To Azazel: The Scapegoat in Torah Portion Acharei Mot
“To Azazel”: The Scapegoat in Torah Portion Acharei Mot
A theological and linguistic exploration through Jewish tradition, ancient translations, and New Testament echoes
I. Introduction: The Drama of Yom Kippur
Torah portion Acharei Mot (Leviticus 16) describes the high priest's actions on the Day of Atonement (Yom Kippur), the holiest day of the Hebrew calendar. Among the elaborate rituals is a deeply mysterious rite involving two goats: one is sacrificed to Yahweh, and the other is “sent to Azazel” into the wilderness.
This ritual raises ancient and modern questions:
Who or what is Azazel?
Is it a place? A demon? A symbol?
What is the theological significance of the scapegoat?
How does this ritual prefigure or echo in the New Testament?
And what does the Divine Council worldview reveal about this mysterious figure?
II. The Hebrew Text: Azazel in Leviticus 16
Key verses:
“Aaron shall cast lots for the two goats, one lot for Yahweh and the other lot for Azazel (לַעֲזָאזֵל).”
— Leviticus 16:8
“The goat on which the lot fell for Azazel shall be presented alive before Yahweh, to make atonement upon it, that it may be sent away to Azazel into the wilderness.”
— Leviticus 16:10
The Term “Azazel” (עֲזָאזֵל):
Appears only four times, all in Leviticus 16.
The word breaks into two parts:
עֵז (ez) = goat
אָזַל (azal) = to go away (per some interpretations)
→ Leading to the common translation: “the goat that goes away” – the scapegoat.
However, grammatically, “to Azazel” suggests it is a proper name, not a concept.
This tension—is Azazel a name or a symbolic idea?—is at the heart of interpretive debates.
III. Rabbinic Interpretations
The rabbis preserved several views on Azazel:
1. Azazel as a Place (Midrash, Talmud – Yoma 67b):
Some say it refers to a rugged, desolate location in the wilderness.
The goat was pushed off a cliff to its death, symbolizing the removal of Israel’s sins.
“Azazel” is taken to mean ‘hard and precipitous’, playing on the Hebrew root azaz (strong) and el (mighty).
2. Azazel as a Demon or Spiritual Entity (Enochic and Mystical Jewish Texts):
In 1 Enoch (a key Second Temple Jewish text), Azazel is a fallen angel, one of the Watchers who rebelled in Genesis 6.
Azazel is blamed for teaching warfare, witchcraft, and corruption to humans.
God commands the archangel Raphael to bind Azazel and cast him into the wilderness—mirroring the Levitical scapegoat being “banished.”
“The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin.”— 1 Enoch 10:8
In this view, the goat is not offered to Azazel as worship, but used to return sin to its spiritual source.
3. Rabbinic Guardrails Against Idolatry:
The Talmud and later rabbis stress the goat is not a sacrifice to Satan, and reject any idolatrous association.
Still, they admit the ritual has apotropaic (evil-averting) dimensions.
IV. The Septuagint and Targum Translations
A. Septuagint (LXX):
Translates Azazel as “ἀποπομπαίος” — “the one sent away”.
This avoids naming Azazel as a being, instead emphasizing the goat’s role as a remover of sin.
This translation led to the English term “scapegoat” (Tyndale, 1530s).
B. Targum Onkelos and Targum Jonathan:
Targum Onkelos avoids naming Azazel.
Targum Jonathan paraphrases it as “to a strong and mighty demon”—clearly preserving the fallen spirit view from Enoch.
V. New Testament Connections
The New Testament never names Azazel, but the scapegoat motif is deeply present:
1. Jesus as the Sin-Bearer:
Hebrews 9–10 draws heavily on the Yom Kippur rituals.
Christ fulfills both goats:
The first goat, sacrificed to cleanse the sanctuary.
The second goat, bearing sins and removed from the community.
“So Christ was once offered to bear the sins of many…” — Hebrews 9:28
2. Typology:
Jesus is crucified outside the camp (Hebrews 13:11–12), echoing the wilderness banishment of the scapegoat.
The idea is not just legal atonement but also cosmic victory over evil powers—He takes sin and removes its power.
VI. Michael Heiser and the Divine Council Worldview
Dr. Michael Heiser, in The Unseen Realm, provides a unique framing:
1. Azazel as a Real Spiritual Rebel:
Heiser affirms Azazel in 1 Enoch as a rebel member of the Divine Council—a corrupt elohim who brought sin into the world.
The goat is not sacrificed to him, but used to return defilement to its origin.
2. Yom Kippur as Cosmic Cleansing:
The sacrificial system wasn’t just about human sin but also cosmic defilement—the contamination of sacred space by rebellious powers.
The goat for Yahweh purifies the sanctuary; the goat for Azazel removes the spiritual corruption.
3. Jesus and the Cosmic Battle:
Yeshua’s atonement isn’t just about individual forgiveness—it’s part of a larger spiritual war.
By bearing sin and rising in triumph, Christ disarms principalities and powers (Col. 2:15)—including “Azazel-type” figures.
VII. Conclusion: The Mystery of Azazel and the Hope of Atonement
The ritual of the two goats in Leviticus 16 is one of the most mysterious acts in Torah—but also one of the most powerful. Whether Azazel is a place, a being, or both, the ritual reflects a cosmic truth:
Sin is real, and it must be removed.
God provides a substitute, and deals with evil at its source.
The goat for Yahweh cleanses the sanctuary; the goat for Azazel takes sin into exile, into the wilderness, into the shadows.
In the New Covenant, Yeshua becomes both goats—He is the Lamb slain, and the Sin-Bearer cast out.
Through Him, atonement is made not just for Israel, but for all nations, and victory is declared over both sin and the unseen enemies.
Key Terms Summary
| Term | Hebrew / Greek | Meaning | Interpretation |
|---|---|---|---|
| Azazel | עֲזָאזֵל | “Strong one of God” / “Goat that departs” | Name of a demon or wilderness figure |
| Scapegoat | ἀποπομπαίος (LXX) | “One sent away” | Goat bearing sins into wilderness |
| Yom Kippur | יוֹם הַכִּפּוּרִים | “Day of Covering” | Ritual cleansing for people & sanctuary |
| Goel | גּוֹאֵל | “Redeemer, avenger” | Christ as kinsman-redeemer & sin-bearer |
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