Exodus 19:5 grounds the consecration call in Israel's identity as God's treasured possession — the basis for the dietary law.

Exodus 19:6 expands the consecration theme: Israel is called to be a holy nation and a kingdom of priests, directly linking to this command.

Leviticus 11:45 provides the explicit rationale 'be holy, for I am holy' — the foundation for the consecration command here.

Leviticus 17:15 prescribes ritual cleansing for anyone who eats torn flesh — the very act prohibited here.

Leviticus 17:16 warns of bearing iniquity if purification is neglected — the consequence of violating the prohibition.

Leviticus 19:2 repeats the holiness command to all Israel, reinforcing the call to be set apart as God is holy.

In Leviticus 22:8, the same prohibition against eating torn animals is applied specifically to priests, underscoring their higher holiness standard.

Deuteronomy 14:21 applies the same holiness reasoning to not eating anything that died naturally, echoing the prohibition of torn flesh.

In Ezekiel 4:14, the prophet cites this very law to show he has never defiled himself by eating torn meat, demonstrating its ongoing observance.

In Ezekiel 44:31, the ban on eating torn animals is again reiterated for priests, mirroring Leviticus 22:8.

1 Peter 1:15 applies the OT holiness command to Christians — be holy in all conduct, showing continuity of God's call.

1 Peter 1:16 directly cites 'You shall be holy, for I am holy' — the same principle motivating the dietary restriction here.

In Leviticus 7:24, the fat of torn animals is also forbidden to eat, extending the same prohibition.

In Leviticus 20:25, the command to distinguish clean and unclean animals reinforces the dietary holiness principle behind the torn meat ban.