Ezekiel 20:13 recounts Israel rejecting the life-giving statutes — the opposite of the repentant walk Ezekiel 33:15 commends.

Ezekiel 18:27 states the same: the wicked who turns from wickedness and does justice will save his life — a direct parallel to this restoration and walking in statutes.

Ezekiel 18:16 mentions not retaining a pledge — a parallel expression of the same ethical requirement to restore what was taken.

Ezekiel 18:12 describes the wicked who does not restore pledges — the opposite of the repentance action required here.

Ezekiel 18:7 lists restoring the pledge as part of righteous living — the same standard the repentant wicked man here is expected to meet.

Ezekiel 18:28 repeats: considering and turning from all transgressions brings certain life — reinforcing the promise of life for repentance here.

Ezekiel 20:11 states that God's statutes bring life to those who obey — the same 'statutes of life' the repentant walks in here.

Ezekiel 20:21 again shows Israel's rebellion against the life-giving statutes — the disobedience the repentant here turns from.

Ezekiel 18:9 describes the righteous who walks in statutes and lives — the same standard now applied to the repentant wicked here.

Ezekiel 18:17 also links walking in statutes with sure life — reinforcing the condition for life in this repentance passage.

Deuteronomy 24:10-13 commands returning a poor man's pledge at sunset — directly paralleling the restoration act that marks repentance here.

Numbers 5:6-8 commands confession and restitution plus a fifth for any sin — the broader legal framework for Ezekiel 33:15's specific commands.

Psalm 119:93 affirms that God's precepts give life — directly echoing the 'statutes of life' that the repentant wicked walks in here.

Leviticus 18:5 is the source of the 'live by them' principle — the statutes of life that Ezekiel 33:15 calls the repentant to obey.

Leviticus 6:2-5 prescribes restitution plus a fifth for robbery and pledge — the exact law behind Ezekiel 33:15's repentance actions.

Luke 19:8 shows Zacchaeus restoring fourfold what he defrauded — a NT example of the restitution that Ezekiel 33:15 calls repentance.

Exodus 22:1-4 mandates restitution for theft — the same principle of restoring stolen goods that Ezekiel 33:15 requires for repentance.

Deuteronomy 24:13 commands restoring a pledge before dark, counting it as righteousness — the very act of restoration referenced here.

Exodus 22:26 gives the law to return a cloak pledged by sunset — the legal basis for the restoration Ezekiel demands.

Job 24:9 shows the wicked taking a pledge from the poor — the injustice that repentance here reverses by restoring it.

Job 22:6 accuses Job of exacting pledges unjustly — the opposite of restoring pledges, showing how the main verse's repentance corrects such sin.

Amos 2:8 condemns using garments taken in pledge — a practice the repentant here abandons by restoring the pledge.

Exodus 22:27 explains why the cloak must be returned: it's the poor man's only covering — highlighting the compassion behind the law.

Deuteronomy 24:17 forbids taking a widow's garment as pledge — a related protection for the vulnerable, similar to the pledge ethics.

Deuteronomy 24:6 prohibits taking a millstone as pledge — a specific pledge law that expands the principle of fair treatment.

In Luke 1:6, Zechariah and Elizabeth walk blamelessly in all God's statutes — mirroring the 'walking in statutes' that leads to life here.

Revelation 22:14 promises the tree of life to those who wash their robes — an eschatological parallel to the repentant who walk in statutes and live.