The name Azazel translates to "dismissal of the goat" or "scapegoat". The Mosaic Law contained a provision according to which the high priest, once a year, laid his hands on a goat, thereby transferring to it all the sins of Israel...
The name Azazel translates to "dismissal of the goat" or "scapegoat". The Mosaic Law contained a provision according to which the high priest, once a year, laid his hands on a goat, thereby transferring to it all the sins of Israel. This goat was then driven into the wilderness. It was this goat that was called the "scapegoat". In non-Jewish translations, and later in Jewish tradition, the word "Azazel" came to be regarded as the name of this goat.
The tradition of Azazel as one of the fallen angels does indeed exist. It arose rather late (no earlier than the 3rd century BC) in the Jewish milieu, and is recorded, in particular, in the apocryphal Book of Enoch. It belongs not to the Bible, but to mythological folklore, and, accordingly, its authority is very slight.
As for the attitude towards makeup and cosmetics, it is not spoken of directly anywhere. It is known that women of Old Testament times used cosmetics quite widely (in hot countries, eyeshadow helps protect the eyes from sunburn, and various creams and ointments help protect the skin from drying out by the sun). In any case, the Bible does not contain condemnation of this custom (for women). It is known that the trade of cosmetics was developed in Jerusalem during the earthly life of the Lord Jesus Christ.
The apostles in the epistles, however, speak quite definitely on this topic, in particular, the Apostle Peter ( 3:3) and the Apostle Paul ( 2:9-10). Without forbidding the use of cosmetics, they state that a Christian (and a woman as well) should care primarily for inward, spiritual beauty, and adorn themselves with modesty and good works. Thus, in this matter, as in practically everything else, the New Testament shifts the emphasis from the external to the internal, leaving the external to the conscience of each individual.
So the negative attitude of many modern Christians towards makeup is explained by the fact that makeup can be perceived as an expression of immodesty. In this case, of course, it does not deserve approval. But this is far from always the case, and there are no general rules here, nor can there be.
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3:1 If any - He speaks tenderly. Won - Gained over to Christ.
3:2 Joined with a loving fear of displeasing them.
3:3 Three things are here expressly forbidden: curling the hair, wearing gold, (by way of ornament,) and putting on costly or gay apparel. These, therefore, ought never to be allowed, much less defended, by Christians.
3:4 The hidden man of the heart - Complete inward holiness, which implies a meek and quiet spirit. A meek spirit gives no trouble willingly to any: a quiet spirit bears all wrongs without being troubled. In the sight of God - Who looks at the heart. All superfluity of dress contributes more to pride and anger than is generally supposed. The apostle seems to have his eye to this by substituting meekness and quietness in the room of the ornaments he forbids. "I do not regard these things," is often said by those whose hearts are wrapped up in them: but offer to take them away, and you touch the very idol of their soul. Some, indeed only dress elegantly that they may be looked on; that is, they squander away their Lord's talent to gain applause: thus making sin to beget sin, and then plead one in excuse of the other.
3:5 The adorning of those holy women, who trusted in God, and therefore did not act thus from servile fear, was,
3:6 Whose children ye are - In a spiritual as well as natural sense, and entitled to the same inheritance, while ye discharge your conjugal duties, not out of fear, but for conscience' sake. Gen 18:12.
3:7 Dwell with the woman according to knowledge - Knowing they are weak, and therefore to be used with all tenderness. Yet do not despise them for this, but give them honour - Both in heart, in word, and in action; as those who are called to be joint - heirs of that eternal life which ye and they hope to receive by the free grace of God. That your prayers be not hindered - On the one part or the other. All sin hinders prayer; particularly anger. Anything at which we are angry is never more apt to come into our mind than when we are at prayer; and those who do not forgive will find no forgiveness from God.
3:8 Finally - This part of the epistle reaches to Pe1 4:11.The apostle seems to have added the rest afterwards.Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.
3:9 Ye are called to inherit a blessing - Therefore their railing cannot hurt you; and, by blessing them, you imitate God, who blesses you.
3:10 For he that desireth to love life, and to see good days - That would make life amiable and desirable. Psa 34:12, etc
3:11 Let him seek - To live peaceably with all men.And pursue it - Even when it seems to flee from him.
3:12 The eyes of the Lord are over the righteous - For good.Anger appears in the whole face; love, chiefly in the eyes.