Zerachiel
Source: Wikipedia
Archangel Zerachiel ("God's command") or Zahariel is one of the primary angels who leads souls to judgement. An Angel of Healing, he is also the presiding angel of the sun, prince of ministering angels (those who watch over mortals), and the angel of children, particularly children of parents who have sinned (and are therefore at risk of falling into sin as adults themselves). He is said to have dominion over the earth. In Enoch I (the Book of Enoch) he is listed as one of the seven archangels. In the list of Pope Gregory I, one of the seven archangels is called Zachariel.[1]
See also
(Injustice): Lucifer/Satan
(Aspects of Justice): Jehoshaphat)
(Justice) Raguel)
(Retribution) Angel of Death
(Redemption) Zadkiel/Zachariel
References
Valery Rees (19 March 2013). From Gabriel to Lucifer: A Cultural History of Angels. I.B.Tauris. p. 140. ISBN 978-1-84885-372-0.
All of the above attributes correspond to the Egyptian Deity Seker, whom the Aaronic High Priest Zechariah (the father of John the Baptist) was title-named after.
Zadkiel
Zadkiel (Hebrew: צָדְקִיאֵל Tsadqiel, "Righteousness of God" or Hesediel Hebrew: חֶסֶדִיאֵל Chesediel, Coptic: Sedakiel[1][2] "Grace of God") is the archangel of freedom, benevolence and mercy, and the Patron Angel of all who forgive, also known as Sachiel, Zedekiel, Zadakiel, Tzadkiel, and Zedekul. Rabbinical tradition considers him to be the angel of mercy.[3]
In rabbinic writings Zadkiel belongs to the order of Hashmallim (equated with the Dominations or Dominions), and considered by some sources to be chief of that order (others sources name Hashmal or Zacharael). In Maseket Azilut Zadkiel/Hesediel is listed as co-chief with Gabriel of the order of Shinanim. As an angel of mercy, some texts claim that Zadkiel is the unnamed biblical Angel of the Lord who holds back Abraham to prevent the patriarch from sacrificing his son, and because of this is usually shown holding a dagger. Other texts cite Michael or Tadhiel or some other angel as the angel intended, while others interpret the Angel of the Lord as a theophany.[3]
Zadkiel is one of two standard bearers (along with Jophiel) who follow directly behind Michael as the head archangel enters battle. Zadkiel is associated with the color violet. In iconography, he is often depicted holding a knife or dagger.
In Jewish mysticism and Western ritual magic, Zadkiel is associated with the planet Jupiter.[4] The angel's position in the Sephirot is fourth, which corresponds to mercy.[5]
See also: Zedek
References
https://st-takla.org/Full-Free-Coptic-Books/FreeCopticBooks-014-Various-Authors/001-Al-Mala2ka/The-Angels__39-Other-Archangels.html
https://st-takla.org/Lyrics-Spiritual-Songs/Words-of-Coptic-Alhan-Tasbeha-Kodas/Arabic-Coptic-04-Epsalmodia-Tasbeha/Tasbe7a-Coptic-Transliteration-Annual-Psalmody/Praise-Epsalmodya-Tasbeha-155-Doxology-Samaeieen_Shashf-En-Arshi.html
Lewis & Oliver 2008, p. 388.
Lewis & Oliver 2008, p. 304.
Davidson 1967.
Sources
Davidson, Gustav (1967). A dictionary of angels: including the fallen angels. Free Press. ISBN 9780029070505.
Lewis, James R.; Oliver, Evelyn Dorothy (2008). Angels A to Z. Visible Ink Press. p. xviii. ISBN 9781578592579.
Avery, Maximus Tyrannus; (2020) Book of the Hidden Name - Magick of the Shem HaMephorash Angels ISBN 9780578765402
Zadok
Zadok (or Zadok HaKohen, also spelled Sadok, Sadoc,[1] Zadoq or Tzadok; Hebrew: צָדוֹק הַכֹּהֵן, meaning "Righteous, Justified") was a Kohen (priest), biblically recorded to be a descendant from Eleazar the son of Aaron (1 Chron 6:4–8).[2] He was the High Priest of Israel during the reigns of David and Solomon (2 Samuel 8:16–18). He aided King David during the revolt of his son Absalom, was subsequently instrumental in bringing Solomon to the throne and officiated at Solomon's coronation. After Solomon's building of the First Temple in Jerusalem, Zadok was the first High Priest to serve there (1 Kings 2:35).
The prophet Ezekiel extols in the book attributed to him the sons of Zadok as staunch opponents of paganism during the era of pagan worship and indicates their birthright to unique duties and privileges in the future temple (Ezekiel 44:15, 43:19).
Hebrew Bible
The Tanakh (Hebrew Bible) states that Zadok was a patrilineal descendant of Eleazar the son of Aaron the high priest. (2 Samuel 8:17; 1 Chronicles 24:3) The lineage of Zadok is presented in the genealogy of Ezra (his descendant) as being of ninth generation of direct patrilineal descent from Phineas the son of Eleazar; Ezra 7:1, see 1 Chronicles 6:4–8 where he is placed eighth in descent from Phineas.
Note the lineage put forth above: first Aaron, the Eleazar, then Zadok. Aaron equates to Orion; Eleazar/Lazarus corresponds to Osiris (Sirius); Zadok/Seker corresponds to the Sun. This likewise corresponds to the Egyptian tradition regarding the triune deity Ptah-Seker-Osiris. Aaron is the father figure - the Patriarch (Ptah) of the priesthood, echoed in phonetics regarding words related to paternal essence (Patriarch, Pater, Paternal, etc.): Osiris the Holy Ghost, and Seker the Son.
Anointing Solomon
According to 1 Kings 1:39, Zadok officiated at the anointing ceremony of Solomon as king.
The Bible records how before his death, Aaron was accompanied by his brother Moses and his son Eleazar. Upon entry to the cave where he was to die, Aaron saw his brother Moses dress his elder son Eleazar with the clothes of the high priesthood, as initiation to high priesthood.[13] Jewish commentaries on the Bible say that this initiation ceremony served as the catalyst for the stipulation that all future candidates of high priesthood be patrilineal descendants of Eleazar the elder son of Aaron and not Ithamar, the younger son.
The priesthood always rests upon the shoulders of the first-born. The messianic significance is not that of a worldly ruler, but rather that of the High Priest.
Similarly, the Bible relates how, at the time Phineas son of Eleazar appeased God's anger, he merited the divine blessing of God:
Phineas the son of Eleazar the son of Aaron the priest ... Behold I give to him my covenant of peace, and will be his, and his progeny after him, (a) covenant of everlasting priesthood in turn of his zealousness for his God, and he atoned for the sons of Israel
— Book of Numbers 25:11–13
The name Phineas is similar to the Greek deity Phanes, whose name means "first born" and is assimilated with the Greek son of Zeus named Zagreus. Zagreus was the name of Dionysus in his first manifestation, and thus can be termed as the "First-born Dionysus". Of course, the Greek Dionysus assimilates to the Egyptian Osiris, and the Greek Zagreus assimilates to the Egyptian Seker (note the phonetics): thus, the above shows Aaron as the father of Osiris, who in turn is the father of Zagreus... Father Orion-Aaron (Ptah), Son Phanes-Zagreus (Seker), and Holy Ghost Eleazar (Osiris).
In addition, the Bible records:
And you Moses bring forward your brother Aaron, and his sons, from among the children of Israel to serve as priests to Me – Aaron, Nadab, and Abihu, Eleazar, and Ithamar, the sons of Aaron ...
— Exodus 28:01
Dead Sea Scrolls
The Dead Sea Scrolls portray a central role for "the sons of Zadok the Priest" within the community; the "Teacher of Righteousness" (Moreh Zedek) named as founder may point to a Zadokite. while the phrase "To be as one in following the Law and (sharing) wealth and reconciling (based on) the mouth of the sons of Tzadok the keepers of the covenant" from the Community Rule document suggest that the leaders of the community were descendants of Zadok.
In rabbinic literature
Phineas/Ithamar controversy
Rabbinic commentators explain that the continuity of high priesthood is put forth to the descendants of Phineas from this noted verse.[14] According to some rabbinic commentators[15] Phineas sinned due to his not availing his servitude of Torah instruction to the masses at the time leading up to the Battle of Gibeah. In addition, he also failed to address the needs of relieving Jephthah of his vow.[16] As consequence, the high priesthood was taken from him and given (temporarily, see next section) to the offspring of Ithamar, essentially Eli and his sons.
Priesthood transition
Upon the sin of Eli's sons, Hophni and Phinehas, it was prophesied that the high priesthood would be returned to the sons of Eleazar:
And I will raise up myself a reliable priest who acts with my heart, and with my soul he will do, and I will build him a reliable household, and he will go before my Anointed for all of days
— 1 Samuel 2:35
A number of scholars indicate that Zadok was the subject of the prophecy to Eli when Zadok, said to be of the progeny of Eleazar, was ultimately appointed as high priest.[17][18]
Zadok, as a patrilineal descendant of Phinehas (son of Eleazar) assumed the high priesthood. His sons were Ahimaaz and Azariah followed by his descendants who held the high priesthood up to the destruction of the First Temple and, following the building of the second temple, resumed the high priesthood, as per Joshua the High Priest (along with Ezra) being of Sons of Zadok lineage.
The attempt to trace his genealogy back to Eleazar, the third son of Aaron, as opposed to Abiathar, his contemporary and colleague, who was regarded as a descendant of Eli and considered a member of the house of Ithamar, was first made by the Chronicler (I Chronicles 5:30–34 [A. V. vi. 4–8]; comp. 6:35–38 [A. V. 6:50–53]), thus assuring the preeminence of the Zadokites over the descendants of Eli. In the beginning of his career he was associated with Abiathar (2 Samuel 20:25) and with his son (ib. 8:17; I Chron. 24:3, 6, 31). The hypothesis has accordingly been advanced that Zadok officiated in the Tabernacle at Gibeon (I Chron. 16:39; comp. I Kings 3:4), while the sons of Eli were stationed as high priests at Jerusalem or, more probably, at Shiloh (compare Keil on I Kings 1:8) Such a division of functions is very doubtful, however; and it is more plausible to suppose that Zadok gradually won equality of rank with the sons of Eli by his good fortune in gaining the favor of David.[19]
According to the Chronicler, a certain Zadok, as a young man, had been one of those who joined David at Hebron and helped him win the crown of all Israel, his house then including twenty-two captains; (I Chron 12:29) and Josephus expressly identifies this Zadok with the high priest of the same name (Antiquities of the Jews 7:2, § 2).
According to the Masoretic Hebrew text, David addressed the priest with the words "ha-Kohen ha-ro'eh attah" ("You are the seer-priest") (II Sam. 15:27), and the Vulgate consequently regards Zadok as a seer, although this interpretation is regarded by many scholars as incorrect. These two difficult words are emended by Wellhausen to "ha-Kohen ha-Rosh Atta" ("You are the chief priest"), thus implying the promise of the high priesthood to him. On the suppression of the Absalom rebellion, the king sent Zadok and Abiathar to the elders of Judah, urging them to hasten to bring the monarch back (ib. 19:12) Zadok again manifested his loyalty to the next king when he espoused the cause of Solomon against Adonijah, (I Kings 1:8 et seq.) and in his gratitude Solomon appointed him sole high priest (ib. ii. 35). In his account of this event Josephus states (Antiquities 8,1, § 3) that Zadok was a scion of the house of Phinehas, and consequently a descendant of Eleazar.
The Zadokite dynasty
History of Zadokites
Historical data show that the high-priesthood remained in the progeny of the Zadokites from the time of Zadok up until the rise of the Hasmoneans, in about 167 BCE.[20] The descendants of Zadok increased in rank and influence, so that his son Azariah was one of the princes of Solomon (1 Kings 4:2) and Ahimaaz, who married a daughter of Solomon, was probably another of Zadok's sons (1 Kings 4:15). Either Zadok himself or his grandson was the ruler of the Aaronite priests (1 Chronicles 27:17), and Jerusha, the mother of Jotham, is apparently termed the daughter of Zadok to emphasize her noble lineage, since her father may have been a descendant of the first Zadok (2 Kings 15:33; 2 Chronicles 27:1).
The house of Zadok occupied the high priesthood through much of the Second Temple period, from Jehoshua ben Jehozadak after the Exile, down to Simon II (Simon the Just, much praised in Ben Sira 50), his eldest son Onias III, and his usurping second son Jason (or Jehoshua), who introduced the programme of Hellenisation that eventually led to the Maccabean Revolt.
Josephus records that Onias IV went to Leontopolis in the Egyptian nome of Heliopolis with a significant following, and for lending military support to the Ptolemaic Pharaoh was given land to build a temple to rival the Temple in Jerusalem (although Josephus also ascribes this to Onias III, while dating the project so as to suggest Onias II). It has been suggested that Onias or members of his Zadokite house may have also founded the community at Qumran.
Other theories about Zadok
Some have speculated that as Zadok does not appear in the text of Samuel until after the conquest of Jerusalem, he was actually a Jebusite priest co-opted into the Israelite state religion. Harvard Divinity School Professor Frank Moore Cross refers to this theory as the "Jebusite Hypothesis", criticizes it extensively, but terms it the dominant view among contemporary scholars, in Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel.[21] Further support for the Jebusite Hypothesis may be drawn from Zadok's participation in the conspiracy among native Jerusalemites (i.e., Jebusites), including Nathan and Bathsheba, that displaced the non-Jerusalemite senior heir to King David's throne, Adonijah, in favor of Bathsheba's son Solomon (1 Kings 2:27, 35, 39), thus highjacking the throne and succession for the party of the conspirators.
Elsewhere in the Bible, the Jebusites are described in a manner that suggests that they worshipped the same God (El Elyon) as the Israelites, in the case of Melchizedek. Further support for this theory comes from the fact that other Jebusites or residents of pre-Israelite Jerusalem bore names invoking the principle or god Zedek (Tzedek) (see, for example, the names Melchizedek and Adonizedek). Under this theory the Aaronic lineage ascribed to Zadok is a later, anachronistic interpolation.[22]