The idea of Christ's work in the heavenly sanctuary being connected to the removal of sin records is based on the following biblical passages:

1. Hebrews 9:23-24:

   • "Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf."

2. Hebrews 9:11-12:

   • "But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption."

These passages suggest that Christ's work in the heavenly sanctuary is connected to the cleansing or purification of that sanctuary, but they do not explicitly state that He "removes the record of sin" from it. This interpretation is based on the broader biblical understanding of the sanctuary and its cleansing, as described in Leviticus 16 and other related passages.

So while the idea of Christ removing the record of sin from the heavenly sanctuary is a common interpretation, it is not a direct statement found in the biblical text. The Bible speaks more broadly about Christ's work in the heavenly sanctuary on behalf of His people.

The scapegoat ritual described in Leviticus 16 is part of the Day of Atonement ceremonies in the earthly sanctuary, but the Bible does not explicitly describe a corresponding ritual taking place in the heavenly sanctuary.

In the earthly sanctuary:

• On the Day of Atonement, the high priest would cast lots over two goats - one to be sacrificed as a sin offering, and the other to be the "scapegoat" ( Leviticus 16:7-10 ).
• The high priest would lay his hands on the head of the live scapegoat and confess over it all the iniquities and transgressions of the Israelites ( Leviticus 16:21 ).
• The scapegoat would then be sent away into the wilderness, symbolically carrying away the sins of the people ( Leviticus 16:22 ).

Regarding the heavenly sanctuary:

• The Bible does not describe a specific ritual with a scapegoat taking place in the heavenly sanctuary.
• However, the book of Hebrews draws parallels between the earthly sanctuary rituals and Christ's work in the heavenly sanctuary as our High Priest (Hebrews 8-9).
• Some interpret Christ's work of atonement and intercession in the heavenly sanctuary as fulfilling the symbolic meaning of the scapegoat, in that He takes away the sins of His people.
• But the Bible does not provide explicit details about a scapegoat ritual occurring in the heavenly sanctuary.

So in summary, while the scapegoat ritual is described in detail in Leviticus 16 regarding the earthly sanctuary, the Bible does not give a specific account of a corresponding ritual taking place in the heavenly sanctuary. The connection is made through the broader biblical understanding of Christ's work as our High Priest.

That's an interesting perspective. The events described at the beginning of Revelation 20 could potentially be seen as equating Satan with the scapegoat from the Day of Atonement ritual in Leviticus 16.

In Revelation 20:1-3, it describes:

"Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended."

This could be interpreted as a heavenly fulfillment of the scapegoat ritual, where Satan is symbolically "sent away" into the abyss, just as the scapegoat was sent away into the wilderness, carrying the sins of the people.

Some key parallels that could be drawn:

1. Satan is the ultimate source and instigator of sin, just as the sins of the people were symbolically placed on the scapegoat.

2. Satan being "bound" and "thrown into the pit" could represent him being removed from deceiving the nations, similar to the scapegoat being sent away.

3. This event in Revelation 20 occurs after Christ's work of atonement, paralleling the timing of the Day of Atonement rituals.

So while the Bible does not explicitly make this connection, the events described in Revelation 20 could potentially be seen as a heavenly counterpart to the earthly scapegoat ritual, with Satan fulfilling that symbolic role.

However, it's important to note that this is an interpretive connection and not a direct biblical statement. The Bible does not explicitly equate Satan with the scapegoat in the heavenly sanctuary.

The meaning and origin of this word have been debated by scholars, but a few key points about it:

1. Literal meaning:

   • The exact meaning of "azazel" is uncertain, but it is generally understood to refer to the "scapegoat" or the goat that was sent away.
   • Some scholars suggest it may mean "complete removal" or "the goat that departs."

2. Interpretations:

   • Some interpret "azazel" as referring to a demonic or supernatural entity to whom the goat was sent.
   • Others view it simply as a term for the goat that was designated to be sent away, without any supernatural connotations.

3. Textual context:

   • In Leviticus 16, the "azazel" goat is contrasted with the goat that was sacrificed as a sin offering.
   • The "azazel" goat had the sins of the people symbolically placed on it and was then sent away into the wilderness.

So in summary, the Hebrew word "azazel" refers to the scapegoat ritual described in Leviticus 16, where one of the two goats was sent away to symbolically carry the sins of the people. The exact meaning and significance of this term have been debated, but it is clearly central to the Day of Atonement ceremonies in the earthly sanctuary.

The book of Enoch, which is considered an apocryphal or pseudepigraphal text (not part of the biblical canon), also mentions "Azazel" in several places.

Specifically, in the Book of Enoch, Azazel is portrayed as a fallen angel who taught humans various sinful arts and was punished by being bound in the wilderness until the final judgment.

The relevant passage is found in 1 Enoch 8:1, which states:

"And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and breastplates, and made known to them the metals of the earth and the art of working them, and made known to them the art of making wine, and their [various] kinds, and the art of making perfumes, and breastplates, and made known to them the art of making mirrors, and the workmanship of them, and the art of making bracelets, and ornaments, and the art of making up the eyes, and of beautifying the eyelids, and the most precious and choice stones, and all manner of colored dyes. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways."

So while the term "azazel" only appears in Leviticus 16 within the biblical canon, it is also found in the extra-biblical Book of Enoch, where it is associated with a fallen angel who corrupted humanity.