Ezekiel 42:10 describes the location of the south chambers — the same chambers whose holy function is defined in verse 13.

Ezekiel 44:19 adds that these same holy chambers are where priests leave their ministering garments before going to the people.

Ezekiel 40:46 describes the priests who minister at the altar—these same priests would eat the most holy offerings in the chambers of Ezekiel 42:13.

Leviticus 10:17 says the sin offering must be eaten in a holy place because it is most holy—identical to Ezekiel's rule for sin offering.

Deuteronomy 21:5 identifies the priests as chosen to minister and judge — the same priests who consume the most holy offerings in Ezekiel's chambers.

Numbers 18:10 instructs priests to eat the most holy offerings — directly parallel to the practice described in Ezekiel’s holy chambers.

Numbers 18:9 reserves grain, sin, and guilt offerings as most holy for priests—directly matching Ezekiel's list of offerings eaten in the holy chambers.

In Numbers 18:7, the priesthood is given exclusively to Aaron's sons — the same priests who later eat the most holy offerings in Ezekiel's temple chambers.

Leviticus 24:9 assigns the showbread to Aaron and sons, eaten in a holy place—parallel to Ezekiel's holy chambers for most holy food.

Leviticus 21:22 permits priests with blemishes to eat holy offerings — same context of priests consuming most holy food in sacred chambers.

Exodus 29:31 instructs boiling the ordination ram in a holy place; here priests eat most holy offerings in the holy chambers.

Leviticus 10:13 commands eating the grain offering in a holy place—same requirement for the most holy grain offering as in Ezekiel.

Leviticus 7:6 states the same rule: male priests eat the guilt offering in a holy place, directly parallel to Ezekiel's holy chambers for most holy offerings.

Leviticus 7:1 introduces the law of the guilt offering as most holy — the offering priests eat in Ezekiel's chambers.

Leviticus 6:29 explicitly says that male priests may eat the sin offering — the same offering consumed in Ezekiel's holy chambers.

Leviticus 6:26 says the sin offering must be eaten in a holy place; this verse applies that rule to the temple chambers.

Leviticus 6:25 gives the law of the sin offering, which is most holy — one of the offerings priests eat in Ezekiel's chambers.

Leviticus 6:17 declares the grain offering most holy and given to priests as their portion — exactly the offering eaten in Ezekiel's holy chambers.

Leviticus 6:14-16 commands that the grain offering be eaten in a holy place; this verse specifies the temple chambers for that practice.

Leviticus 2:10 reaffirms that the leftover grain offering (here baked in a pan) is most holy and belongs to the priests — the same offering eaten in Ezekiel.

Leviticus 2:3 specifies that the grain offering's remainder is most holy and belongs to the priests — exactly the offering eaten in Ezekiel's holy chambers.

Leviticus 10:14 allows the breast and thigh (from peace offerings) to be eaten in a clean place, not necessarily holy—contrasting with the holy chamber requirement for most holy offerings.

Nehemiah 13:5 describes a large room for storing offerings in the temple — similar to the chambers used for storing most holy gifts.

1 Chronicles 23:28 mentions Levites caring for temple chambers — same concept of holy chambers, but focus is on duties, not eating offerings.