Genesis 31:19 mentions household gods (teraphim)—the very objects the Babylonian king consults in his divination.

Genesis 31:30 refers to Laban's household gods (teraphim), directly linking to the teraphim used by the king in Ezekiel 21:21.

Deuteronomy 18:10 explicitly forbids the very divination, omens, and sorcery the Babylonian king uses—a direct contrast.

Judges 17:5 shows Micah making household gods (teraphim) for his shrine—the same idolatrous objects used in Ezekiel's divination scene.

1 Samuel 15:23 equates rebellion with the sin of divination, highlighting that the king's practice is rebellion against God.

In Proverbs 16:33, the lot's outcome is from the Lord, revealing that Nebuchadnezzar's divination here is ultimately directed by God.

2 Kings 23:24 describes Josiah removing teraphim—contrasting with their active use here by the Babylonian king.

Hosea 3:4 prophesies Israel will live without teraphim—while the Babylonian king relies on them for guidance.

Zechariah 10:2 condemns diviners as lying—in contrast to the Babylonian king's trust in such practices.

Judges 18:18 shows Danites stealing teraphim—the same household gods the Babylonian king consults in divination.

Judges 18:20 records the priest gladly taking the teraphim—identical objects used in the Babylonian divination ritual.

Judges 18:24 has Micah lamenting the loss of his teraphim—the very 'images' consulted by Nebuchadnezzar.

Esther 3:7 describes casting lots (Pur) for timing—a divination practice akin to the king's arrow shaking.

Hosea 4:12 shows Israel consulting wooden idols and staffs—similar divination methods to the king's arrows and liver.