In Ezekiel 4:5, the 390 days for bearing Israel's iniquity are specified, directly explaining the symbolic act.

In Ezekiel 4:8, the binding of the prophet to stay immobile completes the symbolic bearing of iniquity.

Ezekiel 18:20 asserts individual responsibility—no one bears another's iniquity—contrasting with Ezekiel's symbolic bearing of Israel's iniquity here.

In Numbers 14:34, God punishes Israel one year per day of spying — the same day-for-year principle Ezekiel enacts for Israel's iniquity.

In 2 Kings 17:7, the sins that led to Israel's exile are recounted—the very iniquity Ezekiel symbolically bears.

In Isaiah 53:11, the Suffering Servant bears iniquities — a typological fulfillment of Ezekiel's symbolic bearing.

In Isaiah 53:12, the Servant bears the sin of many and intercedes — typologically fulfilling Ezekiel's symbolic bearing of iniquity.

In Hebrews 9:28, Christ bears the sins of many once for all — the ultimate fulfillment of the bearing-of-iniquity motif Ezekiel enacted symbolically.

In 1 Peter 2:24, Christ bore our sins on the cross — the definitive fulfillment of the iniquity-bearing Ezekiel only symbolized.

In Exodus 28:38, the high priest bears guilt from Israel's holy gifts — a priestly bearing of iniquity that Ezekiel's prophetic act echoes.

In Leviticus 16:22, the scapegoat bears all iniquities into the wilderness — a parallel symbolic transfer of sin.

In Numbers 18:1, priests are commanded to bear iniquity of the sanctuary — Ezekiel, a priest, symbolically bears Israel's iniquity in his prophetic act.

In Leviticus 10:17, priests bear the congregation's iniquity by eating the sin offering — same 'bear iniquity' phrase but different context.