Azazel - Wikipedia https://en.wikipedia.

org/wiki/Azazel

Azazel
From Wikipedia, the free encyclopedia

Azazel (/zzl/), also spelled Azazael (Hebrew: ,

translit. Azazel; Arabic: , translit. Azzl), appears in the
Bible in association with the scapegoat rite. In some traditions of
Judaism, Christianity, and Islam, it is the name for a fallen angel.

Contents
1 Hebrew Bible
2 Second Temple Judaism
2.1 Dead Sea Scrolls Mount Azazel (Jabel Munttar) in the Judean
Desert.
2.2 In Greek Septuagint and later translations
2.3 In 1 Enoch and 3 Enoch
2.4 In the Apocalypse of Abraham
2.5 Rabbinical Judaism
2.6 Medieval Jewish commentators
3 In Christianity
3.1 Latin Bible
3.2 Christian commentators
3.3 Seventh-day Adventists
4 In Islam
4.1 According to traditions from Ibn Abbas
4.2 Azazil in Malays belief
4.3 In Islamic mysticism Cliffs of Mount Azazel (Jabel Munttar).
5 See also
6 References

Hebrew Bible
In the Bible, the term is used thrice in the book of Leviticus 16, where two male goats were to be sacrificed
to Yahweh and one of the two was selected by lot, for Yahweh is seen as speaking through the lots.[1] The
next words are , "for Azazel". This goat was then cast out in the desert as part of Yom Kippur.

In older English versions such as the King James Version the word azazel is translated as "as a scapegoat",
however in most modern English Bible translations it is represented as a name in the text:

6 Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself
and for his house. 7 Then he shall take the two goats and set them before the Lord at the
entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the
Lord and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the
Lord and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be
presented alive before the Lord to make atonement over it, that it may be sent away into the
wilderness to Azazel.

English Standard Version[2] Leviticus 16:810 (http://www.mechon-mamre.org

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/p/pt/pt0316.htm#8)

Later rabbis, interpreting la-azazel as azaz (rugged) and el (of God), take it as referring to the rugged and
rough mountain cliff from which the goat was cast down.[3][4][5]

Second Temple Judaism

Despite the expectation of Brandt (1889)[6] to date no evidence has surfaced of Azazel as a demon or god
prior to the earliest Jewish sources among the Dead Sea Scrolls.[7]

Dead Sea Scrolls

In the Dead Sea Scrolls the name Azazel occurs in the line 6 of 4Q203, The Book of Giants, which is a part
of the Enochic literature found at Qumran.[8]

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 demons of old (Enoch xiii.; compare Brandt,
"Die mandische Religion," 1889, p. 38), Azazel is 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, dyeing 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 Yahweh's command, bound hand and foot by the
archangel Raphael and chained to the rough and jagged rocks of [Ha] Dudael (= 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. 46, liv. 5, lxxxviii. 1; see Geiger, "Jd. Zeit." 1864, pp. 196204).

In Greek Septuagint 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 apopompaio 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 apopompen acc.) into the wilderness."

Following the Septuagint, the Latin Vulgate,[9] Martin Luther[10] and the King James Version 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".

According to the Peshitta, Azazel is rendered Za-za-e'il (the strong one against/of God), as in Qumran
fragment 4Q180.[11]

In 1 Enoch and 3 Enoch

The whole earth has been corrupted through the works that were taught by Azazel: to him
ascribe all sin.

Book of Enoch 10:8

According to the Book of Enoch (a book of the Apocrypha), Azazel (here spelled zzyl) was one of the

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chief Grigori, a group of fallen angels who married women. This same story (without any mention of Azazel)
is told in the book of Genesis 6:24: "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."

Enoch portrays Azazel as responsible for teaching people to make weapons and cosmetics, for which he was
cast out of heaven. The Book of Enoch 8:13a reads, "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."

The corruption brought on by Azazel and the Grigori degrades the human race, and the four archangels
(Michael, Gabriel, Raphael, and Uriel) 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.

Several scholars have previously discerned that some details of Azazel's punishment are reminiscent of the
scapegoat rite. Thus, Lester Grabbe points to a number of parallels between the Azazel narrative in 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."[12] Daniel Stkl also
observes that "the punishment of the demon resembles the treatment of the goat in aspects of geography,
action, time and purpose."[12] Thus, the place of Asaels punishment designated in 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. Stkl remarks that "the name of place of judgment
(Dudael) is conspicuously similar in both traditions and can likely be traced to a common origin."[12]

Azazel's fate is foretold near the end of Enoch 2:8, where God says, On the day of 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 the fifth-century 3 Enoch, Azazel is one of the three angels (Azza [Shemhazai] and Uzza [Ouza] 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 CE), Azazel is portrayed as an unclean bird
who came down upon the sacrifice which Abraham prepared. (This is in reference to Genesis 15:11: "Birds
of prey came down on the carcasses, but Abram drove them away" [NIV]).

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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! For Abraham's portion is in heaven, and yours is on earth, for you have selected here,
[and] 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 [was] a liar, and
through you [come] wrath and trials on the generations of men who live impiously.

Abr. 13:49

The text also associates Azazel with the serpent and hell. In Chapter 23, verse 7, it is described as having
seven heads, 14 faces, "hands and feet like a man's [and] 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! Go, Azazel, into the untrodden parts of the earth. For your heritage is over those who are with
you" (Abr. 14:56).

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. (John 12:31 (http://www.biblica.com/en-us/bible/online-bible/?osis=niv:John.12:3112:31)
)

Rabbinical Judaism

The Mishnah (Yoma 39a[13]) 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 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. 18). 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

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the information reached the high priest, whereat he proceeded with the other parts of the ritual.

The scarlet thread is symbolically referenced in Isaiah 1.18 (http://www.mechon-mamre.org

/p/pt/pt1001.htm#18); and the Talmud states (ib. 39a) that during the forty years that Simeon the Just was
High Priest of Israel, 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).[1]

Medieval Jewish commentators

The medieval scholar Nahmanides (11941270) identified the Hebrew text as also referring to a demon, and
identified this "Azazel" with Samael.[14] 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 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.[1]

Maimonides (11341204) says that as sins cannot be taken off ones 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.[15]

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 Zechariah (5:6-11 (http://www.mechon-mamre.org/p/pt/pt2305.htm#6)),
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 (Lev 14:7 (http://www.mechon-mamre.org/p/pt/pt0314.htm#7)), 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.[1]

In Christianity
Latin Bible

The Vulgate contains no mention of "Azazel" but only of caper emissarius, or "emissary goat":

8 mittens super utrumque sortem unam Domino et alteram capro emissario 9 cuius sors exierit
Domino offeret illum pro peccato 10 cuius autem in caprum emissarium statuet eum vivum
coram Domino ut fundat preces super eo et emittat illum in solitudinem

Latin Vulgate, Leviticus 16:810

English versions, such as the King James version, followed the Septuagint and Vulgate in understanding the
term as relating to a goat. The modern English Standard Version 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".

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Most scholars accept the indication of some kind of demon or deity,[16] however Judit M. Blair notes that
this is an argument without supporting contemporary text evidence.[17]

Ida Zatelli (1998)[18] 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.[19] There is no mention of an "Azazel".[20]

According to The Expositor's Bible Commentary, Azazel is the Hebrew word for scapegoat. This is the only
place that the Hebrew word is found in the whole Hebrew Old Testament. It says that the Book of Enoch,
(extra-biblical Jewish theological literature, dated around 200 B.C.) is full of demonology and reference to
fallen angels. The EBC (Vol 2) says that this text uses late Aramaic forms for these names which indicates
that The Book of Enoch most likely relies upon the Hebrew Leviticus text rather than the Leviticus text
being reliant upon the Book of Enoch.[21]

Christian commentators

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

Origen ("Contra Celsum," vi. 43) identifies Azazel with Satan.[22]

Seventh-day Adventists

The Seventh-day Adventist Church teaches that the scapegoat, or Azazel, is a

symbol for Satan. This was commonly taught among Christians of other
centuries as well.[23] The scapegoat scenario 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 Revelation 20:12 (http://bible.oremus.org
/?passage=Revelation+20:1220:12&version=nrsv)). 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 will no longer exist anywhere.[24]
A depiction of Azazel in his
They believe that Satan will finally have to bear the responsibility for the familiar form of a goat-like
sins of the believers of all ages, and that this was foreshadowed on the Day demon, from Jacques Collin
of Atonement when the high priest confessed the sins of Israel over the head de Plancy's Dictionnaire
of the scapegoat (Leviticus 16:21 (http://www.mechon-mamre.org Infernal (Paris, 1825).
/p/pt/pt0316.htm#21)).

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 namely, death. Jesus alone bore the wage of death for the sinful world, while
the guilt of sin is ultimately disposed of on Satan who carried the responsibility of "leading the whole world
astray." Thus, the unsaved are held responsible for their own sin, while the saved depend on Christ's
righteousness.[25] The SDA Sabbath School quarterly, 2013 asks the question, "Does Satan then play a role
in our salvation, as some falsely charge we teach? Of course not. Satan never, in any way, bears sin for us as
a substitute. Jesus alone has done that, and it is blasphemy to think that Satan had any part in our
redemption."[26]

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In Islam
Even though the Quran does not mention the name
Azazel, this figure often appears in islamic tradition and
narrations. Azazel (Arabic: Azzl) seems to have
developed from the Jewish lore and is said to be the
original name of Iblis. The word Iblis means "to despair"
and Azazel despaired from God, thus earning him that
title.[27] While angels are entrusted with specific tasks to
fulfill, Azazel (since his fall) is endowed with the task to
lead beings towards evil and wrong actions.[28]
Muhammad Al-Munajjid, who promotes the salafi
school of thought, [29] refuses Azazel and thus also, an
angelic origin of the Devil, as an Isra'iliyyat, since he
holds that, as supported by Surah 66:6,[30] angels are
infallible beings of God incapable of falling from his Iblis (Azazil), who refuses to prostrate before Adam.
grace. Others assert that Surah 6:66 refers not to angels Depiction from the Annals of al-Tabari
as a whole, but specifically to the guardians of hellfire
and their task to fulfil the punishment God ordered
them[31]. Although angels in Islamic tradition are not generally infallible, their decision making differs from
these of humans (and Jinn), because they are not believed to be subject to temptation and have no base
desires. Therefore they may at least commit minor sins or err - for example, by opposing Adam as a
vicegerent[32][33].

According to traditions from Ibn Abbas

Based on traditions from Abd Allah ibn Abbas, Tabari hold, the former archangel[34] Azazel, was the most
knowledgeable and honourable angel, a teacher for them and described as having four wings.[35] He was also
the leader of angels, who fought against the evil jinn on earth.[36] Due to Azazils loyality and intellect, God
give him authority over the lower heavens and earths[37] and additionally was the keeper of paradise. Due to
his highranked position, he was called a Jinn (because he and his tribe was veiled from the eyes of the other
regular angels, owing to their special position) among the angels and [38] But his position led him become
arrogant and after he refused to bow before the newly created Adam he was turned into a devil (Shayn
Arabic: ).

Another point for his refusion, to bow before Adam, is mentioned to be caused by his superior nature out of
psyche (fire) compared to the mortal and material nature of the humans (clay). Azazel argued, why God
should create a human being, who will shed blood and confusion, while the angels prostrate before him and
sing his glory day and night.[39] Even he is described as a being made out of fire, he is not assumed to be a
jinni according to these reports.[27] His fire differs from the smokeless fire of the jinn.

In further islamic narrations Azazel is said to sneak into the Garden Eden to deceive Adam and his wife, with
the help of a peacock or in some accounts in the mouth of a snake, despite asking for mercy.[35]

Even Tabari also recorded [40] the narration from Ibn Abbas, he also stated, some traditions hold the Devil
himself may once belonged to the jinn on earth. Because he was the last one of the jinn, who served God, he
was risen up into heaven among the angels and therefore he got an angelic name.[41]

Azazil in Malays belief

In Malays lore, Azazil was an angel in Jannah, who was turned into Jann after refusing to bow down before
Adam and then begot the Jinn. They at first inhabited the lowest heaven but later descended to earth and

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fought against each others and become disobedient towards God.[42]

In Islamic mysticism

In the Umm al-kitab, Azazel is the first emanation of the high king (original God) and loaned the power of
creation from the true God. Therefore he claimed to be an independent God, besides the high king.[43] After
that, the high king made a new creation which exceeded the creatures of Azazel. After he remains refusing to
confess to be just a creature, emanated from the true God, he is banished into lower spheres. Every time he
refuses again to accept the new creation Salman, he is banished again into lower regions, until he reaches the
earth. The earth is according to the Umm al-kitab created out of the essence of Azazels creation, while
humans and lifeforce originated from the heavenly realm.[44] Since Azazel is banished into the material
world, he seduces the humans, leads them into his realm and tries to keep human trapped in there. He
resembles to the gnostic demiurge.[45]

In Sufism, Azazel is mentioned in the Tawasin, the collection by the tenth-century Sufi writer 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 Azazel's name relate to his personality.[46]

Another example can be seen in the Isma'ili literature of the Ginans. Pir Sadardin explains in the fourth verse
of his Ginan Allah ek kassam:[47]

All the present angels performed their prostrations to human and human accepted the
prostrations
Azzl did not obey The Commandment, and as such he was reduced in his status earned [that is,
of an angel and the blessings thereof]

See also
Azazel (Marvel Comics)
Azazel in popular culture
Azazel (disambiguation)
Baphomet
The Master and Margarita
Palorchestes azael (Australian large extinct marsupial, so called because of its strange shape)
Samyaza
Scapegoat

References
1. Singer, Isidore; et al., eds. (19011906). "AZAZEL (Scapegoat, Lev. xvi., A. V.)"
(http://jewishencyclopedia.com/articles/2203-azazel). Jewish Encyclopedia. New York: Funk &
Wagnalls Company.
2. ESV Leviticus 16 (http://www.esvbible.org/Leviticus+16/)
3. "Azazel" (http://jewishencyclopedia.com/articles/2203-azazel). Jewish Encyclopedia.
JewishEncyclopedia.com. Retrieved 7 September 2013.
4. Yoma 67b; Sifra, Aare, ii. 2; Targ. Yer. Lev. xiv. 10, and most medieval commentators
5. For a delineation of the various Rabbinic opinions here, see R. Aryeh Kaplan's note
(http://www.bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=3&
CHAPTER=16#C2414) on "Azazel" (Lev 16:8).

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6. Brandt "Die mandische Religion" 1889 pp. 197, 198; Norberg's "Onomasticon," p. 31; Adriaan
Reland's "De Religione Mohammedanarum," p. 89; Kamus, s.v. "Azazel" [demon identical with
Satan]; Delitzsch, "Zeitsch. f. Kirchl. Wissensch. u. Leben," 1880, p. 182)
7. Ralph D. Levy The symbolism of the Azazel goat 1998 "the midrash is less elaborate than in 1 Enoch,
and, notably, makes no mention of Azazel or Asa' el at all."
8. Loren T. Stckenbruck The Book of Giants from Qumran: texts, translation, and commentary
9. 16:8 mittens super utrumque sortem unam Domino et alteram capro emissario
10. 3 Mose 16:8 German: Luther (1545) Und soll das Los werfen ber die zween Bcke, ein Los dem
HERRN und das andere dem ledigen Bock.
11. D.J. Stkl in Sacrifice in religious experience ed. Albert I. Baumgarten p. 218
12. Andrei Orlov, Azazel as the Celestial Scapegoat (http://www.marquette.edu/maqom
/azazelscapegoat.html)
13. Yoma 39 (http://www.yashanet.com/library/temple/yoma39.htm)
14. Israel Drazin, Stanley M. Wagner, Onkelos on the Torah: Understanding the Bible Text Vol.3
(https://books.google.com/books?id=4s5cLrx_n8gC&pg=PAPA122), p. PA122, at Google Books.
Gefen, 2008. p. 122. ISBN 978-965-229-425-8.
15. Guide to the Perplexed 3:46 (http://www.sacred-texts.com/jud/gfp/gfp182.htm#page_366), featured on
the Internet Sacred Text Archive
16. Wright, David P. "Azazel." Pages 1:53637 in Anchor Bible Series. Edited by David Noel Freedman et
al. New York: Doubleday, 1992.
17. Judit M. Blair De-demonising the Old Testament: An Investigation of Azazel, Lilith, Deber p. 2324
18. Ida Zatelli, "The Origin of the Biblical Scapegoat Ritual: The Evidence of Two Eblaite Texts", Vetus
Testamentum 48.2 (April 1998):254263)
19. David Pearson Wright, The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and
Mesopotamian literature (https://books.google.com/books?id=uc7YAAAAMAAJ) at Google Books.
Scholars Press, University of Michigan, 1987. ISBN 978-1-55540-056-9
20. Blair p. 21
21. Gabelein, Frank E. (1990). The Expositor's Bible Commentary. Grand Rapids: Zondervan. p. 590.
ISBN 978-0310364405.
22. John Granger Cook The interpretation of the Old Testament in Greco-Roman paganism 299
23. "In later times the word Azazel was by many Jews and also by Christian theologians, such as Origen,
regarded as that Satan himself who had fallen away from God. In this interpretation the contrast found
in Lev_16:8, in case it is to be regarded as a full parallelism, would be perfectly correct," International
Standard Bible Encyclopedia, Azazel article, Eerdmen Publishing, 1915.
24. White, E. G., 1911, The Great Controversy, p. 422
25. Seventh-day Adventists Answer Questions on Doctrine (http://www.sdanet.org/atissue/books
/qod/index.htm), Review and Herald Publishing Association, Washington D.C., 1957. Chapters 34 The
Meaning of Azazel and 35 The Transaction With the Scapegoat.
26. http://www.ssnet.org/lessons/13d/less06m.html
27. Peter Lamborn Wilson Sacred Drift: Essays on the Margins of Islam City Lights Books 1993
ISBN 978-0-872-86275-3 page 87
28. Hazrat Inayat Khan A Sufi Message of Spiritual Liberty II Library of Alexandria
ISBN 978-1-613-10656-3 section 8
29. Richard Gauvain, Salafi Ritual Purity: In the Presence of God, p 355. ISBN 9780710313560
30. Quran 7:27 (http://www.perseus.tufts.edu/hopper
/text?doc=Perseus%3Atext%3A2002.02.0006%3Asura%3D7%3Averse%3D27)
31. Valerie J. Hoffman The Essentials of Ibadi Islam Syracuse University Press 2012
ISBN 978-0-815-65084-3 page 189
32. Christian Krokus The Theology of Louis Massignon CUA Press 2017 ISBN 978-0-813-22946-1 page
89
33. Patricia Crone Patricia Crone BRILL 2016 ISBN 978-9-004-31929-5 page 349
34. E.J. Brill's First Encyclopaedia of Islam 1913-1936 BRILL 1987 ISBN 978-9-004-08265-6 page 351
35. Scott B. Noegel, Brannon M. Wheeler The A to Z of Prophets in Islam and Judaism Scarecrow Press
2010 ISBN 978-1-461-71895-6 page 295

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Azazel - Wikipedia https://en.wikipedia.org/wiki/Azazel

36. Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C
Black 2002 ISBN 9780826449566 Page 16
37. SUNY Press History of al-Tabari Vol. 1, The: General Introduction and From the Creation to the
Flood, Band 12015 ISBN 978-1-438-41783-7 page 254
38. Patrick Hughes, Thomas Patrick Hughes Dictionary of Islam Asian Educational Services 1995 page
135 ISBN 978-8-120-60672-2
39. Daniel I. Ilega Studies in World Religions Hamaz Global Publishing ISBN 978-9-783-57580-6 page 83
40. Brannon M. Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C
Black, 18.06.2002 page 16 ISBN 978-0-826-44957-3
41. Thomas Patrick Hughes Dictionary of Islam Asian Educational Services ISBN 978-8-120-60672-2
Page 134
42. name="Robert Lebling ">Robert Lebling Legends of the Fire Spirits: Jinn and Genies from Arabia to
Zanzibar I.B.Tauris 2010 ISBN 978-0-857-73063-3 page 211
43. Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala
Publications 2009 ISBN 978-0-834-82414-0 page 707
44. Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala
Publications 2009 ISBN 978-0-834-82414-0 page 726
45. Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala
Publications 2009 ISBN 978-0-834-82414-0 page 803
46. Michael A. Sells, Early Islamic Mysticism (Mahwah, New Jersey: Paulist Press, 1996), 266280
47. Pr adr ad-Dn. "100 ginnj opa ogaevr". Bombay: Lljbh Devrj, Khoj Sidh
hpkhn, 1903. MS Indic 2534. Houghton Library, Harvard University, Cambridge, Mass.
(http://pds.lib.harvard.edu/pds/view/13705726?n=55)

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