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scapegoat [scapegoat 词源字典]: scapegoat: [16] In biblical times the ritual of Yom Kippur, the Jewish Day of Atonement, included a ceremony involving two goats: one was sacrificed to God, and the other was sent off into the wilderness as the symbolic bearer of the people’s sins. This second goat was termed ‘azāzēl. That appears to have been a proper name, said in Jewish tradition to be that of a demon to whom the goat was sent, and may be linked with Aziz, the name of a Canaanite god.

Later commentators, however, interpreted it as equivalent to Hebrew ‘ēz ōzēl, which means ‘goat that departs’. In the Latin of the Vulgate, that was rendered as caper emissarius (whence the French expression bouc émissaire, literally ‘goat sent forth’), and William Tindale, in his 1530 translation of the Bible, expressed it as scapegoat (the first part, scape, is a shortened form of escape).

The modern metaphorical application to someone who takes the blame for others’ faults dates from the early 19th century.
[scapegoat etymology, scapegoat origin, 英语词源]
asherah (n.): 1863, wooden pillar used as symbol of Canaanite goddess Ashera, a name of unknown origin.
Byblos: ancient Phoenician port (modern Jebeil, Lebanon) from which Egyptian papyrus was exported to Greece. The name probably is a Greek corruption of Phoenician Gebhal, said to mean literally "frontier town" (compare Hebrew gebhul "frontier, boundary," Arabic jabal "mountain"), or perhaps it is Canaanite gubla "mountain." The Greek name also might have been influenced by, or come from, an Egyptian word for "papyrus."
Caleb: masc. proper name, in the Bible, one of the 12 men sent by Moses to reconnoiter Canaan, from Hebrew Kalebh, literally "dog-like," from kelebh "dog."
cherub (n.): late 14c. as an order of angels, from Late Latin cherub, from Greek cheroub, from Hebrew kerubh (plural kerubhim) "winged angel," perhaps related to Akkadian karubu "to bless," karibu "one who blesses," an epithet of the bull-colossus. Old English had cerubin, from the Greek plural.
The cherubim, a common feature of ancient Near Eastern mythology, are not to be confused with the round-cheeked darlings of Renaissance iconography. The root of the terms either means "hybrid" or, by an inversion of consonants, "mount," "steed," and they are winged beasts, probably of awesome aspect, on which the sky god of the old Canaanite myths and of the poetry of Psalms goes riding through the air. [Robert Alter, "The Five Books of Moses," 2004, commentary on Gen. iii:24]
Hittite: c. 1600, "of or pertaining to an Indo-European people whose empire (c. 1900-700 B.C.E.) covered much of modern Turkey and Syria," from Hebrew Hitti "Hittite" (plural Hittim), from Hittite Hatti. The biblical use (Gen. xv:20, etc.) refers to Canaanite or Syrian tribes that probably were genuine scions of the Hittites. They were called khita or kheta in Egyptian.
hum (v.): late 14c., hommen "make a murmuring sound to cover embarrassment," later hummen "to buzz, drone" (early 15c.), probably of imitative origin. Sense of "sing with closed lips" is first attested late 15c.; that of "be busy and active" is 1884, perhaps on analogy of a beehive. Related: Hummed; humming. Humming-bird (1630s) so called from sound made by the rapid vibration of its wings.
There is a curious bird to see to, called a humming bird, no bigger then a great Beetle. [Thomas Morton, "New English Canaan," 1637]
know (v.): Old English cnawan (class VII strong verb; past tense cneow, past participle cnawen), "to know, perceive; acknowledge, declare," from Proto-Germanic *knew- (cognates: Old High German bi-chnaan, ir-chnaan "to know"), from PIE root *gno- "to know" (cognates: Old Persian xšnasatiy "he shall know;" Old Church Slavonic znati, Russian znat "to know;" Latin gnoscere; Greek *gno-, as in gignoskein; Sanskrit jna- "know"). Once widespread in Germanic, this form is now retained only in English, where however it has widespread application, covering meanings that require two or more verbs in other languages (such as German wissen, kennen, erkennen and in part können; French connaître, savoir; Latin novisse, cognoscere; Old Church Slavonic znaja, vemi). The Anglo-Saxons used two distinct words for this, witan (see wit) and cnawan.

Meaning "to have sexual intercourse with" is attested from c. 1200, from the Old Testament. To not know one's ass from one's elbow is from 1930. To know better "to have learned from experience" is from 1704. You know as a parenthetical filler is from 1712, but it has roots in 14c. To know too much (to be allowed to live, escape, etc.) is from 1872. As an expression of surprise, what do you know attested by 1914.
Moloch: Canaanite god said to have been propitiated by sacrificing children (Lev. xviii:21), from Latin Moloch, from Greek Molokh, from Hebrew molekh, from melekh "king," altered by the Jews with the vowel points from basheth "shame" to express their horror of the worship.
promise (v.): c. 1400, from promise (n.). Related: Promised; promising. Promised land (1530s) is a reference to the land of Canaan promised to Abraham and his progeny (Hebrew xi:9, etc.; Greek ten ges tes epangelias).
scapegoat (n.): 1530, "goat sent into the wilderness on the Day of Atonement, symbolic bearer of the sins of the people," coined by Tyndale from scape (n.1) + goat to translate Latin caper emissarius, itself a translation in Vulgate of Hebrew 'azazel (Lev. xvi:8,10,26), which was read as 'ez ozel "goat that departs," but which others hold to be the proper name of a devil or demon in Jewish mythology (sometimes identified with Canaanite deity Aziz).

Jerome's reading also was followed by Martin Luther (der ledige Bock), Symmachus (tragos aperkhomenos), and others (compare French bouc émissaire), but the question of who, or what (or even where) is meant by 'azazel is a vexed one. The Revised Version (1884) simply restores Azazel. But the old translation has its modern defenders:
Azazel is an active participle or participial noun, derived ultimately from azal (connected with the Arabic word azala, and meaning removed), but immediately from the reduplicate form of that verb, azazal. The reduplication of the consonants of the root in Hebrew and Arabic gives the force of repetition, so that while azal means removed, azalzal means removed by a repetition of acts. Azalzel or azazel, therefore, means one who removes by a series of acts. ... The interpretation is founded on sound etymological grounds, it suits the context wherever the word occurs, it is consistent with the remaining ceremonial of the Day of Atonement, and it accords with the otherwise known religious beliefs and symbolical practices of the Israelites. [Rev. F. Meyrick, "Leviticus," London, 1882]
Meaning "one who is blamed or punished for the mistakes or sins of others" first recorded 1824; the verb is attested from 1943. Related: Scapegoated; scapegoating. For the formation, compare scapegrace, also scape-gallows "one who deserves hanging."
Zion: late Old English Sion, from Greek Seon, from Hebrew Tsiyon, name of a Canaanite hill fortress in Jerusalem captured by David and called in the Bible "City of David." It became the center of Jewish life and worship.