In Ezekiel 20:40, God promises to accept Israel's offerings on His holy mountain — the same theme of restored worship and acceptance as here.

In Ezekiel 20:41, God says He will accept them as a pleasing aroma after regathering — directly parallel to the acceptance at the altar.

Ezekiel 45:17 details the prince's role in providing offerings on festivals; here, after altar purification, prince's offerings are presented — consistent teaching on offerings in Ezekiel.

Leviticus 9:1 records the eighth day after Aaron's ordination. Ezekiel's eighth day similarly begins regular sacrifices.

In Hosea 8:13, God refuses to accept Israel's sacrifices because of their sin — the direct opposite of the acceptance promised in this verse.

In Romans 15:16, Paul uses priestly language: the Gentiles become an acceptable offering through the Spirit, mirroring the accepted sacrifices on the restored altar.

Exodus 29:36 describes the initial consecration of the altar with sin offerings; here, Ezekiel's altar is similarly purified before acceptable worship begins.

Malachi 3:4 speaks of offerings becoming acceptable again after purification; here, after altar cleansing, God declares acceptance — both emphasize restored acceptable worship.

In Romans 12:1, Paul calls believers to present their bodies as a living sacrifice, holy and acceptable to God — a NT parallel to the accepted offerings on the altar.

In Hebrews 13:15, the sacrifice of praise is offered through Christ — a spiritual fulfillment of the physical offerings accepted on the altar.

1 Peter 2:5 speaks of spiritual sacrifices acceptable to God through Christ; here, priests offer physical sacrifices on the purified altar, and God accepts — both emphasize acceptable worship.

Deuteronomy 33:10 describes the Levitical priests offering burnt offerings and incense; here, the priests present burnt offerings on the purified altar — consistent priestly function.