Azazel

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Biography

Azazel or Azazael or Azâzêl ( Hebrew language|Hebrew : ?????, Azazel ) is a term used three times in the Hebrew Bible|Hebrew scriptures , and later in Jewish mythology|Hebrew mythology as the enigmatic name of a character.

The term in the Bible is limited to three uses in Leviticus 16, where a goat is designated ??????????? ''la-aza'zeyl ; either "for absolute removal" or "for Azazel" and outcast in the desert as part of Yom Kippur .

Etymology

The Brown–Driver–Briggs Hebrew Lexiconp. 736 gives Azazel as a reduplicative intensive of the stem azel "remove", hence azazel, "entire removal". This is supported by the Septuagint (Jewish Greek Bible translation) as the sender away . Gesenius in his Hebrew lexicon concurs with this.Gesenius: "I have no doubt that it should be rendered 'averter'"

According to Rabbinic interpretation, Azazel is a theophoric name , combined of the words "Azaz" (rugged) and " El (deity)|El " (powerful/strong/of God) in reference to the rugged and strong rocks of the deserts in Judea. The Talmud , explaining the laws of Yom Kippur, states that the term "Azazel" designated a rugged mountain or precipice in the wilderness from which the goat was thrown down, using for it as an alternative the word "?o?" (Yoma vi. 4). "Azazel" is regarded as a compound of "az", strong or rough, and "el", mighty, therefore a strong mountain. This derivation is presented by a Baraita , cited Yoma 67b, that Azazel was the strongest of mountains.

The Jewish Encyclopedia (1910) contains the following entry:
:The Rabbis, interpreting "Azazel" as Azaz ("rugged"), and el ("strong"), refer it to the rugged and rough mountain cliff from which the scapegoat was cast down on Yom Kippur when the Jewish Temple in Jerusalem|Temples in Jerusalem stood. ( Yoma 67b; Sifra , A?are, ii. 2; Targum Jerusalem Lev. xiv. 10, and most medieval commentators). Most modern scholars, after having for some time endorsed the old view, have accepted the opinion mysteriously hinted at by Abraham ibn Ezra|Ibn Ezra and expressly stated by Nachmanides to Lev. xvi. 8, that Azazel belongs to the class of "''se'irim ," goat-like spirits, Genie|jinn haunting the desert, to which the Israelite s were accustomed to offering sacrifice. (Compare "the roes and the hinds," Cant. ii. 7, iii. 5, by which Sulamith administers an oath to the daughters of Jerusalem. The critics were probably thinking of a Roman faun.)

==In the Hebrew Bible For a delineation of the various Rabbinic_literature#Meforshim|Rabbinic opinions here, see R. Aryeh Kaplan 's on "Azazel" (Lev 16:8).

Hebrew Leviticus

Leviticus 16:8–10 reads:
:"⁸and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel. ⁹And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; ¹⁰while the goat designated by lot for Azazel shall be left standing alive before the Lord, to make expiation with it and to send it off to the wilderness for Azazel."
The English Standard Version|ESV provides the footnote "16:8 The meaning of Azazel is uncertain; possibly the name of a place or a demon, traditionally a scapegoat; also verses 10, 26". Most scholars accept the indication of some kind of demon or deity,Wright, David P. "Azazel." Pages 1:536–37 in Anchor Bible Dictionary . Edited by David Noel Freedman et al. New York: Doubleday, 1992. however Judit M. Blair notes that this is an argument without supporting contemporary text evidence.Judit M. Blair De-demonising the Old Testament: An Investigation of Azazel, Lilith, Deber p. 23–24

Ida Zatelli (1998)Ida Zatelli, "The Origin of the Biblical Scapegoat Ritual: The Evidence of Two Eblaite Texts", Vetus Testamentum 48.2 (April 1998):254–263) has suggested that the Hebrew ritual parallels pagan practice of sending a scapegoat into the desert on the occasion of a royal wedding found in two ritual texts in archives at Ebla (24th C. BC). A she-goat with a silver bracelet hung from her neck was driven forth into the wasteland of 'Alini' by the community.David Pearson Wright, . Scholars Press, University of Michigan, 1987. ISBN 978-1-55540-056-9 There is no mention of an "Azazel".Blair p. 21

In Greek and later translations

The translators of the Greek Septuagint understood the Hebrew term as meaning the sent away , and read:"⁸and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for the scapegoat (Greek apompaios dat.).
:⁹And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; ¹⁰but the goat on which the lot of the sent away one fell shall be presented alive before the Lord to make atonement over it, that it may be sent away (Greek eis ten apompen acc.) into the wilderness."

Following the Septuagint, the Latin Vulgate ,16:8 mittens super utrumque sortem unam Domino et alteram capro emissario Martin Luther 3 Mose 16:8 German: Luther (1545) Und soll das Los werfen über die zween Böcke, ein Los dem HERRN und das andere dem ledigen Bock. and the King James Bible also give readings such as Young's Literal Translation : 'And Aaron hath given lots over the two goats, one lot for Jehovah, and one lot for a goat of departure ;'

This is rendered ''Za-za-e'il (the strong one against/of God), according to the Syriac Peshitta Version, as in Qumran fragment 4Q180.D.J. Stökl in Sacrifice in religious experience ed. Albert I. Baumgarten p. 218

The rite of the scapegoat in Rabbinical literature

The Mishnah ( Yoma 39a) follows the Hebrew Bible text; two goats were procured, similar in respect of appearance, height, cost, and time of selection. Having one of these on his right and the other on his left, the high priest, who was assisted in this rite by two subordinates, put both his hands into a wooden case, and took out two labels, one inscribed "for Yahweh " and the other "for absolute removal" (or "for Azazel"). The high priest then laid his hands with the labels upon the two goats and said, "A sin-offering to Yahweh " (thus speaking the Tetragrammaton ); and the two men accompanying him replied, "Blessed be the name of His glorious kingdom for ever and ever." He then fastened a scarlet woolen thread to the head of the goat "for Azazel"; and laying his hands upon it again, recited the following confession of sin and prayer for forgiveness: "O Lord, I have acted iniquitously, trespassed, sinned before Thee: I, my household, and the sons of Aaron Thy holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron's children, Thy holy people, committed before Thee, as is written in the law of Moses, Thy servant, 'for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'" This prayer was responded to by the congregation present. A man was selected, preferably a priest, to take the goat to the precipice in the wilderness; and he was accompanied part of the way by the most eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mountain. At each one of these the man leading the goat was formally offered food and drink, which he, however, refused. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. When he came to the precipice he divided the scarlet thread into two parts, one of which he tied to the rock and the other to the goat's horns, and then pushed the goat down (Yoma vi. 1–8). The cliff was so high and rugged that before the goat had traversed half the distance to the plain below, its limbs were utterly shattered. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual.

The scarlet thread is symbolically referenced in ; and the Talmud states (ib. 39a) that during the forty years that Simon the Just was high priest, the thread actually turned white as soon as the goat was thrown over the precipice: a sign that the sins of the people were forgiven. In later times the change to white was not invariable: a proof of the people's moral and spiritual deterioration, that was gradually on the increase, until forty years before the destruction of the Second Temple , when the change of color was no longer observed (l.c. 39b).

Personification of impurity

The medieval mystic Nachmanides (1194–1270) identified the Hebrew text as referring to a demon, and identified this "Azazel" with Samael .Israel Drazin, Stanley M. Wagner, . Gefen, 2008. p. 122. ISBN 978-965-229-425-8. However, he did not see the sending of the goat as honouring Azazel as a deity, but as a symbolic expression of the idea that the people's sins and their evil consequences were to be sent back to the spirit of desolation and ruin, the source of all impurity. The very fact that the two goats were presented before YHWH|God , before the one was sacrificed and the other sent into the wilderness, was proof that Azazel was not ranked alongside God, but regarded simply as the personification of wickedness in contrast with the righteous government of God.

Maimonides (1134–1204) says that as sins cannot be taken off one’s head and transferred elsewhere, the ritual is symbolic, enabling the penitent to discard his sins: “These ceremonies are of a symbolic character and serve to impress man with a certain idea and to lead him to repent, as if to say, ‘We have freed ourselves of our previous deeds, cast them behind our backs and removed them from us as far as possible’.”, featured on the Internet Sacred Text Archive

The rite, resembling, on one hand, the sending off of the basket with the woman embodying wickedness to the land of Shinar in the vision of Book of Zechariah|Zechariah (), and, on the other, the letting loose of the living bird into the open field in the case of the leper healed from the plague (), was, indeed, viewed by the people of Jerusalem as a means of ridding themselves of the sins of the year. So would the crowd, called Babylonians or Alexandrians, pull the goat's hair to make it hasten forth, carrying the burden of sins away with it (Yoma vi. 4, 66b; "Epistle of Barnabas," vii.), and the arrival of the shattered animal at the bottom of the valley of the rock of Bet ?adudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who celebrated the event with boisterous hilarity and amid dancing on the hills (Yoma vi. 6, 8; Ta'an. iv. 8). Evidently the figure of Azazel was an object of general fear and awe rather than, as has been conjectured, a foreign product or the invention of a late lawgiver. More as a demon of the desert, it seems to have been closely interwoven with the mountainous region of Jerusalem.

Azazel in Jewish mythology

Pre-Jewish sources

Despite the expectation of Brandt (1889)Brandt "Mandäische Theologie" 1889 pp. 197, 198; Norberg's "Onomasticon," p. 31; Adriaan Reland 's "De Religione Mohammedanarum," p. 89; Kamus, s.v. "Azazel" ; Delitzsch, "Zeitsch. f. Kirchl. Wissensch. u. Leben," 1880, p. 182) to date no evidence has surfaced of Azazel as a demon or god prior to the earliest Jewish sources among the Dead Sea Scrolls .Ralph D. Levy The symbolism of the Azazel goat 1998 "Even though there is a fallen angels tradition evident in this book (compare with ), the midrash is less elaborate than in 1 Enoch, and, notably, makes no mention of Azazel or Asa' el at all."

Dead Sea Scrolls and 1 Enoch

In the Dead Sea Scrolls the name Azazel occurs in the line 6 of 4Q203, the Book of the Giants . This is a part of the Enochic literature about fallen angels found at Qumran.
Loren T. Stückenbruck The Book of Giants from Qumran: texts, translation, and commentary

According to the Book of Enoch , which brings Azazel into connection with the Biblical story of the fall of the angels, located on Mount Hermon , a gathering-place of demon s from of old (Enoch xiii.; compare Brandt, "Mandäische Theologie," 1889, p.& nbsp;38). Azazel is represented in the Book of Enoch as one of the leaders of the rebellious Watchers in the time preceding the flood; he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and women the art of deception by ornamenting the body, dying the hair, and painting the face and the eyebrows, and also revealed to the people the secrets of witchcraft and corrupted their manners, leading them into wickedness and impurity; until at last he was, at the Lord's command, bound hand and foot by the archangel Raphael and chained to the rough and jagged rocks of Duduael (= Beth ?adudo), where he is to abide in utter darkness until the great Day of Judgment, when he will be cast into the fire to be consumed forever (Enoch viii. 1, ix. 6, x. 4–6, liv. 5, lxxxviii. 1; see Geiger, "Jüd. Zeit." 1864, pp.& nbsp;196–204).

According to 1 Enoch (a book of the Apocrypha ), Azazel (here spelled ‘aza’zyel ) was one of the chief Grigori , a group of fallen angel s who married women. This same story (without any mention of Azazel) is told in Genesis 6:2–4:

:That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. There were giants in the earth in those days; and also afterward, when the sons of God came in unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown.

1 Enoch portrays Azazel as responsible for teaching people to make weapon#History|weapons and cosmetics , for which he was cast out of heaven. 1 Enoch 8:1–3a reads:

:And Azazel taught men to make swords and knives and shields and breastplates; and made known to them the metals and the art of working them; and bracelets and ornaments; and the use of antimony and the beautifying of the eyelids; and all kinds of costly stones and all colouring tinctures. And there arose much godlessness, and they committed fornication , and they were led astray and became corrupt in all their ways.

The corruption brought on by Azazel and the Grigori degrades the human race, and the four archangels ( Michael (archangel)|Michael , Gabriel , Raphael (archangel)|Raphael , and Phanuel ) “saw much blood being shed upon the earth and all lawlessness being wrought upon the earth The souls of men their suit, saying, "Bring our cause before the Most High; Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were in heaven, which men were striving to learn."

God sees the sin brought about by Azazel and has Raphael “bind Azazel hand and foot and cast him into the darkness: and make an opening in the desert – which is in Dudael – and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there forever, and cover his face that he may not see light.”

Several scholars have previously discerned that some details of Azazel's punishment are reminiscent of the scapegoat ritual. Thus, Lester Grabbe points to a number of parallels between the Azazel narrative in 1 Enoch and the wording of Leviticus 16, including “the similarity of the names Asael and Azazel; the punishment in the desert; the placing of sin on Asael/Azazel; the resultant healing of the land.” Daniel Stökl also observes that “the punishment of the demon resembles the treatment of the goat in aspects of geography, action, time and purpose.” Thus, the place of Asael’s punishment designated in 1 Enoch as Dudael is reminiscent of the rabbinic terminology used for the designation of the ravine of the scapegoat in later rabbinic interpretations of the Yom Kippur ritual. Stökl remarks that “the name of place of judgment (Dudael) is conspicuously similar in both traditions and can likely be traced to a common origin.”

Azazel's fate is foretold near the end of 1 Enoch 2:8, where God says, “On the day of Apocalypse|the great judgement he shall be cast into the fire. The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin."

In 3 Enoch

In the 5th Century 3 Enoch , Azazel is one of the three angels (Azza and Uzza are the other two) who opposed Enoch's high rank when he became the angel Metatron . Whilst they were fallen at this time they were still in Heaven, but Metatron held a dislike for them, and had them cast out. They were thenceforth known as the 'three who got the most blame' for their involvement in the fall of the angels marrying women. It should be remembered that Azazel and Shemhazai were said to be the leaders of the 200 fallen, and Uzza and Shemhazai were tutelary guardian angels of Egypt with both Shemhazai and Azazel and were responsible for teaching the secrets of heaven as well. The other angels dispersed to 'every corner of the Earth.'

In the Apocalypse of Abraham

In the extracanonical text the Apocalypse of Abraham (c.1stC AD), Azazel is portrayed as an unclean bird who came down upon the sacrifice which Abraham prepared. (This is in reference to Book of Genesis|Genesis 15:11: "Birds of prey came down on the carcasses, but Abram drove them away" ).

:And the unclean bird spoke to me and said, "What are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food for men? But these all will be consumed by fire and ascend to the height, they will destroy you."

:And it came to pass when I saw the bird speaking I said this to the angel: "What is this, my lord? " And he said, "This is disgrace – this is Azazel!" And he said to him, "Shame on you, Azazel& #33; For Abraham's portion is in heaven, and yours is on earth, for you have selected here, become enamored of the dwelling place of your blemish. Therefore the Eternal Ruler, the Mighty One, has given you a dwelling on earth. Through you the all- evil spirit a liar, and through you wrath and trials on the generations of men who live impiously.
::— Abr. 13:4–9

He is also associated with Serpent_(symbolism)#Judaic_and_Christian_symbolism|the serpent and hell . In Chapter 23, verse 7, he is described as having seven heads, 14 faces, "hands and feet like a man's on his back six wings on the right and six on the left."

Abraham says that the wicked will "putrefy in the belly of the crafty worm Azazel, and be burned by the fire of Azazel's tongue" (Abr. 31:5), and earlier says to Azazel himself, "May you be the firebrand of the furnace of the earth& #33; Go, Azazel, into the untrodden parts of the earth. For your heritage is over those who are with you" (Abr. 14:5–6).

Here there is the idea that God's heritage (the created world) is largely under the dominion of evil – i.e., it is "shared with Azazel" (Abr. 20:5), again identifying him with Satan , who was called "the prince of this world" by Jesus. ( niv)

Azazel in Christianity

Cyril of Alexandria sees the apompaios (sent-away one, scapegoat) as a foretype of Christ.

Origen ("Contra Celsum," vi. 43) identifies Azazel with Satan.John Granger Cook The interpretation of the Old Testament in Greco-Roman paganism 299

Seventh-Day Adventist|Adventists teach that the scapegoat , or Azazel , is a symbol for Satan . It has been interpreted to be a prefigure of the final judgment by which sin is removed forever from the universe. Through the sacrifice of Jesus, the sins of the believers are forgiven them, but the fact that sins were committed still exist on record in the "Books" of heaven (see ). After the final judgment, the responsibility for all those forgiven sins are accredited to the originator of sin, Satan. After which, Satan is destroyed in the Lake of Fire. Sin no longer will exist anywhere.White, E. G., 1911, The Great Controversy , p. 422

They believe that Satan will finally have to bear the responsibility for the sins of the believers of all ages, and that this was foreshadowed on the Yom Kippur|Day of Atonement when the high priest confessed the sins of Israel over the head of the scapegoat. ()

Some critics have accused Adventists of giving Satan the status of sin-bearer alongside Jesus Christ. Adventists have responded by insisting that Satan is not a saviour, nor does he provide atonement for sin; Christ alone is the substitutionary sacrifice for sin, but holds no responsibility for it. In the final judgment, responsibility for sin is passed back to Satan who first caused mankind to sin. As the responsible party, Satan receives the wages for his sin and the sins of all the saved – namely, death. Thus, the unsaved are held responsible for their own sin, while the saved are no longer held responsible for theirs., Review and Herald Publishing Association, Washington D.C., 1957. Chapters 34 The Meaning of Azazel and 35 The Transaction With the Scapegoat .

Azazil in Islam

Azazil ( Arabic language|Arabic : ????? ‘Azazil ) does not feature in the Qur'an , but is said to be the original name of Devil (Islam)|Iblis , or Satan. Iblis was the Jinn (or spirit) who worshiped Allah (God) from amongst the ranks of the angels. He denied Allah's command to bow down before Adam and later tempted Adam to eat from the forbidden tree. He made a promise to tempt mankind into sin and lead them all astray – those who are heedless of the signs of Allah (God). The word Iblis means "to despair" and Azazil despaired of the Mercy of God, thus earning him that title.

Ibn Abbas said and Ibn Masuod and some companions :that Iblis was the main chief between Angels in the 1st sky close to the earth and Ibn Abbas said: Iblis name was Azazel ?????? then Allah change him to Satan as the story mentioned in The Quran.(from book of prophets stories for Ibn Kathiir).

The Quran does mention the story of two angels Harut and Marut , who were confined within the land of Babylon, teaching magic and other forbidden knowledge to those who seek such knowledge. As a request for dispensing any such information, they were required to declare that they were only there for the trial of men who inquired for knowledge of magic; anything they have taught (magic) can only harm and not profit the student at all. The Quran also mention some underlying correlation with the king Sulaiman ( Solomon ) without elaborating furthermore. There is no mention of any penalty for the actions of the two angels, although the penalty mentioned for magic is the same as that for being a disbeliever in God, namely everlasting hellfire.

Azazil is referenced as another name for Iblis in the Tawasin , the collection by the 10th Century Sufism|Sufi writer and martyr, Mansur Al-Hallaj . Chapter Six of that writing is dedicated to the self-defence of Iblis, and in one section, Hallaj explains how each of the letters of Azazil's name relate to his personality. Michael A. Sells, Early Islamic Mysticism , (Mahwah, New Jersey:Paulist Press, 1996), 266-80

Azazel in literature, occult and popular culture

Literary references

Milton described Azazel as the first gate-teacher of the infernal armies.

John Milton , "Paradise Lost", Book I

Then Satan commands that ... be upreard

His mighty Standard; that proud honour claim'd

AZAZEL as his right, a Cherub e tall:

Who forthwith from the glittering Staff unfurld

Th' Imperial Ensign

Occult

French occultist Collin de Plancy 's Dictionnaire Infernal (1818) described Azazel as the guardian of goats.

Popular culture

Azazel is the demon fighting against a police officer in the movie "Fallen" with Denzel Washington.

Copyright Citations

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