In Exodus 28:43, priests must wear linen breeches to avoid bearing iniquity and death — complementary regulation for handling holy things.

In Leviticus 10:17, priests eat the sin offering to bear the iniquity of the congregation — same concept of priestly bearing of guilt.

Numbers 18:1 says the whole priesthood bears iniquity of the sanctuary — directly parallel to Aaron's role with the plate.

Isaiah 53:6 says the LORD laid on him the iniquity of us all — Christ as ultimate substitute prefigured by the high priest.

Isaiah 53:11 says the servant shall bear their iniquities — typological fulfillment of the high priest bearing iniquity for acceptance.

Isaiah 53:12 says he bore the sin of many — continuing the typology of substitutionary bearing of iniquity.

John 1:29 calls Jesus the Lamb of God who takes away sin — ultimate fulfillment of the high priest's role in bearing iniquity.

2 Corinthians 5:21 says Christ was made sin for us — perfect fulfillment of the pattern of bearing iniquity for others.

Hebrews 9:28 presents Christ's once-for-all bearing of sins, fulfilling the typology of Aaron bearing guilt for the holy gifts.

1 Peter 2:24 declares Christ bore our sins in His body, echoing the substitutionary bearing of guilt by Aaron.

1 Peter 3:18 emphasizes Christ suffered once for sins to bring us to God, a NT fulfillment of the guilt-bearing priest.

In Leviticus 22:9, priests who profane holy things bear sin and die — warning that reinforces the weight of bearing iniquity.

Ezekiel 4:4-6 has Ezekiel symbolically bear iniquity of Israel — another OT example of a person bearing iniquity for others.