Dan 10:13 M, one of the… princes, came to
12:1
Michael (Heb. Mîkâ’êl, “who is like God?”; Gr. Mijael). The name first appears in the Ebla cuneiform texts of the prepatriarchal period, later on an inscribed potsherd piece found at Nimrûd, and in the Dead Sea Scrolls. The archangel Michael, as a celestial being, appears only in the apocalyptic passages (Dan 0:13, 21; 12:1; Jud_9; Rev 12:7). In Dan 10:13 he is described as “one of the chief princes” who had come to help the angel in his struggle with “the prince of the kingdom of Persia.” In v 21 he is described as “your prince”, and in 12:1 as “the great prince” who protects and delivers Daniel’s people. In Rev 12:7 he is mentioned after having waged a battle with the dragon, that is, Satan (v 9), and with the dragon’s angels, which ended in Michael’s victory and Satan’s expulsion from heaven; Jud_9 tells of a contest between Michael and the devil over the body of Moses. The Jews of the time of Christ may have had some information, since the dispute is said to be described in the Jewish pseudo-epigraphic book The Assumption of Moses, although it does not appear in the surviving portions of the book. The Targum of Jonathan on Deu 34:6 attributes to Michael and his angels the burial of Moses. Jewish literature describes Michael as the highest of the angels, the true representative of God, and identifies him with the “angel of Yahweh,” who is frequently mentioned in the OT as a divine being. It is also claimed that Michael was the angel who vindicated Israel against Satan’s accusations in the heavenly court. See Babylonian Talmud, Yoma 37a; Midrash Rabbah on Gen 18:3, Exo 3:2 and 12:29. Many biblical scholars identify Michael with Christ (see CBA 4:886).
Source: Evangelical Bible Dictionary
Who like God? Archangel mentioned by his name in the OT only in Dn 10, 13 and 21; 12, 1, and the prophet is presented as “one of the First Princes” who opposes the Persians and the Greeks in favor of the chosen people. In Ap 12, 7-9, M. and his angels fight against the Dragon and his, against the ancient Serpent, Satan, whom he throws with his angels from heaven. In the epistle of Jude 9, the archangel M. argues with the devil disputing the body of Moses. But M. does not pronounce any judgment on the devil, he leaves it in the hands of the Lord. Judas brings here a passage from the apocryphal book Assumption of Moses.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Heb., mikha†™el, Who is like God?). The archangel whose main responsibility seems to be the care of the Jewish people (Dan 12:1). Michael contended with Satan himself (Jude 1:9).
Source: Hispanic World Bible Dictionary
(Who is like God?).
He is the only one called “archangel” in the Bible, and he fought and defeated Satan, with the motto: Who is like God?: Nobody is like God!, Ju.9, Dan 12:1, Is.14, Ez. 38, Rev. 12. See “Michael.”
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
(Who is like God?). Angel of high rank, “one of the chief princes” (Dan 10:13). He is presented with a special duty to protect the people of Israel (Dan 10:21; Dan 12:1). M. is mentioned in the NT always busy fighting Satan. In Judas he fights “for the body of Moses” (Jud 1:9), a reference that according to Clement and Origen was taken from an apocryphal book entitled “The Assumption of Moses”, of which only a fragment is known today. In Rev 12:7 he appears fighting † œagainst the Dragon †. In the Jewish tradition M. is one of the four archangels, with Gabriel, Raphael and Uriel.
Source: Christian Bible Dictionary
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vet, = “Who is like God?” Archangel, one of the main celestial leaders; he helped the shining angel clothed in linen to fight against the spiritual being who was the prince behind the kingdom of Persia (Dan. 10:13). Michael fights for Israel (Dan. 10:21; 12:1). With his angels, he wages victorious war against the enemies of God’s people (Rev. 12:7). After the exile, the Jews elaborated an extensive body of angelology doctrine and made Michael one of the seven archangels (Tob. 12:15). Gabriel is the second (Dan. 8:16; 9:21); the apocrypha name five other archangels: Raphael (Tob. 3:17), Uriel, Chamuel, Jophiel, and Zadkiel. Jude speaks of Michael disputing with Satan over the body of Moses (Jude 9; cf. 2 Pet. 2:11). The Targum of Jonathan mentions this fact in connection with Deut. 34:6, and attributes the burial of Moses to Michael and other angels.
Source: New Illustrated Bible Dictionary
(-> angels, archangels). One of the archangels of the book of 1 Enoch*, in charge of defeating the fallen guardian angels. He fulfills an important role in the book of Daniel * where he appears as one of the heavenly princes who helps the Israelites, even more, as the protective angel or prince of Israel (Dn 10,13.21). Daniel still waits and promises his decisive intervention for the end times: “Then Michael will rise, the archangel who takes care of your people. They will be difficult times, such as there have not been since there were nations until now. Then your people will be saved: all those inscribed in the Book. Many of those who slept in the dust will wake up: some to eternal life, others to eternal shame. The Masters will shine as the firmament shines, and those who keep my words as Stars forever” (Dn 12,1-3). Judas 1,9 picks up an apocryphal tradition (of the Assumption of Moses) in which it was said that Michael disputed against the devil, but the most important tradition of the New Testament about Michael is picked up by the Apocalypse: “Afterwards there was a great battle in the sky: Michael and his angels fought against the Dragon; and the Dragon and his angels fought, but they did not prevail, nor was a place found for them in heaven anymore ”(Rev 12,7-8). The Dragon and Michael thus appear face to face, engaging in the combat of the end of time, according to the Jewish apocalyptic vision of Dn 12. But what is said here in the form of an angelic (angelic-demonic) battle is interpreted in the whole of the Apocalypse (and already in Rev 12, 10-12) as the fight of Christ-Lamb and his faithful against the Dragon. Be that as it may, Michael comes to become a symbol of the power of God, expressed through the slain Lamb. He is supposed to be the warrior of God, in charge of establishing his justice on the world; it is logical that, from this perspective, Christian representations present him with the sword, fighting against the enemies of God or with the scales, weighing the actions of men for judgment.
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
(Who Is Like God?).
1. Apart from Gabriel, the only holy angel mentioned by name in the Bible and the only one called “archangel”. (Jude 9.) The first time his name appears is in the tenth chapter of Daniel, where he is said to be “one of the prominent princes” who went to help a lesser angel who was opposed by the “prince of the royal region of Persia† . Michael was called “the prince” of Daniel’s people, “the great prince who stands in favor of the sons of your people.” (Da 10:13, 20, 21; 12:1) These words point to Michael as the angel who led the Israelites through the wilderness. (Ex 23:20, 21, 23; 32:34; 33:2) The fact that †˜Michael the archangel had a difference with the Devil and disputed about the body of Moses†™ lends support to this conclusion. (Jude 9.)
The Bible indicates that the name Michael applied to the Son of God both before he left heaven to become Jesus Christ and after he returned to heaven. Michael is the only one called “archangel”, which means “first angel” or “main angel”. This term only appears in the Bible in the singular, implying that there is only one whom God has designated as chief or head of the host of angels. In 1 Thessalonians 4:16 the voice of the resurrected Lord Jesus Christ is said to be that of an archangel, implying that he himself is actually the archangel. The text mentions that he descends from heaven with an † œimperative call†. Therefore, it is logical that the voice that expressed this imperative call should be designated by a word that would not diminish or diminish the great authority that Christ Jesus now has as King of kings and Lord of lords. (Mt 28:18; Rev 17:14) If the denomination “archangel” did not apply to Jesus Christ, but to other angels, the reference to an “archangel’s voice” would not be appropriate, since it would designate a voice of lesser authority than the of the Son of God.
There are also other correspondences that show that Michael is really the Son of God. After the first reference to Michael (Da 10:13), Daniel recorded a prophecy that reached “the time of the end” (Da 11:40), then said: “And during that time Michael will stand up, the great prince who stands in favor of the sons of your people † . (Da 12:1) Michael’s “standing up” would be connected with “a time of trouble such as has not been caused to occur since there was a nation until that time.” (Da 12: 1) In Daniel’s prophecy, †˜standing up† ™ frequently refers to an action taken by a king, either to obtain royal power or to act in his capacity as monarch. (Da 11:2-4, 7, 16b, 20, 21) This fact supports the conclusion that Michael is Jesus Christ, for he is Jehovah’s appointed king and has been commissioned to destroy all the nations at Armageddon. (Re 11:15; 16:14-16.)
The book of Revelation (12:7, 10, 12) mentions Michael in connection with the establishment of the kingdom of God and links this event with disturbances for the Earth: “And war broke out in heaven: Michael and his angels fought with the dragon , and the dragon and his angels fought . And I heard a loud voice in heaven say: † ˜Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ, because the accuser of our brothers has been cast down! Because of this, rejoice, heavens, and you who reside in them! Woe to the earth and the sea!†™† . Jesus Christ is then depicted leading the heavenly armies in war against the nations of Earth. (Re 19:11-16) This would mean a period of affliction for them that would logically be included in the “time of trouble” that would come after Michael stood up. (Da 12: 1.) Since the Son of God has to fight against the nations, it is reasonable that it was he who previously fought with his angels against the superhuman dragon, Satan the…