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 to dislodge this 'prince' from his position and deprive him of his influence, but he kept his place for twenty-one days, till Michael came to his help; then he so gained the mastery over him, that he now stood in his place beside the kings of Persia, so as henceforth to influence them in favour of Israel.” He who appeared to Daniel, Dan 10:5, and spake with him, Dan 10:11, is not “the angel who had his dominion among the nations of the world,” or “his sphere of action in the embodiments of the heathen world-power, to which the Jewish people were now in subjection, to promote therein the working out of God's plan of salvation” (Hofm. Schriftbew. i. p. 334). This supposition is destitute of support from the Scriptures. It is rather the Angel of the Lord who carries out God's plans in the world, and for their accomplishment and execution makes war against the hostile spirit of the heathen world-power. The subjugation of this spirit supposes a particular angel ruling in the heathen world just as little as Jehovah's contending against the heathen nations that oppress and persecute His kingdom and people. In the war against the hostile spirit of the kingdom of Persia, the archangel Michael came to the help of the Angel of the Lord. The name מיכאל, who is as God, comes into view, as does the name Gabriel, only according to the appellative signification of the word, and expresses, after the analogy of Exo 15:11; Psa 89:7., the idea of God's unparalleled helping power. Michael is thus the angel possessing the unparalleled power of God. He is here said to be “one of the chief princes,” i.e., of the highest angel-princes, - Dan 10:21, “your prince,” i.e., the prince who contends for Israel, who conducts the cause of Israel. The first title points undoubtedly to an arrangement of orders and degrees among the angels, designating Michael as one of the most distinguished of the angel-princes; hence called in Jud 1:9 ἀρχάγγελος, also in Rev 12:7, where he is represented as contending with his angels against the dragon. The opinion that Michael is called “one of the chief princes,” not as in contrast with the angels, but only with the demons of the heathen gods (Kliefoth), is opposed by the words themselves and by the context. From the circumstance that the guardian spirit of Persia is called שׂר it does not follow that שׂרים is not a designation of the angels generally, but only of the princes of the people, who are the spirits ruling in the social affairs of nations and kingdoms (Hofmann, p. 337); and even though this conclusion may be granted, this meaning for השׂרים with the article and the predicate הראשׁנים is undemonstrable. For the Scripture does