SIGNIFICATION UC SOUTHERN REGIONAL LIBRARY FACILITY AA 000 750 773 4 PROPER NAMES, Etc., OCCURRING IN THE BOOK OF ENOCH. HEBREW AND CHALDEE LANGUAGES. THE REV. D. A. DE SOLA. LONDON : PUBLISHED BY ISAAC FROST. 1852. Cage PREFACE. In the attempt here rnade to translate and explain the proper names of Angels, etc., occurring in the Book of Enoch, it is necessary to observe, that without pre- suming to decide between the conflicting opinions of eminent Orientalists and learned Critics,* in respect to * Archbishop Laurence, the learned translator of the Book of Enoch into English from the Ethiopian MS. brought to this country by Bruce, favours (in his Dissertation on this work prefixed to his translation) the opinion of its having been originally written in Hebrew or Chaldee, which he supports by his quotations from Scaliger, and from a passage in the Cabbalistic book called the " Zohar," in which direct references occur to a Book of Enoch. After which he adds, " These allusions of the Zohar to the repositories of the celestial and terrestial kingdoms, and to the tree of knowledge in the Garden of Eden shewn to Enoch after his ascent into heaven, are distinctly stated to have been taken from a book entitled the Book of Enoch, and the very same allusions will be found immediately detailed between Chaps, xvi. and xxxvii. of the present version. The reference to the tree of knowledge in the garden of Eden occurs in Chap. xxxi. Now the authors of the Ca- balistical remains wrote or conveyed down their recondite doctrines in Chaldee. Scarcely therefore, I apprehend, will it be questioned that the copy of the Book of Enoch which they cited was written either in that language or in Hebrew, for they appear to have regarded it as a genuine work of him whose name it bore, and not as the spurious pro- duction of a later age. Had they been solely acquainted with the Greek copy, which is very improbable, they never coidd have con- templated it as an original ; but they certainly seem to invest that to which they referred with this high and distinguished character. The conclusion is obvious. The learned Sylvestre de Sacy* does perhaps too precipitately infer, * " Dans l'Ethiopien la lettre aspiree qui devrait comraencer ce mot [Hermon] est omise, ce qui prouve que ce livre a 6te traduit en Ethiopien d'apres un original Giee, et non sur un teite Hehreu." (Note to Chap. vii. of his Latin translation.) IV PREFACE. the original lan^ua^e in which this work has been com- posed, it is assumed as conceded by all who have any knowledge of the Hebrew and Chaldee languages, that, at least, the names of the powerful Spirits, etc., have been written originally in one of the said languages. The internal evidence the work bears in this respect is indeed too strong to be resisted, or to leave room for any reasonable doubt. The inference we wish hence to deduce is, that the subjoined observations in respect to Hebrew names in general, must be also applicable to those contained in the Book of Enoch. We have then to remark, in the first place, that although proper names in most languages are never translated, and, indeed are, in most cases, not susceptible of translation, yet the Hebrew names, or at least the greater part of those occurring in the Holy Scriptures, are composed of words having a known and definite meaning, which is either descriptive of the attributes and on account of the omission of the aspirated letter in the word Hermon, that " this proves that this book had been translated into Ethiopian from the Greek, and not from the Hebrew;" particularly as he himself observes that "mistakes in spelling abound in almost every linef" of the Ethiopian text. But this very word Arrnon or Hermon, proves that it must have been written in Hebrew or Chaldee, as the context (Chap, vii, 8) plainly shews that it is derived from the root Din (Ha-ram), which both in Hebrew and Chaldee means, to devote to destruction, to anathematise, etc.; and, as the learned Archbishop Laurence has well remarked on this passage, that " on the supposition that the book was written in Hebrew or in either of the kindred languages, the passage would be in itself sufficiently explicit, and the derivation of the word apparent; but on the supposition that the book was written in Greek, it would be absolutely unintelligible without some further explanation, or at least some notice that the term was derived from a foreign idiom." f " II y a des semblables fautes ^'orthographic presque a chaque ligne." (Note on Chap. i. 8.) PREFACE. qualities of the individual, or, as is often the case, the name consistedof some pious wish or prayer by parentsor others, at the birth of an infant expressive of their hope that the character, powers, and conduct of the child might agree with the name thus given. Some names also were given allusive to, and on account of, some remarkable event which happened at the time of the infant's birth, either to the infant itself, to its parents, or on the occurrence of some event of more general or national interest. Instances of all these abound throughout the Scriptures. It will, however, suffice to adduce a few instances of each kind. The names of Adam and Eve, Noah, and De- borah* (Gen. ii. 7; iii. 19, 20; v. 29 ; xxxv. 8 ; and Judges iv.), may be adduced as instances of the first- mentioned kind. For examples of the second class, vide Gen. xviii. 12 ; xxv. 26; xxix. passim; Exodus ii. 10 ; Isa. vii. 14; ibid. viii. 1, 4; Hosea i. 4, 6, 8. — where the motives are assigned for the names given to Isaac and Jacob, for the names of the twelve patriarchs or sons of Jacob, and for those of Moses, Immanuel, Maher-shalal- hash-baz, Jezreel, Lo-hami, and Lo-Ruhama. It remains to be observed, with respect to the names occurring in this Book of Enoch, that the difficulty of explaining them and tracing their derivations is con- siderably increased by the transformations they have undergone in having been expressed with Ethiopian and Greek characters, and by having their orthography so much altered, to suit the pronunciation of the various languages in which the work has come to us : that many words can scarcely be recognised to have been of Chaldee or Hebrew origin. In endeavouring to restore them to their primitive sounds and language, we do not by any means intend to assert, that ours is the * Deborah is the Hebrew name of the bee, or symbol of industry. VI PREFACE. only true reading and signification, as, owing to the causes stated, much has of necessity been inserted which is only conjectural and open to other explanations. We have, however, taken care diligently to compare the names with the context in which they are mentioned, which in most cases corroborate the derivation and meaning we have ventured to affix to them, and which no doubt also strengthens the opinion of those who con- tend that this Book was originally written in Hebrew or Chaldee. PROPER NAMES, Etc., OCCURRING IN THE BOOK OF ENOCH. Ardis (Chap. vii. 7), rV"nPt {Ar-dith), in Chaldee means a tubular or pipe-formed eminence. It is possible that the summit of Armon was thus formed. Armon (ibid. 8), from 0*111 (Heb. and Chald.), to devote to de- struction, to anathematise, which perfectly agrees with the context : " that mountain was therefore called Armon, because," etc. p£*")Hl 17] Mount Hermon, in Palestine, appears to be the one here alluded to. Akibeel (ibid. 9), 7X1 Ipy a reward in (or from) the Lord. Azkeel (ibid.), 7X3 TJ? (Az ka-et), i. e. strong or powerful, like God, or one who has superhuman strength. Asael (ibid.), either from /X TWty (Asa-el), made by God, or the manifestation of God's power ; or it may be derived from 7^rt CJ? (As-ael), i. e. the blighting or destroying (angel) of the Lord. Armers (ibid, and Chap. viii. 4), or, as M. de Sacy spells it, Armoris. Perhaps from the Chald. jlftHtf (A-remo?i), a mighty Lord; or possibly in an oprjrobrious sense, from HlX^n (Ha-ra-ma-ooth), the deceiver, or rather, the deception, which, perhaps might find countenance from what is stated concerning Armers in chap. viii. 4, viz. that he taught sorcery ; but as *{$£*TN» (Ara-ma-ee), sig- nifies in Chald. a root, it is more likely that it must be deduced from the last mentioned word, as it is affirmed in the preceding verse that another spirit also " taught all the sorcerers and dividers of roots," which seems also to have been a species of sorcery. 8 PROPER NAMES, ETC., IN Anane (ibid.), *}3P! (A-na-ne), he lias favoured me, or the fa- voured one. This name occurs in Jeremiah and in Ezra. M. de Sacy spells it Ananyou, which, if it be the right reading, is probably iTOJn (Anan-ia, or Hanan-ia), i. c. the Lord has favored, or the favoured of the Lord. This name occurs also in Daniel. Arazyal (ibid), 7tfPl HX (Arez-aet), the cedar of God, the cedar being, as is well known, a symbol of beauty, strength, and permanency; or it may be derived from 7^(1 Y^V (Aretz-el), the terrible or formidable of the Lord. Compare for this last definition Job vi. 23. Azazyel (Chap.viii. 1), 7KH TT^ (Azaz-el), i.e. the strength of the Lord. Amazarak (ibid. 3), pllttH (Am-za-rak). This, in Hebrew, signifies one who throws or casts solids, or pours out liquids, which name might have been given in reference to some libation or other idolatrous and magical practice. If we derive it from the Chald. pl^? (Ma-za-rak), from 1V2 (Ma-zar), to corrupt, with the prefixed denoting article H (a), it may mean one who gathers for corruption, which will also agree with the context. Vide also above under " Armers." Azaradel (ibid. 8), probably /NT Ity (Azar-dael), the aid of (or from) the Lord ; or perhaps from /N1 "lTX (Azar- dael), the girdle of G , which it is possible was applied in respect to some astronomical allusion. Arsayalalur (Chap. x. 2). This is probably a compound of the following words, *Y)K j>AVW2*ty(Arsa-yealal-or),the seat of him who praises or worships light ; or we may read TlfcO 77H N&JHy (Arsa-alel-ve-or), i.e. the seat of praise and light, which may be applied to the good angel sent to instruct and explain to the son of Lamech (Enoch), vide ver. 1 to 5. Alva (Chap. xxx. 1), this appears to be the aloe, called in He- brew M/0^ (A-ha-lah). THE BOOK OF ENOCH. 9 Adam (Chap, xxxvii. 1), Ad-dam, from nftlX (Adam-ma), or earth from which the first man was taken, Gen. ii. 7, and iii.li). Abel (Chap. xxii. 7), 73H (Ay-bd), i.e. vauilij. Alva (Chap. xxx. 1), probably the i"l7X!l (A-ala, or Aloe), a species of tree, indigenous in Palestine and in warm climates ; often mentioned in Scripture. AzAZEEL (Chap. liii. 5), *?Ttfty. This word is mentioned in Lev. w i. S and 10, where the English version renders it, the scapegoat, according to its derivation of Tty (A-zaz), and 7tf (El), i. e. strong and mighty. Commentators have explained it as referring to the high and steep eminence from which the goat was thrown down. It may, there- fore, also be understood here as referring to the strength and power of the angels, Aza-zeel, i. e. the strong or powerful (ox, of the Lord). Arstikapha (Chap, lxviii. 2), from the Chaldec PinSiTlX (Ar- haphta), a prince, or rather one who is next in degree of honor to the reigning king. Armen (ibid.), probably from U1T\ to devote to destruction, the destroying angel. Azazeel (ibid.), the strong one of the Lord. It is remarkable that the same name is here given to the tenth and also to the twenty-second of the fallen angels. Ananel (ibid.), from /K and |^ i. e. the cloud of the Lord, or more probably from 7&G3n Hananel, or the Lord's favor. Aryaris (Chap, lxxvii. 1), from IV^V *V)tf, or light and Yarith, to dart, or the darting, i. e. that which darteth light. This is an apt description of the rays of light darted as it were by the sun. Its second name, Tomas, is probably flttin Toomath, i. e. perfection, alluding to its splendid light, excelling in power and perfection any of the other luminaries. Asonta (ibid. 2). The four names here given to the moon seem to be indicative of the four phases or changes the moon undergoes or appears in every month to the inhabitants 10 PROPER NAMES, ETC, IN of earth. Thus, Ason-ya, IT Y\T$ i.e. the strength of Yah, or of the Lord, may be taken as allusive to the full state of the moon when it shines on the earth with its full power and strength. Pity p (Ben-asa), the son of the powerful, may be indicative of the third quarter when the moon is in a secondary degree of power and recedes from its full strength. Ebla, from 7^T\ (Abel), vanity, or instability , or from 72K (Ay-bel), mourning, may allude to the last quarter, when the moon constantly decreases and finally disappears for some time; whilst Erae, from HX*") (ra-eh), to see, or to appear, may indicate the first quarter of the month in which the moon first appears. Akae (Chap, lxviii. 22), perhaps from PIN3PI (Aka-d), or strik- ing, or a blow given " by the hands of the holy Michael." Adnarel (Chap.lxxx. 14), probably from TO {Na-ar), to light, and /X (El), the mighty, or the Lord, i.e. the bright one of the Lord, or the bright and powerful. Asphael (ibid. 22), from f]DK (A-saph and El), the gatherer of the Lord. Avest (Chap, lxxxviii. 16), Avas or Ocas, in Chaldee signifies a bird of the species Anas. Batraal (Chap. vii. 9), 7NH *"irQ (Batar-ael), after God, or a follotoer of God. Barkayal ) 7KD p*n Barak-ael I the lightning of God, or the Barakel j 7^ p*Q Berak-cl ) powerful lightning. Behemoth (Chap, lviii. 8), rY)£!"Q (Be-he-moth), plur. of H^rD (Be-he-mah), or beast, the animal mentioned under the name Behemoth in Ps. lxxiii. 22, and in Job xxxviii., is generally supposed to be the Hippopotamus or River- horse. Bataryal, vide Batraal. Basasael (Chap, lxviii.), 7tfi"l TTH the spoiler of the Lord, or the mighty spoiler. Beka (ibid.), probably from J?pi (Bakang), to split, or shiver. THE BOOK OF ENOCH. 1 1 Ben-ase, probably HT^ p (Ben-asa), vide Akonya. Barrel, probably Barakael or Bcrakel, vide Barkayal and Barakel. Cain (Chap. xxii. 7), fp (Ka-in), possession, possessed, or acquired, comp. Gen. iv. 4. Cainan (Chap, xxxvii. 1), pp (Ka-nari), to acquire. Cherubim (Chap. lx. 12), D^lID (kc-roo-bim), a class of angels whose form was represented in gold on the two ends of the mercy-seat which was on the ark of the covenant in the holy of holies in the Tabernacle and in the Temple ; vide Exod. xxv. 18, and xxvii. 7, 8 ; 1 Kings viii. 7 ; etc. A more particular description of them is given by Ezekiel, chap. x. Danel (Chap. vii. 6), 7& p {Dan-el), a divine judge, or judg- ment. Dudael (Chap. x. 6), 7^T\ TFl {Dood-aeV), the beloved of God. Danbadan (Chap. xiii. 8). The river here described is pro- bably the Jordan, the name of which is composed of ta fiX < ' (J'or), river, and p {Dan), judgment, i. e. the river of judgment. The geographical position here assigned agrees with this supposition, the river Jordan being situated " west of mount Armon," or Hermon. Dendayen (Chap, xlviii. 9), probably the place of judgment, or from V\1 (do?i), which signifies gift in Chaldee, and jp (Dagaii), or judge, quasi the gift of the judge. Danyal (Chap, lxviii. 2), 7^T\ p (Dan-a-el), probably the same as Danel. Dabela, Dabelat (Chap, lxxxix.), Dabela and Dabelat, from the root 7^*1 (DabaV), to wither or drg up, means in Hebrew, a lump of dried figs. There is no horned animal known in either language bearing that name ; but the text in Jeremiah xlviii. 22, in which Beth-dabela is mentioned as one of the places of Moab, has been explained to refer to the house or temple of Dabela, that 12 PROPER NAMES, ETC., IN is of an idol, so called, perhaps, from the destroying and withering influence ascribed to it. Enoch (Chap.i. 1), *p3n (Ee-noch), from "pH (Ha-nach), to dedicate. There are two persons of that name, the first was the son of Cain, mentioned Gen. iv. IT, and the second, to whom this book called " The Book of Enoch" is attributed ; he was the son of Jared, and was born a.m. 622, and, having lived 365 years, was taken away by God miraculously (vide Gen. v. 24). Ertael (Chap. vii. 9), probably from DIK (A-ret), a river, or rather a lake, and 7^H (A-el), God, the river or lake of God. Eden, p$? (Eden), or delight. Erythraean Sea (Chap. xxxi. 2), is the ancient name of the Arabian Gulph or Red Sea, called in Hebrew t|1D D*( Yam Suph), or the Sea of Suph. This name was also extended by the ancients to the whole expanse of water from the coast of Ethiopia to the island of Taprobana (Ceylon). This appellation is no doubt derived from Edom or Esau, whose descendants were called Idumeans, and inhabited the northern parts of Arabia ; they navigated upon the Red Sea, the Persian Gulph, and also upon the Indian Ocean. The name DIIK (Edom), signifies red, and, according to Pliny, the Erythraean Sea obtained this name from a king called Erythros, which in Greek signifies red. That this king Erythros, or red, is identical with Esau or Edom, i. e. the red, or ruddy, is highly probable. Enos (Chap, xxxvii. 1), EH3K (E-nosh), man, or rather weak and frail man. Eve (Chap.lxxviii. 1), Heb, HIH (Ha-vah), the living, or source of life (compare Gen. iii. 20). I (Chap, lxxvii.), vide ante under Asonya. Erae/^ i J Edna, delight, pleasure. THE BOOK OF ENOCH. 13 GABRIEL (Chap. ix. 1), from *1iJ (Ga-f)C7'),mighty,nnd/K(El), God, the mighty of the Lord. Gadrel (Chap, lxxviii, 6), probably 7XD 1% {Gad-meet), or happiness from God. Gauryal, the strong fence, or the fence of the Lord, from TU {Ga-der), fence, and (a'e'l) the Lord. Helammelak (Chap, lxxxi. 19), probably the Arabic form of the Hebrew D/iy T?fo (Me-lech Ilolam), king of the world. Heloyalef (ibid.), perhaps a compound from the Chald. ill /X ^7 (L-lo-ha Ya-lef), the taught one of the Lord, a dis- ciple of the Lord. Heel (ibid. 23), probably /XH (Ha-el), i. e. the mighty, or powerful. Hyacinth (lxx. 2), the name of a splendid gem, called WW~\r\ {Tarshish) in Hebrew. Hanzar (Chap, lxxxviii.). This word is apparently neither of Hebrew nor Chaldce origin, or it is so much altered in spelling that its original form can scarcely be even con- jectured. Iivisat (Chap. xx. 7). This is either a proper name, as sur- mised by Archbishop Laurence, or it may be explained to mean, the angel who presides over Ikisat (i. e. hell, or the place of future punishment), over Paradise, etc. And whether we read here flK^py (Akisat), the biting or stinging, or go back to the root fc^pS? (A-kat), i. e. per- verted, or crooked, quasi the place for those who fol- lowed perverse or crooked paths, either of the above interpretations will agree with the context. Jared, TV ( Ya-red), to descend, a descendant. Jyasusal, vide ante Hanzar ; perhaps (from the root &)W to rejoice,) 7$ t^lt^Tl (A-ya-sics~cl), or 7XD, i.e. one who rejoiceth in the Lord, or one whom the Lord hath caused to rejoice. 14 PROPER NAMES, ETC., IN Jelumeal, 7Nft ("DfilT ( Yelum(d) mc-al), from 1u7 to learn, and ?W2from God, quasi one that learned or teas taught by God. Kalboneba (Chap. xxx. 1), vide ante Hanzar. [ j'D/p (Kal- bori), in Chaldee, signifies the agio or premium given to a money-changer, etc.] Kakabael, probably 7KPI iD*D (Ko-kab-ael), the star of the Lord ; or perhaps Ka(r)kaph-ael ', from ^jplp (Karkaph), head or chief, a chieftain of the Lord. Ka-el, 7fcO (Ka-el), i. e. yodlike. Kesabel (Chap, lxviii. 5), from 3T3 (Kesab), deception, and 7K (El), mighty, i.e. the mighty deceiver, which perfectly agrees with the context: "Kesabel, who pointed out evil counsels," etc. ; " and induced them to corrupt their bodies," etc. Kasyade (ibid. 17), probably a compound word, from ND3 (Kas), something hidden or covered, and "T (yad), power, i. e. one who has the knowledye of, or instructs in things of occult power, which agrees with the character here given to Kasyade, who discovered to the children of men every wicked stroke of spirits and demons ; perhaps also, one who has power over the secret sciences, as magic and demonology were formerly called. Kasbel (ibid. 19), from M (Kas), which in Chaldee signifies a reproof or castigation, with the termination 7K (El), the reproof from God. Keel (Chap, lxxxi. 23), probably the same as Kael, which see. Leviathan (Chap, lviii.). Wherever this word occurs in Scrip- ture it is understood to mean a monster either of the sea or of the land, whales, very large serpents, and large crocodiles, are designated by the name Leviathan; comp. Isa. xxvii. 1, and li. 9 ; Ps. lxxiv. 13 ; civ. 26 ; Job iii. 8 ; and chaps, xl. and lxi. The name is derived from TVw (La-va), and jH (tan), to couple or join, and a serpent. THE BOOK OF ENOCH. 15 Libanos (Chap. xiii. 9). The Lebanon, a mountain, or rather a chain of mountains in Syria; the name is derived from p7 (Laban), or white, on account of the whiteness of the snow with which its summit is covered. Compare Jer. xviii. 14. Lamech (Chap. ix. 2), *p7 (La-mek), poor laid low, or who is struck (Cruden). Malaleel (Chap, xxxvii. 1), 7X77n£ he that praises God, or the praise of God. Messiah, ITS^D 'Mas-siah), the anointed. Methusala (Chap. lxxv. 13), PlS^lfift he has sent his death (Cruden). Michael (Chap. ix. 1), 7iOft who is like unto God? Melkel (Chap, lxxxi.), from ^7& (Mal-kee), my king, and 7X (El), God, i.e. God is my king. Meliyal (ibid. 13), from K7£ full, and 7X God, quasi one xoho is full of God, or divinely inspired. Melkyas (ibid. 16), from *|7ft (Ma-lek), a king, and Yah, or Melky-yah, i. e. my king is Yah, or the Lord. Melalel (Chap, lxxxii.), vide Melaleel. Neketro (Chap. xxx. 1), perhaps from Dp3 (Na-kat), signify- ing in Chaldee, to prevail or conquer, to indicate that the water flowed with prevailing force, conquering all im- pediments, i.e. that it rushed forth, as it were, with overpowering force from amidst the trees. Noah, !"0 (No-ah), from DH3 (Na-ham), or comfort, vide Gen. iii. 29. Narel, from 7HJ (Na-har), river, and 7K (El), God, the river of God, or the mighty river. Nard (Chap. xxxi. 1), TTJ (Na-rd), an odoriferous plant, called spikenard in English, mentioned in several places in the " Song of Solomon." 16 PROPER NAMES, ETC., IN Oubelseyael (Chap. xiii. 9), probably Abel-ad, from 73N (Ay- bel), mourning, and 7NH mighty, or the place, so called from the great or mighty mourning which then occurred. Ophanim (Chap. lx. 13), wheels (plural of ]SW Ophan, wheel), the name of a class of angels mentioned in Ezekiel, ch. i. Phanuel, from *JD (Phane), face, and 7NH God, or a divine aspect. Papyrus (Chap. xxxi. 1), the dried leaves of a plant so called, and anciently used to write upon. Pemenue I Neither of these names appear to be cither of He- Phonkas ) brew or Chaldee origin, unless the first be a miss-spelt word, and ought to have been Pene-ael {the aspect of God) ; the second appears to be of Greek origin. Ramuel (Chap. vii. 9), from D") high and exalted, and 7tf God, i. e. the exaltations of God. Rumyel (Chap, lxvii.2), from %T\ (Eu-mee), my exaltation, and El, God, i. e. God is my exaltation. Rumel (ibid. 4), vide Ramuel. Raphael (Chap. ix. 1), from XBl (Ilapha), to heal, and 7K (El), God, i.e. who healeth from God. Raguel (Chap. xx. 4), /XIJH a shepherd of God, a friend of God. Sinai (Chap. i. 4), from P1}D a bramble bush, a mountain in Arabia on which the law was given to Moses. Sarakuyal (Chap. vii. 9), from |TlD (Sarah), to hiss or whistle, and 75T\ Tcmanee, (from jftH Teman, south), the southern. Urakabarameel (Chap. vii. 9), probably this is a componnd of the following word, tltf (ur or oor),firc, p^lPl (oorak or z/rak), poured out, D^D (beram), in the exalted place of, 7KPI (ael), the Lord, i.e. afire or light effused in the exalted place of the Lord. Uriel (Chap. ix. 1), 7XH1N (Ooriel or Uriel), the flame or fire of the Lord. 18 PROPER NAMES, ETC. Yomyael (Chap, viii.9), 7KH DV ( Yom-ael), the day of the Lord- Yetarel (Chap, lxviii. 1), /KPI "in* 1 ( Yetar-ael), the mighty remnant, or the remnant of the Lord. Yekun (ibid. 4), perhaps Tl|T ( Ye-kud), the burning. Zavebe (Chap. vii. 9), vide ante Hanzar. Zusakinon (Chap. xxix. 2), probably |1£3p {Kin-amon), or Cinamon. Zateel (Chap. xxi. 2), perhaps from DT little or inferior, one who is inferior to God. Zahay (Chap, lxxxi. 16), *&OT (Za-chay J} the pure one. Zelsabel (ibid. 19), 7K1&??¥ (Zel-sab-el), the shade in (or under) which God dwells. Zeebt (Chap, lxxx.), JY1NT (Ze-ebit), she-wolf J WF.RTUKIMER ANI> CO., PBINTEBS, FINSBUBY CIRCUS.