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Today’s reading (Leviticus 16–18) brought something to my attention that I never noticed before. It was a reminder that, no matter how familiar we are with Scripture, there’s always more to learn. As the author of Hebrews writes in chapter 4, verse 12,

“For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”

God’s Word is not just a historical record—it is alive, it speaks into our lives and shapes us when we engage with it.

The new insight today came from Leviticus 16, where God gives instructions for the Day of Atonement. This was the most sacred day in Israel’s calendar, a time for national cleansing and reconciliation with God. The chapter introduces two goats used for the people’s sin offering: one to be sacrificed to the Lord and the other designated “for Azazel” (v. 8).

This word Azazel stood out to me because I had never noticed it in my previous readings. That’s because many translations, including the NASB, NIV, and KJV—ones that I have read most regularly—have traditionally rendered the term as “scapegoat.”

So, who or what is Azazel? Azazel is the transliteration of the Hebrew word used in English—it is what the text literally says. Jewish tradition offers two main interpretations of this word: First, some believe Azazel refers to a fallen angel or demon. In this view, the goat sent into the wilderness is being given to Satan whereas the one which stays in the camp is given to the Lord. But others interpret Azazel as a location or a general term for the wilderness; a place outside the camp where the goat was sent to bear the sins of the people.

Either way the word Azazel has given me new insight. Before today, I would have explained the two goats this way: The goat given to the Lord was sacrificed to satisfy, in worship, a holy and forgiving God, and the other—the scapegoat—was released into the wilderness carrying Israel’s sin, symbolizing their separation from sin and resulting freedom. In my mind, I associated the first goat with death (sacrifice), and the second with escape (freedom). But that’s a faulty picture.

The goat for Azazel in no way can be connected to Israel’s freedom as it represents their shame and rejection—like the lepers cast out of the camp, like Cain when he was expelled from community after killing Abel. The sins of Israel were symbolically placed on this goat, and then it was expelled into the wilderness far from the people and their holy God. In this way, the goat for Azazel becomes a picture of the curse, not at all connected to deliverance but to punishment highlighting the seriousness of sin.

So, what does this mean for us today? This understanding brought on by Azazel shows us something fundamental about God’s redemptive plan: 1) He desires perfect lives—ones that are fully devoted to and for Him, and 2) At the same time, sin must be completely removed from His presence, cast far away.

Jesus became both the perfect lamb and the one who bore our sin far away, fulfilling both aspects of the Day of Atonement. He was accepted by God as perfect and He took the punishment we deserved, removing our sins as far as the east is from the west (Psalm 103:12). Because of Him, we are no longer banished from God’s presence but welcomed into His family.

Takeaways: Never underestimate God’s Word. No matter how many times we’ve read it, there’s always more to learn when we engage with Scripture. And the passage reveals the serious nature of sin—it must be completely removed. Just as the sins of Israel were sent away with the goat for Azazel, God desires to separate us from our sin, not just forgive it. Jesus fulfills this desire of God. He was sacrificed for us, and He bore our sins away, ensuring we never have to carry them again.