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AZAEL

az'-a-el Azaelos; compare Asahel [Ezr 10:15]): Father of Jonathan, one of two chief investigators of foreign marriages (1 Esdras 9:14).


AZAELUS

az-a-e'-lus (B, Azaelos; A, Azael; omitted in Ezr 10): Azaelus, son of Ezora, put away his "strange wife" (1 Esdras 9:34).


AZAL

a'-zal.

See AZEL .


AZALIAH

az-a-li'-a atsalyahu, "Yahweh has set aside"): A son of Meshullam and father of Shaphan the scribe, famous in connection with the discovery of the law in the reign of King Josiah (2 Ki 22:3).


AZANIAH

az-a-ni'-a 'azanyah, "Yahweh has given ear"): A son of Jeshua, a Levite who signed the covenant (Neh 10:9).


AZAPHION

a-za'-fi-on.

See ASSAPHIOTH .


AZARA

az'-a-ra.

See ASARA .


AZARAEL

a-za'-ra-el.

See AZAREL .


AZARAIAS

az-a-ra'-yas (B, Azaraias; A, Saraias; the King James Version Saraias); compare Seraiah (Ezr 7:1): An ancestor of Ezra (1 Esdras 8:1).


AZAREEL

a-zar'-e-el.

See AZAREL .


AZAREL

az'-a-rel `azarel, "God is helper"; the King James Version reads Azareel in numbers 1-5, Azarael in number 6):

(1) A Korahite who entered the army of David at Ziklag (1 Ch 12:6).

(2) A musician in the temple appointed by lot; son of Heman (1 Ch 25:18; compare Uzziel, 25:4).

(3) A captain of the tribe of Dan in the service of David (1 Ch 27:22).

(4) One of those who had "strange wives," a son of Bani (Ezr 10:41).

(5) The father of Amashai, a priest who dwelt in Jerusalem after the Exile (Neh 11:13).

(6) A priest's son who played the trumpet in the procession when the wall was dedicated (Neh 12:36).

A. L. Breslich


AZARIAH

az-a-ri'-a `azaryahu and `azaryah, "Yahweh has helped"):

(1) King of Judah.

See UZZIAH .

(2) A Judahite of the house of Ethan the Wise (1 Ch 2:8).

(3) The son of Jehu, descended from an Egyptian through the daughter of Sheshan (1 Ch 2:38).

(4) A son of Ahimaaz and grandson of Zadok (1 Ch 6:9).

(5) A son of Zadok the high priest and an official of Solomon (1 Ki 4:2).

(6) A high priest and son of Johanan (1 Ch 6:10).

(7) A Levite, ancestor of Samuel, and Heman the singer (1 Ch 6:36).

(8) A son of Nathan and captain of Solomon's tax collectors (1 Ki 4:5).

(9) A prophet in the reign of King Asa; his father's name was Oded (2 Ch 15:1-8).

(10 and 11) Two sons of Jehoshaphat, king of Judah (2 Ch 21:2).

(12) King of Judah (2 Ch 22:6, called Ahaziah in 22:1).

(13) A son of Jeroham, who helped to overthrow Athaliah, and place Joash on the throne (2 Ch 23:1).

(14) A son of Johanan and a leading man of Ephraim, mentioned in connection with the emancipated captives taken by Pekah (2 Ch 28:12).

(15) A Levite of the family of Merari, who took part in cleansing the temple in the days of Hezekiah (2 Ch 29:12).

(16) A high priest who rebuked King Uzziah for arrogating to himself priestly functions (2 Ch 26:16-20).

(17) The father of Seraiah and son of Hilkiah (1 Ch 6:13 f).

(18) A son of Hoshaiah, and a bitter enemy of Jeremiah (Jer 43:2 ff).

(19) One of the royal captives taken to Babylon, whose name was changed to Abed-nego (Dan 1:7).

(20) The son of Maaseiah, who helped repair the walls of Jerusalem (Neh 3:23 f).

(21) A Levite who assisted Ezra to expound the Law (Neh 8:7).

(22) A priest who sealed the covenant (Neh 10:2).

(23) A prince of Judah mentioned in connection with the dedication of the walls of Jerusalem (Neh 12:32 f).

W. W. Davies


AZARIAS

az-a-ri'as Azarias and Azareias:

(1) Azarias, who put away his "strange wife" (1 Esdras 9:21); compare Uzziah (Ezr 10:21).

(2) Azarias, who stood at the right side of Ezra when the law was read to the people (1 Esdras 9:43); omitted in Ezr 8:4.

(3) Azarias, who interpreted the law to the people (1 Esdras 9:48); compare Azariah (Neh 8:7).

(4) Azarias, a name assumed by the angel Raphael (Tobit 5:12; 6:6,13; 7:8; 9:2).

See RAPHAEL .

(5) Azarias, a general in the service of Judas Maccabee (1 Macc 5:18,56,60).

(6) Azarias, one of the three men thrown into the fiery furnace (The Song of the Three Children (Azariah) verses 2,66); compare Azariah (Dan 1:6 ff; 2:17), Abed-nego (Dan 1:7; 2:49; 3:12 ff).

A. L. Breslich


AZARU

az'a-ru (B, Azarou; A, Azourou; the King James Version Azuran): The descendants of Azaru returned with Zerubbabel to Jerusalem (1 Esdras 5:15); omitted in Ezr and Neh; compare however Azzur (Neh 10:17).


AZAZ

a'-zaz `azaz, "powerful"): A descendant of Reuben (1 Ch 5:8).


AZAZEL

a-za'-zel `aza'zel apopompaios; the King James Version Scapegoat, the Revised Version, margin "removal"):

I. THE MEANING OF THE WORD

1. The Passages to Be Considered

2. The Proposed Interpretations

(1) The Etymology

(2) The Explanation

II. WHAT IS DONE IN CONNECTION WITH AZAZEL

1. The Significance of This Action

2. The Jewish Liturgy

I. The Meaning of the Word

1. The Passages to Be Considered:

This word is found in connection with the ceremony of the Day of Atonement (which see). According to Lev 16:8, Aaron is to cast lots upon the two goats which on the part of the congregation are to serve as a sin offering (16:5), "one lot for Yahweh, and the other lot for Azazel." In 16:10, after the first goat has been set apart as a sin offering for Yahweh, we read: "But the goat, on which the lot fell for Azazel, shall be set alive before Yahweh, to make atonement for him, to send him away for Azazel into the wilderness." In 16:26 we read: "And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water." Before this, in 16:21 f mention had been made of what should be done with the goat. After the purification of the (inner) sanctuary, of the tent of meeting, and of the altar, the living goat is to be brought, "and Aaron shall lay both his hands upon the head of the live goat, and confess over him all .... their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness: and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness." But in this last mentioned and most important passage the term under consideration is not found.

2. The Proposed Interpretations:

(1) The Etymology.

Some have derived the word from `az plus 'azal (fortis abiens, "passing away in his strength" or from an intentional alteration of 'el plus `azaz, robur Dei, "strength of God"; compare below the angel of the Book of Enoch); while others have regarded the word as a broken plural of a substantive in the Arabic `azala, and translated it as "lonesomeness," "desert." Now there is an inclination to regard it as a reduplication from `azalzel, derived from the root `azal. If we accept this view, although it is without certainty and an exact analogue cannot be found, we could conclude from the way in which this noun has been formed that we have before us not an abstract term (remotio, "removal," or abitus, "departure"), but a concrete noun, or an adjective, longe remotus ("far removed") or porro abiens ("going far away").

(2) The Explanation.

In Lev 16:10,22,26, we would have an acceptable sense, if we regarded this word as expressive of a distinct locality in the wilderness. But this interpretation is impossible, since the law in Lev 16 was given during the wanderings in the wilderness and accordingly presupposed a constant change in the encampment, even if this should be regarded only as the historical background. By the use of the same preposition le- in connection with Yahweh and Azazel, it seems natural to regard the expressions as entirely II and to think of some personal being. Some interpret this word as referring to a demon of the wilderness (compare Ps 106:37; Dt 32:17; Lev 17:7; 2 Ch 11:15; Isa 13:21; 34:14; Mt 12:43 ff; Lk 11:24 ff; Rev 18:2) and explain the term as "one who has separated himself from God," or "he who has separated himself," or "he who misleads others." But a demon of this kind could not possibly be placed in contrast to Yahweh in this way; and as in the Book of Enoch 6:6; 8:1 ff; 9:6; 10:4 ff; 13:1 ff; 69:2 one of the most prominent of the fallen angels who taught mankind the arts of war and luxury, revealed secrets to them, and is now bound in the wilderness, and is there preserved for the final judgment, because he was mainly responsible for the presence of evil in the world, is called Azael (also Azazel, or Azalzel), it is highly probable that this name was taken from Lev 16. In later times the word Azazel was by many Jews and also by Christian theologians, such as Origen, regarded as that Satan himself who had fallen away from God. In this interpretation the contrast found in 16:8, in case it is to be regarded as a full parallelism, would be perfectly correct. But it must be acknowledged that in Holy Scripture, Satan is nowhere called by the name of Azazel, and just as little is the wilderness regarded as his permanent place of abode. Against these last two interpretations we must also recall that in the most significant passage, namely, 16:20 ff, the term Azazel is not found at all. The same is true in the case of the ceremony in connection with the purification of leprous people and houses (Lev 14:7 ff,49 ff), which throughout suggests Lev 16. In this place we have also the sevenfold sprinkling (compare 14:16 with Lev 16:14 f); and in addition two animals, in this case birds, are used, of which the one is to be slain for the purpose of sprinkling the blood, but the other, after it has been dipped into the blood of the one that has been slain, is to be allowed to fly away. In this way the essential thought in Lev 16 as also in Lev 14 seems to be the removal of the animal in either case, and it is accordingly advisable to interpret Azazel adjectively, i.e. to forego finding a complete parallelism in Lev 16:8, and to regard the preposition in connection with Yahweh as used differently from its use with Azazel, and to translate as follows: "And Aaron shall cast lots over both goats, the one lot [i.e. for the one goat] for Yahweh, and one lot for the goat that is destined to go far away." On the preposition le- used with the second Azazel in 16:10, compare Ex 21:2. With this interpretation a certain hardness yet remains for our linguistic sense, because we cannot find a good translation for the adjective. But in favor of this interpretation and against the personal interpretation we can appeal also to the feeling of the Septuagint translators who translate apopompaios, diestalmenos, and also to that of Aquilos, who translates tragos apoluomenos, apolelumenos, kekrataiomenos, and of Symmachus who translates aperchomenos, aphiemenos. (The general idea expressed by all these words is "removal," "sending away," "releasing" or "dismissal.") It is true that the Septuagint in one place translates eis ten apopompen, which however could be also an abstract circumlocution for a conception that, though used elsewhere, is yet awkward. In the Vulgate, we have caper emissarius and Luther says "der ledige Bock," which are probably based on a wrong etymology, since `ez signifies only a goat or perhaps this word "Bock" is here only supplied from the connection, and that quite correctly, so that Luther and the Vulgate can also be cited in favor of our interpretation.

II. What Is Done in Connection with Azazel.

1. The Significance of This Action:

Both goats, according to Lev 16:5, are to be regarded as a single sin-sacrifice, even should we interpret Azazel as demon or Satan, and we are accordingly not at all to understand that a sacrifice was brought to these beings. This too is made impossible by the whole tenor of the Old Testament in general, as of Lev 16 in particular, so that in 16:8 the two members introduced by the preposition le- would not at all be beings of exactly the same importance. Both goats, so to say, represent two sides of the same thing. The second is necessary to make clear what the first one, which has been slain, can no longer represent, namely, the removal of the sin, and accordingly has quite often aptly been called the hircus redivivus. But what is to be represented finds its expression in the ceremony described in 16:20 f. Whatever may be the significance of the laying on of hands in other connections, whether the emphasis is placed more on the disposal or on the appropriation of the property, at this place it certainly is only a symbol of the transfer of guilt, which is confessed over the goat and is then carried into the wilderness by the goat upon which it has been laid. In order to make this transfer all the more impressive, both the hands are here brought into action, while e.g. in Lev 1:4 only one hand is used. The fact that the goat is accompanied by somebody and that it is to be taken to an uninhabited place is to indicate the absolute impossibility of its return, i.e. the guilt has been absolutely forgiven and erased, a deep thought made objectively evident in a transparent manner and independently of the explanation of Azazel, which is even yet not altogether certain. In the personal interpretation, we could have, in addition to the idea of the removal of the guilt, also a second idea, namely, that Azazel can do no harm to Israel, but must be content with his claim to a goat which takes Israel's place.

2. The Jewish Liturgy:

The actions in connection with Azazel, as was also the case with the Day of Atonement, were interpreted more fully by the Talmud and the traditions based on it (compare ATONEMENT ,DAY OF , sec. III, 2). The lots could be made of different materials; in later times they were made of gold. The manner of casting the lots was described in full. The goat that was to be sent into the wilderness was designated by a black mark on the head, the other by one on the neck. On the way from Jerusalem to the wilderness, huts were erected. From a distance it was possible to see how the goat was hurled backward from a certain cliff, called Beth-Hadudu (Beth-chadedun, 12 miles East of Jerusalem). By means of signals made with garments, news was at once sent to Jerusalem when the wilderness had been reached.

Wilhelm Moller


AZAZIAH

az-a-zi'-a `azazyahu, "Yahweh is strong," or "strengthens"):

(1) A Levite musician who participated in the services held on the return of the ark to Jerusalem (1 Ch 15:21). His name is omitted from the list in 1 Ch 15:18.

(2) Father of Hoshea, who was the leader of Ephraim at the time that David enumerated the people (1 Ch 27:20).

(3) A Levite who had charge of the offerings brought to the temple in the days of Hezekiah (2 Ch 31:13).


AZBASARETH

az-bas'-a-reth: The name of an Assyrian king. the King James Version form "Azbasareth" comes from the Vulgate (Jerome's Latin Bible, 390-405 A.D.)

See ASBASARETH .


AZBUK

az'-buk `azbuk: The father of a certain Nehemiah--not the great governor of the same name, though a contemporary (Neh 3:16).


AZEKAH

a-ze'-ka `azekah: A town of some importance in the Shephelah of Judah mentioned (Josh 15:35) next to Socoh. In Josh 10:10 the defeated kings of the Arnorites are described as flying before Joshua "by the way of the ascent of Beth-horon .... to Azekah, and unto Makkedah" and (verse 11) as the host fled "Yahweh cast down great stones from heaven upon them unto Azekah, and they died." In 1 Sam 17:1 it is recorded that before David's combat with Goliath, the Philistines "gathered together at Socoh, which belongeth to Judah, and encamped between Socoh and Azekah, in Ephes-dammin." In 2 Ch 11:9 it is mentioned as one of the frontier cities which Rehoboam fortified and in Jer 34:7 it is one of the two fortified cities remaining to Judah in the Shephelah which Nebuchadnezzar was besieging. "Azekah and the towns (margin, "daughters") thereof" is mentioned among the cities reoccupied by Jews returning after the Exile (Neh 11:30). In all the three last references the place is mentioned along with Lachish.

All the data suit Tell Zaqareyeh on the North side of the Vale of Elah (Wady es-Sunt) and some 3 miles Northwest of Socoh (Kh. Shuweikeh). This site, which was partially excavated by the Palestine Exploration Fund, is one of great natural strength. "The hill stands almost isolated, rising abruptly for almost 350 ft. above the Vale of Elah; .... to the West the fall is also very great, while to the South the tell is joined by a neck of land (about 100 ft. below the summit) to a hill behind." The summit is about 350 yds. by 150 yds., and is much larger than Tell el-Chesy (Lachish) (Bliss). Excavations showed that it was a very ancient site which had been powerfully fortified, and the rock under the city was excavated in a series of very extraordinary underground chambers which could be used as places of refuge. The site suits the narrative of Joshua's battle every well, as there is a long-used high route running North to South from the neighborhood of Ajalon. Its position as a frontier fortress is comparable with that of Lachish: the name Zakareyeh, seems to be a survival of Azekah. See PEFS , 1899, 10 ff;PEF ,III , 441.

E. W. G. Masterman


AZEL

a'-zel 'atsel, "noble":

(1) A descendant of King Saul, through Jonathan (1 Ch 8:37 f; 9:43 f).

(2) Azel, a'-zel, the King James Version Azal 'atsel; Asael; Zec 14:5): A place not far from Jerusalem. There may be an echo of the name in that of Wady Yasal, to the right of `Ain el-Loz, in Wady en-Nar.


AZEM

a'-zem: the King James Version form for Ezem (thus the Revised Version (British and American)) (Josh 15:29; 19:3).


AZEPHURITH

az-e-fu'-rith.

See ARSIPHURITH .


AZETAS

a-ze'-tas Azetas): The head of a family accompanying Zerubbabel out of captivity (1 Esdras 5:15). Neither Ezra nor Nehemiah gives this name in his list.There may be an echo of the name in that of Wady Yasal, to the right of `Ain el-Loz, in Wady en-Nar.


AZGAD

az'-gad `azgadh, "strong is Gad": In the list of those who returned from Babylon with Zerubbabel are mentioned "the children of Azgad" (1,222, Ezr 2:12; 2,322, Neh 7:17). 110 males with their chief returned with Ezra (Ezr 8:12). Azgad was among the leaders who signed the Covenant after Nehemiah (Neh 10:15).


AZIEI

a-zi'-e-i: An ancestor of Ezra (2 Esdras 1:2). Compare Azariah (Ezr 7:3) and Ozias (1 Esdras 8:2; the King James Version Ezias).


AZIEL

a'-zi-el `aziel, "God is power"; compare Gray, Studies in Hebrew Proper Names, 210, 309):A Levite singer who played the psalteries (1 Ch 15:20); compare Jaaziel (1 Ch 15:18).


AZIZA

a-zi'-za `aziza' "the powerful"): Aziza had taken a foreign wife (Ezr 10:27): compare Zardeus (1 Esdras 9:28 the Revised Version (British and American)).


AZMAVETH (1)

az-ma'-veth `azmaweth:

(1) One of David's 30 mighty men (2 Sam 23:31; 1 Ch 11:33).

(2) A descendant of Jonathan, the son of Saul (1 Ch 8:36; 9:42).

(3) Father of two warriors who joined David at Ziklag (1 Ch 12:3).

(4) The name of one set over David's treasures (1 Ch 27:25). Some identify him with (1) and (3).


AZMAVETH (2)

az-ma'-veth `azmaweth; Asmoth or Azmoth, "strong one of death"; Ezek 2:24): Is probably identical with el-Chizma, a village a little to the North of `Anata (Anathoth). It corresponds to Beth-azmaveth (Neh 7:28).


AZMON

az'-mon `atsmon; Asemona, "strong": On the Southwest border of Israel (Nu 34:4,5; Josh 15:4). Trumbull identifies it with `Ain el-Qaseimeh, Northwest of Kadesh Barnea (Kad. Baruch., 117, 289 f).


AZNOTH-TABOR

az'noth-ta'-bor 'aznoth tabhor, "peaks of Tabor": A place in western Naphtali, evidently in the vicinity of Mt. Tabor (Josh 19:34). The exact locality is not known.


AZOR

a'-zor Azor, "help"(?): An ancestor of Jesus Christ (Mt 1:13 f).


AZOTUS

a-zo'-tus.

See ASHDOD (1 Macc 9:15; Acts 8:40).


AZRIEL

az'-ri-el `azri'el, "God's help"):

(1) One of the leading men of the half-tribe of Manasseh, East of the Jordan, who with others of his tribe was carried captive by the king of Assyria (1 Ch 5:24 ff).

(2) The father of Jerimoth of the tribe of Naphtali in the reign of King David (1 Ch 27:19).

(3) The father of Seraiah, one of the officers sent by Jehoiakim to arrest Jeremiah and Baruch (Jer 36:26).


AZRIKAM

az-ri'-kam `azriqam, "my help has arisen":

(1) A descendant of King David through Zerubbabel (1 Ch 3:23).

(2) A prince of Judah in the time of Ahaz. He was slain by Zichri, an Ephraimite soldier (2 Ch 28:7).

(3) One of Azel's sons, a Benjamite, descended from King Saul (1 Ch 8:38; 9:44).

(4) A Levite of the house of Merari and a resident of Jerusalem (1 Ch 9:14; Neh 11:15).


AZUBAH

a-zu'-ba `azubhah, "desolation":

(1) A wife of Caleb, by whom she had three sons (1 Ch 2:18 f).

(2) The daughter of Shilhi and mother of King Jehoshaphat (1 Ki 22:42; 2 Ch 20:31).


AZUR

a'-zur.

See AZZUR .


AZURAN

az'-u-ran, a-zu'-ran.

See AZARU .


AZZAH

az'-a `azzah, "strong": the King James Version form (Dt 2:23; 1 Ki 4:24; Jer 25:20) for the Revised Version (British and American) "Gaza."


AZZAN

az'-an `azzan, "strong" or "thorn": Father of Paltiel of the tribe of Issachar. One of the commissioners selected to divide the land between the tribes (Nu 34:26).


AZZUR

az'-ur `azzur, "helpful":

(1) The father of Hananiah, a false prophet of Gibeon in the days of Zedekiah (Jer 28:1 ff).

(2) One of those who, with Nehemiah, sealed the covenant on the return from Babylon (Neh 10:17).

(3) The father of Jaazaniah, "one of" the princes of the people who gave wicked counsel to the city of Jerusalem (Ezek 11:1 f). the King James Version has "Azur" for (1) and (3), but the Hebrew form of (3) is `azur.



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