Difference between revisions of "Michael"

<p> ("who is like unto God?") </p> <p> 1. Numbers 13:13. </p> <p> 2. 1 Chronicles 5:13. </p> <p> 3. 1 Chronicles 5:14. </p> <p> 4. 1 Chronicles 6:40. </p> <p> 5. 1 Chronicles 7:3. </p> <p> 6. 1 Chronicles 8:16. </p> <p> 7. 1 Chronicles 12:20. </p> <p> 8. 1 Chronicles 27:18. </p> <p> 9. 2 Chronicles 21:2-4. </p> <p> 10. Ezra 8:8. The ARCHANGEL (Daniel 10:13; Daniel 10:21; Daniel 12:1; 2 Peter 2:11; Revelation 12:7). On the meaning compare Exodus 15:11; Psalms 89:6-8. Contrast "who is like unto the beast?" (Revelation 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 Judges 1:9; Zechariah 3:1-5. Michael will usher in the coming resurrection by standing up for God's people, as their unique champion (Daniel 12:1-2; Daniel 10:21), "your prince." </p> <p> "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, Daniel 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 Daniel 10:13 says that Michael (apparently distinct from the divine Son described Daniel 10:5-6; Revelation 1:13-15) as patron of [[Israel]] before God "helped" him, while "he was detained with the (angel of the) kings of Persia." </p> <p> [[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. Daniel 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 (2 Kings 6:17). </p>

<p> In all the biblical references to him, [[Michael]] the archangel is in conflict with the enemies of God’s 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 (Daniel 10:12-14). </p> <p> 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 Michael’s help would again bring him victory (Daniel 10:20-21). [[Opposition]] to the Jews would increase, but God’s people could always depend on Michael to fight for them (Daniel 12:1). </p> <p> 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 (Judges 1:9). </p> <p> 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 God’s people against the devil and his angels. The vision reassures the persecuted people of God that the final victory will be theirs (Revelation 12:7-9). (See also ANGELS.) </p>

<p> Mi'chael. (who is like God?). </p> <p> 1. An Asherite, father of Sethur, one of the twelve spies. Numbers 13:13. </p> <p> 2. One of the Gadites, who settled in the land of Bashan. 1 Chronicles 5:13. </p> <p> 3. Another Gadite, ancestor of Abihail. 1 Chronicles 5:14. </p> <p> 4. A Gershionite Levite, ancestor of Asaph. 1 Chronicles 6:40. </p> <p> 5 . One of the five sons of Izrahiah, of the tribe of Issachar. 1 Chronicles 7:3. </p> <p> 6. A Benjamite, of the sons of Beriah. 1 Chronicles 8:16. </p> <p> 7. One of the captains of the "thousands" of Manasse, h who joined [[David]] at Ziklag. 1 Chronicles 12:20. </p> <p> 8. The father or ancestor of Omri, chief of the tribe of Issachar, in the reign of David. 1 Chronicles 27:18. </p> <p> 9. One of the sons of Jehoshaphat, who were murdered by their elder brother, Jehoram. 2 Chronicles 21:2; 2 Chronicles 21:4. </p> <p> 10 . The father or ancestor of Zebadiah, of the sons of Shephatiah. Ezra 8:8. </p> <p> 11. "One," or "the first, of the chief princes" or archangels, Daniel 10:21, as the "prince" of Israel, and in Daniel 12:1 as "the great prince which standeth" in time conflict "for the children of thy people." </p>

<li> One of the sons of king [[Jehoshaphat]] (2 Chronicles 21:2,4 ). He was murdered by his brother Jehoram. <div> <p> [[Copyright]] StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated [[Bible]] Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Michael'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/m/michael.html. 1897. </p> </div> </li>

<p> ''''' mı̄´kā́ ''''' - ''''' el ''''' , ''''' mı̄´kel ''''' ( מיכאל , <i> ''''' mı̄khā'ēl ''''' </i> , "who is like God?" Μιχαήλ , <i> ''''' Michaḗl ''''' </i> ): </p> <p> (1) The father of [[Sethur]] the [[Asherite]] spy (Numbers 13:13 ). </p> <p> (2) (3) Two [[Gadites]] (1 Chronicles 5:13 , 1 Chronicles 5:14 ). </p> <p> (4) A name in the genealogy of [[Asaph]] (1 Chronicles 6:40 (Hebrew 25)). </p> <p> (5) A son of [[Izrahiah]] of [[Issachar]] (1 Chronicles 7:3 ). </p> <p> (6) A B enjamite (1 Chronicles 8:16 ). </p> <p> (7) A M anassite who ceded to [[David]] at [[Ziklag]] (1 Chronicles 12:20 ). </p> <p> (8) The father of [[Omri]] of Issachar (1 Chronicles 27:18 ). </p> <p> (9) A son of King [[Jehoshaphat]] (2 Chronicles 21:2 ). </p> <p> (10) The father of Zebediah, an exile who returned with Ezra (Ezra 8:8 parallel 1 [[Esdras]] 8:34). </p> <p> (11) "The archangel" (Judges 1:9 ). Probably also the unnamed archangel of 1 Thessalonians 4:16 is Michael. In the Old [[Testament]] he is mentioned by name only in Daniel. He is "one of the chief princes" ( Daniel 10:13 ), the "prince" of [[Israel]] (Daniel 10:21 ), "the great prince" (Daniel 12:1 ); perhaps also "the prince of the host" (Daniel 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" - M ichael, Gabriel, [[Raphael]] and [[Uriel]] or [[Phanuel]] (En Daniel 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 Revelation 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 (Judges 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" (Revelation 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. </p> <p> 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 Revelation 12 , but also in the attributes ascribed to him in Daniel (for a full discussion see Hengstenberg, <i> Offenbarung </i> , I, 611-22, and an interesting survey in English by Dr. [[Douglas]] in Fairbairn's <i> Bd </i> ). </p>