What Are Th Efour Fobiiden Arts in the Bible

Biblical figure identified with fallen angel

Not to be confused with Azrael.

"And Aaron shall cast lots over the two goats, ane lot for the LORD and the other lot for Azazel." Lincoln Cathedral

In the Bible, the name Azazel (; Hebrew: עֲזָאזֵל ʿAzāʾzēl; Standard arabic: عزازيل, romanized: ʿAzāzīl ) appears in clan with the scapegoat rite; the name represents a desolate place where a scapegoat bearing the sins of the Jews during Yom Kippur was sent. During the end of the Second Temple period, his association as a fallen angel responsible for introducing humans to forbidden knowledge emerged due to Hellenization, Christian narrative, and interpretation exemplified in the Book of Enoch. His role as a fallen affections partly remains in Christian and Islamic traditions.

Bible [edit]

Hebrew Bible [edit]

Mountain Azazel (Jabel Munttar) in the Judean Desert

Cliffs of Mountain Azazel (Jabel Munttar)

In the Hebrew Bible, the term is used iii times in Leviticus xvi, where two male person goats were to be sacrificed to Yahweh and 1 of the two was selected by lot, for Yahweh is seen as speaking through the lots.^[ane] 1 goat is selected by lot and sent into the wilderness לַעֲזָאזֵל‎, "for Azazel". This caprine animal was then cast out in the desert as part of Yom Kippur. The scapegoat ritual can be traced dorsum to 24th century BC Ebla, from where it spread throughout the ancient Nearly East.^{[ii] [3]}

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

Aaron shall offer the bull as a sin offering for himself, and shall make amende for himself and for his house. He shall accept the two goats and fix them earlier the Lord at the entrance of the tent of meeting; and Aaron shall cast lots on the two goats, one lot for the Lord and the other lot for Azazel. Aaron shall nowadays the caprine animal on which the lot fell for the Lord, and offering it every bit a sin offering; but the caprine animal on which the lot cruel for Azazel shall exist presented live before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.

A b'raita, apparently interpreting azazel equally az (rugged) + el (of God), understands it to refer to the rugged and rough mount cliff from which the goat was cast downwardly.^{[4] [5] [6]}

Gesenius also idea the term referred to the object, and emended the name to עזלזל utter removal, theoretically the name of a demon. All the same, neither this demon nor the root עזל (comp. אזל) are attested.^[7]

עז (ez) besides generically means goat and אזל (azal) means to be gone, used up, or wearied and the wrinkle could simply mean 'the goat that is expended'.^{[8] [9]}

In Greek Septuagint and afterwards translations [edit]

The translators of the Greek Septuagint understood the Hebrew term every bit meaning "the sent away" (apparently reading either עז אזל goat which leaves or the mighty sent or עזלזל five.south.),^[7] and read:

^viiiand Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for the scapegoat (Greek apodiopompaio dat.).^ixAnd Aaron shall present the caprine animal on which the lot savage for the Lord, and offer information technology as a sin offering; ^xbut the caprine animal on which the lot of the sent away one fell shall be presented alive before the Lord to make amende over it, that it may be sent away (Greek eis 10 apopompen acc.) into the wilderness.

Following the Septuagint, the Latin Vulgate,^[ten] Martin Luther^[11] and the Rex James Version also requite readings such equally Young's Literal Translation: "And Aaron hath given lots over the two goats, ane lot for Jehovah, and i lot for a goat of departure'".

The Pesher on the Periods A (4Q180) possibly mentions Azazel:

According to the Peshitta, Azazel is rendered Za-za-e'il strong 1 against/of God. Pesher on the Periods A (4Q180) reads, " . . . on Azazel (some read Uzael) and the angels . . ." If the name is in fact Azazel's, it is spelled עזזאל, equivalent to the Peshitta's version.^{[12] [13]} Targum Neofiti reads עזזל, without the aleph.

In Judaism [edit]

Rabbinical Judaism [edit]

The Mishnah (Yoma 39a^[14]) follows the Hebrew Bible text; 2 goats were procured, similar in respect of appearance, pinnacle, cost, and time of selection. Having one of these on his right and the other on his left, the loftier priest, who was assisted in this rite past 2 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, "Blest be the name of His glorious kingdom for ever and ever." He so attached a cherry woolen thread to the head of the caprine animal "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 earlier 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, every bit is written in the police of Moses, Thy servant, 'for on this day He will forgive you, to cleanse yous from all your sins earlier 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 nigh eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mount. At each one of these the human leading the goat was formally offered food and drinkable, which he, however, refused. When he reached the tenth berth those who accompanied him proceeded no farther, 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 caprine animal'south horns, and then pushed the caprine animal downward (Yoma vi. 1–8). The cliff was so high and rugged that before the goat had traversed half the distance to the obviously below, its limbs were utterly shattered. Men were stationed at intervals forth the style, and as soon as the goat was thrown down the precipice, they signaled to one another by ways of kerchiefs or flags, until the data reached the high priest, whereat he proceeded with the other parts of the ritual.

The cherry-red thread is symbolically referenced in Isaiah one.18; and the Talmud states (ib. 39a) that during the 40 years that Simeon the Just was High Priest of Israel, the thread actually turned white equally shortly equally the caprine animal was thrown over the precipice: a sign that the sins of the people were forgiven. In subsequently 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 (50.c. 39b).^[1]

[edit]

The medieval scholar Nahmanides (1194–1270) identified the Hebrew text every bit also referring to a demon, and identified this "Azazel" with Samael.^[15] Notwithstanding, he did not see the sending of the caprine animal as honoring Azazel every bit a deity, merely equally a symbolic expression of the thought that the people's sins and their evil consequences were to be sent back to the spirit of pathos and ruin, the source of all impurity. The very fact that the 2 goats were presented before God, before the one was sacrificed and the other sent into the wilderness, was proof that Azazel was non ranked aslope God, but regarded simply as the personification of wickedness in contrast with the righteous authorities of God.^[1]

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 graphic symbol and serve to print man with a certain idea and to pb him to repent, as if to say, 'We have freed ourselves of our previous deeds, cast them backside our backs and removed them from us as far as possible'."^[16]

The rite, resembling, on one manus, the sending off of the basket with the woman embodying wickedness to the land of Shinar in the vision of Zechariah (5:half dozen–eleven), 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 xiv:seven), was, indeed, viewed by the people of Jerusalem as a ways of ridding themselves of the sins of the twelvemonth. So would the crowd, chosen Babylonians or Alexandrians, pull the caprine animal's hair to make it hasten along, conveying the burden of sins abroad with it (Yoma vi. 4, 66b; "Epistle of Barnabas," seven.), and the arrival of the shattered animate being at the bottom of the valley of the rock of Bet Ḥadudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who historic the issue with boisterous hilarity and amongst dancing on the hills (Yoma half dozen. 6, 8; Ta'an. iv. viii). Evidently the figure of Azazel was an object of general fear and awe rather than, as has been conjectured, a foreign production or the invention of a late lawgiver. More equally a demon of the desert, it seems to have been closely interwoven with the mountainous region of Jerusalem.^[1]

In Christianity [edit]

Latin Bible [edit]

The Vulgate contains no mention of "Azazel" but only of caper emissarius, or "emissary caprine animal", apparently reading עז אזל goat which leaves:

viii 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 sixteen:viii–10

English versions, such every bit the King James Version, followed the Septuagint and Vulgate in understanding the term as relating to a caprine animal. The modern English Standard Version provides the footnote "16:8 The meaning of Azazel is uncertain; peradventure the proper noun of a place or a demon, traditionally a scapegoat; also verses 10, 26". About scholars accept the indication of some kind of demon or deity,^[17] however Judit M. Blair notes that this is an argument without supporting contemporary text evidence.^[18]

Ida Zatelli (1998)^[xix] has suggested that the Hebrew ritual parallels pagan do of sending a scapegoat into the desert on the occasion of a royal wedding found in ii ritual texts in archives at Ebla (24th C. BC). A she-goat with a silvery bracelet hung from her cervix was driven along into the wasteland of 'Alini' by the customs.^[xx] There is no mention of an "Azazel".^[21]

Co-ordinate to The Expositor'south 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 two) says that this text uses tardily Aramaic forms for these names which indicates that The Book of Enoch most probable relies upon the Hebrew Leviticus text rather than the Leviticus text being reliant upon the Book of Enoch.^[22]

[edit]

Origen ("Contra Celsum," vi. 43) identifies Azazel with Satan.^[23]

In Mandaeism [edit]

Azazel is occasionally mentioned every bit Azaziʿil in Mandaean scriptures. In the Right Ginza, Azaziʿil is the proper name of an uthra (celestial being or angel).^[24]

In Islam [edit]

Not to be dislocated with Azazil, name of Iblis before his fall.

In Islam, Azazel appears in relation to the story of Harut and Marut, a pair of angels mentioned in the Quran. Although not explained by the Quran itself, Muslim exegetes, such as Al-Kalbi and Al-Tha`labi,^[25] usually linked the reason of their abode to a narration related to the Watchers known from three Enoch. Just as in 3 Enoch, angels complained about humans iniquity, whereupon God offered a test, that the angels might choose 3 among them to descend to world, endowed with actual desires, and prove that they would do meliorate than humans nether the same weather. Appropriately, they choose Aza, Azzaya and Azazel. However, Azazel repented his determination and God allowed him to plow back to heaven. The other two angels failed the test and their names were changed to Harut and Marut. They ended up on earth, introducing men to illicit magic.^{[26] [27]}

Apocrypha [edit]

Enochic literature [edit]

In the Dead Sea Scrolls, the name Azazel occurs in the line vi of 4Q203, The Book of Giants, which is a part of the Enochic literature constitute at Qumran.^[28] Despite the expectation of Brandt (1889)^{[ further explanation needed ] [29]} to date no evidence has surfaced of Azazel as a demon or god prior to the primeval Jewish sources among the Dead Sea Scrolls.^[thirty]

The Book of Enoch brings Azazel into connection with the Biblical story of the fall of the angels, located on Mount Hermon, a gathering-place of demons of one-time.^[31] Here, Azazel is one of the leaders of the rebellious Watchers in the time preceding the Overflowing; he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and taught women the art of charade 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, leap hand and foot past the archangel Raphael and chained to the rough and jagged rocks of [Ha] Dudael (= Beth Ḥadudo), where he is to abide in utter darkness until the great Day of Judgment, when he will exist cast into the fire to be consumed forever.^[32]

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

—Book of Enoch 10:eight

Analogy of Azazel in Dictionnaire infernal by Collin de Plancy (1863)

According to the Book of Enoch, Azazel (here spelled 'ăzā'zyēl) was one of the chief Grigori, a grouping of fallen angels who married women. Many believe that this aforementioned story (without whatsoever mention of Azazel) is told in the Book of Genesis 6:2–4:

And information technology came to laissez passer [...] that the sons of God saw the daughters of men that they were off-white; and they took them wives of all which they chose. [...] In that location 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 diameter children to them, the same became mighty men which were of old, men of renown.

These "sons of God" have frequently been thought of as fallen angels, and are sometimes equated with the Nephilim. (On the other hand, it has also been argued that the phrase refers only to pious men, or else that it should exist translated "sons of the rulers".)

Enoch portrays Azazel as responsible for teaching people to make weapons and cosmetics, for which he was cast out of heaven. The Volume of Enoch 8:ane–3a reads, "And Azazel taught men to brand 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 employ 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 abuse brought on by Azazel and the Grigori degrades the homo race, and the four archangels (Michael, Gabriel, Raphael, and Uriel) "saw much blood beingness 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 acquire." God sees the sin brought near past 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 comprehend him with darkness, and let him abide there forever, and cover his face up that he may not see calorie-free." Azazel's fate is foretold near the cease of Enoch 2:viii, where God says, "On the day of the great judgement he shall be cast into the burn down." He will be delivered to the angels of punishments (Satan).^[33]

Several scholars have previously discerned that some details of Azazel'south punishment are reminiscent of the scapegoat rite. Thus, Lester Grabbe points to a number of parallels betwixt the Azazel narrative in Enoch and the wording of Leviticus xvi, including "the similarity of the names Asael and Azazel; the penalization in the desert; the placing of sin on Asael/Azazel; the resultant healing of the land."^[34] Daniel Stökl as well observes that "the punishment of the demon resembles the treatment of the goat in aspects of geography, action, time and purpose."^[34] Thus, the place of Asael's penalisation designated in Enoch every bit 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 like in both traditions and tin can likely exist traced to a mutual origin."^[34]

Azazel in ane Enoch has been compared to Greek Titan Prometheus. He might exist a demonized analogue of a heavenly animate being, who provided knowledge for people to make weapons, thus causing bloodshed and injustice. The latter might be identified with Greek kings and generals, who suppressed the Jews with military forces, but learned how to brand their weapons past this specific expelled creature.^[35]

In the 5th-century iii Enoch, Azazel is one of the three angels (Azza [Shemhazai] and Uzza [Ouza] are the other 2) who opposed Enoch's loftier rank when he became the angel Metatron. Whilst they were fallen at this fourth dimension they were nonetheless in Heaven, merely Metatron held a dislike for them, and had them bandage out.

In the Apocalypse of Abraham [edit]

In the extra-canonical text the Apocalypse of Abraham (c.1st CE), Azazel appears every bit an unclean bird who came downward upon the sacrifice which Abraham prepared. (This is in reference to Genesis xv:xi: "Birds of prey came downwardly on the carcasses, but Abram collection them away" [NIV]).

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

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 globe, for you have selected here, [and] go enamored of the dwelling identify 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 y'all [come] wrath and trials on the generations of men who live impiously.

—Abr. 13:iv–nine

The text also assembly Azazel with the serpent and hell. In Chapter 23, verse 7, it is described as having 7 heads, 14 faces, "easily and feet like a homo's [and] on his back six wings on the correct and half dozen 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! Become, Azazel, into the untrodden parts of the earth. For your heritage is over those who are with you" (Abr. fourteen:5–vi).

Here there is the idea that God's heritage (the created world) is largely nether the dominion of evil – i.e., it is "shared with Azazel" (Abr. xx:v), again identifying him with the devil, who was called "the prince of this world" by Jesus. (John 12:31 niv)

Run into also [edit]

• Azazel (Curiosity Comics)
• Azazel in popular culture
• Baphomet
• Dudael
• Lucifer
• The Primary and Margarita
• Palorchestes azael (Australian large extinct marsupial)
• Samyaza
• Scapegoat
• Watcher (angel)
• Zazel (spirit)
• Zazel (erotic art movie 1997)

References [edit]

1. ^ ^{a b c d} Vocalizer, Isidore; et al., eds. (1901–1906). "Azazel (Scapegoat, Lev. xvi., A. V.)". The Jewish Encyclopedia. New York: Funk & Wagnalls.
2. ^
   • Rutherford, Ian (2020). Hittite Texts and Greek Faith: Contact, Interaction, and Comparison. Oxford University Press. p. 130. ISBN978-0-nineteen-259995-7.
   • Ayali-Darshan, Noga (2020). "The Scapegoat Ritual and Its Ancient Near Eastern Parallels". world wide web.thetorah.com.
   • Bremmer, January North. (2015). Eidinow, Esther; Kindt, Julia (eds.). The Oxford Handbook of Ancient Greek Religion. Oxford Academy Press. p. 610. ISBN978-0-19-105807-iii.
3. ^
   • Johnston, Sarah Iles (2009). Ancient Religions. Harvard University Printing. pp. 33–36. ISBN978-0-674-03918-6.
   • Pongratz-Leisten, Beate (2006). "Ritual Killing and Sacrifice in the Ancient Near East". In Finsterbusch, Karin; Lange, Armin (eds.). Human Sacrifice in Jewish and Christian Tradition. BRILL. pp. 22–28. ISBN978-90-474-0940-3.
   • Zatelli, Ida (1998). "The Origin of the Biblical Scapegoat Ritual: The Evidence of Two Eblaite Texts". Vetus Testamentum. 48 (two): 254–263. doi:10.1163/1568533982721604. ISSN 0042-4935. JSTOR 1585505.
4. ^ "Azazel". Jewish Encyclopedia. JewishEncyclopedia.com. 1906.
5. ^ Yoma 67b; Sifra, Aḥare, ii. 2; Targ. Yer. Lev. xiv. 10, and most medieval commentators
6. ^ For a depiction of the various Rabbinic opinions here, come across R. Aryeh Kaplan'southward annotation on "Azazel" (Lev 16:eight).
7. ^ ^{a b} "Hebrew and Chaldee Lexicon past Friedrich Wilhelm Gesenius". world wide web.tyndalearchive.com . Retrieved 2021-03-04 .
8. ^ "Potent'southward Hebrew: 5795. עֵז (Ez) -- female goat".
9. ^ "Strong's Hebrew: 235. אָזַל (Azal) -- to get".
10. ^ 16:viii mittens super utrumque sortem unam Domino et alteram capro emissario
11. ^ 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.
12. ^ D.J. Stökl in Sacrifice in Religious Experience ed. Albert I. Baumgarten p. 218
13. ^ "Andrei Orlov Azazel as the Angelic Scapegoat". www.marquette.edu . Retrieved 2021-03-04 .
14. ^ Yoma 39
15. ^ Israel Drazin, Stanley M. Wagner, Onkelos on the Torah: Understanding the Bible Text Vol.3, p. PA122, at Google Books. Gefen, 2008. p. 122. ISBN 978-965-229-425-8.
16. ^ Guide to the Perplexed iii:46, featured on the Cyberspace Sacred Text Archive
17. ^ Wright, David P. "Azazel." Pages one:536–37 in Anchor Bible Series. Edited by David Noel Freedman et al. New York: Doubleday, 1992.
18. ^ Judit M. Blair De-demonising the Former Testament: An Investigation of Azazel, Lilith, Deber p. 23–24
19. ^ Ida Zatelli, "The Origin of the Biblical Scapegoat Ritual: The Evidence of 2 Eblaite Texts", Vetus Testamentum 48.2 (April 1998):254–263)
20. ^ David Pearson Wright, The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and Mesopotamian literature at Google Books. Scholars Printing, University of Michigan, 1987. ISBN 978-1-55540-056-9
21. ^ Blair p. 21
22. ^ Gabelein, Frank East. (1990). The Expositor'south Bible Commentary. Grand Rapids: Zondervan. pp. 590. ISBN978-0310364405.
23. ^ John Granger Cook The estimation of the Old Testament in Greco-Roman paganism 299
24. ^ Gelbert, Carlos (2011). Ginza Rba. Sydney: Living Water Books. ISBN9780958034630.
25. ^ Johannes Hendrik Kramers Shorter Encyclopaedia of Islam uzac Verlag, 1961 p. 135
26. ^ Haggai Ben-Shammai, Shaul Shaked, Sarah Stroumsa (and Patricia Crone in this certain chapter) Exchange and manual beyond cultural boundaries Yehuda Greenbaum 2005 ISBN 978-965-208-188-ix p. 30
27. ^ Kristof d' Hulster, J. van Steenbergen Continuity and Change in the Realms of Islam: Studies in Honour of Professor Urbain Vermeulen Isd, 2008 ISBN 9789042919914 p. 192
28. ^ Loren T. Stückenbruck The Book of Giants from Qumran: texts, translation, and commentary
29. ^ Brandt "Die mandäische Organized religion" 1889 pp. 197, 198; Norberg's "Onomasticon," p. 31; Adriaan Reland's "De Religione Mohammedanarum," p. 89; Kamus, s.five. "Azazel" [demon identical with Satan]; Delitzsch, "Zeitsch. f. Kirchl. Wissensch. u. Leben," 1880, p. 182
30. ^ Ralph D. Levy The symbolism of the Azazel goat 1998 "the midrash is less elaborate than in ane Enoch, and, notably, makes no mention of Azazel or Asa' el at all."
31. ^ Enoch xiii.; compare Brandt, "Die mandäische Religion", 1889, p. 38
32. ^ Enoch eight. 1, ix. 6, 10. 4–half-dozen, liv. 5, lxxxviii. 1; see Geiger, "Jüd. Zeit." 1864, pp. 196–204
33. ^ Caldwell, William (1913). "The Doctrine of Satan: II. Satan in Actress-Biblical Apocalyptical Literature". The Biblical World. 41 (two): 98–102. doi:10.1086/474708. JSTOR 3142425. S2CID 144698491.
34. ^ ^{a b c} Andrei Orlov (2009), "Azazel as the Celestial Scapegoat". An extract (pp. 79-111) from his contribution "The Eschatological Yom Kippur in the Apocalypse of Abraham: Part I: The Scapegoat Ritual" to A. Orlov and B. Lourié, eds., Symbola Caelestis. Le symbolisme liturgique et paraliturgique dans le monde Chrétien.
35. ^ George W. E. Nickelsburg. Apocalyptic and Myth in 1 Enoch 6-11. Journal of Biblical Literature, vol. 96, no. iii, 1977, pp. 383–405

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Source: https://en.wikipedia.org/wiki/Azazel

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