{"id":378,"date":"2017-11-15T03:44:55","date_gmt":"2017-11-15T03:44:55","guid":{"rendered":"http:\/\/localhost\/wordpress_bw2\/6-4-2-the-goat-to-azazel\/"},"modified":"2017-12-29T02:05:43","modified_gmt":"2017-12-29T02:05:43","slug":"6-4-2-the-goat-to-azazel","status":"publish","type":"page","link":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/the-case-for-lilith\/the-case-for-azazel\/6-4-azazel-in-leviticus-as-the-seed-of-the-serpent\/6-4-2-the-goat-to-azazel\/","title":{"rendered":"6.4.2 The Goat to Azazel"},"content":{"rendered":"

In the KJV, the goat given \u201cto Azazel\u201d is rendered \u201cScapegoat.\u201d\u00a0 This is in keeping with the KJV\u2019s tendency to render the names of demons as common animals.\u00a0 However, the lamed<\/em> (l<\/span>) inseparable preposition meaning \u201cto\u201d that is attached to Azazel makes it clear that the goat is given l\u2019Azazel<\/em> (lzaze:l<\/span>), or \u201cto Azazel.\u201d\u00a0 Furthermore, there is consensus from the Kabbalah and Talmud that Azazel refers to either a demon, a place in the wilderness, or both.<\/p>\n

\n
Lev 16:10 (KJV)<\/strong><\/div>\n

10 \u00a0But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and<\/em> to let him go for a scapegoat into the wilderness.<\/p>\n

Lev 16:10 (My Literal)<\/strong><\/div>\n
But the goat that ascended upon him the lot for Azazel, he will continue to live to the face of Jehovah, for an atonement is upon him for letting him go to Azazel of the wilderness.<\/div>\n<\/blockquote>\n\n\n\n\n
\n
lzaze:l<\/div>\n<\/td>\n
\n
lrwg:h<\/div>\n<\/td>\n
\n
w:yle<\/div>\n<\/td>\n
\n
hle<\/div>\n<\/td>\n
\n
rsa<\/div>\n<\/td>\n
\n
ryev:h:w<\/div>\n<\/td>\n<\/tr>\n
\n
to Azazel<\/div>\n<\/td>\n
\n
the lot<\/div>\n<\/td>\n
\n
upon him<\/div>\n<\/td>\n
\n
ascended<\/div>\n<\/td>\n
\n
which<\/div>\n<\/td>\n
\n
And the goat<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n
w:yle<\/div>\n<\/td>\n
\n
rpk:l<\/div>\n<\/td>\n
\n
hwhy<\/div>\n<\/td>\n
\n
ynp:l<\/div>\n<\/td>\n
\n
yx<\/div>\n<\/td>\n
\n
dmey<\/div>\n<\/td>\n<\/tr>\n
\n
upon him<\/div>\n<\/td>\n
\n
for atonement<\/div>\n<\/td>\n
\n
of Jehovah<\/div>\n<\/td>\n
\n
to face<\/div>\n<\/td>\n
\n
to live<\/div>\n<\/td>\n
\n
he will continue<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n
h:rbdm:h<\/div>\n<\/td>\n
\n
lzaze:l<\/div>\n<\/td>\n
\n
w:ta<\/div>\n<\/td>\n
\n
xls:l<\/div>\n<\/td>\n<\/tr>\n
\n
of the wilderness<\/div>\n<\/td>\n
\n
to Azazel<\/div>\n<\/td>\n
\n
him<\/div>\n<\/td>\n
\n
for letting go<\/div>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Table 6\u20113: A Literal Translation of Lev 16:10 (View Pic<\/a>)<\/strong><\/p>\n

The most natural reading of Lev 16:10 suggests Azazel is a demon or god.\u00a0 This is due to the parallelism of roles with the goat given \u201cto Azazel\u201d with the goat given \u201cto Jehovah.\u201d\u00a0 However, many writers of the Talmudic period, including the notable Rashi, write only of Azazel as being a place to which the goat was taken and killed.\u00a0 As we shall see, Azazel most likely refers to both a person and a place.\u00a0 It refers to the demon Azazel, and at the same time, it may be understood to indicate that place where that demon was buried under a great mountain of rock and bound by the angel Rafael in the Book of Enoch.\u00a0 This is the same place where the goat to Azazel was taken on Yom Kippur.\u00a0 So when the goat was taken \u201cto Azazel\u201d, Azazel could be understood as referring to the demon trapped in that dread place, or the locale itself.\u00a0 As already mentioned, many Talmudic writers may have wished to downplay the demonic role of Azazel, and simply referred to Azazel as the name of the place where the goat was taken.\u00a0<\/p>\n

Azazel and His Place of Binding<\/h3>\n

The etymology of Azazel<\/em> (lzaze<\/span> – Strongs 5799) is not entirely agreed upon.\u00a0 The KJV and others presume it to be derived from a combination of ez azal<\/em> (lza ze<\/span>), which the KJV understands as \u201cgoat sent away\u201d — with ez<\/em> (ze<\/span> – Strongs 5795) meaning \u201cgoat\u201d, and azal<\/em> (lza<\/span> – Strongs 235) meaning \u201csent away.\u201d\u00a0 However, ez<\/em> might best be understood as having the literal meaning of its underlying root.[1]<\/a>\u00a0 This underlying root is azaz<\/em> (zze<\/span> – Strongs 5810), which means \u201cprevalence\u201d, \u201cstrengthened\u201d, or \u201cimpudence\u201d in the sense of being strengthened against someone.\u00a0\u00a0 Thus Azazel may be understood to be more properly derived from the roots azaz<\/em> azal<\/em> (lza zze<\/span>), and a better literal translation of the name might be \u201cprevalence sent away\u201d or perhaps \u201cimpudence sent away.\u201d [2]<\/a>\u00a0 This name makes sense if Azazel were the seed of Lilith.\u00a0 She would name her son after his and her circumstances.\u00a0 In Lilith\u2019s perception, she and her son were a \u201cprevalence\u201d against God which was sent away from the garden.\u00a0 Lilith\u2019s key feature is that she in rivalry against Eve and her seed, God\u2019s select, and that Lilith believes she and her seed should be prevalent on earth, just as Lucifer believed he should be prevalent in heaven.\u00a0<\/p>\n

Although the etymology of Azazel is in doubt, there is some confirming evidence to suggest that azaz<\/em> azal<\/em> (\u2018prevalence sent away\u2019) is on the right track.\u00a0 This evidence comes from the name of Azazel\u2019s place of imprisonment, Dudael, mentioned in First Enoch 10:4-8.\u00a0 Dudael is most likely derived from dadah<\/em> el<\/em> (la hdd<\/span>), meaning \u201csubmission to God.\u201d\u00a0 Dadah<\/em> (hdd<\/span>\u00a0 – Strongs 1718) is rendered \u201cto go softly\u201d by KJV, but it is clear from its two uses in the Bible (Ps 42:4, Isa 38:15) that it more properly means \u201cto submit.\u201d\u00a0 Gesenius holds this meaning also, noting that it comes from a related Arabic root meaning \u201cto waver\u201d or \u201cto totter\u201d in going.\u00a0 So we see that by being bound in Dudael<\/em>, Azazel was bound in a place of \u201csubmission to God.\u201d\u00a0 This is in perfect contrast to his boasting name, which was \u201cprevalence sent away\u201d or \u201cimpudence sent away.\u201d\u00a0 Therefore, in judgment the impudent against God is bound in submission to God\u2019s power.<\/p>\n

Dudael is sometimes referred to by other names.\u00a0 Yoma 6:8 of the Mishnah refers to the place as Beth<\/em> Hadudu<\/em> (wdwdx tyb<\/span>), which literally means \u201chouse of his piercing.\u201d\u00a0 The second word comes from the root hadad<\/em> (ddx<\/span> -Strongs 2300), meaning \u201cto be sharp.\u201d\u00a0 As Conick points out, Beth<\/em> Hadudu<\/em> is probably based on some clever Hebrew wordplay, for in Enoch 10:5 Azazel is tossed upon rough and jagged rocks, and the root hadad<\/em> sounds similar to dadah<\/em>.[3]<\/a>\u00a0<\/p>\n

[1]<\/a> The tendency for understanding the ez root as meaning \u201cgoat\u201d instead of its literal interpretation doubtlessly draws heavily upon the fact a goat is used in the ceremony.\u00a0<\/p>\n

[2]<\/a> Some hold that Azazel may be derived from azaz<\/em> el<\/em> (la zze<\/span>), thus meaning \u201cPrevailed of God\u201d or \u201cImpudence to God.\u201d\u00a0 However, this is dubious as the supposed el<\/em> root (la<\/span>) is interrupted by a zahyin<\/em> (z<\/span>).<\/p>\n

[3]<\/a> Paradise Now: Essays on Early Jewish and Christian Mysticism<\/strong>, by April D. De Conick.<\/p>\n","protected":false},"excerpt":{"rendered":"

In the KJV, the goat given \u201cto Azazel\u201d is rendered \u201cScapegoat.\u201d\u00a0 This is in keeping with the KJV\u2019s tendency to render the names of demons as common animals.\u00a0 However, the lamed (l) inseparable preposition meaning \u201cto\u201d that is attached to Azazel makes it clear that the goat is given l\u2019Azazel (lzaze:l), or \u201cto Azazel.\u201d\u00a0 Furthermore, … Continue reading “6.4.2 The Goat to Azazel”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":354,"menu_order":1,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-378","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/pages\/378","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/comments?post=378"}],"version-history":[{"count":9,"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/pages\/378\/revisions"}],"predecessor-version":[{"id":972,"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/pages\/378\/revisions\/972"}],"up":[{"embeddable":true,"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/pages\/354"}],"wp:attachment":[{"href":"https:\/\/www.bitterwaters.com\/bw_12_21_2018\/wp-json\/wp\/v2\/media?parent=378"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}