I've no trouble with Azazel as meaning
a number of things other than some
kind of demonic recipient of the goat
separated into the wilderness, and as
the various translations offered
suggest; and of course Jesus is
readily understood as an innocent and
sacrificial scapegoat who bears away
the sins of the world. The question
about whether or not there was a
goatish equivalent for the "Lamb of
God" that taketh away the sins of the
world I indeed answered in my title,
"Goat of God." Clearly the goats in
the saying in Matthew are not
innocent, while, yes, the goat in
Leviticus seems to be made vicariously
guilty of things he is not originally
guilty of. He is not an unclean beast
to begin with. And yes, the
demonology of ruins etc. (Isa. 13 and
34, Jer. 50:39, Rev. 18:2, and see the
listing by Jerome Comm. on Isa. 13,
X.xxxiv in Pat. Lat. 24:373) seems to
involve beasts like hairy satyrs,
though wooly and hairy are perhaps not
all that opposite. The flanks of
Dante's Satan have been compared to
those of satyr (as in Homer to Brecht,
pp. 102-03, "Dante ... talks about the
natures of tragedy and comedy. He
says that tragedy is something fetid,
like a goat. Satan is rather like
that, for he as the hairy flanks and
shanks of a satyr. But satyrs are not
strictly tragic, and there are Latin
traditions that connect them with the
origins of comedy. Satyrs, at any
rate, are slightly ribald, and prone
to being caught in ridiculous or
obscene poses... God will hold his
enemies in derision, according to the
psalmist. On the far side of the
Inferno we are finally in a position
to take God's point of view."). I
think maybe the best citation
gratefully offered (below) is Ezek.
34:17, with vs. 20: "'As for you, my
flock, thus says the Lord God:
Behold, I judge between sheep and
sheep, rams and he-goats. ... Behold,
I, I myself will judge between the fat
sheep and the lean sheep. Because you
push with side and shoulder, and
thrust at all the weak with your
horns, till you have scattered them
abroad, I will save my flock, they
shall no longer be a prey, and I will
judge between sheep and sheep.'" This
comes somewhat close to Jesus' idea,
and even if it does not indicate
directly that the oppressive party are
goats, they do have horns. (But they
might also just be fat and greedy
bullies among the sheep. Whoever the
bullies are, they spoil the water and
the pasture for the flock of the
Lord's sheep -- [see vss. 18-19]) --
or his elect congregation.
On Sun, 13 Feb 2011 16:13:02 -0500
"Stallard, Matthew"
<[log in to unmask]> wrote:
> Apologto in advance for this
>long-winded and meandering post. I do
>not think that a typological reading
>of Ez El as essentially "demonic"
>will hold. To do so is to bark up, so
>to speak, the wrong goat.
> Both positive and negative readings
>of goats abound in the Old Testament,
>and a number of terms are used for
>goat. The most common expression for
>goat is “ez.” Another Hebrew term
>for goat is sa’ir which literally
>means “hairy.” The male leader of a
>flock was designate ‘atudh which is
>typically rendered “he-goat.” This
>term was used of leaders or
>“goat-like leaders” I suppose at
>Isaiah 14:9 and Zechariah 10:3. The
>ordinary Greek word for goat is
>tra’gos as in Hebrews 9:12, 13. In
>Palestine, the dominant breed was and
>is capra hircus mambrica which is
>usually black but occasionally
>speckled. Goats were extremely
>valuable to the ancient Hebrews. The
>produced cheese, butter and milk, and
>its flesh was eaten (Genesis 27:9;
>Deuteronomy 14:4; Judges 6:19; 13:15;
>Luke 15:29). Goat’s hair was used for
>fabrics and tents and skins were used
>for tents and clothing (Numbers
>31:20; Song of Solomon 1:5; Exodus
>26:7; 35:26; Genesis 21:15; Hebrews
>11:37). Goats were permitted as
>sacrificial animals under the Mosaic
>Law (Leviticus 1:10; 22:18, 19; 3:6,
>12). The tresses of the Shulammite
>maiden were compared to the hair of
>goats (Song of Solomon 4:1; 6:5). The
>wife of a young man’s youth is
>compared to a goat at Proverbs 5:18,
>19 (not recommended as a pick-up
>line).
> Yes, it is true, that goats were not
>always presented in a positive light.
>At times, goats were used to describe
>those who opposed the people of
>Yahweh (Isaiah 34:6,7; Jeremiah
>41:40; Ezekiel 34:17; Zechariah
>10:3).
> That said, “Ez El” can only be read
>as a messianic figure and not as a
>demonic figure. The etymology of Ez
>El or Azazel is highly disputed. The
>spelling of the Masoretic text
>suggests that it is a combination of
>the two roots meaning “goat” and
>“disappear” or “goat that
>disappears.” Many scholars, however,
>hold that there has been a
>transposition of consonants and that
>it should be rendered “strength of
>God.” The Vulgate translates the word
>as capro emissario (emissary goat or
>perhaps scapegoat) whereas the
>Septuagint uses the expression or kai
>klaron ena to apopompaio “the one
>carrying away evil.” Emphasis is put
>upon the goats being unblemished and
>sound before they ritualistically
>receive the sins of the people on
>atonement day (Leviticus 14-16). The
>two goats acted as one sin offering
>that carried away the sins of Israel.
>This seems entirely messianic and
>resonates with the writer of Hebrews
>who emphasized that Jesus’ offering
>of his human life as a sacrifice was
>more than that accomplished by “the
>blood of bulls and rams (Hebrews
>10:4, 11,12). As scapegoat, he
>becomes the “carrier of our
>sicknesses,” the one “pierced for our
>transgression” (Isaiah 53:4, 5;
>Matthew 8:17; 1Peter 2:24). I just
>don’t see Ez El as the right
>contender.
>
> The right goat, I believe, could be
>found in renderings of sa’ir in four
>specific instances: Leviticus 17:7;
>2Chronicles 11:15; Isaiah 13:21;
>Isaiah 34:14. In the cases of
>Leviticus 17:7 and 2Chronicles 11:15,
>the context is connected with
>religious practices condemned by the
>Hebrews but practiced by the
>surrounding nations. The Septuagint
>renders the term here as “the
>senseless things” and the Vulgate as
>“the demons.” Modern translators have
>followed suit. Rotherham “demons,”
>Revised Standard, Jerusalem Bible.
>American Translation “satyrs”; and
>Koehler and Baumgartner’s Lexicon in
>Veteris Testamenti Libros and A
>Hebrew and English Lexicon of the Old
>Testament by Brown, Driver, and
>Briggs “goat shaped demon.”
> Interestingly, the American Standard
>Version uses “he-goats.” For whatever
>reason, a goat was used to signify
>the worship of these other gods.
>Herodotus suggests that the Greek
>belief in Pan may have been
>influenced by Egyptian goat worship.
>The references in Isaiah are not as
>clear. Some modern translations even
>rendering them as “ostriches”
>“jackals,” or even “hyenas” (Moffatt
>and Revised Standard).
>
> At any rate, I think that the sense
>of Matthew chapter 25’s goat
>negativity is better understood from
>these examples of hairy sa’ir than
>from Azazel.
>
> Best,
> Matthew
> ____________________________________
> Matthew Stallard, Ph.D.
> Assistant Professor of English
> Ohio University
> Department of English
> 302 Ellis Hall
> Athens, OH 45701
> [log in to unmask]
> office: 740-593-2770
> cell: 740-591-4273
> my book webpage:
>http://www.mupress.org/contributorinfo.cfm?ContribID=561
> my faculty webpage:
>http://www.english.ohiou.edu/directory/faculty_page/stallard/
> ________________________________________
>From: Sidney-Spenser Discussion List
>[[log in to unmask]] On
>Behalf Of ANNE PRESCOTT
>[[log in to unmask]]
> Sent: Saturday, February 12, 2011
>6:32 PM
> To: [log in to unmask]
> Subject: Re: Ez of El / Goat of God
>
> Thanks--as always, you are a
>wonderful library all on your own.
>Anne.
>
> On Fri, Feb 11, 2011 at 10:47 PM,
>James C. Nohrnberg
><[log in to unmask]<mailto:[log in to unmask]>>
>wrote:
> Sheep are a type of innocency;
>goats, unlike sheep, have horns, and
>are less tractable beasts--more
>unruly. Could the goats possibly
>have been associated with demonic
>Azazel who receives the scapegoat
>sent into the wilderness with sins on
>its head (Leviticus 16: 8, 10): Heb.
>'ez = the goat ("go away" = 'azal)?
> Azazel (azaz, 'be strong' + el,
>'god') is a fallen angel in Enoch
>6:6, etc. But I do not know if any
>one has suggested that the Day of
>Atonement, in Lev. 16,
>apocalyptically understood, as
>possibly being a source for the
>separation of the sheep from the
>goats (in Matt. 25:31ff.: "But when
>the Son of Man comes in his glory,
>and all the holy angels with him,
>then he will sit on the throne of his
>glory. Before him all the nations
>will be gathered, and he will
>separate them one from another, as a
>shepherd separates the sheep from the
>goats. He will set the sheep on his
>right hand, but the goats on the
>left."). For, in the end (at Mt.
>25:46), "These [presumably 'the
>goats' are meant] shall go away into
>everlasting punishment: but the
>righteous into life eternal."
>(Ordinarily sheep, goats, & bullocks,
>are all acceptable for sacrifice and
>sin-offerings.) And I suppose there
>might possibly be a hint of the
>diselection of Esau, who is resembled
>to a goat by the goat-skins in which
>the flock-keeping Jacob more or less
>successfully impersonates him (his
>hairy twin).
>
> On Fri, 11 Feb 2011 21:23:07 -0500
> ANNE PRESCOTT
><[log in to unmask]<mailto:[log in to unmask]>>
>wrote:
> Roger reminds me of how much I do
>miss the old "Lamb's Tail" award at
> Porlock. Indeed, I am sorrier and
>sorrier that I won't be at K'zoo and
>hence
> Porlock this year so as to hear a
>chorus of baa's and oinks. I do hope
>I
> can quote some of all this for a
>talk at the RSA, though.
> One observation and one query.
>Observation: on several occasions
>I've
> noticed that the modern print
>versions on EEBO for some of the
>texts I've
> been looking at for bits on
>sheep-hooks, scepters, and David,
>refer to those
> intriguing opposites the sheep an
>"the groats." So God can divide the
>sheep
> from the groats? Not really
>impressive, although I'd give many an
>an angel
> or crown to see those groats. Query:
>does anyone know why in the Bible
>sheep
> are good and goats are bad? Do lambs
>taste better than baby goats? Maybe
> this is in Scripture and I just
>forget. I know you can herd
>goats--look at
> Obama's paternal family. But why do
>goats go to the left and sheep go on
> God's right hand. Nobody calls a
>religious figure the goat of God.
> Signed, Puzzled in New York.
>
> On Fri, Feb 11, 2011 at 4:46 PM,
>Roger Kuin
><[log in to unmask]<mailto:[log in to unmask]>>
>wrote:
>
> I hereby commission all the
>participants hitherto who dare appear
>at
> Kalamazoo this year to produce this
>as a Porlock Event, and invite
> nominations for its nomenclature. It
>could, and perhaps should, be annual,
> after the manner of the Jan Williams
>and Kathleen Van Dorsten
> divertimentos.
> Excelsior!
> Roger
>
> On Feb 11, 2011, at 6:53 PM, Scott
>Lucas wrote:
>
> Come to think of it, congregational
>psalm singing is about the only thing
>I
> haven't seen as a plot device on
>*Shaun the Sheep *yet. Helen, you
>and
> Psalm Woman could write the script!
>It could all start on that
>ill-starred
> day when the Farmer decides to bring
>home that new, rather opinionated
>flock
> of sheep he bought while on a trip
>to Geneva. Led by Shaun's heretofore
> unknown northern cousin, the grim,
>grumpy Shaun Knox, the newcomers soon
> have the "fur flying" in the
>pasture!
>
> Shaun Knox could call the flock to
>the barn to offer a enlightening
>sermon,
> holding up the behavior of the pigs
>as proof positive of the doctrine of
> double predestination.
> Later, the sheep could all stage a
>stirring debate over whether
>Shirley's
> gaudy pelt (or "furplice," if you
>will) is an abomination before the
>Lord or
> merely a matter indifferent.
>
> Some slapstick could be introduced
>by having neighboring farmer Mr.
>Algrind
> come for a visit, only to take a
>pratfall after getting hit on the
>head by a
> seashell.
>
> The kids will love it.
>
> Scott
>
> Scott C. Lucas
> Professor of English
> The Citadel
> Charleston, SC 29409
>
> [log in to unmask]<mailto:[log in to unmask]>
>
> On Fri, Feb 11, 2011 at 10:37 AM,
>Vincent, Helen
><[log in to unmask]<mailto:[log in to unmask]>>
>wrote:
>
> Beth,
> as long as they were baaing in the
>vernacular...
> Helen
>
>
> Helen Vincent
> Senior Curator
> Rare Book Collections
>
> Tel: +44 (0) 131 623 3894
>Fax: +44 (0) 131 623 3888
> Email:
>[log in to unmask]<mailto:[log in to unmask]>
>
> National Library of Scotland
> George IV Bridge
> Edinburgh
> EH1 1EW
> Scotland
>
>
>
> ------------------------------
> *From:* Sidney-Spenser Discussion
>List [mailto:
> [log in to unmask]<mailto:[log in to unmask]>]
>*On Behalf Of *Quitslund, Beth
> *Sent:* 10 February 2011 15:07
>
> *To:*
>[log in to unmask]<mailto:[log in to unmask]>
> *Subject:* Re: Psalm 23
>
> No worries.
>
> Though my dreams last night were
>haunted by ghostly choruses of
>plowboys,
> baaing.
>
>
> Beth Quitslund
> Associate Professor
>
> Department of English
> Ellis Hall 348
> Ohio University
> Athens, OH 45701
>
> phone: (740) 593-2829
>FAX: (740) 593-2832
>
> ------------------------------
> *From:* Sidney-Spenser Discussion
>List
>[[log in to unmask]<mailto:[log in to unmask]>]
>On
> Behalf Of Coughlan, Pat (English)
>[[log in to unmask]<mailto:[log in to unmask]>]
> *Sent:* Thursday, February 10, 2011
>7:25 AM
>
> *To:*
>[log in to unmask]<mailto:[log in to unmask]>
> *Subject:* Re: Psalm 23
>
> Dear Beth,
>
>
> Oh please can we not have the full
>text of “I just wanna be…”?
>
>
> PC
>
> ------------------------------
>
> *From:* Sidney-Spenser Discussion
>List [mailto:
> [log in to unmask]<mailto:[log in to unmask]>]
>*On Behalf Of *Quitslund, Beth
> *Sent:* 09 February 2011 18:54
>
> *To:*
>[log in to unmask]<mailto:[log in to unmask]>
> *Subject:* Re: Psalm 23
>
>
>
>
> Helen, I think I'm going to have to
>put that on a t-shirt.
>
>
> However, for the record, that
>version of Ps 23 isn't by Thomas
>Sternhold
> (probably Thomas Norton), and was
>certainly not published in 1549.
> (Secondary power: stunning fistblows
>of pedantry.)
>
>
> The best version of Ps 23--sort
>of--that I've heard lately--is a song
> beginning "I just wanna be a sheep
>(baa baa baa baa)," and includes the
> verse "Don't wanna be a goat
>(nope)." It's kind of catchy,
>actually....
>
>
> Beth
>
>
>
> Beth Quitslund
> Associate Professor
>
> Department of English
> Ellis Hall 348
> Ohio University
> Athens, OH 45701
>
> phone: (740) 593-2829
>FAX: (740) 593-2832
>
> ------------------------------
>
> *From:* Sidney-Spenser Discussion
>List
>[[log in to unmask]<mailto:[log in to unmask]>]
>On
> Behalf Of Vincent, Helen
>[[log in to unmask]<mailto:[log in to unmask]>]
> *Sent:* Wednesday, February 09, 2011
>1:43 PM
> *To:*
>[log in to unmask]<mailto:[log in to unmask]>
> *Subject:* Psalm 23
>
> Beth's post reminds me (because she
>is Psalm Woman*) that the Guardian's
> Poem Of The Week is Psalm 23, in
>three early modern translations -
>King
> James, Tyndale, and Sternhold. As
>ever, the responses to these texts
>from
> outside the academy make interesting
>reading...
>
>
>
> http://www.guardian.co.uk/books/booksblog/2011/feb/07/poem-of-the-week-psalm-23
>
>
> Helen
>
> *superpower: making ploughboys burst
>into song
>
>
> Helen Vincent
> Senior Curator
> Rare Book Collections
>
> Tel: +44 (0) 131 623 3894
>Fax: +44 (0) 131 623 3888
> Email:
>[log in to unmask]<mailto:[log in to unmask]>
>
> National Library of Scotland
> George IV Bridge
> Edinburgh
> EH1 1EW
> Scotland
>
>
>
> ***********************************************************************
>
> Visit the National Library of
>Scotland online at
>www.nls.uk<http://www.nls.uk>
>
> ***********************************************************************
>
> Please consider the environment
>before printing this e-mail.
>
> This communication is intended for
>the addressee(s) only. If you are not
> the intended
>
> recipient, please notify the
>Information Systems Helpdesk on +44
>131 623
> 3789 or
>
> [log in to unmask]<mailto:[log in to unmask]>
>and delete this e-mail. The
>statements and opinions
> expressed in this
>
> message are those of the author and
>do not necessarily reflect those of
> the National
>
> Library of Scotland. The National
>Library of Scotland is a registered
> Scottish charity.
>
> Scottish Charity No. SC011086. This
>message is subject to the Data
> Protection Act 1998
>
> and Freedom of Information
>(Scotland) Act 2002 and has been
>scanned by
> Webroot.
>
> ***********************************************************************
>
>Follow us on
>Twitter<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Ftwitter.com%2Fnatlibscot&id=preview>for
>twice-weekly updates.
>
>
> Become our
>fan<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Fwww.facebook.com%2Fpages%2FEdinburgh%2FNational-Library-of-Scotland%2F14754995380&id=preview>on
>Facebook and keep up-to-date that way
>too.
>
>
> [image: Facebook
>button]<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Fwww.facebook.com%2Fpages%2FEdinburgh%2FNational-Library-of-Scotland%2F14754995380%3Fv%3Dwall&id=preview>[image:
> Twitter
>button]<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Ftwitter.com%2Fnatlibscot&id=preview>
>
>
> ***********************************************************************
>
> Visit the National Library of
>Scotland online at
>www.nls.uk<http://www.nls.uk>
>
> ***********************************************************************
>
> Please consider the environment
>before printing this e-mail.
>
> This communication is intended for
>the addressee(s) only. If you are not
> the intended
>
> recipient, please notify the
>Information Systems Helpdesk on +44
>131 623
> 3789 or
>
> [log in to unmask]<mailto:[log in to unmask]>
>and delete this e-mail. The
>statements and opinions
> expressed in this
>
> message are those of the author and
>do not necessarily reflect those of
> the National
>
> Library of Scotland. The National
>Library of Scotland is a registered
> Scottish charity.
>
> Scottish Charity No. SC011086. This
>message is subject to the Data
> Protection Act 1998
>
> and Freedom of Information
>(Scotland) Act 2002 and has been
>scanned by
> Webroot.
>
> ***********************************************************************
>
>Follow us on
>Twitter<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Ftwitter.com%2Fnatlibscot&id=preview>for
>twice-weekly updates.
>
>
> Become our
>fan<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Fwww.facebook.com%2Fpages%2FEdinburgh%2FNational-Library-of-Scotland%2F14754995380&id=preview>on
>Facebook and keep up-to-date that way
>too.
>
>
> [image: Facebook
>button]<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Fwww.facebook.com%2Fpages%2FEdinburgh%2FNational-Library-of-Scotland%2F14754995380%3Fv%3Dwall&id=preview>
>[image:
> Twitter
>button]<http://r20.rs6.net/tn.jsp?t=7xm86sdab.0.0.f9gw5rcab.0&p=http%3A%2F%2Ftwitter.com%2Fnatlibscot&id=preview>
>
>
>
>
> [log in to unmask]<mailto:[log in to unmask]>
> James Nohrnberg
> Dept. of English, Bryan Hall 219
> Univ. of Virginia
> P.O Box 400121
> Charlottesville, VA 22904-4121
[log in to unmask]
James Nohrnberg
Dept. of English, Bryan Hall 219
Univ. of Virginia
P.O Box 400121
Charlottesville, VA 22904-4121
|
