revelation. The context concerns conflict in the spirit world, with Michael and his angels fighting on behalf of Gods people against the devil and his angels. The vision reassures the persecuted people of God that the final victory will be theirs (Rev_12:7-9). (See also ANGELS.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
mı̄?kā́-el, mı̄?kel (מיכאל, mı̄khā'ēl, ?who is like God?? Μιχαήλ, Michaḗl):
(1) The father of Sethur the Asherite spy (Num_13:13).
(2) (3) Two Gadites (1Ch_5:13, 1Ch_5:14).
(4) A name in the genealogy of Asaph (1Ch_6:40 (Hebrew 25)).
(5) A son of Izrahiah of Issachar (1Ch_7:3).
(6) A Benjamite (1Ch_8:16).
(7) A Manassite who ceded to David at Ziklag (1Ch_12:20).
(8) The father of Omri of Issachar (1Ch_27:18).
(9) A son of King Jehoshaphat (2Ch_21:2).
(10) The father of Zebediah, an exile who returned with Ezra (Ezr_8:8 parallel 1 Esdras 8:34).
(11) ?The archangel? (Jud_1:9). Probably also the unnamed archangel of 1Th_4:16 is Michael. In the Old Testament he is mentioned by name only in Daniel. He is ?one of the chief princes? (Dan_10:13), the ?prince? of Israel (Dan_10:21), ?the great prince? (Dan_12:1); perhaps also ?the prince of the host? (Dan_8:11). In all these passages Michael appears as the heavenly patron and champion of Israel; as the watchful guardian of the people of God against all foes earthly or devilish. In the uncanonical apocalyptic writings, however, Jewish angelology is further developed. In them Michael frequently appears and excretes functions similar to those which are ascribed to him in Daniel. He is the first of the ?four presences that stand before God? - Michael, Gabriel, Raphael and Uriel or Phanuel (En Dan_9:1; 40:9). In other apocryphal books and even elsewhere in En, the number of archangels is given as 7 (En 20:1-7; Tobit 12:15; compare also Rev_8:2). Among the many characterizations of Michael the following may be noted: He is ?the merciful and long-suffering? (En 40:9; 68:2, 3), ?the mediator and intercessor? (Ascension of Isaiah, Latin version 9:23; Testament of the Twelve Patriarchs, Levi 5; Dan 6). It is he who opposed the Devil in a dispute concerning Moses' body (Jud_1:9). This passage, according to most modern authorities, is derived from the apocryphal Assumption of Moses (see Charles' edition, 105-10). It is Michael also who leads the angelic armies in the war in heaven against ?the old serpent, he that is called the Devil and Satan? (Rev_12:7 ff). According to Charles, the supplanting of the ?child? by the archangel is an indication of the Jewish origin of this part of the book.
The earlier Protestant scholars usually identified Michael with the preincarnate Christ, finding support for their view, not only in the juxtaposition of the ?child? and the archangel in Rev 12, but also in the attributes ascribed to him in Daniel (for a full discussion see Hengstenberg, Offenbarung, I, 611-22, and an interesting survey in English by Dr. Douglas in Fairbairn's BD).
International Standard Bible Encyclopedia
PRINTER 1915.
Mi?chael (who as God?), the name given to one of the chief angels, who, in Dan_10:13-21, is described as having special charge of the Israelites as a nation; and in Jud_1:9, as disputing with Satan about the body of Moses, in which dispute, instead of bringing against the arch-enemy any railing accusation, he only said, 'The Lord rebuke thee, O Satan!' Again, in Rev_12:7-9, Michael and his angels are represented as warring with Satan and his angels in the upper regions, from which the latter are cast down upon the earth. This is all the reference to Michael which we find in the Bible.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Michael
(Heb. Mikael', מַיכָאֵל, who is like God? Sept. and N.T. Μιχαήλ), the name of an archangel and of several men.
1. The title given in the angelology of the Jews adopted during the exile, to one of the chief angels, who, in Dan_10:13-21; Dan_12:1, is described as having special charge of the Israelites as a nation, and in Jud_1:9 as disputing with Satan about the body of Moses, in which dispute, instead of bringing against the archenemy any railing accusation, he only said, The Lord rebuke thee, O Satan! Again, in Rev_12:7-9, Michael and his angels are represented as warring with Satan and his angels in the upper regions, from which the latter are cast down upon the earth. This representation served not only to give that vividness to man's faith in God's supernatural agents, which was so much needed at a time of captivity, during the abeyance of his local manifestations and regular agencies, but also to mark the finite and ministerial nature of the angels, lest they should be worshipped in themselves. Accordingly, as Gabriel represents the ministration of the angels towards man, so Michael is the type and leader of their strife, in God's name and his strength, against the power of Satan. In the O.T. therefore he is the guardian of the Jewish people in their antagonism to godless power and heathenism. In the N.T. (see Rev_12:7) he fights in heaven against the dragon that old serpent called the Devil and Satan, which deceiveth the whole world: and so takes part in that struggle which is the work of the Church on earth. The nature and method of his war against Satan are not explained, because the knowledge would be unnecessary and perhaps impossible to us: the fact itself is revealed rarely, and with that mysterious vagueness which hangs over all angelic ministrations, but yet with plainness and certainty. On the authority of the first of these texts the Jews have named Michael not only one of the seven archangels, but the chief of them (comp. the Targum on Son_8:9); and on the authority of all three the Christian Church has been disposed to concur in this impression (see J.D. Haberlin, Selecta de Mich. ejusque apparitionibus, gestis et cultu, Helmst. 1758).
The Jews regard the archangels as being such, not simply as a class by themselves, but as respectively the chiefs of the several classes into which they suppose the angels to be divided; and of these classes Michael is the head of the first, and therefore chief of all the archangels (Sepher Othioth, fol. 16). The rabbinical traditions constantly oppose him to Sammael, the accuser and enemy of Israel, as disputing for the soul of Moses: as bringing the ram the substitute for Isaac, which Sammael sought to keep back, etc.: they give him the title of the great high-priest in heaven,' as well as that of the great prince and conqueror;' and finally lay it down that wherever Michael is said to have appeared, there the glory of the Shechinah is intended.' It is clear that the sounder among them, in making such use of the name, intended to personify the divine power, and typify the Messiah (see Schottgen, Hor. Hebr. 1:1079, 1119; 2:8,15, ed. Dresd. 1742). Hengstenberg maintains at length (both in his Christology and his Commentary on the Apocalypse) that Michael is no other than the Lord Jesus Christ himself; but this is hardly in accordance with the mention of the other archangel, Gabriel, nor with the other theophanies of the O.T., in which the Logos appears only as the Angel [of] Jehovah, or the Angel of the Covenant. The passages in Daniel and Revelations must be taken as symbolical, and in that view offer little difficulty. In the former, one of the guardian angels of the Jews (probably Gabriel, Dan_9:21) exhibits himself as a protector, and as struggling with the prince of Persia for the liberation of the Jewish exiles. In the discharge of this duty, Michael, the chief guardian of the same people, comes to help him. The first angel promises to return (from his visit to Daniel) to renew the contest, and indicates his success by declaring that the prince of Greece will come, i.e., to overthrow the Persian empire. Here also Michael, in particular, is designated as the prince of the Jews. So in Zec_1:8; Zec_1:14, the guardian angel of the Jews exhibits his solicitude for them and his care over them. The same thling is again exhibited in Zec_3:1-2, where the angel of the Lord rebukes Satan on account of his malignant intentions towards the high-priest Joshua. So again in Rev_12:7; Rev_12:9, Michael and his angels are represented as waging war with Satan and his angels.
This passage stands connected with Rev_12:5 of the context, which represents the Man-Child (Jesus) as caught up to the throne of God. The war waged would seem to have arisen from the efforts of Satan to annoy the ascending Saviour. Such appears to be the symbolic representation (see Stuart's Comment. ad loc.). The allusion in Jud_1:9 is more difficult to understand, unless, with Vitringa, Lardner, Macknight, and others, we regard it also as symbolical; in which case the dispute referred to is that indicated in Zec_3:1; and the body of Moses as a symbolical phrase for the Mosaical law and institutions, see JUDE, in accordance with the usual mode of speaking among Christians, who called the Church the body of Christ (Col_1:18; Col_1:24; Rom_12:5). Acomparison of Jud_1:9 with Zec_1:8-14 gives much force and probability to this conjecture (see F.U. Wolter, De Michaeli cuns diabolo litigante [Rinteln, 1727-9]). According to others, the body of Moses here means his proper and literal body, which the Lord secretly buried (Deu_34:5-6), and which Satan wished to present to the Jews as an object of idolatry (comp. 2Ki_18:4). The allusion seems to be to a Jewish legend attached to Deu_34:6. The Targum of Jonathan attributes the burial of Moses to the hands of the angels of God, and particularly of the archangel. Michael, as the guardian of Israel. Later traditions (see OEcumen. in Jud. cap. 1) set forth how Satan disputed the burial, claiming for himself the dead body because of the blood of the Egyptian (Exo_2:13) which was on Moses's hands (see Quistorp, Num Michaelis de corpore Mosis disceptatio fabula sit? [Gryph. 1770]).
Michael as a Saint in the Church of Rome. This archangel is canonized in the Roman calendar, and his festival, called Michaelmas (q.v.), is celebrated on the 29th of September., The legends preserved by Roman Catholics relate that Michael appeared to the Virgin Mary to announce to her the time of her death, and that he received her soul and bore it to Jesus. And again, that during the 6th century, when a fearful pestilence was raging in Rome, St. Gregory advised that a procession should be made, which should pass through the streets singing the service which since then has been called the Great Litanies. This was done for three days, and on the last day, when they came opposite to the tomb of Hadrian, Gregory beheld the archangel Michael hovering over the city; and he alighted on the top of the mausoleum and sheathed his word, which was dripping with blood. Then the plague was stayed, and the tomb of Hadrian has been called the Castle of Sant' Angelo from that day, and a chapel was there consecrated, the name of which was Ecclesia Sancti Angeli usque ad Ccelos. Michael is also said to have appeared to command the building of two churches (see Mrs. Clement, Legendary and Mytholog. Art, page 229). The first was on the eastern coast of Italy, and was called the church of Monte Galgano, which became a resort for numerous pilgrims. Again, in the reign of Childebert II, Michael appeared to Aubert, bishop of Avranches, and commanded that a church should be built on the summit of a rock in the Gulf of Avranches, in Normandy; and Mont-Saint-Michel became one of the most celebrated places of pilgrimage, as it is one of the most picturesque in scenery. From this time Michael was greatly venerated in the Church of Rome, especially in France. He was selected as patron saint of the country and of the order which Louis instituted in his honor.
Representations of the Archangel as a Saint. Michael is always represented as young and beautiful.
As patron of the Church Militant, he is the winged saint,' with no attribute save the shield and lance. As conqueror of Satan, he stands in armor, with his foot upon the Evil One, who is half human or like a dragon in shape. The angel is about to chain him, or to transfix him with the lance. But the treatment of this subject is varied in many ways, all, however, easily recognized. As lord of souls, St. Michael is unarmed; he holds a balance, and in each scale a little naked figure representing the souls; the beato usually joins the hands as in thankfulness, while the rejected one expresses horror in look and attitude. Frequently a daemon is seizing the falling scale with a Plutonic hook, or with his talons. In these pictures the saint is rarely without wings. When introduced in pictures of the Madonna and Child he presents the balance to Christ, who seems to welcome the happy soul. Whether with or without the balance, he is always the lord of souls in pictures of the death, assumption, or glorification of the Virgin Mary, for tradition teaches that he received her spirit, and cared for it until it was reunited to her body and ascended to her Son. The old English coin called an angel was so named because it bore the image of this archangel.
On the subject generally, see Surenhusius, Bibl. Katall. page 701; Fabricius, Pseudepigr. 1:839 sq.; Wetstein, 1:649; 2:735; Hartmann, Verbind. p. 83; Eisenmenger, Judenth. 1:806 sq.; Thilo, Apocryph. 1:691; Trigland, Dissert. theol. page 198 sq.; Laurmann. Collectan. in ep. Jud. page 71 sq.; Seeland, in the Brem. u. Verdensch. Bibloth. 3:89 sq.; Braunl, De Michale (Altorf, 1726); Hurenius, De Michaele (Vitemb. 1593), SEE ANGEL; SEE MOSES.
2. The father of Sethur, which latter was the Asherite commissioner to explore the land of Canaan (Num_13:13). B.C. ante 1657.
3. One of the four sons of Izrahiah, the great-grandson of Issachar (1Ch_7:3). B.C. prob. post 1618. Possibly the same with No. 8.
4. One of the sons of Beriah, a son of Elpaal, of the tribe of Benjamin (1Ch_8:16). B.C. post 1612.
5. Achief Gadite resident in Bashan (1Ch_5:13), B.C. apparently post 1093. He was perhaps identical with the son of Jehishai and father of Gilead, some of the posterity of whose descendant Abihail are mentioned as dwelling in the same region (1Ch_5:14). B.C. long ante 782.
6. One of the Manassite chiliarchs who joined David when he returned to Ziklag (1Ch_12:20). B.C. 1053.
7. The son of Baaseiah and father of Shimea, among the ancestors of the Levite Asaph (1Ch_6:40). B.i. considerably ante 1014.
8. The father of Omri, which latter was the phylarch of the tribe of Issachar under David and Solomon (1Ch_27:18). B.C. ante 1014.
9. One of the sons of king Jehoshaphat, whom he portioned before the settlement of the succession upon Jehoram, but whom the latter, nevertheless, out of jealousy, caused to be slain upon his own accession (2Ch_21:2). B.C. 887.
10. A son (prob. descendant) of Shephatiah, whose son Zebadiah returned with eighty males from Babylon (Ezr_8:8). B.C. ante 459.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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