Azalel

Azalel

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Hope Bolinger

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2020
28 Apr

Christianity /
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Angels and Demons
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Who Was Azazel?

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What’s interesting about Azazel is that he has corrupted humanity so much that Jewish literature encourages readers and listeners to ascribe all sin onto him. In other words, scapegoat him.
This name certainly doesn’t top the list of questions you might get asked in Bible trivia for a reason. We only see the name show up in Leviticus 16 in the following ESV passage:
And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, 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.
However, we do see the name show up in apocryphal literature as a supernatural being who leads rebellious angels and symbolizes all things impure.
What do we know about Azazel? How does Azazel play a part in this Leviticus passage, and why does it matter that we know this obscure name? We’ll dive into these questions and more in this article.
Apocryphal literature aside, what can we glean from the Leviticus 16 passage above about Azazel?
Azazel, in this passage, seems to be synonymous with a term known as a scapegoat. We use that phrase colloquially to mean placing blame on someone who has done no wrong, to set free those who have done wrong from punishment.
For instance, if I were to steal my boss’s stapler, and my boss gets mad, I might pin the blame on someone else. I might say, “Jerry stole your stapler. I saw him do it.” Therefore, I made Jerry out to be my scapegoat. He takes on my sin and receives my punishment.
The Jewish understanding of scapegoat had a more literal meaning. The high priest would lay his hands on a goat and would symbolically place the sins of the people on that animal ( Leviticus 16 ). Then they would drive that goat out into the wilderness, away from the people. Symbolically sending the sins of the people far away from them.
Of course, we can draw connections between this Old Testament practice and Jesus’ death on the cross . We placed our sins on him, and he drove them far away from us.
So, where in the world does a fallen angel come into play with this term? And why do we see a very different picture of Azazel in apocalyptic literature than we do in Scripture?
In the Apocrypha, Azazel is a leader of rebellious angels, as seen in the Book of Enoch. He leads the pre-Flood civilizations of men, giants ( perhaps Nephilim ), in all matters of warfare and witchcraft.
Once beautiful, and now a fallen serpent or carrion bird , Azazel, according to Hebraic literature, tried to corrupt humanity. Most Jewish literature describes him as having a red appearance, like a demon, with yellow eyes and wearing goat skulls.
It also appears that, according to Jewish mythology, Azazel led the charge in having sexual relations with mortal women and having half-divine, half-human children known as the Nephilim .
What’s interesting about Azazel is that he has corrupted humanity so much that Jewish literature encourages readers and listeners to ascribe all sin onto him. In other words, scapegoat him. Place your sins on him, as you did with the goat before driving it out into the desert.
This may be why we see the word “Azazel” in place of “scapegoat” in the original Hebrew in the Leviticus 16 passage.
Granted, any piece of literature that is not part of the biblical canon needs to be read with discernment and caution. However, this can give us a glimpse into an ancient Jewish practice. And this practice bears a significant meaning because Jesus serves as our scapegoat on the cross.
Christians may debate about the nature of the Nephilim or whether a fallen angel named Azazel led the charge in creating a generation of giants, but we do know that even mythology and the Apocrypha have kernels of truth.
We can learn from the Jewish practice of the scapegoat. That like the mythological Azazel, we have become corrupted and fallen away from the goodness of God. But because Jesus serves as our scapegoat, our sins have been driven far away from us ( Psalm 103:12 ).

Hope Bolinger is a multi-published novelist and a graduate of Taylor University's professional writing program. More than 1,200 of her works have been featured in various publications ranging from Writer's Digest to Keys for Kids . She has worked for various publishing companies, magazines, newspapers, and literary agencies and has edited the work of authors such as Jerry B. Jenkins and Michelle Medlock Adams. Her modern-day Daniel trilogy is out with IlluminateYA. She is also the co-author of the Dear Hero duology, which was published by INtense Publications. And her inspirational adult romance Picture Imperfect releases in November of 2021. Find out more about her on her website.
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( Leviticus 16:8 Leviticus 16:10 Leviticus 16:26 , Revised Version only here; rendered "scape-goat" in the Authorized Version). This word has given rise to many different views. Some Jewish interpreters regard it as the name of a place some 12 miles east of Jerusalem, in the wilderness. Others take it to be the name of an evil spirit, or even of Satan. But when we remember that the two goats together form a type of Christ, on whom the Lord "laid the iniquity of us all," and examine into the root meaning of this word (viz., "separation"), the interpretation of those who regard the one goat as representing the atonement made, and the other, that "for Azazel," as representing the effect of the great work of atonement (viz., the complete removal of sin), is certainly to be preferred. The one goat which was "for Jehovah" was offered as a sin-offering, by which atonement was made. But the sins must also be visibly banished, and therefore they were symbolically laid by confession on the other goat, which was then "sent away for Azazel" into the wilderness. The form of this word indicates intensity, and therefore signifies the total separation of sin: it was wholly carried away. It was important that the result of the sacrifices offered by the high priest alone in the sanctuary should be embodied in a visible transaction, and hence the dismissal of the "scape-goat." It was of no consequence what became of it, as the whole import of the transaction lay in its being sent into the wilderness bearing away sin. As the goat "for Jehovah" was to witness to the demerit of sin and the need of the blood of atonement, so the goat "for Azazel" was to witness to the efficacy of the sacrifice and the result of the shedding of blood in the taking away of sin.
Easton, Matthew George. "Entry for Azazel". "Easton's Bible Dictionary". .

Hitchcock, Roswell D. "Entry for 'Azazel'". "An Interpreting Dictionary of Scripture Proper Names". . New York, N.Y., 1869.

a-za'-zel (`aza'zel apopompaios; the King James Version Scapegoat, the Revised Version, margin "removal"):

_II. WHAT IS DONE IN CONNECTION WITH AZAZEL_

This word is found in connection with the ceremony of the Day of Atonement (which see). According to Leviticus 16:8 , Aaron is to cast lots upon the two goats which on the part of the congregation are to serve as a sin offering ( Leviticus 16:5 ), "one be lot for Yahweh, and the other lot for Azazel." In Leviticus 16:10 , after the first goat has been set apart as a sin offering for Yahweh, we read:

"But the goat, on which the lot fell for Azazel, shall be se
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