Who is Azazel?
Leviticus 16:8–10 reads:
<dl><dd>"<sup>
8</sup>and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel. <sup>
9</sup>And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; <sup>
10</sup>while 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."</dd></dl>The
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,<sup class="reference" id="cite_ref-3">
[3]</sup> however Judit M. Blair notes that this is an argument without supporting contemporary text evidence.<sup class="reference" id="cite_ref-4">
[4]</sup>
<sup></sup>
According to
1 Enoch (a book of the
Apocrypha), Azazel (here spelled
‘ăzā’zyēl) was one of the chief
Grigori, a group of
fallen angels who married women. This same story (without any mention of Azazel) is told in Genesis 6:2–4:
<dl><dd>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.</dd></dl>1 Enoch portrays Azazel as responsible for teaching people to make
weapons and
cosmetics, for which he was cast out of heaven. 1 Enoch 8:1–3a reads:
<dl><dd>And Azazel taught men to make swords and knives and shields and breastplates; and made known to them the metals [of the earth] 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.</dd></dl>The corruption brought on by Azazel and the Grigori degrades the human race, and the four archangels (
Michael,
Gabriel,
Raphael, and
Phanuel) “saw much blood being shed upon the earth and all lawlessness being wrought upon the earth […] The souls of men [made] 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.â€
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.â€<sup class="reference" id="cite_ref-Orlov_19-0">
[19]</sup> Daniel Stökl also observes that “the punishment of the demon resembles the treatment of the goat in aspects of geography, action, time and purpose.â€<sup class="reference" id="cite_ref-Orlov_19-1">
[19]</sup> 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.â€<sup class="reference" id="cite_ref-Orlov_19-2">
[19]</sup>