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Michael (Angel) 1124 Alty) 1123 Michael (Angel) 1124 alty). This vision raises the problem of false proph- an important role (1 En. 9:1; 20:1–7; 40; etc.). He ecy and how to detect it. After all, both Zedekiah becomes a very prominent figure in Jewish and and Micaiah were authentic prophets who deserved Christian eschatological writings from the Roman to be listened to. The idea that it was Naboth’s spirit period. that enticed the prophets and not God, thus lets In his first appearance in Dan 10:13 and 21 he God off the hook, so to speak, as God is shown to is portrayed as the patron angel of Israel and op- allow this only reluctantly (Goldenberg: 96). Judah posed to the angels of Persia (10:13) and Greece ha-Levi (Kuzari 3.73) explains the vision as a rhetori- (10:20). According to this conception each nation cal strategy to bolster the argument and make it has a guardian angel, who fights for that nation sound more convincing. In a similar vein, Qimh i (at against the other angels. This contradicts the idea vv. 20–23) explains that Ahab was already sentenced of Sir 17:17 that other peoples have “rulers,” but to death by divine decree (mitah la-shamayim) and it Israel is under the direct protection of YHWH was God who instilled the false spirit into the band (Bauer: 195). It has been argued that the angel Mi- of prophets. The whole scene Micaiah describes was chael is a transformation of a Phoenician deity Mi- his invention to drive home the point that Ahab kal (Delcor: 210–11) but given the frequency of the was doomed. name Michael in Persian and later times this hy- Rashi cites an aggadah (most likely ySan 11:5, pothesis seems to be unwarranted (Mach: 569). In 30c), which seems to imply that Micaiah was Dan 12:1 Michael is called the “great prince” and wounded during the battle and his blood atoned for fights for his people in the eschatological battle. In Israel and allowed them to escape punishment. later texts Michael is called ὁ ἀρχάγγελος = “the Ginzberg (6:313) questions this, suggesting that the archangel” (1 En. 20:1–7; 71:3; 2 En. 22:6; 4 Bar. 9:5; aggadah may actually refer to the suffering of the Jude 9), but in Dan 12 the Greek versions translate pious king Jehoshaphat. the Hebrew text (ὁ ἄγγελος ὁ μέγας = “the great angel”). As the patron angel of Israel (cf. also 1 En. Bibliography: ■ Ginzberg, L., Legends of the Jews, 7 vols. (Philadelphia, Pa. 1909–38). ■ Goldenberg, R., “The Pro- 20:5; 40:8–10; 2 En. 18:9; 3 Bar. 37:1; 44:10; 1QM blem of False Prophecy: Talmudic Interpretations of Jere- 17,6–8) Michael also becomes an intercessor for the miah 28 and 1 Kings 22,” in The Biblical Mosaic (ed. R. Polzin/ Israelites (Tob 12:15; T. Dan 6:2; T. Levi 5:5–6). The E. Rothman; Philadelphia, Pa. 1982) 87–104. ■ Knibb, angel Michael becomes more prominent than any M. A., “Martyrdom and Ascension of Isaiah,” in OTP 2 (ed. other angel, so that he could easily be identified J. H. Charlesworth; New York 1985) 143–76. ■ Sievers, J., with any unnamed angel. “Michea figlio di Imla e la profezia in Flavio Giuseppe,” Ri- cerche Storico Bibliche 11.1 (1999) 97–105. Bibliography: ■ Bauer, D., Das Buch Daniel (NSK.AT 22; Barry Dov Walfish Stuttgart 1996). ■ Delcor, M., Le livre de Daniel (SB; Paris 1971). ■ Mach, M., “Michael,” DDD (ed. K. van der Toorn See also / Ahab (King of Israel); / Ahaziah; et al.; Leiden 21999) 569–72. / Jehoshaphat (Person); / Micah (Book and Per- Ellen White and Thomas Römer son); / Ramoth-Gilead II. New Testament Michael, aside from Gabriel (Luke 1:19, 26), is the Michael (Angel) only angel mentioned by name in the NT. In Jude ἀρχάγγελος I. Hebrew Bible/Old Testament 9, Michael is called archangel ( ). He con- II. New Testament tends with the devil (διάβολος) for the body of Mo- III. Judaism ses, whom God himself has buried, according to IV. Christianity Deut 34:6. The same motif is found nowhere in pre- V. Literature Christian texts, which is why it has been suggested VI. Visual Arts that it refers to the lost ending of the As. Mos.,as VII. Music presumed by early Christian authors (Origen, Didy- VIII. Film mus the Blind, Gelasius; see Bauckham; Berger). With this short narrative in Jude 9, the author I. Hebrew Bible/Old Testament wants to show in his argumentation that even the Michael (MT Mîka¯ e¯ l, LXX Μιχαηλ), is the name of highest angel was afraid of the act of condemning an angel, a heavenly figure, that appears in the HB/ the devil and so committed it instead to God. OT in Dan 10:13, 21; 12:1. The human name, which Michael is the only angel in the book of Revela- occurs in texts from the Persian period, such as tion who is called by name, although heavenly be- Num 13:13, Ezra 8:8, 1 Chr 6:40; 7:3; 8:16, and 2 ings have an important role to play in this book. Chr 21:2, can be translated “Who is like God?” The Revelation 12:7–9 describes a cosmic battle (cf. the career of the angel Michael starts in the Hellenistic War-Rule 1QM from Qumran) between Michael and period around the 2nd cent. BCE, which is the date the dragon (δράκων). Michael is the leading angel of composition of the book of Daniel and probably to whom other angels are assigned in the war also the oldest Enoch traditions in which he plays against the devil and his angels. Michael fights in Encyclopedia of the Bible and Its Reception vol. 18 - 10.1515/ebr.michaelangel © Walter de Gruyter, Berlin/Boston,Downloaded 2020 from De Gruyter Online at 12/18/2020 05:13:34PM via Bibliotheque Universitaire de Lausanne 1125 Michael (Angel) 1126 the heavenly sphere for the people of God by throw- Enoch engages in a conversation with Michael, who ing their accuser out of the presence of God (Rev serves him as angelus interpres (1 En. 24:6–25:7). In 12:10; cf. Zech 3:1–3). the Book of Parables (1 En. 37–71), Michael is often In addition, other texts in the NT are considered mentioned next to Raphael, Gabriel, and Phanuel to refer to Michael. Thus, the “voice of an archan- and is referred to as the merciful and long-suffering gel” in 1 Thess 4:16, which accompanies the parou- one (1 En. 40:9). sia of Christ, is occasionally associated with Michael Michael is also described as a warrior, especially (Fee), though most interpreters avoid this identifica- in various Dead Sea Scrolls. In the War Scroll (1QM), tion. Sometimes the “restrainer” (τὸ κατέχον/ὁ the names of four archangels are written on the κατέχων) in 2 Thess 2:6–7 is interpreted in connec- shields of the towers (1QM 9:15–17), and the hope tion to Dan 10–12 as a hint to the figure of Michael for victory in the eschatological battle is based on (Hannah), but this is also a minority view. the assistance of Michael (1QM 17:6–7). The name is also found in the damaged Frg. 1 of 4Q285, a The references to Michael in the NT are there- writing that also describes an eschatological battle. fore found exclusively in apocalyptic passages, 4Q529, in turn, contains words of Michael that he which corresponds to the mention of this angel in sends to other angels. He also addresses explicitly early Jewish writings (Dan; 1 En.; 1QM). Michael is the angel Gabriel. In 4Q470 1:2–5, Michael offers a described as a leading angel whose mission is to new covenant with Zedekiah. In addition, it is de- fight against evil for the cause of God and his peo- bated whether Melchizedek and the Prince of Light ple. Compared to early Jewish texts, the passages in in the Dead Sea Scrolls should be identified with the NT referring to Michael are rather scarce. More- the archangel Michael. over, in all texts he is subordinated to Christ, who Another common name for Michael is “chief ultimately judges and will accomplish the eschato- commander” (ἀρχιστράτηγος), especially in 3 Bar., 2 logical victory. En., and T. Ab., even though the context is not al- Bibliography: ■ Bauckham, R., Jude, 2 Peter (WBC 50; Waco, ways related to warfare. Michael is the figure who Tex. 1983). [Esp. 65–76] ■ Berger, K., “Der Streit des Guten mediates between God and Abraham and at the und des Bösen Engels um die Seele: Beobachtungen zu same time appears as an angel who leads the soul 4QAmrb und Jud 9,” JSS 4 (1973) 1–18. ■ Dochhorn, J., of the deceased into heaven (T. Ab. A 20:10–12 and B “Ein starkes Stück Schrift: Über den Judasbrief in der früh- 14:7; cf. Apoc. Mos. 37:4–6 and 4 Bar. 9:5, here called christlichen Bildungswelt und über die Bildungswelt des Ju- “archangel of righteousness”). Probably in the lost dasbriefes – mit besonderer Berücksichtigung der Tradition end of the As. Mos. Michael contends with the devil über Michael und den Teufel in Judas 9,” in Scriptural Inter- (διάβολος) for the body of Moses (cf. Jude 9). Al- pretation at the Interface between Education and Religion,FSH. though called the “first of the angels” (T. Ab. B 4:5), Conzelmann (ed. F. Wilk; TBN 22; Leiden 2019) 178–203.
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