ἃ, Micaiah (>> [Keth.], M(e)cxalas or Μιχέας ; AV, RVm Micah) the Morashtite in Jer 2618 is the same as the canonical prophet MICAH (wh. see).
5. Micaiah (33>, M(e)cxalas or Μιχέας, AV Mich- aiah) the son of Gemariah (Jer 36" 18) was one of the nobles of Judah in the days of Jeremiah. In the fifth year of Jehoiakim he heard Baruch reading the roll of Jeremiah’s prophecies in the ears of the people from the chamber of his father Gema- riab in the Temple. He then told what he had heard to the other nobles who were gathered in the ‘seribe’s chamber’ in the royal palace, and it was his report which led to the subsequent reading of the roll first to the nobles and then to the king.
6. In 2 K 22" mention is made of Achbor the son of Micaiah (7:22 M(e)cyalas, AV Michaiah, AVm Micah) among the messengers whom Josiah sent
MICE
362
to consult Huldah after the discovery of the book of the Law (see ACHBOR). This Micaiah may very possibly have been the same as the son of Gemariah referred to in 5 above. In 2Ch 34” ‘Achbor the son of Micaiah’ appears as ‘ Abdon the son of Micah.’
7. Micaiah (π|} 9, M(e)cyard, AV Michaiah) the son of Zaccur is named (Neh 12%) in the Asaphite genealogy of Zechariah the son of Jonathan, one of the priests of Nehemiah’s time, who took part in the dedication of the wall of Jerusalem. In the parallel genealogy of 1 Ch 915 this Micaiah is alles ‘Mica (AV Micah) the son of Zichri,’ and in those of Neh 11}7:33 he a; a as ‘Mica (AV Micha) the son of Zabdi.’ ai the lists mention that he had a son called Mattaniah.
8. There was a Micaiah (m>> AV Michaiah) among Nehemiah’s priests themselves (Neh 12"). He took part in the dedication of the wall, and is not to be confounded with the ancestor of Zechariah (7 above) mentioned in the same chapter. Neh 12" is omitted in the chief MSS of LXX. Those that have it give this name as Μιχαίας. AMES PATRICK.
MICE.—See Mouse.
MICHAEL (5x>> ‘who is like God?’; on the name see Gray, Heb. Prop. Names, 157, 165, 181, 210, 221; LXX Μειχαήλ, Μιχαήλ).---Ἴ. Father of the Asherite spy, Nu 13%. 2. 3. Two Gadites, 1Ch 5%, 4, The eponym of a Levitical guild of singers, 1 Ch 6“ [Heb.*]. 5. Name of a family in Issachar, 1 Ch 78 2718 (B Μεισαήλ, A Μιχαήλ). 6. Eponym of a family of Benjamites, 1 Ch 815, 7. A Manassite chief who joined David at Ziklag, 1 Ch 12%. 8, A son of king Jehoshaphat, 2 Ch 21? (B Μεισαήλ, A Μισαήλ). 9. The father of Zebadiah, an exile who returned, Ezr 88, 1 Es 8* (in the latter Μ(ε)ιχάηλος). 10, The archangel. See next article.
MICHAEL ($x>2=‘ who is like unto God 2’; in the LXX and NT Μ(ε)ιχαήλ) holds a very lofty réle in Judaism from B.c. 200 onwards. He is one of the seven archangels who execute the commands of God at the final judgment (Eth. Enoch 90*-*}), or present the prayers of the saints before God (To 12"), or who stand in the immediate presence (Rev 11 4° 82). Michael appears as fourth in thie oldest list of the seven: Uriel, Raphael, Raguel, Michael, Suriel, Gabriel, and Remiel (Eth. En. 90). In this list the order is no key to the relative dignity of the angels mentioned; for according to other authorities Michael stands at the head of the four great archangels, who apparently form a class apart, though three of them are members of the sacred seven. These four angels are Michael, Raphael, Gabriel, and Phanuel (Eth. En. 40°71), or Michael, Uriel, Raphael, and Gabriel (Eth. En. 9! Gizeh and Syncelius Greek).
We must now consider the various functions assigned to Michael in Judaism and the NT. Thus he appears variously as Israel’s angelic
atron and warrior, their mediator and likewise awgiver. With these and other functions of Michael we shall now deal.
i. Michael is first mentioned as the angelic patron of Israel. Thus he is called ‘your princé,’ i.e. the prince of Israel, Dn 10%. In 1013 he is described as ‘one of the chief princes.’ All nations have their angelic patrons or guardians (see art. ANGEL, vol. i.
. 96), and the destinies of the former are determined
y the relations of the latter in heaven. As the end draws nigh the strife grows fiercer, and Michael, Israel’s angelic guardian, becomes the great hero of the last days. ‘And at that time shall Michael stand up, the great prince which protecteth the
MICHAEL
children of thy people,’ Dn 12!. According to Eth. En. 20° he ‘is set over the best part of mankind, over the people,’ t.e. Israel. As Israel’s champion, he is appointed to avenge Israel on their enemies at the flee of the world Serra μος of Moses 103). It is not improbable also that he is referred to in Dn 84 {LXX and Theod.] under the phrase ‘ prince of the host’ (ἀρχιστράτηγος). The same idea reappears in the Slav. Enoch 22°, where he is termed ‘ the chief captain,’ and in 33° ‘the great captain.’
1i. Another hardly less ancient conception is that which regards Michael as the heavenly scribe who entered in the heavenly books the deeds of the angelic patrons of the nations. That the angel who discharges this funetion is Michael in Eth. En. 90 we infer from two facts: first, this angel is one of the seven archangels (9033) ; and, secondly, he is the archangel who helps Israel (90%). o further record of this function is found till the Ist cent. A.D. According to the Ascension of Isaiah 933. 3 (Latin), Michael records the deeds of all men in the heavenly books.