Euterp., p. 104, edit.

10 Cohen, Cultic Calendars, 446; see also ANET, 334. ix., p. 127, an explanation of it is here inserted from Darul Sheküh's famous Persian translation of some commentaries upon the four Beids, or original Scriptures of Hindostan. The MessageThe goat on which the lot for Azazel falls will be sent out into the wilderness to Azazel to make atonement. For an apparent Ugaritic parallel, in which an elimination ritual involves driving a goat away to a far place, see K. Aartun, "Eine weitere Parallele aus Ugarit zur kultischen Praxis in Israels Religion," BO 33 (1976): 288; O. Loretz, Leberschau, Sündenbock, Asasel in Ugarit und Israel (UBL; Altenberge: CIS–Verlag, 1985), 35–49. Zech 5:5–11) is a singularly unfriendly gesture, it appears that Azazel is Yahweh’s enemy.7 Therefore, Azazel is most likely some kind of demon (so Jewish tradition recorded in 1 En. English Revised VersionBut the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement for him, to send him away for Azazel into the wilderness. New International VersionBut the goat chosen by lot as the scapegoat shall be presented alive before the Lord to be used for making atonement by sending it into the wilderness as a scapegoat. Biblical Relevance The term “Azazel” appears in the Old Testament only in Lev 16:8, 10, 26, in a passage prescribing Israel’s practices on the Day of Atonement. This word has given rise to many different views. Genesis 16:5And Sarai said to Abram, May my wrong be on you: I gave you my servant for your wife and when she saw that she was with child, she no longer had any respect for me: may the Lord be judge between you and me. The whole earth has been corrupted through the works that were taught by AZAZEL: to him ascribe all sin. American Standard VersionBut the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send him away for Azazel into the wilderness. Instead, the goat stands before the Lord in order to be sanctified, receiving … 15 Ibid., 58–60; cf. If Azazel is a proper name, la ‘ a za,zel in 16:10 following the words "by sending it into the desert" most naturally indicates the one to whom the live goat is sent: "to Azazel" (cf.

Azazel’s nonsacrificial "tote" goat (NIV translates "scapegoat") served as a ritual "garbage truck" to purge the Israelite community of moral faults through a process of transfer and disposal.11 Other ancient Near Eastern rituals included transfer and disposal. Easton’s Bible Dictionary. The Complete Jewish BibleBut the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel. If you have any questions, please review our.

Because transporting a load of Israelite toxic waste, consisting of moral faults, to Azazel in the wilderness and abandoning it there by the command of Yahweh (16:10, 22; cf. Holman Christian StandardBut the goat chosen by lot for Azazel is to be presented alive before the Lord to make purification with it by sending it into the wilderness for Azazel. The Wycliffe Bible (1395)sotheli whos lot goith out in to goot that schal be sent out, he schal sette hym quyk bifor the Lord, that he sende preyers `on hym, and sende hym out in to wildirnesse. Each post is written by John H. Walton, the general editor for the five volumes. This is to make the people pure. Go to. To report dead links, typos, or html errors or suggestions about making these resources more useful use our convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, The Hawker's Poor Man's Concordance And Dictionary, Watson's Biblical & Theological Dictionary, International Standard Bible Encyclopedia, Brenton Translaton of the Septuagint (LXX), But the goat on which the lot fell to be the scapegoat, On which the lot fell to be the scapegoat -, Commentary Critical and Explanatory - Unabridged, Kretzmann's Popular Commentary of the Bible, Lange's Commentary on the Holy Scriptures. 3 G. R. Driver, "Three Technical Terms in the Pentateuch," JSS 1 (1956): 98. And it will be sent into the desert. It should not be surprising that some of these can be clarified with knowledge gleaned from the ancient Near East. American Standard VersionBut the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send him away for Azazel into the wilderness. King James VersionBut 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 to let him go for a scapegoat into the wilderness.

Contemporary English Versionthe other one must be presented to me alive, before you send it into the desert to take away the sins of the people.

Often we encounter sections and practices in the Old Testament that seem very strange to us. Easy-to-Read VersionBut the goat chosen by the lot for Azazel must be brought alive before the Lord. Suidas, under the word περιψημα, observes that it was a custom to devote a man annually to death for the safety of the people, with these words, Περιψἡμα ημων γενου, Be thou our purifier; and, having said so, to throw him into the sea as a sacrifice to Neptune. The azazel is not brought before the Lord for the sake of judgment (Leviticus 16:10), since it is the symbol of innocence at this point, as the priest has not yet laid his hands on its head. Miles Coverdale Bible (1535)But the goate, that the fre goates lot fell vpon, shal he present a lyue before ye LORDE, to make an attonement for him, and to let the fre goate go into ye wyldernes.
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Petronius Arbiter says that it was a custom among the ancient inhabitants of Marseilles, whenever they were afflicted by any pestilence, to take one of the poorer citizens who offered himself for the purpose, and having fed him a whole year with the purest and best food, they adorned him with vervain, and clothed him with sacred vestments: they then led him round their city, loading him with execrations; and having prayed that all the evils to which the city was exposed might fall upon him, they then precipitated him from the top of a rock - Satiricon, in fine. Genesis 16:7An angel of GOD found her beside a spring in the desert; it was the spring on the road to Shur. ]13, Unlike the biblical ritual, a deity is entreated (by words and sacrifice) for help in getting rid of the animal bearing the evil.14, The "Ritual of Huwarlu" had the purpose of removing an evil "magical word" from the king and queen and from their palace. Bible Backgrounds is a series of weekly blog posts leading up to the fall 2009 release of the Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. Contemporary English Versionthe other one must be presented to me alive, before you send it into the desert to take away the sins of the people.

The Webster BibleBut the goat on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him, [and] to let him go for a scape-goat into the wilderness. An atonement with him - The goat “for Azazel” was to be considered as taking his part along with the other goat in the great symbol of atonement. And Abram did as Sarai said. Genesis 16:3So after Abram had been living for ten years in the land of Canaan, Sarai took Hagar, her Egyptian servant, and gave her to Abram for his wife. Then the high priest and a group of artisans recited an incantation invoking the gods to exorcise demons who could be lurking there: "Marduk purifies the temple, Kusu designs the plan, and Ningirim casts the spell. Brenton Translaton of the Septuagint (LXX)and the goat upon which the lot of the scape-goat came, he shall present alive before the Lord, to make atonement upon him, so as to send him away as a scape-goat, and he shall send him into the wilderness. For example, in accord with the rabbinic tradition that during the Second Temple period Azazel’s goat was driven over a cliff to its death (m. Yoma 6:6), G. R. Driver took Azazel to mean "jagged rocks/precipice," derived from the Semitic root ‘zz, from which also comes the Arabic word ‘azâzu(n), "rough ground. But the goat on which the lot fell to be the scapegoat,.... Or for Azazel, of which more hereafter in the latter part of the verse: shall be presented alive before the Lord; this seems to be a second presentation; both the goats were presented before the Lord before the lots were cast, Leviticus 16:7; but this was afterwards, when one of the goats, according to the lot, being presented, was ordered to be killed for a sin offering, and the other according to the lot being presented alive, was ordered to remain so: to make an atonement with him; to make an atonement for the sins of the people of Israel along with the other, for they both made one sin offering, Leviticus 16:6; and this, though spared alive for a while, yet at length was killed; and how, the Jewish writers relate, as will be after observed: and to let him go for a scapegoat into the wilderness; or, unto Azazel into the wilderness; which, some understand of a mountain in the wilderness called Azazel, to which the Targum of Jonathan has respect, which paraphrases the word,"to send him to die in a place strong and hard, which is in the wilderness of Zuck;'and so Saadiah Gaon, Jarchi, Kimchi, and others; and one in Aben Ezra says, it was near Mount Sinai; but as it is rightly observed by some, was this the name of a mountain, Moses would have called it the mountain Azazel, as he does other mountains by their names: nor is there any account of any such mountain in those parts, by such who have travelled in it, and if near Sinai, it was a long way to send it from Jerusalem; and for which there seems to be no reason, since there were many deserts between those two places: Aben Ezra suggests, there is a secret or mystery in the word Azazel, and says, you may know it and the mystery of his name, for he has companions in Scripture; and I will reveal to you, says he, part of it by a hint, when you are the son of thirty three, you may know its meaning, that is, by reckoning thirty three verses from Leviticus 16:8; where this word is first mentioned, which will fall on Leviticus 17:7; "they shall no more offer unto devils"; and so R. Menachem interprets Azazel of Samael, the angel of death, the devil, the prince that hath power over desolate places: there are several Christian writers of great note, that understand this of the devil, as Origen, among the ancients; and of the moderns, Cocceius, Witsius, and Spencer, who think that by these two goats is signified the twofold respect of Christ our Mediator; one to God, as a Judge, to whom he made satisfaction by his death; the other to the devil, the enemy with whom he conflicted in life; who, according to prophecy, was to be delivered up to Satan, and have his heel bruised by him; and who was to come, and did come into the wilderness of this world, and when Jerusalem was a desert, and became a Roman province; and who was led by the Spirit into wilderness of Judea, in a literal sense, to be tempted of the devil, and had a sore conflict with him in the garden, when he sweat, as it were, drops of blood; and upon the cross, when he submitted to the death of it; during which time he had the sins of all his people on him, and made an end of them, so as to be seen no more; all which agrees with Leviticus 16:21; of which see more there; and it must be owned, that no other sense seems so well to agree with the type as this; since the living goat had all the sins of the people on him, and was reckoned so impure, that he that led him into the wilderness stood in need of washing and cleansing, Leviticus 16:21; whereas, when Christ was raised from the dead, he was clear of all sin, being justified in the Spirit; and in his resurrection there was no impurity, nor could any be reckoned or supposed to belong to him, as Witsius well observes, no, not as the surety of his people; nor in his resurrection was he a sin offering, as this goat was; nor could his ascension to heaven, with any propriety, be represented by this goat being let go into the wilderness: as for the notion of Barabbas, as Origen, being meant by Azazel, or the rebellious people of the Jews, carried into the wilderness, or into captivity by Nebuchadnezzar, and which is the sense of Abarbinel, and in which he is followed by many Christian writers, they need no confutation.

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