Isaiah 53:4 depicts the servant bearing griefs and sorrows — same substitutionary theme as the iniquity laid on him here.

Isaiah 53:5 says the servant was wounded for our transgressions — complementing the statement that the Lord laid our iniquity on him.

Isaiah 64:6 describes all our righteous acts as filthy rags — reinforcing the universal sinfulness of all going astray here.

Isaiah 55:7 calls the wicked to forsake their own way and return to the Lord — a call to repentance that contrasts with the straying in 53:6.

1 Peter 2:25 directly quotes the straying sheep image and applies it to believers who have now returned to Christ, the Shepherd.

Romans 4:25 states Christ was delivered for our offenses — directly explaining that the iniquity laid on the servant (53:6) is for our justification.

Romans 3:10-19 cites Psalm 14 to declare universal sinfulness — 'none righteous, all turned aside' — reinforcing that all have gone astray like sheep.

Luke 15:3-7 expands the lost sheep parable with rejoicing at repentance, connecting the straying of all to the joy of recovery.

In Matthew 18:12-14, the lost sheep parable echoes the straying imagery — the shepherd seeks the one who wandered, showing God's initiative for the lost.

Psalm 119:101 describes restraining from evil ways, contrasting sharply with everyone turning to their own way in the main verse.

In Genesis 22:6, Isaac carries the wood for his own sacrifice — a typology of the servant bearing the iniquity laid on him.

Psalm 130:3 asks who could stand if iniquities were marked, implying universal sinfulness and echoing the need for atonement in the main verse.

Ecclesiastes 7:20 states no one on earth is righteous and never sins, directly affirming the universal condition of straying in the main verse.

John 10:11 directly connects: the good shepherd lays down his life for the sheep, fulfilling the substitutionary bearing of iniquity in Isaiah.

Romans 3:12 echoes the universal straying of humanity, reinforcing the condition that necessitates the atonement described here.

Romans 5:8 declares that Christ died for us while we were sinners, directly explaining the substitutionary love foreshadowed in Isaiah.

2 Corinthians 5:14 states Christ died for all, echoing 'the iniquity of us all' laid on the servant — the universal scope of atonement.

1 Timothy 2:6 extends the same universal ransom — Christ gave Himself for all, just as Isaiah 53:6 says the Lord laid on Him the iniquity of us all.

1 Peter 2:24 directly applies Isaiah 53:6: Christ bore our sins in His body, fulfilling the substitutionary atonement.

In Exodus 12:6, the Passover lamb is killed — a type of the servant whose iniquity-bearing brings deliverance.

In Exodus 28:38, Aaron bears the iniquity of holy things — a priestly type of the servant who bears the iniquity of all.

In Exodus 29:10, the bullock has sins transferred via hand-laying — a type of the Lord laying iniquity on the servant.

In Leviticus 3:2, the offerer lays his hand on the head of the peace offering — a type of the transfer of iniquity onto the servant.

In Leviticus 3:8, the same hand-laying ritual for the peace offering — reinforcing the typology of iniquity transferred to the sacrifice.

Leviticus 4:4 involves laying hands on a sin offering bullock — this prefigures the Lord laying iniquity on the servant.

Leviticus 4:24 involves laying hands on a sin offering goat — prefiguring the transfer of sin onto the servant.

Leviticus 10:17 says the sin offering was given to bear the iniquity of the congregation — directly parallel to 'laid on him the iniquity of us all'.

Leviticus 16:10 describes the scapegoat making atonement by bearing sins away — a type of the suffering servant bearing our iniquity.

Leviticus 16:21 shows the priest placing sins on the scapegoat's head — directly prefiguring the Lord laying iniquity on the servant.

Numbers 15:31 says the sinner's iniquity is upon himself — contrasting with the servant who bears the iniquity of others.

In Genesis 22:10, Abraham raises the knife to slay Isaac — prefiguring the sacrifice of the servant on whom the Lord laid our iniquity.

1 Kings 8:46 explicitly states 'no man that sinneth not,' reinforcing the universal straying depicted in the main verse.

Psalm 14:3 declares all have turned aside and are corrupt, directly echoing the universal straying and sinfulness of the main verse.

Psalm 53:3 repeats the charge that everyone has gone backward and become corrupt, a near-verbatim parallel to the straying theme.

Jeremiah 50:6 also uses the lost sheep metaphor for Israel's wandering — here the straying is universal, all have turned to their own way.

1 John 1:8 echoes the universal sinfulness of Isaiah 53:6 — all have gone astray, and claiming no sin is deception.

In Psalm 69:4, David laments being hated without cause and restoring what he didn't take — a parallel to the servant bearing iniquity not his own.

In Ezekiel 4:5, God lays Israel's iniquity on Ezekiel as a sign; here the Lord lays our iniquity on the servant — a thematic parallel of bearing iniquity.

Numbers 18:1 speaks of priests bearing iniquity of the sanctuary — a parallel to bearing iniquity, but different context.

Psalm 119:176 confesses 'I have strayed like a lost sheep' — the same metaphor for human sinfulness that the Servant bears.

James 5:20 says converting a sinner from the error of his way saves a soul — echoing the straying imagery and the need for turning back.

In Genesis 8:21, God declares humanity's heart evil from youth — the same universal sinfulness that leads all astray in the prophet's confession.