Ezekiel 14:10 extends the punishment to include both the prophet and the inquirer, showing equal guilt.

Ezekiel 14:7 provides the condition—anyone with idols who consults a prophet—for the judgment proclaimed in this verse.

Ezekiel 15:7 uses the identical phrase 'I will set My face against them' in a judgment oracle against Jerusalem.

Ezekiel 13:23 also ends with 'you shall know that I am the LORD' after judgment on false prophets.

Ezekiel 6:7 concludes with the same 'you shall know that I am the LORD' formula seen here.

Ezekiel 5:15 describes becoming a reproach, taunt, and warning—echoing the 'sign and proverb' fate of judgment.

Ezekiel 20:3 parallels this by showing God refusing to be inquired by unfaithful elders, similar to the refusal to answer idolaters.

Ezekiel 13:14 uses the same 'you shall know that I am the Lord' judgment formula against false prophets, reinforcing the divine retribution theme.

Leviticus 20:3-6 repeats 'set My face against' for Molech worship and spiritists, a direct parallel to this judgment language.

Jeremiah 44:11 declares God will set His face against Judah for calamity, repeating the exact judgment formula.

Jeremiah 29:22 shows exiles using a curse formula—the same idea of becoming a 'proverb' for judgment.

Jeremiah 24:9 describes being 'a reproach and a byword, a curse and an object of ridicule'—nearly identical to Ezekiel's 'sign and proverb'.

Jeremiah 21:10 explicitly states God has set His face against Jerusalem for harm, identical phrasing of judgment.

Deuteronomy 28:37 warns Israel becoming 'a byword and an object of ridicule'—the covenant curse behind Ezekiel's 'sign and proverb'.

Leviticus 26:17 uses 'I will set My face against you' as a covenant curse, matching the same divine opposition.

Leviticus 17:10 has the exact same judgment formula: God sets His face against and cuts off anyone who eats blood.

Deuteronomy 29:20 describes God blotting out an idolater's name, similar to being cut off.

Deuteronomy 28:46 uses 'sign and a wonder' for covenant curses—Ezekiel adapts to 'sign and a proverb'.

Hosea 4:5 depicts prophets stumbling in judgment alongside the people, mirroring the shared punishment between prophet and inquirer here.

Psalm 34:16 says the face of the Lord is against evildoers to cut off their memory, a similar concept of divine opposition.

Numbers 16:38 has the censers become a 'sign'—here the idolater becomes a sign and proverb.