Both rituals use paired animals in which one is killed and the other is sent away alive, creating a strong purification/disposal pattern without making the bird rite identical to the Day of Atonement goats.

Isaiah 53's sin-bearing language resonates strongly with the live goat bearing Israel's iniquities away, but Isaiah does not explicitly identify the servant as the Azazel goat. The common bearing/removal-of-iniquity theme is meaningful canonical background, but a direct servant-equals-live-goat identification would go beyond what Isaiah itself states.

Psalm 103 celebrates YHWH removing transgressions far away; the image resonates with the live goat carrying iniquities to a remote land without requiring direct literary dependence.

Hebrews develops the Day of Atonement into a major Christological contrast: repeated annual priestly action is set beside Christ’s once-for-all self-offering and heavenly appearance. Leviticus 16 provides the ritual world of atonement, cleansing, priestly entry, blood, and removal of sin that Hebrews reinterprets around Jesus.

Leviticus 16 requires the high priest to make atonement for himself as well as for the people during the Day of Atonement. Hebrews contrasts such priests, who must repeatedly offer and who share human weakness, with Jesus, the fitting high priest whose self-offering is once for all. The contrast uses the Levitical priesthood as real background without reducing every priestly offering to Leviticus 16 alone.