Azazel

The Scapegoat

Leader of The Fallen Angels Rebellion

Azazel: The Fallen Angel of Forbidden Knowledge and Rebellion Across Religious and Esoteric Traditions (PDF)

By Douglas C Youvan September 2024

Source: https://www.researchgate.net/publication/383623487_Azazel_The_Fallen_Angel_of_Forbidden_Knowledge_and_Rebellion_Across_Religious_and_Esoteric_Traditions

Azazel is a multifaceted and enigmatic figure appearing across a wide spectrum of religious texts, folklore, and esoteric traditions. His presence is most prominently noted in ancient Jewish literature, particularly the Hebrew Bible and the Book of Enoch, but his influence extends into Islamic tradition, early Christian writings, and various occult and mystical practices. Azazel is often portrayed as a rebellious figure, a corrupter of humanity, and a teacher of forbidden knowledge, making him a symbol of defiance against divine authority.

His complex role reflects a broader human fascination with the themes of sin, rebellion, and the pursuit of knowledge that transcends acceptable boundaries. In the Hebrew Bible, Azazel’s connection to the ancient ritual of the scapegoat during Yom Kippur (Day of Atonement) underscores his association with sin and impurity. The ritual’s profound symbolism, where one goat is sacrificed to the Lord and another is sent into the wilderness for Azazel, highlights the dual nature of atonement—both the purification of sin and the banishment of impurity.

This narrative provides early insights into how Azazel functions not just as a literal being but as an abstract concept of evil and separation from God. The Book of Enoch expands Azazel’s narrative, portraying him as one of the fallen angels, known as the Watchers, who descended to Earth and defied divine commandments. Azazel, in particular, is depicted as a chief instigator who teaches humans how to craft weapons, armor, and cosmetics—skills that are explicitly linked to violence, vanity, and the corruption of the human spirit.

“Not to be confused with Azrael, a Archangel of Death in some Abrahamic Beliefs. In Islam, he is said to hold a scroll concerning the fate of mortals, recording and erasing their names at their birth and death, similar to the role of the Malakh ha-Maveth (Angel of Death) in Judaism. “

This portrayal cements Azazel’s identity as the leader of the fallen angels as a figure of forbidden knowledge, one whose actions disrupt the divine order and introduce chaos into the world. His punishment—being bound in darkness until the final judgment—serves as a stark reminder of the consequences of defying divine will.

In Islamic tradition, while Azazel is not directly mentioned in the Quran, his character finds a parallel in the figure of Iblis, the rebellious jinn who refuses to bow to Adam. Islamic commentaries and non-canonical texts often reference Azazel in a similar light as in Jewish tradition—a powerful being whose pride and defiance lead to his downfall. This alignment with Iblis underscores the shared cultural threads that define Azazel as a symbol of rebellion and disobedience across Abrahamic faiths.

Azazel’s influence extends beyond religious texts into the realms of occultism, where he is often depicted as a demon of seduction, warfare, and arcane knowledge. Modern esoteric traditions, including various forms of demonology, continue to reimagine Azazel as a powerful, albeit dangerous, figure who embodies the human temptation to seek power and knowledge at any cost.

His presence in popular culture, from literature to media, illustrates the enduring appeal of the archetype he represents: the fallen teacher, the bearer of forbidden secrets, and the embodiment of human defiance. The importance of studying Azazel lies in his capacity to embody complex and often contradictory themes—sin and redemption, rebellion and punishment, knowledge and corruption.

He serves as a potent symbol of humanity’s ongoing struggle with the boundaries of morality and the consequences of transgressing divine law. Azazel’s narrative challenges readers to reflect on the nature of knowledge, authority, and the perpetual tension between human aspiration and divine decree.

Azazel in the Hebrew Bible

Azazel's presence in the Hebrew Bible is notably mentioned in Leviticus 16, a key chapter that describes the ritual of Yom Kippur, the Day of Atonement. This solemn day is central to Jewish religious practice, emphasizing the purification of the people from their sins and the restoration of their relationship with God. In this context, Azazel emerges as a mysterious and controversial figure, intertwined with the ritual of the "scapegoat," a symbolic act that captures the essence of atonement, sin, and separation from holiness.

Examination of Azazel's Role in Leviticus 16 During the Day of Atonement (Yom Kippur)

Leviticus 16 details the complex rites performed by the High Priest on Yom Kippur, the holiest day of the Jewish calendar. Central to this ritual is the selection of two goats, which play pivotal but contrasting roles. One goat is sacrificed to the Lord as a sin offering, symbolizing purification and appeasement. The other goat, designated for Azazel, is sent alive into the wilderness after the High Priest has confessed over it all the iniquities, transgressions, and sins of the Israelites.

This second goat, often referred to as the "scapegoat," carries the collective sins of the community away from the sacred space, releasing them into the desolate and uninhabitable domain. The name Azazel appears four times in Leviticus 16, but the text does not explicitly define who or what Azazel is, leaving its meaning open to interpretation. The sending of the goat to Azazel represents a ritual expulsion of impurity, a dramatic and powerful symbol of the removal of sin from the community.

By sending the goat into the wilderness, the Israelites symbolically cleanse themselves, transferring their sins to a remote and chaotic realm far removed from the ordered and holy space of the sanctuary.

Analysis of the "Scapegoat" Ritual and the Implications of Azazel as a Symbol of Sin and Wilderness

The "scapegoat" ritual is a vivid enactment of atonement, capturing the tension between sacredness and impurity. The wilderness, where the goat for Azazel is sent, represents a realm of disorder, danger, and the absence of divine presence. In ancient Israelite cosmology, the wilderness is not just a physical location but a metaphysical space symbolizing chaos and estrangement from God.

Azazel, as the recipient of the scapegoat, embodies this chaotic wilderness, standing in stark opposition to the divine order maintained within the sanctuary. Azazel’s role as the entity to whom the scapegoat is sent can be seen as representing more than a mere dumping ground for sin. It is an acknowledgment of the presence of forces outside the covenant community—forces that are wild, untamed, and inherently opposed to divine holiness.

The act of sending the sins of the people away to Azazel reinforces the idea that these transgressions are not only removed from the community but are placed into the hands of an otherworldly, morally ambiguous entity that thrives in the domain of impurity and exile. The ritual underscores the dual nature of atonement: cleansing and separation. The first goat cleanses the people through its sacrifice to the Lord, while the second goat separates the people from their sins by banishing them into the wilderness. This duality reflects the complexity of sin—not just as a personal failing but as something that needs to be both purged and distanced.

Azazel in the Book of Enoch

The Book of Enoch, an ancient Jewish apocalyptic text not included in the canonical Bible but revered in some religious traditions, provides one of the most detailed and influential accounts of Azazel. In this text, Azazel emerges as a central figure among the Watchers, a group of 200 fallen angels who descend from Heaven to Earth, driven by lust and a desire to interact with humanity. The actions of these Watchers, especially Azazel’s, disrupt the divine order, bringing chaos and corruption into the world. This narrative not only amplifies Azazel’s role as a rebel against divine authority but also positions him as a purveyor of forbidden knowledge, directly influencing the course of human history.

Azazel’s introduction of weaponry and warfare is particularly significant because it transforms human society from one that is presumably more peaceful and cooperative to one marked by violence and strife. The knowledge of crafting weapons gives rise to war, bloodshed, and the power dynamics that come with the ability to harm and dominate others. This shift represents a fundamental corruption of human nature, as the capacity for violence becomes ingrained in the human psyche, disrupting the intended harmony of creation.

The teaching of cosmetics and adornment to women is equally significant. While seemingly benign, these skills are framed within the narrative as catalysts for moral decay. Azazel’s influence leads to the introduction of vanity, deception, and the objectification of beauty, which serve to distract humanity from spiritual pursuits. The emphasis on external appearances fosters superficial values and undermines the inner virtues that are central to a godly life. The allure of beauty becomes a tool of manipulation, contributing to societal discord and personal downfall.

Azazel’s Punishment: Bound and Cast into Darkness, Symbolizing Divine Retribution

The divine response to Azazel’s corruption of humanity is severe and uncompromising. God commands the archangel Raphael to bind Azazel hand and foot and cast him into the darkness of the desert, imprisoning him in the abyss. There, Azazel is to remain bound and buried beneath jagged rocks, shut away in darkness until the Day of Judgment when he will be cast into the fire to atone for his sins.

This punishment is not merely a physical confinement but a profound symbolic act of retribution. Azazel’s binding represents the containment of chaos and evil, a divine effort to restore order by neutralizing the source of corruption. The imagery of Azazel being buried beneath the earth and the rocks serves as a stark reminder of the consequences of defying divine law.

It also reinforces the idea that Azazel’s transgressions were not just personal sins but cosmic disruptions that necessitate the most extreme measures to rectify. The darkness of Azazel’s prison symbolizes both his fall from the light of Heaven and the spiritual darkness he brought into the world. His punishment is an eternal separation from God, a fate that mirrors the spiritual state he inflicted upon humanity.

The act of casting him into darkness until the final judgment serves as a powerful narrative of divine justice—one that underscores the ultimate triumph of divine order over rebellion and chaos. Azazel’s fate serves as a cautionary tale within the Book of Enoch, warning against the dangers of seeking knowledge and power that lie outside divine sanction.

His story illustrates the destructive potential of unchecked ambition and the devastating consequences of defying divine boundaries. As a leader of the Watchers, Azazel’s fall exemplifies the perils of imparting forbidden knowledge, and his punishment stands as a testament to the ultimate authority of divine justice.

The narrative of Azazel in the Book of Enoch is thus a profound meditation on the themes of rebellion, corruption, and retribution. It provides a vivid portrayal of the dangers of transgressing divine boundaries and the high cost of seeking power through illicit means. Azazel’s story resonates as a powerful allegory for the human condition, capturing the eternal struggle between the pursuit of knowledge and the adherence to divine will.

Azazel in the Dead Sea Scrolls and Other Apocryphal Texts

Azazel’s influence extends beyond the canonical texts and the Book of Enoch, finding significant expression in the Dead Sea Scrolls and other apocryphal writings. These texts, often filled with mystical and esoteric insights, provide a deeper and more complex portrayal of Azazel as a cosmic adversary and corrupter of humankind. The Dead Sea Scrolls, discovered in the mid-20th century near Qumran, offer a treasure trove of ancient Jewish writings that include fragments of apocryphal works like the Book of Giants. These texts further expand Azazel’s mythos, enriching his role as a symbol of rebellion and moral corruption that operates in direct opposition to divine order.

Exploration of Azazel’s Appearance in the Book of Giants and Other Related Texts

The Book of Giants, part of the Dead Sea Scrolls collection, is an apocryphal work that elaborates on the narratives found in the Book of Enoch, particularly focusing on the Watchers and their giant offspring, known as the Nephilim. In this text, Azazel’s influence is evident, as he is depicted as one of the primary instigators of the Watchers’ rebellion against Heaven. Although much of the text survives only in fragmented form, what remains clearly portrays Azazel as a figure whose actions have dire consequences for both the divine and human realms.

In the Book of Giants, the Watchers, led by figures like Azazel and Shemihazah, descend to Earth and engage in illicit relationships with human women, resulting in the birth of the Nephilim—giants who become destructive forces on Earth. The narrative underscores Azazel’s pivotal role in this rebellion, highlighting his responsibility for spreading forbidden knowledge and fostering chaos. The giants, a direct result of the Watchers’ defiance, are described as violent and uncontrollable beings, wreaking havoc upon the Earth and furthering the corruption initiated by Azazel.

In these apocryphal texts, Azazel is consistently portrayed as a direct adversary of divine order, embodying the ultimate defiance against God’s established boundaries. His teachings are depicted as deliberate acts of corruption aimed at undermining the divine structure of the world. Azazel’s role as a corrupter is not limited to imparting forbidden skills; it extends to his influence on human and supernatural beings alike, encouraging a pervasive rebellion against divine authority.

The Book of Giants portrays Azazel’s actions as having catastrophic consequences that ripple through both the earthly and heavenly realms. The giants, born from the union of the Watchers and human women, embody the physical manifestation of this corruption. They are not just symbols of defiance; they are active agents of destruction, highlighting the tangible impact of Azazel’s influence on the natural and moral order. This portrayal reinforces Azazel’s status as a figure who not only defies God but also seeks to draw others—angels, humans, and giants alike—into his rebellion.

One of the key ways these texts expand Azazel’s mythos is by positioning him as a primary agent of chaos and corruption, rather than a peripheral figure. The narrative details the direct impact of his teachings on the downfall of humanity and the broader cosmic disorder that follows. This expansion allows for a richer understanding of Azazel as a symbol of forbidden knowledge and moral decay, as well as his function as a cautionary archetype of what happens when divine laws are transgressed.

Moreover, these apocryphal texts contribute to the development of a cosmology where Azazel’s rebellion is part of a larger narrative of cosmic conflict. His actions are not isolated incidents but are woven into a broader story of the struggle between light and darkness, order and chaos. The giants and the Watchers’ downfall are not just historical events but are seen as part of a grand, ongoing battle that reverberates through the spiritual and material worlds.

This narrative depth transforms Azazel from a simple scapegoat figure into a dynamic and enduring symbol of defiance and the perils of pursuing power without divine sanction. Additionally, the apocryphal portrayal of Azazel influences later demonological traditions, further embedding him into the fabric of religious and mystical thought.

His characterization in these texts sets the stage for subsequent interpretations in Christian, Islamic, and occult traditions, where he continues to be viewed as a figure of temptation, rebellion, and destruction. The expanded mythos provides a foundation upon which later cultural and theological interpretations can build, ensuring that Azazel remains a potent symbol of human and divine conflict.

Azazel in Islamic Tradition

In Islamic tradition, Azazel is not explicitly mentioned in the Quran, but his character and narrative closely parallel those of other rebellious spirits, most notably Iblis, the Islamic equivalent of Satan. Islamic literature, including tafsirs (Quranic commentaries) and non-Quranic texts, offers insights into Azazel's identity and role as a figure of defiance and corruption. Although Azazel does not occupy the same central role in Islamic theology as he does in Jewish and Christian apocryphal writings, his association with rebellion and forbidden knowledge persists, highlighting the shared themes across Abrahamic faiths.

The Association of Azazel with Iblis and Other Rebellious Spirits in Islamic Lore

In Islamic tradition, the story of Iblis—the chief of the jinn who defied God’s command to bow to Adam—bears striking similarities to the narrative of Azazel in Jewish and Christian apocrypha. Iblis is depicted as a prideful being who, driven by arrogance, refuses to submit to a new creation (Adam) and is subsequently cast out of Heaven, cursed to lead humanity astray until the Day of Judgment.

This portrayal aligns with the broader depiction of Azazel as a rebellious figure who defies divine authority and leads others into sin. While Azazel is not directly equated with Iblis in Islamic texts, later interpretations, particularly in Sufi and mystical Islamic traditions, sometimes associate the two as analogous figures representing defiance against God. In some Islamic narratives, Azazel is considered a former angel or jinn who, like Iblis, falls from grace due to disobedience and pride. The parallel lies not just in their rebellious nature but also in their roles as corrupters of humanity, responsible for spreading mischief and strife.

Examination of Azazel’s Depiction in Tafsirs (Commentaries) and Non-Quranic Islamic Texts

Although Azazel is not named in the Quran, his influence is felt in the exegesis and commentary literature (tafsirs) that seeks to elaborate on the nature of rebellious spirits. Some Islamic scholars and mystics have included references to Azazel when discussing the broader themes of angelic fall and the spread of forbidden knowledge among humanity.

These references often appear in the context of exploring Iblis's rebellion, highlighting parallels between Azazel’s defiance and the more well-known story of Iblis. In these commentaries, Azazel is sometimes described as an angel who, before his fall, was renowned for his piety and wisdom. His transformation into a fallen being is attributed to his pride, which mirrors the downfall of Iblis. This depiction is particularly prevalent in Sufi traditions, where Azazel’s story is used to illustrate the dangers of spiritual pride and the subtlety with which sin can corrupt even the most devout beings.

In some non-canonical Islamic texts, Azazel is explicitly portrayed as a corrupter of knowledge, much like in the Book of Enoch. He is depicted as teaching forbidden arts, such as magic and the secrets of the stars, which align with the Islamic condemnation of sorcery and divination. This narrative reinforces the portrayal of Azazel as a malevolent figure who disrupts the divine order by imparting knowledge that humanity is not meant to possess.

For example, in some Islamic mystical writings, Azazel is associated with teaching humans astrology and other forms of divination that are considered haram (forbidden) in Islam. These teachings are viewed as a means of tempting humans away from their reliance on God, offering them the illusion of control over the unseen. By imparting this forbidden knowledge, Azazel perpetuates a false sense of power and autonomy, echoing the broader Islamic warnings against seeking guidance from anything other than divine revelation.

Azazel in Occult and Esoteric Traditions

Azazel’s influence extends far beyond religious texts, permeating occultism, demonology, and modern esoteric traditions. Over the centuries, Azazel has been reimagined and repurposed by various occult practitioners, writers, and artists, evolving from a biblical and apocryphal figure into a symbol of rebellion, forbidden knowledge, and the allure of power.

This transformation reflects a broader cultural fascination with figures who defy divine authority, embodying the archetypal rebel who seeks to unlock hidden truths and challenge established norms. Azazel’s presence in these traditions underscores his enduring appeal as a complex and multifaceted figure of defiance, seduction, and arcane knowledge.

In later occultism and demonology, Azazel is often depicted as a powerful demon and a key figure in the pantheon of fallen angels. Medieval grimoires, such as the Lesser Key of Solomon and other texts associated with the Western esoteric tradition, frequently list Azazel among the ranks of the infernal hierarchy, emphasizing his status as a leader of rebellious spirits.

These works draw on his earlier portrayals in Jewish and Christian apocryphal texts, adapting his identity to fit the evolving demonological landscape of the time. During the Renaissance and Enlightenment periods, which saw a resurgence of interest in magic and the occult, Azazel’s image was further transformed.

He was depicted as a master of alchemical secrets, a teacher of sorcery, and a patron of those who sought to wield forbidden knowledge for personal gain. In these contexts, Azazel is often invoked in rituals designed to obtain power, knowledge, or protection, highlighting his dual nature as both a corrupter and a provider of insight.

His role as a fallen angel who taught humanity the arts of war and seduction was seen as a valuable, albeit dangerous, resource for those willing to step outside the bounds of conventional morality. In modern interpretations, Azazel continues to be a prominent figure in contemporary occult practices, including Satanism, Thelema, and other esoteric movements that value individual empowerment and the pursuit of hidden knowledge.

Some modern occultists revere Azazel as a liberator who defied the tyranny of divine law to bring knowledge and power to humanity. This view reframes Azazel not merely as a demonic figure but as an archetype of rebellion, enlightenment, and the breaking of taboos. His association with the wilderness and the idea of the scapegoat also play into contemporary themes of exile, outsider status, and the embracing of one’s shadow self.

Azazel’s enduring appeal in occult and esoteric traditions is deeply tied to his role as a symbol of defiance. He represents the impulse to challenge authority, question established truths, and seek knowledge that lies beyond the reach of conventional wisdom. This defiance is not merely rebellion for its own sake; it is often portrayed as a quest for empowerment and self-actualization, appealing to those who feel constrained by social, religious, or moral boundaries.

As a figure of seduction, Azazel’s influence extends into the realm of desire and temptation. His teachings on cosmetics and adornment in the Book of Enoch highlight his association with the allure of beauty and the manipulation of appearances. In occult symbolism, this seduction is not limited to physical attraction but extends to the seductive nature of power, knowledge, and the breaking of taboos.

Azazel’s ability to make forbidden things seem desirable reflects a broader theme in esoteric traditions: the tension between the pursuit of personal liberation and the potential for self-destruction. The theme of hidden knowledge is perhaps the most enduring aspect of Azazel’s legacy in occultism. As a teacher of forbidden arts, Azazel embodies the archetype of the dark mentor who offers insights that are both illuminating and dangerous.

This knowledge is often portrayed as double-edged, capable of elevating those who wield it but also leading them into moral or spiritual peril. Azazel’s role as a bearer of hidden truths challenges the notion that all knowledge is inherently good, suggesting that some truths may come at too high a cost. In contemporary esoteric movements, Azazel’s story resonates as a cautionary tale and a source of inspiration.

He is both a warning against hubris and a figure who embodies the courage to seek what lies beyond the known. His presence in modern rituals and cultural representations continues to captivate those drawn to the liminal spaces between order and chaos, light and darkness, wisdom and folly. Azazel’s evolution from a biblical scapegoat to a symbol of occult wisdom and defiance underscores his complex role as a figure who defies easy categorization.

He represents the eternal human struggle with authority, temptation, and the quest for knowledge, embodying the risks and rewards of pushing beyond accepted boundaries.

Infinity - The Rise Of Azazel

Lyrics

Azazel! - I summon thee

Fire-Djinn of the Southern Quarter

Be the torch

Which would ignited my soul in glorious might

Immolate me in Thy presence

Guide my steps on the path of shadows

Let me drink

From the chalice of Luciferian gnosis

Awaken now! Rise from the Mountain of Darkness

And resurrect the ancient cities of War and Sin

Initiate me by the power of the darkest dreams

Forbidden teachings of the Nephilimic Witchcraft

Horned Master of the Witches Sabbath

Light the fire between the horns

And open the inner gates to the eternal powers and forbidden wisdom

Azza Uzza Azziel

Nephilum-Qayin Azazel!

Ignite the flames of the black light upon the face of the earth

Your gift of knowledge

To forge the weapons of liberation

In blasphemy and fury we rebel against the cosmic order

Proud sons of Fire

Rise at war and erase the clayborn

Azazel The Scapegoat Leader of The Fallen Angels Rebellion

Source: https://www.instagram.com/p/C-smc3QpQcF/?img_index=9

Pictures Videos Music and Additional Reading

Azazel, Angel of Sacrifices

Source: https://www.angelarium.net/grigori/#/azazel-angel-of-sacrifices/

Tonight we pour the water from our bowls,

the warmth from our hearths,

and the breath from our flock.

We bring an end to these necessities,

not for their destruction,

but in their honor.

For in their absence,

we can truly see their glory.

The First Watcher of the North was a favorite among many. Azazel’s beauty and kindness were a thing of legend. He taught mankind to forge swords, handling both his hammer and his blade with equal grace. And though he loved mankind, he feared them as well. This was their land. He had tread upon it without invitation. A stranger. He was many wonderful things, but he was not human.

Dark Meditation

Demonic Mantra To Invoke & Evoke the Power of AZAZEL ( Produced by 9EV1l)

Azazel

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

In the Hebrew Bible, the name Azazel (/əˈzeɪzəl, ˈæzəˌzɛl/; Hebrew: עֲזָאזֵל ʿĂzāʾzēl) represents a desolate place where a scapegoat bearing the sins of the Jews was sent during Yom Kippur. During the late Second Temple period (after the closure of the Hebrew Bible canon), Azazel came to be viewed as a fallen angel responsible for introducing humans to forbidden knowledge, as described in the Book of Enoch. His role as a fallen angel partly remains in Christian and Islamic traditions.

Torah

In the Hebrew Bible, the term is used three times in the Book of Leviticus, where two male goats were to be sacrificed to Yahweh and one of the two was selected by lot, for Yahweh is seen as speaking through the lots. One goat is selected by lot and sent into the wilderness לַעֲזָאזֵל, "for Azazel". This goat was then cast out in the desert as part of Yom Kippur. The scapegoat ritual can be traced back to 24th century BC Ebla, from where it spread throughout the ancient Near East.

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 Bible translations, it is represented as a name in the text:

Aaron shall offer the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall take the two goats and set them before 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 present the goat on which the lot fell for the Lord, and offer it as a sin offering; but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.

— Leviticus 16:6–10, New Revised Standard Version

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

Rabbinical Judaism

The Mishnah (Yoma 39a) follows the Hebrew Bible text; two goats were procured, similar in respect of appearance, height, cost, and time of selection. Having one of these on his right and the other on his left, the high priest, who was assisted in this rite by two 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, "Blessed be the name of His glorious kingdom for ever and ever." He then fastened a scarlet woolen thread to the head of the goat "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 before 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, as is written in the law of Moses, Thy servant, 'for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'"

Enochic literature Apocrypha

In the Dead Sea Scrolls, the name Azazel occurs in the line 6 of 4Q203, The Book of Giants, which is a part of the Enochic literature found at Qumran. Despite the expectation of Brandt (1889) to date no evidence has surfaced of Azazel as a demon or god prior to the earliest Jewish sources among the Dead Sea Scrolls.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 the demons of old.

Here, Azazel is one of the leaders of the rebellious Watchers in the time preceding the Flood; he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and taught women the art of deception 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, bound hand and foot by 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 be cast into the fire to be consumed forever.

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

— Book of Enoch 10:8

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

And it came to pass [...] that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. [...] There 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 bore children to them, the same became mighty men which were of old, men of renown.

These "sons of God" have often 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 be translated "sons of the rulers".)

In the Book of Enoch, Azazel is responsible for teaching people to make weapons and cosmetics, for which he was cast out of heaven. The Book of Enoch 8:1–3a reads, "And Azazel taught men to make 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 use 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 corruption brought on by Azazel and the Grigori degrades the human race, and the four archangels (Michael, Gabriel, Raphael, and Uriel) “saw much blood being 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 learn."

God sees the sin brought about by 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 cover him with darkness, and let him abide there forever, and cover his face that he may not see light.” Azazel's fate is foretold near the end of Enoch 2:8, where God says, “On the day of the great judgement he shall be cast into the fire.” He will be delivered to the angels of punishments (Satan).

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

Besatt - The Leader Of Fallens (Azael)

Lyrics

Once a cherub and the leader of angels in the seventh circle

Created in abyss from smokeless fire in the beyond

As son of fire he refused to kneel before son of the earth, Adam

For doing this he was cast out of heaven into the depths

Rider mounting a snake

Son of fire

Leader of fallen angels

With many faces

The last ceremony of Reconciliation day after purification

In a temple high priest sheds goat’s blood for Azazel

He spawned giants by sleeping with daughters of men

And they were drowned in deluge that covered the earth

He taught men to make weapons

Battle swords and shields

He taught women to beautify their eyes

And to dress seductively

Rider mounting a snake

Son of fire

Leader of fallen angels

With many faces

In Islam

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

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 Hisham ibn al-Kalbi and Abu Ishaq al-Tha'labi usually linked the reason of their abode to a narration related to the Watchers known from 3 Enoch.

Just as in 3 Enoch, angels complained about humans iniquity, whereupon God offered a test, that the angels might choose three among them to descend to earth, endowed with bodily desires, and prove that they would do better than humans under the same conditions. Accordingly, they choose Aza, Azzaya and Azazel.

However, Azazel repented his decision and God allowed him to turn 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.

In Christianity

Latin Bible

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

8 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 16:8–10

English versions, such as the King James Version, followed the Septuagint and Vulgate in understanding the term as relating to a goat. The modern English Standard Version provides the footnote "16:8 The meaning of Azazel is uncertain; possibly the name of a place or a demon, traditionally a scapegoat; also verses 10, 26".

Most scholars accept the indication of some kind of demon or deity, however Judit M. Blair notes that this is an argument without supporting contemporary text evidence.

Ida Zatelli (1998) has suggested that the Hebrew ritual parallels pagan practice of sending a scapegoat into the desert on the occasion of a royal wedding found in two ritual texts in archives at Ebla (24th C. BC). A she-goat with a silver bracelet hung from her neck was driven forth into the wasteland of 'Alini' by the community. There is no mention of an "Azazel"

Thy Darkened Shade - Elixir of Azazel

Lyrics

Holy Azazel descend from vaults, herald of night godliest exalts

Enchain me with wisdom unending, weaponry, foresight, theurgy ascending

My voices preach the swords of Azazel

My tongues declare the rise of Naamah

My body yearns for dissolution

Summoning thee bearer of fires

Enlight me with venomous pyres

Nephilim's blood flows from within

Titanic scapegoat, father and Djinn

My voices preach the swords of Azazel

My tongues declare the rise of Naamah

My body yearns for dissolution

Thou seest what Azazel hath done,

Who hath indoctrinate black arts on cosmic soil

And divulged the unceasing gnosis which is in Chaos

Sculpturing blood in the resemblance of the Dark Gods.

Azazel!

Apocryphal devote of Sophia I am

With the glowing cremations that scorch inside thy horns I sparkle

Sacrilegious circumcision yields catharsis

For I was the shepherd and the werewolf is my incarnation

Wakened in me the alms of Naamah

Undeathly goddess, mother Qalmana

Absolve Him from the mount of Dudal

Crossroads unfold trespassing congress of god

By Tubal Qayin who forged the spears

Blacksmithing thy sword that sears

Crave for the acausal will of Azazel, Watchers metemphychosis

Defiling chains, penetrate deception from the webs of liberty

From Nahemoth my dreams commence

The astral passage of my becoming

Quintessence unseals this empty shell

That shall be filled with the elixir of Azazel

To Him ascribe all sins

Engrave my ajna Semjazazel, dismask the daemonic anabasis

The scar that I purify is the seal of Qayin

That darken beingness delusions

Crave for the acausal will of Azazel, Watchers metemphychosis

Defiling chains, penetrate deception from the webs of liberty

From Nahemoth my dreams commence

The astral passage of my becoming

Quintessence unseals this empty shell

That shall be filled with the elixir of Azazel

Shemyaza's hecatombs infect Orion

Fathom the heavens for aeon and aeon

Casting to Eden lament eternal

Baneful incantations deliverance infernal

Black Flame deathless infested cosmos

Children of Qayin watchful astros from welkin fall

Strangulate Adamite spawns, accursed siblings forlorn

Under the aegis of necromantical bewitchery

We ascended to the firmament of angels

And as Noah smothered our seals,

We raised the weapons for the day of our Lord

Azza Shemhazazel Semjaza Uzza Azazel

Source: https://www.instagram.com/p/C-smc3QpQcF/?img_index=9

Torture Squad - Azazel

Lyrics

Uh Azazel... unmerciful god from hell

Brings us now

His evil black legions

Desperate cries are reaching to the heavens

No one can be saved

He dominates all religions

Demons proclaiming to the sky

The arrival of the lord of the flies

Close your eyes to the evil glare

Hordes of hell will march at dawn.

Beginning of the end, all hope is gone

The human race is drowning in despair

Uh Azazel... tyrannical king of hell

Treads on us

Feel... feel his impurity

Dark eyes, void of light everywhere

There's no escape

We'll pay for all our sins

We are leaving all hope behind

Feeling his touch and there's no light

Bodies are laying across the land

The smell of death is everywhere

Transforming this land a pit of despair

Azazel... is rising to command

Azazel, the king of hell

Bringing pain, our souls yell

Leaving the earth in a dark cell

Azazel, the king of hell

Uh Azazel... in the image of decay

Chosen to bring

Torments, plagues and anguish

Thee unholy plan, his conquest is done

There's no life

Under his dark sun

In the face of millions the agony hurts and burns

Through this age of demise

The human race is drowned in flames, pestilence, pain and hate

It's the last chapter of mankind

Azazel, the king of hell

Bringing pain, our souls yell

Leaving the earth in a dark cell

Azazel, master of living hell