Atonement, Day of – Azzur

Atonement, Day of

The Day of Atonement, with its unique and impressive ritual, is the culmination and crown of, the sacrificial worship of the OT. The principal details are given in Leviticus 16, supplemented by 23. Numbers 29:7–11, Exodus 30:10, all from the Priests’ Code, though not all, as we shall see, from the oldest strata of the priestly legislation. The date was the 10th day of the seventh month (Tishri) reckoning from evening to evening (Leviticus 16:29 23:27 ff.). Not only was this day a ‘sabbath of solemn rest,’ on which no work of any sort was to be done, but its unique place among the religious festivals of the OT was emphasized by the strict observance of a fast. The rites peculiar to ‘the Day’ ( YBma), as it is termed in later literature, may be conveniently grouped in live stages.

(a) In the preparatory stage (Leviticus 16:3–10), after the special morning sacrifices had been offered (Numbers 29 ‘-"). tile high priest selected the appointed sin- and burnt-offerings for himself and’ his house,’ i.e. the priestly caste, then laid aside his usual ornate vestments, bathed, and robed in a simple white linen tunic and girdle. He next selected two he-goats and a ram for the people’s offerings, and proceeded to ‘cast lots upon the two goats; one lot for J", and the other lot for Azazel’ (AV ‘scapegoat,’ see Azazel). These preparations completed, the proper expiatory rites were begun, and were accomplished in three successive stages. (6) In the first stage (vv. 11–14) the high priest made atonement for himself and the priesthood. After slaying the bullock of the sin-offering, he took a censer filled with live charcoal from the altar of burnt-offering and a handful of incense, and entered the Most Holy Place. Here he cast the incense on the coals, producing a cloud of smoke, by which the dwelling-place of the Most High between the Cherubim was hidden from mortal gaze (see Exodus 33:20). This done, he returned to the court, to enter immediately, for the second time, the inner sanctuary, carrying a basin with the blood of the bullock, which he sprinkled on the front of the mercy-seat once, and seven times on the ground before the ark.

(c) In the second stage (vv. 15–19) atonement was made in succession for the Most Holy Place, the Holy Place, and the outer court. The goat on which the lot ‘for J"‘had fallen was slain by the high priest, who then entered the Most Holy Place for the third time with its blood, which he manipulated as before. On his return through the Holy Place a similar ceremony was performed (v. 33. cf. Exodus 30:10). after which he proceeded, as directed in w.’"-, to ‘cleanse and hallow’ the altar of burnt-offering, which stood in the outer court.

(d) These all led up to the culminating rite in the third stage (vv. 20–22) Here the high priest, placing both hands on the head of the goat allotted to Azazel, made solemn confession — the tenor of which may still be read in the Mishnic treatise YOma — of all the nation’s sins. By this ceremony these sins were conceived as not only symbolically but actually transferred to the head of the goat (w.^"-, see below), which was solemnly conducted to ‘a solitary land’ (RV), the supposed abode of the mysterious Azazel. In NT times the goat was led to a lofty precipice in the wilderness about 12 miles east of Jerusalem, over which it was thrown backwards, to be dashed in pieces on the rocks below ( YSma, vi. 6 ff.).

(c) We now reach the concluding stage of ‘the Day’s’ ceremonial (w. 23-28). The fact that the essential part was now accomplished was strikingly shown by the high priest’s retiring into the Holy Place to put off ‘the holy garments’ (vv. bathe, and resume his ordinary high-priestly vestments. Returning to the court, he offered the burnt-offerings for himself and the people, together with the fat of the sin-offering. The remaining verses (a-28) deal with details, the characteristic significance of which will be discussed presently.

Reasoning from the literary history of Leviticus 16, from the highly developed sense of sin, and from the unique prominence given to fasting, as well as on other grounds which cannot be fully set forth here, OT scholars are now practically unanimous in regarding the Day of Atonement as an institution of the post-exilic age. There ia good reason for holding — although on this point there is not the same unanimity— that it originated even later than the time of Ezra, by whom the main body of the Priests’ Code was introduced. The nucleus from which the rites of Leviticus 16 were developed was probably the simpler ceremonial laid down by Ezekiel forthepurifioation oftnesanctuary 45). Other elements, such as the earlier provisions for the entry of the high priest into the Most Holy Place still found in the opening verses of Leviticus 16, and perhaps the desire to make an annual mstitution of the great fast of Nehemiah 9:1 ff.: contributed to the final development of the institution as it now appears in the Pentateuch. It is doubtless much older than the earliest reference in Sirach 50:5 (c. B.C. 180). In NT it is referred to as ‘the Fast’ (Acts 27:9). and so occasionally by Josephus. To this day it remains the most solemn and moat largely attended religious celebration of the Jewish year.

The dominating thought of Leviticus 16 is the awful reality and contagion of sin, which affects not only priest and people, but the sanctuary itself. Its correlate is the intense realization of the need of cleansing and propitiation, as the indispensable condition of right relations with a holy God. The details of the ritual by which these relations were periodically renewed are of surpassing interest, as showing how the loftiest religious thought may be associated with ritual elements belonging to the most primitive stages of religion. Thus, in the case before us, the efficacy of the blood, the universal medium of purification and atonement, is enhanced by cessation from labour and complete abstinence from food — the latter the outward accompaniment of inward penitence — and by the high priest’s puWic and representative confession of the nation’s sins. Yet alongside of these we find the antique conception of holiness and uncleanness as something material, and of the fatal consequences of unguarded contact with the one or the other. It is only on this plane of thought that one understands the need of the cleansing of the sanctuary, infected by the ‘uncleannesses’ of the people among whom it dwelt (16:16 RV, cf. Ezekiel 45:18 ff.). The same primitive idea of the contagion of holiness underlies the prescribed change of garments on the part of the high priest. The ‘holy garments’ in which the essential parts of the rite were performed had to be deposited in the Holy Place; those who had been brought into contact with the sacrosanct animals (vv. 26 ff.) must bathe and wash their clothes, lest, as Ezekiel says in another connexion, ‘they sanctify the people with their garments’ (44:19). , i.e. lest the mysterious contagion pass to the people with disastrous results. The most striking illustration of this transmissibility, however, is seen in the central rite by which the nation’s sins are transferred to the head of ‘the goat for Azazel,’ the demonic spirit of the wilderness (cf. the similar rite, Leviticus 14:6 f.).

These survivals from the earlier stages of the common Semitic religion should not blind the modern student to the profound conviction of sin to which the institution bears witness, nor to the equally profound sense of the need of pardon and reconciliation, and of uninterrupted approach to God. By its emphasis on these perennial needs of the soul the Day of Atonement played no unimportant part in the preparation of Judaism for the perfect atonement through Jesus Christ. The author of the Epistle to the Hebrews in a familiar passage contrasts the propitiatory work of the Jewish high priest on this day with the great propitiation of Him who, by virtue of His own atoning blood, ‘entered in once for all into the holy place’ (Hebrews 9:12 RV), even ‘into heaven itself,’ where He remains, our great High Priest and Intercessor O^‘-). A. R. S. Kennedy.

Atroth-beth-joab

See Ataroth, No. 4.

Atroth-shophan

A town E. of Jordan, near Aroer and Jazer, fortified by Gad (Numbers 32). Some place it with Atareth 1. at ‘AttSrUs. This is hardly possible. The site is unknown. W. Ewing.

Attai

1. A Jerahmeelite (1 Chronicles 2:35 f.). 2. A Gadite who Joined David at Ziklag (1 Chronicles 12:11). 3. A son of Rehoboam (2 Chronicles 11:20).

Attain

In Acts 27:12 ‘attain’ has the literal meaning of reach a, place (so RV). Elsewhere it has the figurative sense still in use.

Attalia

(modern Adalia). A town on the coast of Pamphylia, not far from the mouth of the river Catarrhactes, founded and named by Attalus 11. It was besieged in b.c. 79 by P. Seruilius Isauricus, when in possession of the pirates. In the Byzantine period it was of great Importance. It haa the best harbour on the coast. Paul and Barnabas came on there from Perga, and took ship for Antioch (Acts 14:25).

A. SOUTEE.

Attalus

King of Pergamum (b.c. 159-138). He was one of the Icings to whom the Roman Senate is said to have written in support of the Jews in the time of Simon the Maccabee (1 Maccabees 15:22).

Attendance

In 1 Maccabees 15:32 ‘attendance’ is used for a king’s retinue; while in 1 Timothy 4:13 it is used in the obsolete sense of attention: ‘Till I come give attendance (RV’ heed’) to reading.’

Attharates

Attharates (1 Esdras 9:49). A corruption of the title tirshatha; cf. Nehemiah 8:9 and art. Atthaeias.

Atthaeias

Atthaeias (1 Esdras 5:40). A corruption of the title tirshatha; cf. Ezra 2:63 and art. Attharates.

Attire

See Dress.

Attus

(AV Lettus). Son of Secheniaa (1 Esdras 8:29) same as Hattush of 1 Chronicles 3:22 and Ezra 8:2.

Audience

From Lat. audientia; ‘audience’ means in AV the act of hearing, as Luke 20:45 ‘in the audience of all the people.’ Now it means the people gathered to hear.

Augia

A daughter of Zorzelleus or Barzillai (1 Esdras 5:38).

Augury

See Magic, Divinatton and Sorcery.

Augustan Band

Augustan band (RV), AUGUSTUS’ BAND (AV).— See Band.

Augustus

This name is Latin, and was a new name conferred (16th Jan. b.c. 27) by the Roman Senate on Caius Octavius, who, after his adoption by the dictator Caius Julius Caesar, bore the names Caius JuUua Caesar Octavianus. The word means ‘worthy of reverence’ (as a god), and was represented in Greek by Sebastos, which has the same signification, but was avoided by Luke 2:1 as impious. In official documents Augustus appears as ‘Imperator Caesar Augustus.’ He was born in b.c. 63, was the first Roman emperor from B.C. 23, and died in a.d. 14. He was equally eminent as soldier and administrator, and the Empire was governed for centuries very much on the lines laid down by him. In Luke 2:1 he is mentioned as having issued a decree that all inhabitants of the Roman Empire should be enrolled (tor purposes of taxation). There is evidence for a 14-year cycle of enrolment in the Roman province of Egypt.

A. SOUTER.

Auteas

A Levite (1 Esdras 9:48)) called in Neh S’ Hodiah.

Authority

The capabihty, liberty, and right to perform what one wills. The word implies also the physical and mental ability for accomplishing the end desired. Authority refers especially to the right one has, by virtue of his office, position, or relationship, to command obedience. The centurion was ‘a man under authority,’ who knew what it meant to be subject to others higher in authority than himself, and who also himself exercised authority over the soldiers placed under him (Matthew 8:8, 9). In like manner ‘Herod’s jurisdiction’(Lk 23:7) was his authority over the province which he ruled. Hence the authority of any person accords with the nature of his office or position, so that we speak of the authority of a husband, a parent, an apostle, a judge, or of any civil ruler. The magistrates who are called in Romans 13:1’ the higher powers,’ are strictly the highly exalted and honoured authorities of the State, who are to be obeyed in all that is right, and reverenced as the ‘ministers of God for good.’ God is Himself the highest authority in heaven and on earth, but He has also given unto His Son ‘authority on earth to forgive sins’ (Matthew 9:6) and to execute judgment (Jn5"). After His resurrection Jesus Himself declared : ‘All authority hath been given unto me in heaven and on earth" (Matthew 28:18; cf. Colossians 2:10. 1 Peter 3:22). In the plural the word is used in Ephesians 2:2 3:10 6:12. Colossians 1:16 2:15. to denote good and evil angels, who are supposed to hold various degrees and ranks of authority. See Dominion, Power.

M. S. Terry. AUTHORIZED VERSION.- See English Versions. AVARAN (‘pale’?). — Surname of Eleazar, a brother of Judas Maccabseus (1 Maccabees 2:5 6:43).

Aven

An insulting substitute (in Ezekiel 30:17) for On (wh. see).

Avenger of Blood

The practice of blood-revenge has been very widely spread among societies in a certain stage of civilization, where there has been no central authority to enforce law and order, and where the certainty of retaliation has been the only guarantee for security of life. Among the Semites the custom was in full force from the earliest times, and it is still the only spring of order in Arabia. It depends for its maintenance upon the solidarity of the clan or tribe. All the members of the tribe, whatever may be the immediate parental relationship, are counted as being of one blood; a wrong done to one is a wrong done to all, to be avenged if necessary by all the offended clan upon all the clan of the offender. The phrase used by the Arabs is, ‘Our blood has been shed.’

Of the form of blood-revenge that involved the whole clan or tribe in the murder of a single individual there are still traces in the OT (Joshua 7:24. 2 Kings 9). Naturally, however, the duty of avenging the shedding of blood fell primarily upon him who was nearest of kin to the slaughtered man. This next of kin was called the gC’el. The word in Hebrew law was used in a wide sense for him whose duty it was to redeem the property or the person of an impoverished or enslaved relative (Leviticus 25:25, 47–49, Ruth 4:1 ff.). but it came to be used specially of the man who had to perform this most tragic duty of kinship. The steady effort of Hebrew law was to limit this ancient custom so as to ensure that a blood feud should not perpetuate itself to the ruin of a whole clan, and that deliberate murder and accidental homicide should not come under the same penalty. It is possible to trace with some definiteness the progress of this sentiment by which the gS’el was gradually transformed from being the, irresponsible murderer of a possibly blameless manslayer to being practically the executioner of a carefully considered sentence passed by the community. See Kin [Next of].

R. Bruce Taylor.

Avith

A Moabite city (Genesis 36:35) site unknown.

Avoid

This verb is used intransitively in 1 Samuel 18:11 ‘David avoided out of his presence twice.’ So Coverdale translates Matthew 16:23 ‘Auoyde fro me, Sathan.’

Avouch

This word, now obsolete except in legal phrases, means to acknowledge.

Awa, Awites

Awa, awites (2 Kings 17). See Ivvah.

Avvim

1. The Avvim are spoken of in Deuteronomy 2:23 (cf. Joshua 13:4) as primitive inhabitants of S.W. Palestine near Gaza, who were absorbed by the immigrants from Caphtor (wh. see), i.e. the Philistines. 2. A Benjamite town (Joshua 18:23) site unknown. J. F. McCurdy.

Away with

This phrase is used idiomatically with the force of a verb in Isaiah 1:13 ‘the calling of assemblies, I cannot away with,’ i.e. tolerate. This verb is omitted ( = ‘get away with,’ i.e. in mod. English ‘get on with’).

Awl

A boring instrument, named only in connexion with the ceremony whereby a slave was bound to perpetual servitude (Exodus 21:6. Deuteronomy 15:17).

Awning

Correctly given by RV in Ezekiel 27:7 as tr. of Heb. mikstk, corrected from mekassek (AV ‘that which covered thee’).

Ax, Axe

See Arts and Crafts, 1, 3,

Axle, Axle-trees

See Wheel.

Ayephim

RVm of 2 Samuel 16:14, where the text is uncertain.

Azael

Father of one of the commission appointed to investigate the foreign marriages (1 Esdras 9:14) same as Asahel No. 4.

Azaelus

One of those who put away their foreign wives (1 Esdras 9:34).

Azaliah

Father of Shaphan the scribe (2 Kings 22:3, 2 Chronicles 34:8).

Azamiah

A Levite (Nehemiah 10:9).

Azaraias

The father or, more probably, a more remote ancestor of Ezra (1 Esdras 8:1) = Seraiah of Ezra 7:1.

Azarel

1. A Korahite follower of David at Ziklag (1 Chronicles 12:6). 2. A son of Heman (1 Chronicles 25:18; called in v. 4 Uzziel). 3. Prince of the tribe of Dan (1 Chronicles 27:22). 4. A son of Bani,who had married a foreign wife (Ezra 10:41). 6. A priest (Nehemiah 11). 6. A Levite (Nehemiah 12:36).

Azariah

1. King of Judah; see UzziAH. 2. 2 Ch 22" for Ahaziah. 3. 2 Chronicles 15:1–8 a prophet, son of Oded, who met Asa’s victorious army at Mareshah, and urged them to begin and persevere in a religious reform. 4. High priest in the reign of Solomon (1 Kings 4:2). 5. 1 Chronicles 6:10. Ezra 7:3. father of Amariah, who was high priest under Jehoshaphat. 6. High priest in the reign of Uzziah (2 Chronicles 26:16–20) he withstood and denounced the king ‘when he presumptuously attempted to usurp the priests’ ofiBce of burning incense upon the altar. 7. High priest in the reign of Hezeklah (2 Chronicles 3:10, 13). 8. 1 Chronicles 6:13, 14. Ezra 7:1 (Ezerias, 1 Esdras 8:1; Azarias, 2 Esdras 1:1). son of Hilklah the high priest. 9. 1 Kings 4:5. a son of Nathan, who ‘was over the oBlcers’ (v. 7). 10. 1 Chronicles 2:8. son of Ethan whose wisdom was surpassed by that of Solomon (1 Kings 4:31). 11. 1 Chronicles 2:38. a man of Judah who had Egyptian blood in his veins (v. 34). 12. 1 Chronicles 6:36. a Kohathite Levite (called Uzziah in 1 Chronicles 6:24). 13. 14. 2 Chronicles 21:2. Azariah and Azariahu, two of the sons of Jehoshaphat. 16. 16. 2 Chronicles 23:1. Azariah and Azariahu, two of the five ‘captains of hundreds’ who assisted Jehoiada in the restoration of Joash. 17. 2 Chronicles 28:12. one of those who supported the prophet Oded when he rebuked the army of Israel for purposing to enslave the captives of Judah. 18. 19. 2 Chronicles 29:12. two Levites, a Kohathite and a Merarite. 20. Nehemiah 3:23, one of those who repaired the wall of Jerusalem. 21. Nehemiah 7:7 (called Seraiah, Ezra 2:2; Zacharias, 1 Esdras 5:8). one of the twelve leaders of Israel who returned with Zerubbabel. 22. Nehemiah 8:7 (Azarias, 1 Esdras 9:48). one of those who helped the Levites to ‘cause the people to understand the law.* 23. Jeremiah 43:2. son of Hoshaiah (the Maacathite, 40:8). also called Jezaniah (40:8 42:1) and Jaazaniah (2 K 25:23). He was one of the’ captains of the forces’ who joined Gedaliah at Mizpah. 24. The Heb. name of Abednego (Daniel 1:6, 7, 11 " 2:17).

Azarias

1. 1 Esdras 9:21; called Uzziah, Ezra 10:21. 2. 1 Esdras 9:43. one of those who stood beside Ezra at the reading of the Law. 3. 1 Esdras 9:4 of Nehemiah 8:7. 4. Name assumed by the angel Raphael (Tobit 5:12 6:5, 13 7:8 9:2). 5, captain of Judas Maccabaeus (1 Mac 5),

Azaru

Ancestor of a family which returned with Zerubbabel (1 Esdras 5:15).

Azaz

A Reubenite (1 Chronicles 5:8).

Azazel

The name in Hebrew and RV of the desert spirit to whom one of the two goats was sent, laden with the sins of the people, in the ritual of the Day of Atonement (Leviticus 16 RV, see Atonement [Day of]). Etymology, origin, and significance are still matters of conjecture. The AV designation scapegoat (i.e. the goat that is allowed to escape, which goes back to the caper emissarius of the Vulgate) obscures the fact that the word Azazel is a proper name in the original, and in particular the name of a powerful spirit or demon supposed to inhabit the wilderness or ‘solitary land’ (16:22 rv). The most plausible explanation of this strange element in the rite is that which connects Azazel with the illicit worship of field-spirits or satyrs (lit. ‘he-goats’) of which mention is made in several OT passages (Leviticus 17:7. Isaiah 13:21 etc.). It may have been the intention of the authors of Leviticus 16 in its present form to strike at the roots of this popular belief and practice by giving Azazel, probably regarded as the prince of the satyrs, a place in the recognized ritual. Christianity itself can supply many analogies to such a proceeding. The belief that sin, disease, and the like can be removed by being transferred to living creatures, beasts or birds, is not confined to the Semitic races, and has its analogy in Hebrew ritual, in the ceremony of the cleansing of the leper (Leviticus 14:53). In the Book of Enoch (c. B.C. 180) Azazel appears as the prince of the fallen angels, the offspring of the unions described in On 6:1 ff.:

A. R. S. Kennedy.

Azaziah

1. A Levite (1 Chronicles 15:21). 2. Father of Hoshea the prince of Ephraim (1 Chronicles 27:20). 3. An overseer of the Temple under Hezekiah (2 Chronicles 31:13).

Azbuk

Father of Nehemiah, who took part in rebuilding the walls (Nehemiah 3:16).

Azekah

A city of Judah (Joshua 10:10 f.; 1 Samuel 17:1. 2 Chronicles 11:9. Nehemiah 11:30). near the Valley of Elah; inhabited by the Jews after the Captivity. Site unknown.

Azel

1. A descendant of Jonathan (1 Chronicles 8:37 f. = 9*"). 2. An unidentified site in the neighbourhood of Jerusalem (Zee 145).

Azetas

Head of a family which returned with Zerubbabel (1 Esdras 5:15).

Azgad

See Astad.

Aziei

An ancestor of Ezra (2 Esdras 1:2) called Azariah, Ezra 7:3, and Ozias, 1 Esdras 8:2.

Aziel

A Levite (1 Chronicles 16:20)) called in v. 18 the full form of the name.

Aziza

A Jew who had married a foreign wife (Ezra 10:27) called in 1 Esdras 9:28 Zardeus.

Azmaveth

1. A descendant of Saul (1 Chronicles 8:36). 2. One of David’s mighty men (2 Samuel 23:31. 1 Chronicles 11). probably identical with the Azmaveth of 1 Chronicles 12 27:25. whose sons joined David at Ziklag, and who was ‘over the king’s treasuries.’ 3. A Benjamite town (1 Chronicles 12:3. Ezra 2:24. Nehemiah 7:28 [Beth-azmaveth], 1 Esdras 5:18 [Bethasmoth]); mod. Higmeh, S.E. of Gibeah.

Azmon

An unknown place on the border of Judah (Numbers 34:4. Jos. 15:4) called in Joshua 15:29 19:3 Ezem.

Aznoth-tabor

The lower slopes of Mt. Tabor, marking the S.W. corner of the portion of Naphtali (Joshua 19:34).

Azor

An ancestor of Jesus (Matthew 1:13 f.).

Azotus

See Ashdod.

Azriel

1. Head of a ‘father’s house’ in the E. half tribe of Manasseh (1 Chronicles 5:24). 2. A Naphtali te (1 Chronicles 27:19). 3. Father of Seraiah (Jeremiah 36).

Azrikam

1. Son of Neariah (1 Chronicles 3:23). 2. A descendant of Jonathan (1 Chronicles 8:38 9:44). 3. A Levite (1 Chronicles 9:14. Nehemiah 11:15). 4. The ‘ruler of the house’ under Ahaz (2 Chronicles 28:7).

Azubah

1. Wife of Caleb (1 Chronicles 2). 2. Mother of Jehoshaphat (1 Kings 22:42 = 2 Chronicles 20:31).

Azzan

Father of Paltiel (Numbers 34).

Azzur

1. One of those who sealed the covenant (Nehemiah 10:17). 2. Father of Hananiah the false prophet (Jeremiah 28:1). 3. Father of Jaazaniah, one of the princes of the people (Ezekiel 11:1).

B