Yom Kippurim
Master Notes
Azazel - Apocalypse of Abraham 18
All scripture references are from The Scriptures 2009 translation unless otherwise noted
'And the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, and she took of its fruit and ate. And she also gave to her husband with her, and he ate. Then the eyes of both of them were opened, and they knew that they were naked. And they sewed fig leaves together and made loin coverings for themselves.'
'And יהוה Elohim made coats of skin for the man and his wife and dressed them.'
'so יהוה Elohim sent him out of the garden of Ěḏen to till the ground from which he was taken, and He drove the man out. And He placed keruḇim at the east of the garden of Ěḏen, and a flaming sword which turned every way, to guard the way to the tree of life.'
'“And they shall make Me a Set-apart Place, and I shall dwell in their midst. “According to all that I show you – the pattern of the Dwelling Place and the pattern of all its furnishings – make it exactly so. ……. “So see, and do according to the pattern which was shown to you on the mountain.'
'And יהוה spoke to Mosheh after the death of the two sons of Aharon, as they drew near before יהוה, and died. And יהוה said to Mosheh, “Speak to Aharon your brother not to come in at all times to the Set-apart Place inside the veil, before the lid of atonement which is on the ark, lest he die, because I appear in the cloud above the lid of atonement. “With this Aharon should come into the Set-apart Place: with the blood of a young bull as a sin offering, and of a ram as an ascending offering. “He should put on the set-apart linen long shirt, with linen trousers on his flesh, and gird himself with a linen girdle, and be dressed with the linen turban – they are set-apart garments. And he shall bathe his body in water, and shall put them on. “And from the congregation of the children of Yisra’ĕl he takes two male goats as a sin offering, and one ram as an ascending offering. “And Aharon shall bring the bull as a sin offering, which is for himself, and make atonement for himself and for his house. “And he shall take the two goats and let them stand before יהוה at the door of the Tent of Appointment. “And Aharon shall cast lots for the two goats, one lot for יהוה and the other lot for Azazel. “And Aharon shall bring the goat on which the lot for יהוה fell, and shall prepare it as a sin offering. But the goat on which the lot for Azazel fell is caused to stand alive before יהוה, to make atonement upon it, to send it into the wilderness to Azazel.” “And Aharon shall bring the bull of the sin offering, which is for himself, and make atonement for himself and for his house, and shall slay the bull as the sin offering which is for himself, and shall take a fire holder filled with burning coals of fire from the slaughter-place before יהוה, with his hands filled with sweet incense beaten fine, and shall bring it inside the veil. “And he shall put the incense on the fire before יהוה, and the cloud of incense shall cover the lid of atonement which is on the Witness, lest he die. “And he shall take some of the blood of the bull and sprinkle it with his finger on the lid of atonement on the east side, also in front of the lid of atonement he sprinkles some of the blood with his finger seven times. “And he shall slay the goat of the sin offering, which is for the people, and shall bring its blood inside the veil, and shall do with that blood as he did with the blood of the bull, and sprinkle it on the lid of atonement and in front of the lid of atonement. “And he shall make atonement for the Set-apart Place, because of the uncleanness of the children of Yisra’ĕl, and because of their transgressions in all their sins. And so he does for the Tent of Appointment which is dwelling with them in the midst of their uncleanness. “And no man should be in the Tent of Appointment when he goes in to make atonement in the Set-apart Place, until he comes out. And he shall make atonement for himself, and for his household, and for all the assembly of Yisra’ĕl. “And he shall go out to the slaughter-place that is before יהוה, and make atonement for it. And he shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the slaughter-place all around. “And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it, and set it apart from the uncleanness of the children of Yisra’ĕl. “And when he has finished atoning for the Set-apart Place, and the Tent of Appointment, and the slaughter-place, he shall bring the live goat. “Then Aharon shall lay both his hands on the head of the live goat, and shall confess over it all the crookednesses of the children of Yisra’ĕl, and all their transgressions in all their sins, and shall put them on the head of the goat, and shall send it away into the wilderness by the hand of a fit man. “And the goat shall bear on itself all their crookednesses, to a land cut off. Thus he shall send the goat away into the wilderness. “Aharon shall then come into the Tent of Appointment, and shall take off the linen garments which he put on when he went into the Set-apart Place, and shall leave them there. “And he shall bathe his body in water in the set-apart place, and shall put on his garments, and shall come out and prepare his ascending offering and the ascending offering of the people, and make atonement for himself and for the people, and burn the fat of the sin offering on the slaughter-place. “And he who sent away the goat to Azazel washes his garments, and shall bathe his body in water, and afterward he comes into the camp. “And the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Set-apart Place, is brought outside the camp. And they shall burn their skins, and their flesh, and their dung with fire. “And he who burns them washes his garments, and shall bathe his body in water, and afterward he comes into the camp. And this shall be for you a law forever: In the seventh new moon , on the tenth day of the new moon , you afflict your beings, and do no work, the native or the stranger who sojourns among you. “For on that day he makes atonement for you, to cleanse you, to be clean from all your sins before יהוה. “It is a Sabbath of rest for you, and you shall afflict your beings – a law forever. “And the priest, who is anointed and ordained to serve as priest in his father’s place, shall make atonement, and shall put on the linen garments, the set-apart garments, and he shall make atonement for the Most Set-apart Place, and make atonement for the Tent of Appointment and for the slaughter-place, and make atonement for the priests and for all the people of the assembly. “And this shall be for you a law forever, to make atonement for the children of Yisra’ĕl, for all their sins, once a year.” And he did as יהוה commanded Mosheh.'
'And יהוה said to Mosheh, “Speak to Aharon your brother not to come in at all times to the Set-apart Place inside the veil, before the lid of atonement which is on the ark, lest he die, because I appear in the cloud above the lid of atonement. “With this Aharon should come into the Set-apart Place: with the blood of a young bull as a sin offering, and of a ram as an ascending offering. “And this shall be for you a law forever, to make atonement for the children of Yisra’ĕl, for all their sins, once a year.” And he did as יהוה commanded Mosheh.'
Wayyiqra (Leviticus) 16:2-3,34
'And this shall be for you a law forever: In the seventh new moon , on the tenth day of the new moon , you afflict your beings, and do no work, the native or the stranger who sojourns among you. “For on that day he makes atonement for you, to cleanse you, to be clean from all your sins before יהוה. “It is a Sabbath of rest for you, and you shall afflict your beings – a law forever.'
'And יהוה spoke to Mosheh, saying, On the tenth day of this seventh new moon is Yom haKippurim. It shall be a set-apart gathering for you. And you shall afflict your beings, and shall bring an offering made by fire to יהוה. “And you do no work on that same day, for it is Yom Kippurim, to make atonement for you before יהוה your Elohim. “For any being who is not afflicted on that same day, he shall be cut off from his people. “And any being who does any work on that same day, that being I shall destroy from the midst of his people. “You do no work – a law forever throughout your generations in all your dwellings. ‘It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the new moon at evening, from evening to evening, you observe your Sabbath.”'
'And on the tenth day of this seventh new moon you have a set-apart gathering, and you shall afflict your beings, you do no work. And you shall bring near an ascending offering to יהוה, a sweet fragrance: one young bull, one ram, seven lambs a year old, perfect ones they are for you, and their grain offering: fine flour mixed with oil, three-tenths of an ĕphah for the bull, two-tenths for the one ram, one-tenth for each of the seven lambs, one male goat as a sin offering, besides the sin offering for atonement, the continual ascending offering with its grain offering, and their drink offerings.'
'But your crookednesses have separated you from your Elohim. And your sins have hidden His face from you, from hearing.'
'“See, now, for יהוה has chosen you to build a house for the set-apart place. Be strong, and do it.” And Dawiḏ gave his son Shelomoh the plans for the porch, and its houses, and its treasuries, and its upper rooms, and its inner rooms, and the place of atonement; and the plans for all that he had by the Spirit, ……. “יהוה made me understand all this in writing, by His hand upon me, all the works of these plans.”'
Diḇre haYamim Aleph (1 Chronicles) 28:10-12,19
'“Whoever, then, breaks one of the least of these commands, and teaches men so, shall be called least in the reign of the heavens; but whoever does and teaches them, he shall be called great in the reign of the heavens.'
'For it was fitting that we should have such a High Priest – kind, innocent, undefiled, having been separated from sinners, and exalted above the heavens, who does not need, as those high priests, to offer up slaughter offerings day by day, first for His own sins and then for those of the people, for this He did once for all when He offered up Himself. For the Torah appoints as high priests men who have weakness, but the word of the oath which came after the Torah, appoints the Son having been perfected forever.'
'For if indeed He were on earth, He would not be a priest, since there are priests who offer the gifts according to the Torah, who serve a copy and shadow of the heavenly, as Mosheh was warned when he was about to make the Tent. For He said, “See that you make all according to the pattern shown you on the mountain.”'
'And these having been prepared like this, the priests always went into the first part of the Tent, accomplishing the services. But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for sins of ignorance of the people,'
But Messiah, having become a High Priest of the coming good matters , through the greater and more perfect Tent not made with hands, that is, not of this creation, entered into the Most Set-apart Place once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the defiled, sets apart for the cleansing of the flesh, how much more shall the blood of the Messiah, who through the everlasting Spirit offered Himself unblemished to Elohim, cleanse your conscience from dead works to serve the living Elohim?'
'And, according to the Torah, almost all is cleansed with blood, and without shedding of blood there is no forgiveness.'
'For Messiah has not entered into a Set-apart Place made by hand – figures of the true – but into the heaven itself, now to appear in the presence of Elohim on our behalf, not that He should offer Himself often, as the high priest enters into the Set-apart Place year by year with blood not his own.'
'And He Himself is an atoning offering for our sins, and not for ours only but also for all the world.'
'Everyone doing sin also does lawlessness, and sin is lawlessness.'
'In this is love, not that we loved Elohim, but that He loved us and sent His Son to be an atoning offering for our sins.'
Strong’s Definition:
כִּפֻּר kippur, kip-poor'; from H3722; expiation (only in plural):—atonement.
Brown-Driver-Briggs:
† כִּמֻּרִים noun plural abstract atonement, only in P: הַטַּאת הַכּ׳ sin-offering of the atonement Exodus 30:10; Numbers 29:11; יוֺם (ה)כ׳ day of (the) atonement Leviticus 23:27, 28; Leviticus 25:9; אֵיל הַכּ׳ Numbers 5:8; עַלהַֿכּ׳ Exodus 29:36; כֶּסֶף הכ׳ Exodus 30:16 money of atonement.
Gesenius’ Hebrew Lexicon:
כִּפֻּרִים pl. m. redemptions, atonements, Exodus 29:36, 30:10, 16 Exodus 30:16 יוֹם הַכִּפֻּרִים the day of atonement, Leviticus 23:27, 25:9.
Ancient Hebrew Lexicon:
2283) rpk (כפר KPR) AC: Cover CO: Lid AB: Atonement: A protective covering to go over something or the covering of a debt or wrong. [from: ph] (eng: cover - with the exchange of the v and p)
V) rpk (כפר KPR) - Cover: KJV (102): (vf: Paal, Hitpael, Pual, Piel) atonement, purge, reconcile, forgive, purge, pacify, mercy, cleanse, disannul, appease, put, pardon, pitch - Strongs: H3722 (כָּפַר)
bm) ripk (כפיר KPYR) - I. Village:A village is a community outside of the city walls and covered with protection from the city. II. Young lion:[Unknown connection to root;] KJV (32): lion, village, young - Strongs: H3715 (כְּפִיר)
cm) rfpk (כפור KPWR) - I. Bason:A vessel with a lid cover. II. Frost:As covering the ground. KJV (9): bason, hoarfrost - Strongs: H3713 (כְּפוֹר)
cf2) trfpk (כפורת KPWRT) - Lid: As a covering. KJV (27): mercy seat - Strongs: H3727 (כַּפֹּרֶת)
gm) rpfk (כופר KWPR) - I. Covering:A covering such as pitch or a monetary covering such as a bribe or ransom. II. Village:A village is a community outside of the city walls and covered with protection from the city. KJV (19): ransom, satisfaction, bribe, camphire, pitch, village - Strongs: H3723 (כָּפָר), H3724 (כֹּפֶר)
edm) rfpik (כיפור KYPWR) - Atonement: A covering over of transgression. KJV (8): atonement - Strongs: H3725 (כִּפֻּרִים)
Klein Dictionary:
כפר to atone for, make atonement, expiate.
— Pi. - כִּפֵּר he atoned, made atonement, expiated, pacified, propitiated, forgave; 2 he made void.
— Pu. - כֻּפַּר 1 was atoned for, was expiated, was forgiven; 2 was made void.
— Nith. - נִתְכַּפֵּר, נִכַּפֵּר was atoned for, was expiated, was forgiven. [The orig. meaning prob. was ‘he covered’. It is related to Aram. כַּפֵּר (= he forgave, atoned, expiated), Arab. kafara (= he covered, hid). Some scholars connect כפר ᴵ with Akka. kapāru, kuppuru (= to wipe off; to expiate), Aram.-Syr. כְּפַר (= he washed away, wiped off). However, as shown by the Aram. verbs כְּפַר and כַּפֵּר, the meanings ‘to wash away, wipe off, cover, expiate’, are interrelated, and, accordingly, all the above words are etymologically connected. For sense development cp. Arab. ghafara (= he covered, he forgave), ‘afa (= he covered, he wiped out, he forgave).] Derivatives: כִּפּוּר, כֹּפֶר ᴵ, כַּפָּרָה, הִתְכַּפְּרוּת, מְכֻפָּר, prob. also כַּפֹּרֶת.
https://www.sefaria.org/Klein_Dictionary%2C_%D7%9B%D7%A4%D7%A8_%E1%B4%B5.1?lang=bi&with=all&lang2=en
https://www.blueletterbible.org/lexicon/h3725/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/3725.html
Strong’s Definition:
עֲזָאזֵל ʻăzâʼzêl, az-aw-zale'; from H5795 and H235; goat of departure; the scapegoat:—scapegoat.
Brown-Driver-Briggs:
† עֲזָאזֵל noun [masculine] entire removal (reduplicated intensive (Ges§ 30 n. Sta§ 124 a), abstract, √ [עזל] = Arabic bdb073608 remove, see BährSymb. ii. 668 Winii. 659 ff. Me SchenkelBL. i. 256; > most, proper name of spirit haunting desert, Thes Di DrHastings, DB [a fallen angel, Leviticus 16:8ff. being late, according to CheZAW xv (1895), 153 ff., Ency. Bib., who derives from עזזאֿל; compare BenzEncy. Bib.], as in Jewish angelology, where probably based on interpretation of Leviticus 16:8ff; name not elsewhere); — ע׳ Leviticus 16:8, 10 (twice in verse); Leviticus 16:26 in ritual of Day of Atonement, = entire removal of sin and guilt from sacred places into desert on back of goat, symbol of entire forgiveness.
Gesenius’ Hebrew Lexicon:
עֲזָאזֵל only found in the law of the day of atonement (Leviticus 16:8, 10 Leviticus 16:10, 26 Leviticus 16:26), respecting which many conjectures have been made. I have no doubt that it should be rendered averter, ἀλεξίκακος (עֲזָאזֵל for עֲזַלְזֵל, from the root עָזַל, عزل to remove, to separate; comp. Lehrg. p. 869). By this name is I suppose to be understood originally some idol to be appeased by sacrifices (as Saturn and Mars, see מֹלֶךְ ), [no such idea as this can be admitted by any one who indeed believes in the inspiration of Scripture; God could never mix up idolatrous rites with his own worship]; and afterwards I suppose from the names of idols being often applied to demons (see the book of Enoch, chap. 10; Spencer on the Ritual Laws of the Hebrews, iii. diss. viii.), this name was used for that of an evil demon inhabiting the wilderness, who had to be appeased by sacrifices by this very ancient and Gentile rite. The name Azazel عزازيل (in Golius, p. 317, incorrectly عرازيل) is also used by the Arabs as that of an evil demon (see Reland, De Rel. Muhammed. p. 189; Meninski, h. v.). The etymology above proposed is that which was of old expressed by the LXX., although generally overlooked or else misunderstood. There לַעֲזָאזֵל is rendered in verse 8, τῷ Ἀποπομπαίῳ (i.e. Ἀποτροπαίῳ, Ἀλεξικάκῳ, Averrunco); verse 10, εἰς τὴν ἀποπομπήν (ad averruncandum); verse 16, εἰς ἄφεσιν, compare the remarks on the use of the Greek word ἀποπομπαῖος given by Bochart in Hieroz. P. I. p. 561; Vossius ad Epist. Barnabæ, p. 316, and Suicer. Thes. Eccl. i. p. 468. The fathers of the Church incorrectly understood the word Ἀποπομπαῖος as applying to the goat, although it is clear in verse 8 that לַעֲזָאזֵל and לַיהוָֹה stand in opposition to each other. So however the Vulg. χαπερ εμισσαριυσ, Symm. ἀπερχόμενος, ἀπολελυμένος (as if it were compounded of עֵז a goat, and אָזַל to depart). Bochart himself loc. cit. understood it to mean the place into which the goat should be sent; and he thought עֲזָאזֵל عزازيل was the pluralis fractus, from the sing. عزّيل, عزّال, pr. separations; hence desert places; but there are in Hebrew no traces of the pluralis fractus, and the place to which the goat should be sent is rather indicated by the word הַמִּדְבָּרָה verses 10, 21, and אֶל־אֶרֶץ גְּזֵרָה verse 22.
Klein Dictionary:
עֲזָאזֵל m.n. ‘Azozel’ — the rock from which the scapegoat was hurled on the Day of Atonement. [In the Talmud explained as a compound of עַז (= firm, rough), and אֵל (= strong). According to some scholars עֲזָאזֵל would be a compound of עֵז and אָזַל (i.e. ‘the goat went away’); according to others it would stand for עֲזַלְזֵל, which would be related to Arab. ‘azzala (= he removed), and would lit. mean ‘complete removal’.] See לַעֲזָאזֵל
https://www.blueletterbible.org/lexicon/h5799/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/5799.html
Strong’s Definition:
עָנָה ʻânâh, aw-naw'; a primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitive or intransitive (in various applications, as follows):—abase self, afflict(-ion, self), answer (by mistake for H6030), chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing (by mistake for H6030), speak (by mistake for H6030), submit self, weaken, × in any wise.
Brown-Driver-Briggs:
† II. [עָנָה] verb be occupied, busied with (ב), only Ecclesiastes (perhaps Aramaic loan-word; Syriac bdb077502 be occupied with, bdb077503 occupation, affair; compare Arabic bdb077504, bdb077505 concern one, also be occupied by; Ecclus 42:8 margin); —
Qal Infinitive עֲנוֺתִ Ecclesiastes 1:13; Ecclesiastes 3:10.
III. [עָנָה] verb be bowed down, afflicted (Late Hebrew id.; MI Pi. ויענו Psalm 1:5, אענו Psalm 1:6; Assyrian enû thwart, frustrate, do violence to; Arabic bdb077601, bdb077602 be lowly subsmissive, see Rahlfsעָנִי und עָנָי in d. Psalmen (1892), 67 ff.; Targum עַנִּי Pa. oppress; Syriac Ethpe. humble oneself, and derivatives); —
Qal Perfect 1st person singular עָנִיתִי Psalm 116:10; Imperfect 3rd person masculine singular יַעֲנֶה Isaiah 25:5; Isaiah 31:4, etc.; —
1. be put down or become low, of song of triumph Isaiah 25:5 (others as Hiph. he putteth down, || תַּכְנִיעַ).
2. be depressed, downcast Isaiah 31:4 (of lion; || יֵחָ֑ת).
3. be afficted Psalm 116:10; Psalm 119:67; Zechariah 10:2.
Niph. Perfect 1st person singular נַעֲניתִי Psalm 119:107; Infinitive construct לֵעָנֹת (perhaps read as Qal Ges§ 51 l) Exodus 10:3; Participle נַעֲנֶה Isaiah 53:7; feminine singular נַעֲנָה Isaiah 58:10; —
1. humble oneself מִפְּנֵי Exodus 10:3.
2. be afficted Psalm 119:107; Isaiah 53:7; Isaiah 58:10.
Piel Perfect 3rd person masculine singular עִנָּה Deuteronomy 22:24 + 5 times; 2nd person masculine singular עִנִּיתָ Psalm 88:8; 1st person singular עִנֵּיתִי Psalm 35:13, suffix וְעִנִּתִךְ consecutive Nahum 1:12, etc.; Imperfect יְעַנֶּה Job 37:23, etc.; Imperative עַנּוּ Judges 19:24; Infinitive absolute עַנֵּה Exodus 22:22; construct עַנּוֺת Isaiah 58:5 +, etc.; Participle plural suffix מְעַנַּיִךְ Isaiah 60:14; Zephaniah 3:19; —
1. humble, mishandle, afflict: individual Genesis 16:6; Genesis 31:50 (J) Exodus 22:21; Exodus 22:22 (twice in verse) (E) Job 30:11; by imprisonment and bonds Judges 16:5, 6, 19; Psalm 105:18; a nation by war or in bondage Genesis 15:13 (J) Exodus 1:11, 12; Numbers 24:24 (twice in verse) (E) Deuteronomy 26:6; 1 Samuel 12:8 (inserting וַיְעַנּוּם מִצְרַיִם, so Greek Version of the LXX Dr Bu Kit HPS [compare Th We]), 2 Samuel 7:10; 2 Kings 17:20; Psalm 94:5; Isaiah 60:14; Zephaniah 3:19; dynasty of David Psalm 89:23.
2. humble, a woman by cohabitation, Genesis 34:2 (J) Deuteronomy 21:14; Deuteronomy 22:24, 29; Judges 19:24; Judges 20:5; 2 Samuel 13:12, 14, 22, 32; Ezekiel 22:10, 11; Lamentations 5:11.
3. afflict as a discipline (God agent) Deuteronomy 8:2, 3, 16; 1 Kings 11:39; Psalm 88:8; Psalm 90:15; Psalm 119:75; Isaiah 64:11; Nahum 1:12 (twice in verse); Lamentations 3:33.
4. humble, weaken, object כֹּחַ Psalm 102:24; משׁפט Job 37:23 (compare Talmud עִנָּה דִּין); נֶפֶשׁ oneself, by fasting Leviticus 16:29, 31; Leviticus 23:27, 32; Numbers 29:7 (P) Psalm 35:13; Isaiah 58:3, 5; by an oath Numbers 30:14 (P).
Pu. Perfect 1st person singular עֻנֵּיתִי Psalm 119:71; Imperfect 3rd person feminine singular תְּעֻנֶּה Leviticus 23:29; Infinitive construct suffix עֻנּוֺתוֺ Psalm 132:1; Participle מְעֻנֶּה Isaiah 53:4; —
1. be afflicted, in discipline by God Psalm 119:71; Psalm 132:1; Isaiah 53:4.
2. be humbled by fasting Leviticus 23:29 (P).
Hiph. Imperfect 2nd person masculine singular suffix תַּעֲנֵם 1 Kings 8:35 2 Chronicles 6:26 afflict, in discipline.
Hithp. Perfect 3rd person masculine singular הִתְעַנָּה 1 Kings 2:26; 2nd person masculine singular תִתְעַנִּיתָ 1 Kings 2:26; Imperfect 3rd person masculine plural יִתְעַנּוּ Psalm 107:17; Imperative הִתְעַנִּי Genesis 16:9; Infinitive construct הִתְעַנּוֺת Ezekiel 8:21; Daniel 10:12; —
1. humble oneself (with תַּחַת יָדֶיהָ) Genesis 16:9 (J).
2. be afflicted, by men 1 Kings 2:26 (twice in verse); by God in discipline Psalm 107:17.
3. humble oneself in fasting Ezra 8:21; Daniel 10:12.
Gesenius’ Hebrew Lexicon:
עָנָה
(1) prop. to sing, i.q. Arab. غنى Conj. II. IV. (this signification, although unfrequent, seems, however, to be primary, see Piel; compare Lat. cano, Pers. خواذدن to sing, to call, to read; Sansc. gai), Exodus 15:21 followed by לְ to praise with song, 1 Samuel 21:12, 29:5 Psalms 147:7 hence to cry out (compare Lat. actor canit, cantat, i.q. declamat, fchreit laut), used of the shout of soldiers in battle, Exodus 32:18; Jeremiah 51:14 of jackals in the deserts, Isaiah 13:22 (compare cantus galli, gallicinium). It is applied to any one who pronounces any thing solemnly and with a loud voice (compare Lat. cantare, cantor, used of any one who often says, inculcates, or affirms any thing, Ter. Plaut.; Cic. Orat. i. 55); hence
(a) used of God uttering an oracle, 1 Samuel 9:17, וַיהֹוָה עָנָהוּ “Jehovah declared to him” (Samuel); Genesis 41:16, “God announces welfare to Pharaoh;” compare Deuteronomy 20:11. Used in a forensic sense
(b) of a judge giving sentence, Exodus 23:2 and
(c) of a witness giving evidence, solemnly affirming any thing; hence to testify, with an acc. of the thing, Deuteronomy 19:16 followed by בְּ of him for whom (Genesis 30:33; 1 Samuel 12:3) or against whom (Numbers 35:30; Deuteronomy 19:18; 2 Samuel 1:16) testimony is given. More fully עָנָה עֵד בְּ Exodus 20:16. Hence
(2) to lift up the voice, to begin to speak (Syr. ܥܢܐܳ); especially in the later [?] Hebrew, Job 3:2, אִיֹּוב וַיֹּאמֶד וַיַּעַן “and Job began to speak, and said;” Song of Solomon 2:10; Isaiah 14:10; Zechariah 1:10, 3:4 4:11, 12 Zechariah 4:12. Followed by an acc. of pers. to speak to any one, Zechariah 1:11. Far more frequently
(3) to answer, to reply. Constr.
(a) with an acc. of pers. Job 1:7; Genesis 23:14; Song of Solomon 5:6, like the Gr. ἀμείβομαι τινά
(b) with an acc. of the thing which, or to which one answers, Proverbs 18:23; Job 40:2. In like manner, Job 33:13, כָּל־דְּבָרָיו לֹא יַעֲנֶה “he does not answer as to any of his things,” i.e. he renders no account. And so
(c) with two acc. of pers. and thing, 1 Samuel 20:10; Micah 6:5; Jeremiah 23:37; Job 9:3. To answer to any one is used
(aa) in a bad sense, of those who contradict a master when commanding or blaming, who excuse themselves and contend with him (fich verantworten), Job 9:14, 15 Job 9:15, 32 Job 9:32, 16:3 (compare Arab. جواب reply, also excuse); or who refute some one, Job 32:12.
(bb) in a good sense, of those who answer the prayers of any one, who hear and answer a petitioner; and thus it is often used of God hearing and answering men, 1 Samuel 14:39; Psalms 3:5, 4:2. There is a pregnant construction, Psalms 22:22, מִקַּרְנֵי רֵמִים עֲנִיתָנִי “answer (and deliver) me from the horns of the Remim;” hence
(cc) with an acc. of pers. and בְּ of the thing, to answer any one in any thing, i.e. to be bountiful to him, to bestow the thing, Psalms 65:6 and with an acc. of the thing, Ecclesiastes 10:19, הַכֶּסֶף יַעֲנֶה אֶת־הַכֹּל “money answers with all things” (imparts all), geührt alles, compare Hosea 2:23, 24.
(4) to signify, to imply any thing by one’s words (etwas fagen wollen, beabfichtigen), i.q. Arab. عنى. Hence מַעֲנֶה, מַעַן, יַעַן something proposed, a counsel, purpose, then used as a prep.
In the former [German] editions of this book, I sought with many etymologists to refer the various significations of this root to that of answering, as has since been done by Winer (p. 732, 733); deriving the notion of singing from that of answering and singing alternately; in such matters every one must follow his own judgment. I have adopted this new arrangement especially for this reason, that the primary signification is commonly more forcible and important, and therefore it is often retained in Piel (Lehrg. p. 242), and in Arabic it is expressed by a harder letter (غنى to sing).
Niphal
(1) to be answered, i.e. to be refuted, Job 11:2 to be heard and answered, Job 19:7; Proverbs 21:13.
(2) i.q. Kal to answer, followed by לְ Ezekiel 14:4, Ezekiel 14:7.
Piel, i.q. Kal No. 1, to sing, Exodus 32:18 (where Piel in the signification of singing is distinguished from Kal). Psalms 88:1; Isaiah 27:2.
Hiphil, to answer, i.q. Kal No. 3, bb, followed by an acc. and בְּ of the thing; to hear and answer any one in any thing, to bestow the thing upon him, Ecclesiastes 5:19.
Derived nouns, see Kal No. 4.
II. עָנָה (for עָנַו, a verb לו֞, compare the derivatives, עָנָו, עֲנָוָה)
(1) to bestow labour upon any thing, to exercise oneself in any thing, followed by בְּ Ecclesiastes 1:13, 3:10. (Syr. ܥܢܐܳ ܒ, Arab. عنى followed by ب id.), specially, as it appears, to till the ground, to bring the earth into cultivation, whence מַעֲנָה, מַעֲנִית, a furrow.
(2) to be afflicted, depressed, oppressed, Psalms 116:10, 119:67 Zechariah 10:2. Isaiah 31:4, וּמֵהֲמֹונָם לֹא יַעֲנֵה “and (who) will not be depressed at their multitude,” he will not lose his courage. Isaiah 25:5, וְמִיר עָרִיצִים יַעֲנֶה “the song of the tyrants shall be brought low.” (Arab. عنا to be depressed, low).
Niphal
(1) to be afflicted, Psalms 119:107. Isaiah 53:7, וְהוּא נַעֲנֶה “and he was afflicted.”
(2) reflect. to submit oneself to any one, followed by מִפְּנֵי Exodus 10:3 (where for לְהֵעָנֹות there is לֵעָנֹות).
Piel
(1) to oppress, to depress, to afflict, Genesis 16:6, 15:13 31:50 Exodus 22:21. Psalms 102:24, עִנָּה בַדֶּרֶךְ כֹּחִי “(Jehovah) depressed (consumed) my strength in the way.” Psalms 88:8, כָּל־מִשְׁבָּרֶיךָ עִנִּיתָ “thou hast oppressed (i.e. inundated) (me) with all thy waves.”
(2) עִנָּה אִשָּׁה compressit feminam, generally by force, Genesis 34:2; Deuteronomy 22:24, 29 Deuteronomy 22:29; Judges 19:24, 20:5.
(3) עִנָּה נֶפֶשׁ to afflict the soul, i.e. to fast, Leviticus 16:31, 23:27, 32 Leviticus 23:32; Numbers 29:7.
Pual, to be oppressed, or afflicted, Psalms 119:71; Isaiah 53:4. Inf. עֻנֹּתֹו his oppression or sorrow, Psalms 132:1.
Hiphil, i.q. Pi. No. 1, 1 Kings 8:35; 2 Chronicles 6:26. But Ecclesiastes 5:19 belongs to עָנָה No. I; which see.
Hithpael.
(1) to submit oneself, Genesis 16:9 especially to God, Daniel 10:12.
(2) i.q. Kal, to be afflicted, 1 Kings 2:26.
Derived nouns, עָנָו, עֲנָוָה, עַנְוָה, עֱנוּת, עָנִי, עֳנִי, עִנְיָן, מַעֲנָה, מַעֲנִית, and the pr.n. עֲנָה, עֻנִּי, עֲנָיָה, עֲנָת, עֲנָתֹות, עַנְתֹתִיָּה.
I. עֲנָה, עֲנָא Chald.
(1) to begin to speak; like the Hebr. No. 2, Daniel 2:20, 3:9, 19, 24, 26, 28 4:16, 27 followed by לְ of pers. 2:47.
(2) to answer, Daniel 2:7, 10 3:14, 16 5:7 6:14.
II. עֲנָה Chald. to be afflicted. Part. עֲנֵה; plur. עֲנַיִן the afflicted, Daniel 4:24.
Klein Dictionary:
ענה ᴵⱽ to be bowed down, be afflicted.
— Qal - עָנָה was low, was humbled, was afflicted.
— Niph. - נַעֲנָה 1 he humbled himself; 2 was afflicted.
— Pi. - עִנָּה 1 he humbled, oppressed, afflicted; 2 he violated (a woman).
— Pu. - עֻנָּה he was humbled, was afflicted.
— Hiph. - הִתֽעַנָּה 1 he humbled himself, was afflicted; 2 he fasted. [BAram. עֲנֵא (= poor), Aram. עַנִּי (= he tormented, oppressed, Syr. אֶתְעַנִּי (= he humbled himself), Arab. ‘anā (= was low, was submissive), Akka. enū (= to thwart, frustrate), Egypt. Aram. ענוה (= poverty).] Derivatives: עָנָו, עֲנָוָה ᴵ, עִנּוּי ᴵ, עֱנוּת, עָנִי, עֳנִי, עֹנִי, הִתְעַנּוּת, מְעֻנֶּה, נַעֲנֶה, תַּעֲנִית, prob. also עוֹנָה ᴵ. cp. עִנְיָן.
https://www.blueletterbible.org/lexicon/h6031/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/6031.html
Outline of Biblical Usage:
Strong’s Definition:
Thayer’s Greek Lexicon:
Greek-English Lexicon of the New Testament:
BDAG:
Found in Scripture:
https://www.blueletterbible.org/lexicon/G2433/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/greek/2433.html
ex·pi·a·tion ˌek-spē-ˈā-shən
1 a : the act of expiating something : the act of extinguishing the guilt incurred by something
b : the act or process of making atonement for something
2 : the means by which expiation or atonement is made
https://www.merriam-webster.com/dictionary/expiation
atonement (n.)
1510s, "condition of being at one (with others)," a sense now obsolete, from atone + -ment. The theological meaning "reconciliation" (of man with God through the life, passion, and death of Christ) is from 1520s; that of "satisfaction or reparation for wrong or injury, propitiation of an offended party" is from 1610s.
atone (v.)
1590s, "be in harmony, agree, be in accordance," from adverbial phrase atonen (c. 1300) "in accord," literally "at one," a contraction of at and one. It retains the older pronunciation of one.
The meaning "make up (for errors or deficiencies)" is from 1660s; that of "make reparations" is from 1680s.
Atone. To bring at one, to reconcile, and thence to suffer the pains of whatever sacrifice is necessary to bring about a reconciliation. [Hensleigh Wedgwood, "A Dictionary of English Etymology," 1859]
The phrase perhaps is modeled on Latin adunare "unite," from ad "to, at" (see ad-) + unum "one." Related: Atoned; atoning.
-ment
common suffix of Latin origin forming nouns, originally from French and representing Latin -mentum, which was added to verb stems to make nouns indicating the result or product of the action of the verb or the means or instrument of the action. In Vulgar Latin and Old French it came to be used as a formative in nouns of action. French inserts an -e- between the verbal root and the suffix (as in commenc-e-ment from commenc-er; with verbs in ir, -i- is inserted instead (as in sent-i-ment from sentir).
Used with English verb stems from 16c. (for example amazement, betterment, merriment, the last of which also illustrates the habit of turning -y to -i- before this suffix).
The stems to which -ment is normally appended are those of verbs; freaks like oddment & funniment should not be made a precedent of; they are themselves due to misconception of merriment, which is not from the adjective, but from an obsolete verb merry to rejoice. [Fowler]
https://www.etymonline.com/word/atonement
The word atonement, is almost the only theological term of English origin. It was likely first used in Tyndale's English translation as derived from the adv. phrase atonen, meaning "in accord," literally, at one.
https://www.theopedia.com/atonement
“YOM KIPPUR (originally yom hakippurim , “Day of Atonement"), the holiest day of the Jewish religious year , on the 10th of Tishri (middle of September to the beginning of October). It is the earnest and consecrating close of the ten Penitential Days, which begin with the judgment of God on Rosh Hashanah . The Day of Atonement, like the time for repentance in general , is especially devoted to the renewal of religious and moral life”
The Universal Jewish Encyclopedia, vol 10, 1943
YOM KIPPUR, pg 604
When the New Year's day became the day of God's judgment, no doubt under Babylonian influence, the atoning character of Yom Kippur became still stronger.
The Universal Jewish Encyclopedia, vol 10, 1943
YOM KIPPUR, pg 604
A scapegoat, upon which the high priest laid the sins of the people, was sent forth into the wilderness to Azazel (a demon according to Ibn Ezra on Lev. xvi. 10, related to the goat-like demons, or satyrs, referred to in Lev. xvii. 7; compare Yoma 67b): and its arrival at the rock of Hadudo, where it was cast down the precipice, was signalized as the moment of the granting of pardon to the people by the waving of a wisp of snow-white wool in place of one of scarlet, over the Temple gate, crowds of young people waiting on the hills of Jerusalem to celebrate the event by dancing (Yoma vi. 1-8 : Ta’anit vi. 8).
Jewish Encyclopedia, vol 02, 1905
ATONEMENT, pg 280-281
But under the influence of Babylonian mythology, which spoke of the beginning of the year — “zagmuk" — on the first day of Nisan as the time when the gods decided the destiny of life {Jensen - Kosmologie. pp. 84-86, 238), the idea developed also in Jewish circles that on the first of Tishri, the sacred New Years Day and the anniversary of Creation, man’s doings were judged and his destiny was decided: and that on the tenth of Tishri the decree of heaven was sealed (Tosef. R.H. i. 13: R H. 11a, 16d) a view still unknown to Philo (“De Septenario.” 22) and disputed by some rabbis (R. H. 16d).
Jewish Encyclopedia, vol 02, 1905
ATONEMENT, pg 281
ATONEMENT, DAY OF (יום הכפרים Yom Ha-Kippurim).— In Bible, Talmud, and Liturgy : The term יום כפור, "Yom Kippur," is late rabbinic.
Jewish Encyclopedia, vol 02, 1905
ATONEMENT, DAY OF, pg 284
The two goats contributed by the people (verse 5) were placed before him, being designated by lot, the one for a sin-offering "for the Lord," and the other to be sent away into the wilderness “for Azazel" (verses 7-10).
Jewish Encyclopedia, vol 02, 1905
ATONEMENT, DAY OF, pg 284
The Sages taught: During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the forty years prior to the destruction of the Second Temple, the lot for God did not arise in the High Priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candelabrum did not burn continually.
The William Davidson Talmud,
Yoma 39b
https://www.sefaria.org/Yoma.39b.5?lang=bi&with=all&lang2=en
https://www.chabad.org/library/article_cdo/aid/5446117/jewish/39b.htm
Our Rabbis taught: During the last forty years before the destruction of the Temple the lot [‘For the Lord’] did not come up in the right hand; nor did the crimson-coloured strap become white; nor did the westernmost light shine; and the doors of the Hekal would open by themselves, ……
Talmud - Mas. Yoma 39b
http://www.yashanet.com/library/temple/yoma39.htm
https://www.jewishvirtuallibrary.org/tractate-yoma-chapter-4
“Of (b): : the tolerably numerous abstract plurals, ……. may be divided into two classes. They sum up either the conditions or qualities inherent in the idea of the stem, or else the various single acts of which an action is composed. …… The summing up of the several parts of an action is expressed in חֲנֻמִים embalming, כִּפֻּרִים atonement…..”
Gesenius' Hebrew Grammar, Second English Edition, 1910
§ 124. The Various Uses of the Plural-Form
“Of (c): the pluralis excellentiae or maiestatis, as has been remarked above, is properly a variety of the abstract plural, since it sums up the several characteristics belonging to the idea, besides possessing the secondary sense of an intensification of the original idea.”
Gesenius' Hebrew Grammar, Second English Edition, 1910
§ 124. The Various Uses of the Plural-Form
“(iii.) The Ascended Christ as Priest.—Of the conception of Messiah as Priest there is but little in the OT literature. The idea emerges, in Ps 110.4, of His Eternal Priesthood, although not after the order of Aaron, but ‘after the order of Melchizedek’; but the thought was not developed until the Epistle to the Hebrews expanded it. The consummation of the official service of the Jewish high priests was reached when, on the Day of Atonement, the sin-offering on behalf of the people having been sacrificed outside, the blood of the victim was brought within the Holy Place and sprinkled before the Mercy-seat (Lv 16.15), So, it is argued (He 9.11-12), the consummation of the offering of the great High Priest is His Ascension to the heavenly Merey-seat, where the efficacy of His sacrifice of blood is perpetually pleaded. It is the function of a priest to offer sacrifice, and this is perfectly fulfilled in the voluntary sacrifice of the Victim-Priest, which is efficacious to the cleansing from sin and not merely from ceremonial defilement (He 10.12), and which, further, is unique and needs not to be repeated (He 7.27, 9.25-26), But the higher, and more spiritual, function of priest is to intercede, and this is perfectly fulfilled in the perpetual intercession (He 7.25) of the Priest who as ‘passed into the heavens’ (He 4.14), ‘made higher than the heavens’ (He 7.26), ‘ who sat down on the right hand of the throne of the Majesty in the heavens’ (He 8.1), whose priesthood is ‘unchangeable’ (He 7.24). It has been debated by theologians when the Priesthood of Christ began. Is He to be regarded as a Priest during any period of His visible ministry, or did He enter upon His Priesthood only in heaven? * The answer seemingly implied in Hebrews is that, while He was always Priest throughout His Ministry and Passion, and while the supreme sacrifice of His priestly ministration was the sacrifice of Himself on the Cross, yet the consummation of His priestly service is to be found in His perpetual intercession in heaven. Just as the Jewish priest did not reach the highest moment of his service until he had brought the blood of the victim within the Holy Place, so Christ did not fulfil His priesthood in perfect measure until He had ascended. The Ascension marks the complete fulfilment and consummation of His work as Priest no less than as King and as Prophet. For the Ascension no less than for the Passion, there was an inner moral necessity in the Divine counsels: [Greek phrase]; (Lk 24.26).
Encyclopedia of Religion and Ethics, vol 02
ASSUMPTION AND ASCENSION, pg 157
“the obscure Hebrew word, עזאזל (Azazel), which occurs no where else in the Bible. Various attempts have been made to interpret its meaning. Some have taken it for the name of a place where the man who took the goat away used to throw it over a precipice, since its return was thought to forbode evil. Others, with better reason, take it for the name of an evil spirit; and in fact a spirit of this name is mentioned in the Apocryphal “ Book of Henoch”, and later in Jewish literature. On this interpretation, which, though by no means On this interpretation, which, though by no means new, finds favour with modern critics, the idea of the ceremony would seem to be that the sins ere sent back to would seem to be that the sins were sent back to the evil spirit to whose influence they owed their origin. It has been noted that some they owed their origin.”
Catholic Encyclopedia, 1913, vol 2
ATONEMENT, pg 54
“ATONEMENT and DAY OF ATONEMENT. “Atone” (originafly—see below—‘‘at one”) and “atonement” are terms ordinarily used as practically synonymous with satisfaction, reparation, compensation, with a view to reconciliation.”
Encyclopedia Britannica, 1911, vol 2,
ATONEMENT, pg 874
“Rabbi Yishmael says: Didn’t they have a different indicator? There was a strip of crimson tied to the entrance to the Sanctuary, and when the goat reached the wilderness and the mitzva was fulfilled the strip would turn white, as it is stated: “Though your sins be as scarlet, they will become white as snow” (Isaiah 1:18).”
Yoma 6:8
https://www.sefaria.org/Mishnah_Yoma.6.8?lang=bi&with=all&lang2=en
“The acknowledgment of sin and the subsequent forgiveness offered by God are central themes throughout the Bible, reflecting the relationship between humanity and the divine. … It is a transgression against God's law and a deviation from His will. …
… The Bible emphasizes the importance of confession as a step toward reconciliation with God. In 1 John 1:9, it is written, "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" . This verse underscores the necessity of confession as a means to receive divine forgiveness.”
“Acknowledgment of Sin and Forgiveness”, Bible Hub, Topical Encyclopedia, https://biblehub.com/topical/a/acknowledgment_of_sin_and_forgiveness.htm, Accessed 20250912
Very significant, as showing a deep-rooted desire for some form of atoning sacrifice, is the custom known already in the time of the Geonim, and found in Asia and Africa (see Benjamin II., "Acht Yahre in Asien und Africa," 1858, p. 273), as well as in Europe (Asheri Yoma viii. 23; Mahzor Vitry, p. 339; Kol Bo lx viii.; Shulhan 'Aruk, Orah Hayyim, 605), though disapproved by Nahmanides, Solomon ben Adret, and Joseph Caro (Tur Orah Hayyim, l.c.) — of swinging over one's head, on or before the eve of Atonement Day, a fowl, usually a rooster or hen; solemnly pronouncing the same to be a vicarious sacrifice to be killed in place of the Jew or Jewess who might be guilty of death by his or her sin.
Jewish Encyclopedia, vol 02, 1905
ATONEMENT, pg 281
The custom of “Kappores umschlagen” (whirling a chicken around the head as a sort of atonement sacrifice) was already known in Gaonic times [589-1038], and was opposed by many savants .
The Universal Jewish Encyclopedia, vol 10, 1943
YOM KIPPUR, pg 604
“This is my exchange, this is my substitute, this is my expiation. This rooster/hen shall go to its death and I shall proceed to a good, long life and peace.”
Order of Kapparot
https://www.chabad.org/media/pdf/339/eOux3393298.pdf
“When one takes the chicken and circles it around one's head one should say זה חליפתי זה תמורתי זה כפרתי.
When performing Kaparot a person should think about Teshuva (repentance) imagining that the 4 types of death sentences that are carried out on the chicken should be happening to me.
The custom is not to do semichah on the chicken.
The minhag is to give the slaughtered chicken to a poor person or to redeem it with money and then give it to a poor person.”
https://halachipedia.com/index.php?title=Yom_Kippur#Kaparot
“Ancient custom - and he thought that everything that was done to this fowl was worthy of coming upon him and by his answer the Almighty removed the decree from him and his example was fulfilled in this fowl and likewise the first wrote the taste of the next sacrifice on the negligent. And it is good to slaughter in the reserve after the forgiveness, because then the mercy increases, and therefore the rabbis must order a bonfire according to the fact that there is no slaughter on the night of the 21st in the light of the bonfire. And there are those who butcher it after the dawn prayer [see AR]. And in a place where many gather together and push each other and the butchers are young all night with frowning faces and do not feel the knife because of the majority of the work. And it would be better to slaughter the atonement a day or days before YHVH Because every Esha'at is a time for atonement [PMG A.S.]. Or let them go round their heads with mats and count them as charity so that they will not fail in the prohibition of Nabila 26. [And whoever is able and willing from among the elite will call the butcher to his house in the morning reserve and today the custom in some places is that the butchers are young and are taken to the house each after midnight until daylight, therefore it is correct that the butchers sleep earlier so that they do not pass out. Also, you should prepare some tested knives and when slaughtering he will look to check each time and not trust what he checked first. And here, even when he slaughters in a house in the Jewish state, the way is that the Gach from the neighboring Jewish state come, and in particular, when he slaughters in his house, many messengers come along with atonements, and because a lot of atonements have to be slaughtered, there is not enough time to check with the heart according to the 12th law, and it is almost certain that because of the necessity, he will not be very thorough in the inspection. That's why the advice is that after slaughtering all the birds of one BHAB, he should check before the messenger goes with the birds so that he can find out if there is a nice knife that should not be eaten before the investigation, and if it is found to be damaged, he will devour all the birds of this BHAB]: Also, you should prepare some tested knives and when slaughtering he will look to check each time and not trust what he checked first. And here, even when he slaughters in a house in the Jewish state, the way is that the Gach from the neighboring Jewish state come, and in particular, when he slaughters in his house, many messengers come along with atonements, and because a lot of atonements have to be slaughtered, there is not enough time to check with the heart according to the 12th law, and it is almost certain that because of the necessity, he will not be very thorough in the inspection. That's why the advice is that after slaughtering all the birds of one BHAB, he should check before the messenger goes with the birds so that he can find out if there is a nice knife that should not be eaten before the investigation, and if it is found to be damaged, he will devour all the birds of this BHAB]: Also, you should prepare some tested knives and when slaughtering he will look to check each time and not trust what he checked first. And here, even when he slaughters in a house in the Jewish state, the way is that the Gach from the neighboring Jewish state come, and in particular, when he slaughters in his house, many messengers come along with atonements, and because a lot of atonements have to be slaughtered, there is not enough time to check with the heart according to the 12th law, and it is almost certain that because of the necessity, he will not be very thorough in the inspection. That's why the advice is that after slaughtering all the birds of one BHAB, he should check before the messenger goes with the birds so that he can find out if there is a nice knife that should not be eaten before the investigation, and if it is found to be damaged, he will devour all the birds of this BHAB”
“KAPPAROT (Heb. כַּפָּרֹות , plural of the Heb. כַּפָָּרה , kapparah; “expiation”), custom in which the sins of a person are symbolically transferred to a fowl. The custom is practiced in certain Orthodox circles on the day before the *Day of Atonement (in some congregations also on the day before *Rosh Ha-Shanah or on *Hoshana Rabba). ”
Encyclopedia Judaica
KAPPAROT, vol 11, pg 781
“This custom is nowhere mentioned in the Talmud. It appears first in the writings of the geonim of the 9th century, who explain that a cock is used in the rite because the word gever means both “man” and “cock”; the latter can, therefore, substitute for the former. …
After the destruction of the Temple, no animals used in sacrificial rites could serve similar purposes outside the Temple (Magen Abraham to Sh. Ar., Oḥ 605) and therefore cocks or hens were employed in the kapparot rite because they were not used in the Temple sacrificial cult. R. Solomon b. Abraham *Adret strongly opposed kapparot because it was similar to the biblical atonement rites (see *Azazel; cf. Lev. 16:5–22); he also considered the kapparah ritual to be a heathen superstition (“Darkhei Emori,” responsa ed. Lemberg (1811) pt. 1, no. 395). This opinion was shared by *Naḥmanides and Joseph *Caro who called the kapparot “a stupid custom” (Oḥ 605).”
Encyclopedia Judaica
KAPPAROT, vol 11, pg 782
“AZAZEL (Heb. עֲזָאזֵל ), name of the place or the “power” (see below) to which one of the goats in the Temple service of the *Day of Atonement was sent. There is a great deal of confusion regarding the exact meaning of the word. The name appears in Leviticus (16:8–10) …
The goat which was dispatched to Azazel was not a sacrifice since it was not slaughtered. From the actual verses themselves it is not even certain whether the goat was killed; thus it seems that the two goats can be compared to the two birds used in the purification ritual of the leper. Just as there one of the birds is set free to fly over the field (Lev. 14:4–7), so here too the goat of Azazel was sent into the wilderness. The goat was dispatched in order to carry the sins of Israel into the wilderness, i.e., to cleanse the people of their sins. …
When the Iʾsh ʿItti reached the cliff, he pushed the goat over it backward and it hardly reached the halfway mark in its descent before it was completely dismembered (Yoma 6:2–6).”
Encyclopedia Judaica
AZAZEL, vol 2, pg 763
“The exact meaning of Azazel was a point of dispute already in the times of the talmudic sages: some held that it is the name of the place to which the goat was sent, while others believed that it was the name of some “power.” According to the first opinion, the word Azazel is a parallel to “a land which is cut off” (Lev. 16:22), meaning (according to the rabbinic interpretation) an area of rocks and cliffs, i.e., inaccessible. The word Azazel is also interpreted as meaning strong and hard as though it were written עזז אל , namely, hardest of the mountains (Yoma 63b; cf. Sifra Aḥarei Mot 2:8; Targum Jonathan to Lev. 16:10). It does appear, however, that this is an attempt to reconcile the meaning of the word Azazel with the actual usage in the time of the Second Temple, namely to bring the goat to a cliff and to push it over. The interpretation does not quite fit the written form of the word עזאזל . The second opinion, which sees Azazel as a supernatural power, also treats the word as though it were written עַזָזֵאל . This opinion is based on Leviticus (16:8): “One lot for the Lord and the other lot for Azazel,” i.e., just as the first goat is set aside for the Lord so the second is set aside for Azazel, Azazel being a parallel to the Lord (cf. PdRe ch. 46, p. 111a). God gets a burnt offering while Azazel gets a sin offering. This view is reinforced by the widespread belief that the wilderness was the habitat of demons (see Lev. 13:21; 34:14; esp. Lev. 17:7). The demonic identification would indicate that the original purpose of the ritual was to get rid of the evil by banishing it to its original source.
Ibn Ezra and Naḥmanides both interpret Azazel as the name of the goat and this view is also found in the Talmud: “The school of Rabbi Ishmael explained it is called Azazel because it atones for the acts of the fallen *angels *Uzza and Azael” (Yoma 67b, cf. Targ. Jon., Gen. 6:1; Deut. R. 11:10). In the various Greek translations of the Bible and the Vulgate the word Azazel is interpreted in a different form – as being made up of the word עֵז (“goat”) and the Aramaic root אזל (“to go”) thus making “the goat which goes.” The Septuagint has χίμαρον… ὲπ᾽ αὑτὸν ὸ κλῆρος τοῦ άποπομπαίου (Lev. 16:10, cf. 8, i.e., the goat on which went the lot of dismissal); also, verse 26, i.e., the goat which goes free.”
Encyclopedia Judaica
AZAZEL, vol 2, pg 763-764
“In the retelling of the story of the sons of God and daughters of men (Gen. 6:1–4) in the First Book of Enoch, Azazel (or Azael) is one of the leaders of the angels who desired the daughters of men (6:4), and it was he who taught human beings how to manufacture weapons and ornaments (8:1–2). The identification of this Azazel with the biblical Azazel is clear from the continuation of the story, as the angel Raphael is commanded to “bind the hands and feet of Azazel and cast him into the darkness. Make an opening to the wilderness which is in Dudael and cast him there. Put upon him hard sharp rocks” (10:4–5). … The remnant of a pesher (commentary) on Azazel and the angels found in Cave 4 at Qumran resembles the account in the Book of Enoch. Although the remnant is deficient, it is possible to learn from it that the pesher is dealing with Azazel and the angels who lusted after the daughters of men so that they might bear them strong men, and that Azazel taught human beings how to deal wickedly. Azael is also identified with Azazel in several late Midrashim (cf. Yalkut Shimoni, Gen. 44; Jellinek, Beit ha-Midrash, vol. 4, p. 127). Azazel also appears in the Apocalypse of *Abraham where he takes the form of a fallen angel.”
Encyclopedia Judaica
AZAZEL, vol 2, pg 764
'“Speak to Aharon, to his sons, and to all the children of Yisra’ĕl, and say to them, ‘This is the word which יהוה has commanded, saying, Any man from the house of Yisra’ĕl who slays a bull or a lamb or a goat in the camp, or who slays it outside the camp,” and does not bring it to the door of the Tent of Appointment, to bring an offering to יהוה before the Dwelling Place of יהוה, blood-guilt is reckoned to that man. He has shed blood, and that man shall be cut off from among his people, in order that the children of Yisra’ĕl bring their slaughterings which they slaughter in the open field. And they shall bring them to יהוה at the door of the Tent of Appointment, to the priest, and slaughter them as slaughterings of peace offerings to יהוה. “And the priest shall sprinkle the blood on the slaughter-place of יהוה at the door of the Tent of Appointment, and shall burn the fat for a sweet fragrance to יהוה.'
'“And say to them, ‘Any man of the house of Yisra’ĕl, or of the strangers who sojourn among you, who offers an ascending offering or slaughtering, and does not bring it to the door of the Tent of Appointment, to do it to יהוה, that man shall be cut off from among his people.'
'but seek the place which יהוה your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock.'
'For it was fitting that we should have such a High Priest – kind, innocent, undefiled, having been separated from sinners, and exalted above the heavens, who does not need, as those high priests, to offer up slaughter offerings day by day, first for His own sins and then for those of the people, for this He did once for all when He offered up Himself. For the Torah appoints as high priests men who have weakness, but the word of the oath which came after the Torah, appoints the Son having been perfected forever.'
'And He Himself is an atoning offering for our sins, and not for ours only but also for all the world.'
“6. Again the Lord said to Raphael, Bind Azazyel hand and foot; cast him into darkness; and opening the desert which is in Dudael, cast him in there.
7. Throw upon him hurled and pointed stones, covering him with darkness;”
Book of Enoch 10:6-7
https://book-ofenoch.com/chapter-10/
“12. All the earth has been corrupted by the effects of the teaching of Azazyel. To him therefore ascribe the whole crime.”
Book of Enoch 10:12
https://book-ofenoch.com/chapter-10/
“2 And it came to pass, when I saw the bird speak, I said to the angel: “What is this, my lord?” And he said: “This is ungodliness, 3 this is Azazel.” 4 And he said to it: “Disgrace upon thee, Azazel! For Abraham’s lot is in heaven, but thine upon the earth. Because thou hast chosen and loved this for the dwelling-(place) of thine uncleanness, therefore the eternal mighty Lord made thee a dweller upon the earth 5 and through thee every evil spirit of lies, 6 and through thee wrath and trials for the generations of ungodly men; 7 for God, the Eternal, Mighty One, hath not permitted that the bodies of the righteous should be in thy hand, 8 in order that thereby the life of the righteous and the destruction of the unclean may be assured. 9 Hear, friend,10 begone with shame from me. For it hath not been given to thee to play the tempter in regard to all the righteous. Depart from this man!”
Book of Abraham, Chapter XIII, verses 2-10
https://www.marquette.edu/maqom/box.pdf
“7 Say to him: ‘Be thou the burning coal of the Furnace of the earth; 8 go, Azazel, into the inaccessible parts of the earth;”
Book of Abraham, Chapter XIV, verses 7-8
https://www.marquette.edu/maqom/box.pdf
“4 And he said to me: “As the number of the stars and their power, (so will) I make thy seed a nation 5 and a people, set apart for me in my heritage with Azazel.” 6 And I said: “O Eternal, Mighty One! Let thy servant speak before Thee, and let not Thine anger kindle against Thy chosen one! 7 Lo, before Thou leddest me up Azazel inveighed against me. How, then, while he is not now before Thee, hast Thou constituted Thyself with him?”
Book of Abraham, Chapter XX, verses 4-7
https://www.marquette.edu/maqom/box.pdf
“And He said to me: “These which are on the left side are the multitude of the peoples which have formerly been in existence and which are after thee destined, 1 some for judgement and restoration, and others for vengeance and destruction at the end of the world. 2 But these which are on the right side of the picture—they are the people set apart for me of the peoples with Azazel.”
Book of Abraham, Chapter XXII
https://www.marquette.edu/maqom/box.pdf
“And He said: “This is 5 the human world, 5 this is Adam, and this is their desire upon the earth, this is Eve; but he who is between them representeth ungodliness, their beginning (on the way) to perdition, even Azazel.”
Book of Abraham, Chapter XXII
https://www.marquette.edu/maqom/box.pdf
“And while I still looked there came out from the right side 4 (many), and some insulted that man, while some struck him 5 ; others, however, worshipped him. [And] 1 I saw how these worshipped him, and Azazel ran and worshipped him, and having kissed his face he turned and stood behind him. And I said: “O Eternal, Mighty One! Who is the man insulted and beaten, who is worshipped by the heathen with Azazel?”
Book of Abraham, Chapter XXIX
https://www.marquette.edu/maqom/box.pdf
“For they shall putrefy in the body of the evil worm Azazel, 2 and be burnt with the fire of Azazel’s tongue; 3 for I hoped that they would come to me, 4 and not have loved and prai sed the strange (god), 5 and not have adhered to him for whom they were not allotted, 6 but (instead) they have forsaken the mighty Lord.”
Book of Abraham, Chapter XXXI
https://www.marquette.edu/maqom/box.pdf
“eople from among the prominent residents of Jerusalem would escort the one leading the goat until they reached the first booth. Booths were set up along the path to the wilderness to provide the escort a place to rest. There were ten booths from Jerusalem to the cliff, with a distance of ninety ris between them.”
Yoma 6:4
https://www.sefaria.org/Mishnah_Yoma.6.4?lang=bi&with=all&lang2=en
“What did the one designated to dispatch the goat do there? He divided a strip of crimson into two parts, half of the strip tied to the rock, and half of it tied between the two horns of the goat. And he pushed the goat backward, and it rolls and descends. And it would not reach halfway down the mountain until it was torn limb from limb. The one designated to dispatch the goat came and sat under the roofing of last booth until it grows dark and only then went home. And from what point are the garments of the man rendered impure, as it is stated that he is impure and his clothes requires immersion? From the moment he emerges outside the wall of Jerusalem. Rabbi Shimon says: His clothes are rendered impure only from the moment that he pushes the goat from the cliff.”
Yoma 6:6
https://www.sefaria.org/Mishnah_Yoma.6.6?lang=bi&with=all&lang2=en