Michael
MICHAEL
See ARCHANGEL.
Fuente: American Tract Society Bible Dictionary
Michael
(Heb. , Who is like God?)
In Dan 10:21 Michael is described as the prince, i.e. the patron or guardian angel of Israel, in antithesis to the prince of Persia and the prince of Greece (Dan 10:20). In the account of the troublous times of the Last Days in Dan 12:1, Michael, the great prince, is Israels champion, by whom deliverance is wrought. These are the only references supplied by the OT, but they exercised a powerful influence upon the Jewish tradition that grew up regarding Michael (in which he further appears as one of the seven archangels and the chief of the four great archangels), and through this upon NT conceptions. In the NT he is twice mentioned by name (Jud 1:9, where he is described as the archangel, and Rev 12:7), and in both cases discharges functions that are in keeping with the position assigned him in Daniel. (1) In Jud 1:9 (cf. Deu 34:6), which is based on the apocryphal Assumption of Moses (see Orig. de Princip. III. ii. 1), he stands forward as the representative of Israel to dispute the Devils claim to possess the body of Moses, a claim made, according to the apocryphal book, on the two grounds that the Devil was the lord of matter and that Moses had been guilty of slaying the Egyptian (see Charles, Assumption of Moses, 1897, p. 105 ff.). (2) In Rev 12:7 as in Daniel 12 Michael plays a leading part in the conflict that is to issue in the Messianic triumph of the Last Days. In accordance with the Jewish eschatological idea of a celestial battle which is to precede this triumph (Sib. Orac. iii. 796 ff.), there is war in heaven, and Michael and his angels go forth to war with the great red dragon (otherwise described as the old serpent, he that is called the Devil and Satan, Dan 12:9) and his angels, with the result that the latter are overthrown and cast down to the earth. The significant thing here is the position assigned to Michael. It is by him, not by the man child who is to rule all the nations with a rod of iron (Dan 12:5), that the dragon is overcome and cast out from heaven (cf. Bousset, Der Antichrist, 1895, p. 151 ff.).
There are two other passages in the NT where Michael, though not mentioned, appears to be referred to. (1) In Act 7:38 he is probably to be identified with the angel who spoke to Moses in Mount Sinai. According to Gal 3:19 the Law was ordained by angels, and in Heb 2:2 the word is described as spoken by angels (cf. Jos. Ant. XV. v. 3). In Jub. i. 27, ii. 1, however, it is the angel of the presence who instructs Moses and delivers to him the tables of the Law, and in what was probably the original Assumption of Moses (preserved only in Greek fragments) Michael the archangel is expressly said to have taught Moses at the giving of the Law. (2) In 1Th 4:16 the voice of the archangel and the trump of God suggests another reference to the Michael of Jewish tradition. This is the only place in the NT besides Jud 1:9 where the word archangel occurs, and though the archangel in this case is not named, it is natural to suppose that the great archangel is meant. The voice of the archangel and the trump of God are evidently to be taken as parallel expressions (cf. Mat 24:31, He shall send his angels with a great sound of a trumpet), and it is a common feature of the later Jewish tradition of the Day of Judgment that the trumpet is blown by Michael the archangel (see Bousset, op. cit. p. 166).
J. C. Lambert.
Fuente: Dictionary of the Apostolic Church
Michael
(Heb. Mikael’, , who is like God? Sept. and N.T. ), 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.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Michael
who is like God? (1.) The title given to one of the chief angels (Dan. 10:13, 21; 12:1). He had special charge of Israel as a nation. He disputed with Satan (Jude 1:9) about the body of Moses. He is also represented as warning against “that old serpent, called the Devil, and Satan, which deceiveth the whole world” (Rev. 12:7-9).
(2.) The father of Sethur, the spy selected to represent Asher (Num. 13:13).
(3.) 1 Chr. 7:3, a chief of the tribe of Issachar.
(4.) 1 Chr. 8:16, a Benjamite.
(5.) A chief Gadite in Bashan (1 Chr. 5:13).
(6.) A Manassite, “a captain of thousands” who joined David at Ziklag (1 Chr. 12:20).
(7.) A Gershonite Levite (1 Chr. 6:40).
(8.) The father of Omri (1 Chr. 27:18).
(9.) One of the sons of king Jehoshaphat (2 Chr. 21:2, 4). He was murdered by his brother Jehoram.
Fuente: Easton’s Bible Dictionary
Michael
(“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).
Fuente: Fausset’s Bible Dictionary
MICHAEL
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.)
Fuente: Bridgeway Bible Dictionary
Michael
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.
Fuente: Hastings’ Dictionary of the Bible
Michael
The name is a compound of Mi, who-Co, the same-and El, God-so that Michael means, one with God. We meet with this name only five times in Scripture: thrice in Dan 10:13; Dan 10:21; Dan 12:1, once in Jud 1:9, and once in Rev 12:7. I beg the reader to look to each of those passages; and when the several portions where this person is spoken of are fully considered, I leave it to the reader’s own determination, hoping God the Spirit will be his teacher, who it is that is meant by Michael. See Archangel.-Malachi.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Michael
mka-el, mkel (, mkha’el, who is like God? , Michael):
(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).
Fuente: International Standard Bible Encyclopedia
Michael
Michael (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.
Fuente: Popular Cyclopedia Biblical Literature
Michael
[Mi’chael]
1. An Asherite, father of Sethur. Num 13:13.
2. Son of Abihail, a Gadite. 1Ch 5:13.
3. Son of Jeshishai, a Gadite. 1Ch 5:14.
4. Son of Baaseiah, a Gershonite. 1Ch 6:40.
5. Son of Izrahiah, a descendant of Issachar. 1Ch 7:3.
6. Son of Beriah, a Benjamite. 1Ch 8:16.
7. A man of Manasseh, who joined David at Ziklag. 1Ch 12:20.
8. Father of Omri, a ruler of Issachar. 1Ch 27:18.
9. Son of Jehoshaphat, murdered by his brother Jehoram 2Ch 21:2; 2Ch 21:4.
10. Ancestor of some who returned from exile. Ezr 8:8
Fuente: Concise Bible Dictionary
Michael
H4317 G3413
1. An Asherite
Num 13:13
2. Two Gadites
1Ch 5:13-14
3. A Gershonite Levite
1Ch 6:40
4. A descendant of Issachar
1Ch 7:3
5. A Benjamite
1Ch 8:16
6. A captain of the thousands of Manasseh who joined David at Ziklag
1Ch 12:20
7. Father of Omri
1Ch 27:18
8. Son of Jehoshaphat, slain by his brother, Jehoram
2Ch 21:2-4
9. Father of Zebadiah
Ezr 8:8
10. The Archangel:
– His message to Daniel
Dan 10:13; Dan 10:21; Dan 12:1
– Contention with the devil
Jud 1:9
– Fights with the dragon
Rev 12:7
Fuente: Nave’s Topical Bible
Michael
Michael (m’ka-el or m’kel), who as God? 1. A chief angel, who is represented as the patron of the Hebrews before God. Dan 12:1. In Jud 1:9 Michael is represented “as contending with Satan about the body of Moses.” So again in Rev 12:5; Rev 12:7; Rev 12:9, the symbolic scenery which represents the malignity of Satan towards the “man-child “= Christianitythe child of Judaism, caught up to the throne of God, i.e., placed under the divine protection, and invested with sovereign powerMichael and his angels are represented as waging war with Satan and his angels in the upper regions; from which the latter ate cast down upon the earth. There are ten persons of this name mentioned in the Bible.
Fuente: People’s Dictionary of the Bible
Michael
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.”
Fuente: Smith’s Bible Dictionary
MICHAEL
the archangel
Dan 10:13; Dan 10:21; Dan 12:1; Jud 1:9; Rev 12:7
Fuente: Thompson Chain-Reference Bible
Michael
See ARCHANGEL.