تفسير كل المقاطع الكتابية التي ورد اسم ميخائيل رئيس الملائكة فيها

[Mary Naeem]

تفسير كل المقاطع الكتابية التي ورد اسم ميخائيل رئيس الملائكة فيها

أولا : 1 تسالونيكي 4 : 16

[ Verse 16. The Lord himself— That is: Jesus Christ shall descend from heaven; shall descend in like manner as he was seen by his disciples to ascend, i.e. in his human form, but now infinitely more glorious; for thousands of thousands shall minister unto him, and ten thousand times ten thousand shall stand before him; for the Son of man shall come on the throne of his glory: but who may abide the day of his coming, or stand when he appeareth? ..... 1. Jesus, in all the dignity and splendor of his eternal majesty, shall descend from heaven to the mid region, what the apostle calls the air, somewhere within the earth’s atmosphere. 2. Then the keleusma, shout or order, shall be given for the dead to arise. 3. Next the archangel, as the herald of Christ, shall repeat the order, Arise, ye dead, and come to judgment! ]
and here is anoter analytical commentary for this verse
[ 16. The word of the Lord, ver. 15, is apparently not intended to include the specific details which follow. In that word the revelation was to the effect that all believers simultaneously should share the blessings of the advent. The following description of the Lord’s descent from heaven is intended to emphasise the fact that the reunion of dead and living believers will be accomplished by the Lord in person (aujto<v). %Oti does not indicate the contents of the word of the Lord (that, as A.V.), but means for or because; and the details are meant to strengthen the more general declaration of ver. 15. In the details themselves there are traces of certain O.T. theophanies, as Exodus 19:11-18; Micah 1:3. 27
Shall descend from heaven. Used nowhere else of Christ’s second coming. Frequently in the Fourth Gospel, of Christ’s descent to earth as man. See 3:13; 6:33, 38, 41, etc. In Ephesians 4:9, of his descent by the Spirit in order to endow the church.
With a shout (ejn keleu>smati). N.T.o. Once in LXX, Proverbs 24:62 (English Bib. 30:27). From keleu>ein to summon. Often in Class. Lit. a shout of command, as of a general to his army, an admiral to his oarsmen, or a charioteer to his horses.
Archangel (ajrcagge>lou). Only here and Jude 9. Not in O.T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of angels. See Ephesians 1:21; Colossians 1:16; Romans 8:38. The archangels appear in the apocryphal literature. In the Book of Enoch (see on Jude 14) four are named, Michael, Uriel, Raphael, and Gabriel. Michael is set over the tree which, at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of which life will be given to the elect. In Tob. xii. 15, Raphael appears as one of the seven holy angels. Comp. Revelation 8:2. See also on Jude 9, and comp. Daniel 12:1. 28
With the trump of God (ejn sa>lpiggi qeou~). For the trumpet heralding great manifestations of God, see Exodus 19:13, 16; Psalm 47:5; Isaiah 27:13; Zechariah 9:14; Zephaniah 1:16; Joel 2:1; Matthew 24:31; 1 Corinthians 15:52; Revelation 1:10; 4:1. Of God does not indicate the size or loudness of the trumpet, but merely that it is used in God’s service. Comp. harps of God, Revelation 15:2; musical instruments of God, 1 Chronicles 16:42. The later Jews believed that God would use a trumpet to raise the dead. ]
and Final Proove for those people here is Different Translation for the Same Verse



Available Translations and Versions for
1Th 4:16



For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.



For the Lord himself will come down from heaven with a commanding shout, with the call of the archangel, and with the trumpet call of God. First, all the Christians who have died will rise from their graves.



For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.



For the Lord himself will descend from heaven with a cry of command, with the archangel's call, and with the sound of the trumpet of God. And the dead in Christ will rise first;



For the Lord himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God: and the dead in Christ shall rise first:



because the Lord himself, in a shout, in the voice of a chief-messenger, and in the trump of God, shall come down from heaven, and the dead in Christ shall rise first,



for the Lord himself, with an assembling shout, with archangel's voice and with trump of God, shall descend from heaven; and the dead in Christ shall rise first;



For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;



For the Lord himself will descend from heaven with a shout, with the voice of the chief angel, and with God's shofar. The dead in Messiah will rise first,



quoniam ipse Dominus in iussu et in voce archangeli et in tuba Dei descendet de caelo et mortui qui in Christo sunt resurgent primi

Now Note this well
1- Where the Comma is " , "
For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first
which means in all Translation that is the lord is different than Archangel , and this verse give us what will happen in the last day , When Jesus Christ Come , what will happen first , next and then .....
2- “ With “ word in the previous verse , which mean 2 persons not one ..
ثانيا : دانيال 13:10

David Guzik Study
2. (12-14) The angel explains his coming to Daniel, and the opposition he faced on the way
a. God had responded to Daniel's prayer the very moment he had made his request known; but the answers was delayed by the Prince of the kingdom of Persia
b. This prince is not a man, but an angel; and an evil angel, a demonic being
i. The New Testament recognizes that demonic forces are organized, and have a hierarchy; one group is called "principalities" or literally, "governments"
ii. Romans 3:38; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15; Titus 3:1 all refer to demonic powers associated with human governments; and on three occasions, Jesus referred to Satan as the prince of this world (John 12:31; 14:30; 16:11)
c. Michael is often associated with the battle between good angels and evil angels (Revelation 12, Jude 9)
d. The correlation between Daniel's time of self-denial and prayer (verse 3) and the duration of the battle (verse 13) establishes a link between Daniel's prayer and the angelic victory
i. "There may be hindering factors of which a praying Christian knows nothing as he wonders why the answers to his requests are delayed. Nevertheless, he is to keep on praying. It may be that he will not receive an answer because he has given up on the twentieth day when he should have persisted to the twenty-first day." (Archer)
ii. Jesus mentioned that prayer and fasting have special place in spiritual battles (Matthew 17:21)
ii. Jesus taught that men ought always to pray, and to not give up (Luke 18:1)
e. Why did God allow such a conflict? He certainly could have blasted away at any demonic opposition which dared raise its head. God's plan probably was to use the time of delay to train and develop Daniel as a man of persistent prayer.
i. Persistence in prayer is not necessary because God's reluctance needs to be overcome; it is necessary to train us
ii. How much angelic assistance or insight has never been realized, or greatly delayed, because of a lack of persistence in prayer?
f. Michael seems to be the angelic representative of Israel, battling against the demonic representative of Persia; on earth, Israel seemed lowly and weak; but in the heavens, it had the mightiest representative of all
g. The example of angelic cooperation is instructive for the body of Christ, who pray "your will be done on earth as it is in heaven"
h. The latter days: the vision of chapters 11-12 is focused on the latter days, although it may also relate to the time of Antiochus Epiphanes
Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanator on the Whole Bible (1871)

Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.

Available Translations and Versions for Dan 10:13



But the prince of the kingdom of Persia withstood me twenty-one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia.



But for twenty-one days the spirit prince of the kingdom of Persia blocked my way. Then Michael, one of the archangels, came to help me, and I left him there with the spirit prince of the kingdom of Persia.
Footnote:
a)Hebrew the prince; also in 10:13c, 20.
b)Hebrew the chief princes.
c)As in one Greek version; Hebrew reads and I was left there with the kings of Persia. The meaning of the Hebrew is uncertain.



"But the prince of the kingdom of Persia was withstanding me for twenty-one days; then behold, Michael, one of the chief princes, came to help me, for I had been left there with the kings of Persia.



The prince of the kingdom of Persia withstood me twenty-one days; but Michael, one of the chief princes, came to help me, so I left him there with the prince of the kingdom of Persia



But the prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.



`And the head of the kingdom of Persia is standing over-against me twenty and one days, and lo, Michael, first of the chief heads, hath come in to help me, and I have remained there near the kings of Persia;



But the prince of the kingdom of Persia withstood me one and twenty days; and behold, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.



But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.



But the prince of the kingdom of Paras withstood me twenty-one days; but, behold, Mikha'el, one of the chief princes, came to help me: and I remained there with the kings of Paras.



Princeps autem regni Persarum restitit mihi viginti et uno diebus: et ecce Michael unus de principibus primis venit in adiutorium meum, et ego remansi ibi iuxta regem Persarum.


ثالثا : رسالة يهوذا : 9

Adam Clark Commentary
Verse 9. Yet Michael the archangel— Of this personage many things are spoken in the Jewish writings “Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood.” Shemoth Rabba, sec. ii., fol. 104, 3. Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders; the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other they are
said to act under these two chiefs, as leaders; hence in Revelation 12:7, it is said: MICHAEL and his angels fought against the DRAGON and his angels. The word Michael lakym, seems to be compounded of ym mi, who, k ke, like, and la El, God; he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus.

Disputed about the body of Moses— What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in Debarim Rabba, sec. ii., fol. 263, 1: “Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light; Micah 7:8. By the words, because I have fallen, we must understand the death of Moses; by the words, I shall rise again, the government of Joshua, etc.” See the preface. Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43, 3: “At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated; but Satan endeavored to carry off the ram, that Isaac might be slain.” The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul of Moses, but about the BODY of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then adore his body; and that Michael was sent to resist this discovery.

Durst not bring against him a railing accusation— It was a Jewish maxim, as may be seen in Synopsis Sohar, page 92, note 6: “It is not lawful for man to prefer ignominious reproaches, even against wicked spirits.” See
Schoettgen. Dr. Macknight says: “In Daniel 10:13, 21; 12:1, Michael is spoken of as one of the chief angels who took care of the Israelites as a nation; he may therefore have been the angel of the Lord before whom Joshua the high priest is said, Zechariah 3:1, to have stood, Satan being at his right hand to resist him, namely, in his design of restoring the Jewish Church and state, called by Jude the body of Moses, just as the Christian Church is called by Paul the body of Christ. Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from Zechariah 3:1, 2, said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem, rebuke thee!” This is the most likely interpretation which I have seen; and it will appear the more probable when it is considered that, among the Hebrews, Pwg guph, BODY, is often used for a thing itself. So, in Romans 7:24, swma thv amartiav, the body of sin, signifies sin itself; so the body of Moses, hçm lç Pwg guph shel Mosheh, may signify Moses himself; or that in which he was particularly concerned, viz., his institutes, religion, etc. It may be added, that the Jews consider Michael and Samael, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. “Michael and Samael stand before the Lord; Satan accuses, but Michael shows the merits of Israel. Satan endeavors to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, He will speak peace to his people, and to his saints; Psalm 85:8.” Shemoth Rabba, sec. xviii. fol. 117, 3.
David Guzik Study Guide for Jude Chapter 1:9

A good example to contrast with the character of the deceivers

a. Jude's mention of angels should bring up the point that there are angels and demons all around us; ministering spirits sent by God to assist us, and demons wanting to defeat us
i. It is true that Satan can't unsave a saved person; but through his deceptions he can corrupt and defile a saint who is supposed to be walking in purity and freedom - to the devil, we are time bombs, ready to wreck his work
b. Satan's desire to remain anonymous has nothing to do with modesty; he uses it as a means to more effectively battle against us. No Christian says "Satan Is Dead" but many believe it
c. Or, if we will believe he exists, he wants us to think of him comically, as in the Middle ages: "miracle plays" were a chief form of entertainment; sort of a religious pageant in which religious stories were acted out on stage. The audience learned to look for one character who was always dressed in red, wore horns on his head, and had a tail dangling behind him. His shoes looked like cloven hoofs, and he had a pitchfork in his hand. The audience was amused by this silly characterization of Satan, and got the idea that he is sort of a comical character.
i. The end result of both strategies: The Devil is taken about as seriously as the Loch Ness monster
d. Angels are real too; we should recognize that God has not allowed the spirit realm to be the uncontested property of Satan
e. Who is Michael, specifically?
i. He is mentioned by name in four passages of the Bible: Daniel 10, Daniel 12, Revelation 12 and here
ii. Every time he is presented in the context of battle, or readiness to fight
iii. He is an archangel, or a leading angel; we don't know for certain if he is the only archangel or not
iv. He is not Jesus Christ; you'll see why later
f. Why was Michael disputing about the body of Moses?
i. Deuteronomy 34:5-6 says this about the death of Moses: So Moses, the servant of the Lord died there in the land of Moab, according to the word of the Lord. And He buried him in a valley in the land of Moab, opposite Beth Peor; but no one knows the grave to this day
ii. According to teachers in the early church, Jude is referring to an apocryphal book known as the Assumption of Moses, of which only small portions survive.
iii. This is a mysterious passage; some have said that the Devil wanted to use Moses' body as a object of worship to lead Israel astray into idolatry
iv. Others have thought that Satan wanted to desecrate the body of Moses, and claimed a right to it because Moses had murdered an Egyptian
v. But consider that God had another purpose for Moses' body, that Satan wanted to defeat: Moses appears in bodily form with Elijah (whose body was caught up to heaven [2 Kings 2]) at the Transfiguration (Matthew 17:1-3); perhaps Moses and Elijah are the two witnesses of Revelation 11
vi. But the main point isn't why Michael was disputing, but how he was disputing with Satan
h. The manner of Michael's fight: a model for spiritual warfare
i. Notice that it is Michael who is battling; God has put us in the midst of a spiritual battle; you don't have to get into spiritual warfare; you are in it already
ii. Notice that Michael is battling in God's authority, not his own (and if he does this, how much more should we!)
iii. Some Christians get drunk on the doctrine of "the believer's authority" and start thinking that they can order the devil around like a lap dog - or speak of him in comical, mocking terms. Follow Michael's example!
iv. God hasn't called us to judge the devil, to condemn the devil, to mock him or accuse him, but to battle against him in the name of the Lord!
v. The balance: we are in a fight; but God is battling through us; it is bad to either sit back or to get prideful
vi. Example: David's fight against Goliath: for the battle is the Lord's and He will give you into our hands; but David slung the stone! (1 Samuel 17)
vii. Michael is not Jesus Christ; Jesus rebuked the devil in His own authority
Available Translations and Versions for Jud 1:9



Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, "The Lord rebuke you!"



But even Michael, one of the mightiest of the angels, did not dare accuse Satan of blasphemy, but simply said, "The Lord rebuke you." (This took place when Michael was arguing with Satan about Moses' body.)



But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, "The Lord rebuke you!"



But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."



Yet 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.



yet Michael, the chief messenger, when, with the devil contending, he was disputing about the body of Moses, did not dare to bring up an evil-speaking judgment, but said, `The Lord rebuke thee!'



But Michael the archangel, when disputing with the devil he reasoned about the body of Moses, did not dare to bring a railing judgment against [him], but said, [The] Lord rebuke thee.



But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.



But Mikha'el, the chief angel, when contending with the devil and arguing about the body of Moshe, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!"



cum Michahel archangelus cum diabolo disputans altercaretur de Mosi corpore non est ausus iudicium inferre blasphemiae sed dixit imperet tibi Dominus