The principle hermeneutic in God's church has always been that scripture interprets scripture, and that a doctrine, definition of a word, or a pattern requires at least two or more substantiating scriptures. Regarding the function of the Azazel goat, the scriptural understanding seems to be upstaged by tradition, Talmudic and Kabbalistic interpretations, apocryphal books not in the canon, as well as Arabic and Jewish mythology and folklore. Leviticus 14:4-7 establishes a precedent for two animals (two birds in this case, one killed and one left alive) fulfilling two separate, but complementary functions of cleansing and removing leprosy. In the Leviticus 16 ritual involving the two goats, the procedure for each goat individually lacked a critical element found in the regular sin offering. That is, the first goat was killed, but it did not have any sins symbolically transferred to it. The second goat had hands and sins laid on it, but it was not killed by the priest. Each one was missing something found in the regular sin offering, but together, they comprised a sin offering by which something far greater was accomplished. One goat had to die for cleansing; the other goat had to remain alive for bearing the sins away and removing them from God's presence. The casting of lots in no way implies that the goat chosen "for the Lord" was intended to be in an adversarial position from the other goat. God chose one goat for himself, meaning His satisfaction through purging on account of the people's uncleanness, but the second goat for complete removal. The fact that hands were laid on the second goat indicated that it became a substitute for the people-not for Satan! The binding of Satan has no connection with Leviticus 16 unless one uses the Book of Enoch.