In 1 John 4:10, the same propitiation is rooted in God's love — He sent His Son to be the propitiation for our sins.

1 John 1:7 affirms Jesus' blood cleanses from all sin, directly supporting the universal propitiation stated here.

1 John 4:14 declares Jesus the Savior of the world — reinforcing the universal scope of propitiation in 1 John 2:2.

Romans 3:25 adds that propitiation is through Christ's blood and received by faith — specifying the means and condition.

Romans 3:26 explains that propitiation shows God's righteousness — He remains just while justifying those who believe.

John 11:52 echoes the 'not for...only but also' pattern, extending Jesus' death's purpose to gather scattered children of God.

John 1:29 calls Jesus the Lamb of God who takes away the world's sin — a direct parallel to propitiation for the whole world.

2 Corinthians 5:18-21 expands on Christ as the atoning sacrifice who reconciles the world to God, deepening the meaning of propitiation.

In Galatians 3:13, Christ became a curse for us—a parallel substitutionary act, the very means of propitiation that removes sin's curse.

Romans 4:25 states Jesus was delivered over to death for our sins — parallel to the atoning sacrifice in 1 John 2:2.

Romans 5:15 says Christ's grace overflows to the many — universal scope parallels the 'whole world' atonement.

Romans 8:34 says Christ died and intercedes for us — parallel to the atoning sacrifice in 1 John 2:2.

In Romans 14:15, Christ died for that brother—echoing the universal scope of his atoning death and calling for love toward fellow believers.

In 1 Corinthians 15:3, Christ died for our sins—the same core gospel truth that 1 John 2:2 calls propitiation for the world.

In 2 Corinthians 5:14, one died for all—directly reinforcing that Christ's propitiation extends to the whole world.

In 2 Corinthians 5:19, God reconciled the world to himself—explaining the outcome of the propitiation: sins not counted against them.

In 2 Corinthians 5:21, Christ became sin for us—the mechanism of propitiation, where he bore our sin to make us righteous.

In Galatians 1:4, Christ gave himself for our sins—identical to the propitiation for sins in 1 John 2:2, emphasizing deliverance.

In Revelation 5:9, Christ's ransom for every tribe/nation echoes the universal propitiation of 1 John 2:2 — both affirm atonement for all people.

In Ephesians 1:7, redemption through his blood brings forgiveness—the same forgiveness that 1 John 2:2 grounds in Christ's propitiation.

Colossians 1:14 ties redemption and forgiveness to Christ's blood — the same atoning work described here as propitiation for sins.

1 Timothy 2:6 states Christ gave himself as a ransom for all, directly echoing the universal scope of propitiation for the whole world.

1 Timothy 4:10 calls Christ the Savior of all people, especially believers — mirroring the 'not for ours only but also for the whole world' here.

Hebrews 2:9 says Jesus tasted death for everyone, reinforcing the universal extent of his atoning sacrifice.

Hebrews 8:12 quotes God's promise to remember sins no more — the result of the propitiation and forgiveness described here.

Hebrews 9:24 shows Christ entering heaven itself to appear for us — his heavenly ministry based on his propitiatory sacrifice.

Hebrews 10:19 gives confidence to enter the holy place by Christ's blood — the access provided by his propitiation.

1 Peter 1:19 compares Christ's blood to a spotless lamb — the sacrificial imagery underlying propitiation for sins.

Exodus 25:17 describes the mercy seat, the OT atonement cover — the same Greek word (hilasterion) used for Christ as propitiation here.

Numbers 15:25 describes priestly atonement for unintentional sins — typifying Christ's complete propitiation for all sin.

Exodus 37:6 records the making of the mercy seat, the OT atonement cover that foreshadows Christ as the propitiation for sins.

Leviticus 1:4 describes the burnt offering making atonement, a type of Christ's atoning sacrifice that propitiates for sins.

Leviticus 4:20 shows the priest making atonement for the congregation's sin through a bull, prefiguring Christ's propitiation for the world.

Leviticus 4:35 describes atonement via a lamb for an individual's sin, a type of Christ's once-for-all sacrifice for all.

Leviticus 5:10 presents a sin offering with a burnt offering for atonement, pointing to Christ's full propitiation.

Leviticus 6:7 declares that the priest's atonement brings forgiveness for any trespass, a shadow of Christ's universal propitiation.

Leviticus 16:10 depicts the scapegoat sent to make atonement, a type of Christ bearing away the world's sin.

Leviticus 16:13 shows incense covering the mercy seat on the Day of Atonement, pointing to Christ as the propitiation.

Leviticus 17:11 states blood makes atonement for the soul, directly prefiguring Christ's blood as propitiation for all.

In Leviticus 23:28, the Day of Atonement prefigures Christ's atoning work; 1 John 2:2 presents Jesus as the ultimate propitiation for sins.

Acts 13:38 proclaims forgiveness of sins through Jesus — parallel to the atoning sacrifice in 1 John 2:2.

John 3:17 states the Son was sent to save the world, not condemn — directly parallels universal propitiation.

John 17:9 says Jesus does not pray for the world — contrasting with the universal atonement in 1 John 2:2.

John 12:32 says Jesus will draw all people to himself when lifted up — universal scope parallels the 'whole world' atonement.

In John 6:51, Jesus says his flesh is given for the life of the world — parallel to the universal atonement in 1 John 2:2.

Job 9:33 laments the lack of an arbiter — contrasting with Christ who is the propitiation and mediator for our sins.

Matthew 26:28 ties Christ's blood to forgiveness of sins — the same atoning work as propitiation.

Matthew 20:28 presents Christ's life as a ransom for many — parallels the propitiation for sins.

Matthew 1:21 says Jesus saves his people from their sins — the same saving work described as propitiation.

Matthew 12:31 warns of an unforgivable sin — a tension with universal propitiation, implying conditions.

John 10:15 shows Jesus laying down his life for the sheep — narrower scope than the 'whole world' in 1 John 2:2.

John 11:51 records Caiaphas's prophecy that Jesus would die for the nation, which 1 John extends to the whole world.

Hebrews 7:25 describes Christ's ongoing intercession for believers — a complementary priestly work to his once-for-all propitiation.

John 4:42 affirms Jesus as Savior of the world — matching the universal scope of propitiation in 1 John 2:2.

In 1 Peter 2:24, Christ bore our sins on the cross — the same substitutionary atonement leading to death to sin and new life.

1 Peter 3:18 states Christ suffered once for sins, the righteous for the unrighteous, to bring us to God — echoing the atonement.

Numbers 16:46 records Aaron making atonement with incense to stop the plague — a type of Christ's propitiation that turns away wrath.

Hebrews 7:26 depicts Christ as a holy, unstained high priest — the kind of priest needed to offer the perfect propitiation.

Numbers 25:13 says Phinehas made atonement for Israel — a typological act of zeal that foreshadows Christ's atoning work.