The Day of Atonement includes a unique ritual involving two goats, as described in Leviticus 16, where the Hebrew word *azazel* is used for the second goat. The meaning of *azazel* is ambiguous, with Strong's Concordance defining it as "goat of departure," derived from roots meaning "goat" and "to go away" or "disappear," while Brown-Driver-Briggs suggests "complete removal." These definitions align with the instructions in Leviticus 16, indicating the goat's role in removing sins from view by bearing them to an uninhabited land. The notion of *azazel* as the name of a wilderness demon or fallen angel is not supported by Scripture, lacking a second or third witness to establish such a role in the atonement process. Instead, the two goats together form a single sin offering, with distinct roles: one goat is sacrificed to satisfy the Lord's justice, and the other, the *azazel* goat, is presented alive before the Lord to be sanctified and then sent away, symbolizing the complete removal of sin. The ritual's structure does not imply two personalities but rather two purposes within the compound atonement, focusing on payment for sin and its total departure from awareness.

The azazel goat in Leviticus 16 is central to understanding the Day of Atonement ritual. God's stated purpose for the azazel goat is to bear all the iniquities of the children of Israel to an uninhabited land, symbolizing the complete removal of sin from view. Leviticus 16:21-22 instructs the high priest to lay both hands on the azazel's head, confessing over it all the iniquities, transgressions, and sins of the people, indicating a symbolic transference and substitution. This goat, designated as the goat of departure or complete removal, contrasts with the first goat, which cleansed the holy place, while the azazel bore the sins away entirely. The fulfillment of the azazel goat points to the Messiah, as Scripture states that our iniquity was laid on Him, He bore our sins, and He took them away, leaving no need for any other being to accomplish this. The casting of lots for the two goats, as described in Proverbs 16:33, ensured that God determined which goat would be sent away, emphasizing that He dictates the terms of worship and chooses between functions, not personalities. This process served as a reminder of the priest's fallibility and the necessity to look to God for direction in the ritual.

In the Day of Atonement ritual, the second goat, known as the azazel or the goat of departure, played a significant role in bearing the sins of the people out of sight. This act of carrying sins away aligns with the concept of complete removal, one of the meanings associated with azazel, reflecting the idea of sins being taken as far as the east is from the west. The azazel goat, bearing all the iniquities, was led to an uninhabited land, a place described as cut off, symbolizing a state of separation or forgetfulness akin to the grave, where sins are no longer a factor in God's view. This bearing of sins by the azazel parallels the ultimate removal and forgetting of transgressions, emphasizing a conscious divine choice to disregard them. Furthermore, the azazel was led away by a suitable man who required cleansing afterward, underscoring the symbolic purity needed in this act of removal. The focus remains on the complete removal of sin from view, highlighting the profound significance of this ritual act in restoring the relationship between God and His people.

In Leviticus 16, the live goat, referred to as Azazel, plays a crucial role in the removal of sin from the congregation. As described in verses 20-22, after the atonement for the holy place, the tabernacle, and the altar is complete, Aaron lays both hands on the head of the live goat, confessing over it all the iniquities and transgressions of the children of Israel, placing their sins upon the goat. This goat is then sent away into the wilderness by a suitable man, bearing all their iniquities to an uninhabited land, a place cut off, where the sins are figuratively removed from consciousness. The term Azazel itself is tied to the concept of complete removal, emphasizing the act of carrying sins out of sight and out of mind. The bearing of sins by Azazel parallels the work of the Messiah, as seen in Isaiah 53, where He is described as bearing the iniquities of many, lifting up and taking away sins in a manner akin to forgiveness and pardon. This connection is further reinforced in the New Testament, particularly in Hebrews 9:26-28, where Jesus Christ is said to have appeared to put away sin by the sacrifice of Himself, canceling and bringing sin to nothing for those who repent. The language used in Hebrews, such as "put away" and "bear," mirrors the role of Azazel as the goat of complete removal, cutting off sin and removing it from consciousness, a task fulfilled by Christ's singular sacrifice. Moreover, the scriptures in Leviticus 16 clearly state that the sins borne by Azazel are human sins, with no indication of any connection to satan's guilt or responsibility. The idea of transferring human sins to satan lacks biblical support within these passages, as the focus remains on the substitutionary role of the goat for the nation's iniquities, not on any involvement of the adversary. The overwhelming emphasis in related scriptures, such as Colossians 2:13-14 and Hebrews 9 and 10, is on Christ's complete and sufficient work in bearing and removing sin, aligning directly with the symbolic role of Azazel as the agent of total removal, without any reference to satan's participation in this process.

The term azazel, used exclusively in Leviticus 16 to describe the second goat in the Day of Atonement ceremony, appears only four times in Scripture, leaving its meaning shrouded in uncertainty. Without a defining verse, understanding azazel requires careful consideration of various starting points, none of which provide a definitive foundation due to the lack of multiple scriptural witnesses. One interpretation suggests azazel derives from roots meaning "the strength of God," combining 'azaz (to strengthen or prevail) and El (a title of God), though this does not clearly connect to the second goat's role. Another view posits azazel as a location east of Jerusalem, a difficult and accursed place where the goat bore the nation's sins, yet this is problematic since Leviticus 16 was given in the wilderness with no fixed camp location. A third perspective breaks azazel into 'ez (goat) and 'azal (to go away), suggesting "goat of departure" or "entire removal," aligning with the goat's action of being sent away, though some scholars debate the root for "goat." A fourth interpretation views azazel through a negative lens, combining 'azal (removal) and 'az (strong) to mean "the strong and obstinate one destined to go away," implying a derogatory name, but this relies on selective meanings since 'az can also describe neutral or positive strength. Finally, a traditional view holds azazel as a type of satan, rooted in historical teachings from certain groups, though this lacks direct scriptural support and often leans on external sources or sequential symbolism that selectively interprets elements of Leviticus 16. Focusing on the actions described in Leviticus 16, the azazel goat has the iniquities, transgressions, and sins of the people laid on its head and bears them into the wilderness, away from God's presence. These actions find clear fulfillment in Messianic prophecies, such as Isaiah 53:6, where the Eternal lays our iniquities on the Messiah, mirroring the high priest's act of transference. Isaiah 53:11-12 further confirms the Messiah bearing sins, as does Hebrews 9, which presents Christ as fulfilling the Day of Atonement by bearing sins, with no mention of satan's involvement. Peter also attests that Christ bore our sins in His body on the tree, aligning directly with the azazel's role of substitutionary bearing of sin during prolonged suffering outside the camp, as Christ suffered outside the gate. Paul's statement in II Corinthians 5:21 that God made Christ to be sin reflects the azazel becoming sin through the transference of guilt, a role underscored by Christ becoming a curse for us, as seen in Galatians 3:13 and Deuteronomy 21:23, paralleling the cursed state of the azazel when sent away. Additional verses like Psalm 103:12, Colossians 2:14, John 1:29, and I John 3:5 reinforce Christ's role in removing and bearing away sins, matching the azazel's function. In contrast, Scripture provides no record of sins being laid on satan or satan bearing sins, highlighting that the azazel's essential roles point to Christ's work alone.

On the Day of Atonement, as described in Leviticus 16:5, two goats were central to the unique offering for the sins of Israel. The second goat, known as the azazel or the goat of departure, had all the sins of the people laid on its head, bearing them to an uninhabited land, a land cut off. This ritual symbolizes the complete removal of sins from the community, taking them to a place of forgetfulness. The releasing of the azazel into the wilderness has been linked by some to the binding of satan, yet this connection is problematic. The account in Revelation 20:1-3 makes no mention of sins being placed on satan's head; instead, his binding is to prevent deception of the nations for a thousand years, not to provide expiation. The ceremony of the azazel, as detailed in Leviticus 16:21-22, involves the sins of the people, not of satan, emphasizing the removal of human transgression. In the broader context of atonement, the role of the azazel aligns with the work of Jesus Christ, who is shown to bear the sins of many, as prophesied in Isaiah 53. Hebrews 9 and 10 provide extensive evidence of His fulfillment of this role, describing how He put away sin by His sacrifice alone, canceling and bringing sin to nothing for those who repent and come under His blood. Hebrews 10:4 uses terminology that mirrors the azazel, describing Christ's sacrifice as necessary and sufficient to remove sins completely, bearing them to a land cut off, and cleansing the consciences of those who accept Him. Scripture remains silent on any involvement of satan in bearing human sins, offering no support for such a role in the atonement process. The focus remains on Christ's completed work, as He by Himself purged our sins and sat down at the right hand of the Majesty on high, indicating that the bearing and removal of sins, as typified by the azazel, are fully accomplished through Him.

The concept of Azazel within the context of the Day of Atonement ritual in Leviticus 16 has been subject to various interpretations, often influenced by external traditions. Some views, rooted in Jewish mythology and carnal traditions, suggest that Azazel is a name for satan or a lesser demon. One perspective holds that the live goat, designated as the Azazel, represents satan, with the sins of mankind to be placed on his head in the future through his binding. Another variation posits that the Azazel goat bears satan's own sins, though Leviticus 16 specifically mentions only the sins of the children of Israel being confessed and borne by the goat. A third interpretation, found in some modern translations, suggests the goat is not called Azazel but is sent to a demon named Azazel, an idea stemming from Jewish folklore rather than the scriptural narrative. However, the ritual's focus remains on the sins of the nation, not on any demonic entity. The casting of lots in Leviticus 16:8 determines the roles of the two goats—one for the LORD, for cleansing and atonement of holy objects, and the other for Azazel, for the complete removal of sins. There is no indication that the lots assign representation to opposing personalities. Instead, the goat for Azazel serves as a substitute for the people, bearing their iniquities away, just as the second bird in the leprosy ritual symbolizes removal without implying a connection to satan. The scriptural emphasis is on the removal of human sin through a sacrificial substitute, fulfilled by Jesus Christ, who bore the sins of many and became a curse to reconcile us to God.

The concept of Azazel, as the goat of departure in the Atonement sin offering, has been linked by some to the binding of satan as described in Revelation 20:1-3. However, this connection is not supported by any scriptural evidence showing that satan's binding serves as an expiation of sin. The purpose of satan's binding is to prevent his deception of the nations during the Millennium, a temporary measure that does not address the final justice or the true reconciliation between mankind and God. The role of Azazel, as part of the Atonement ritual, has already been fulfilled through the finished work of Jesus Christ, who alone provides the legal satisfaction and removal of guilt necessary for atonement. Furthermore, the idea that satan's removal or binding could achieve atonement overlooks the fact that even during the Millennium, when satan is bound and unable to influence, people will still sin. The presence of sin, not the presence of satan, is what separates humanity from God, and only through Christ's work can this separation be bridged. In the context of the Day of Atonement, the only work permitted was by the high priest and the man who led the Azazel goat away, both of whom required atonement themselves, symbolizing that human effort is useless in achieving true atonement.

The recent revelation of the azazel goat's identity, as the second goat of the Atonement offering sent into the wilderness, brings to light that not all long-held beliefs are entirely accurate. Even church leaders with God's Spirit can be mistaken until He chooses to reveal the truth. For decades, the misunderstanding of the azazel goat's identity persisted, relying on human reasoning from ancient Jewish texts, apocryphal literature, fictional Jewish works, and Arabic/Islamic traditions, which proved to be unreliable sources tainted by opposition to God. God's timing in unveiling this knowledge now raises questions about His purpose, possibly to test loyalties to Him and His Word over tradition and human reasoning, to humble us by showing that truth comes only through revelation by His Spirit, or to warn even the elect against deception. This misunderstanding serves as a reminder to redouble efforts in checking the foundation of all beliefs and practices, ensuring they are built on the Rock, Christ and His Word.