Jeremiah 32:35 repeats nearly verbatim this accusation, specifically naming Molech as the recipient of the sacrifices.

Jeremiah 7:32 prophesies judgment on the same location (Topheth), renaming it the Valley of Slaughter as a consequence.

Jeremiah 7:31 says almost the same thing: building Topheth to burn children in fire — a near-verbatim parallel within Jeremiah.

Jeremiah 11:13 describes altars to Baal in every town — directly parallels the high places of Baal in Jeremiah 19:5.

Leviticus 18:21 explicitly forbids giving children to Molech — the very law this verse describes being broken.

Ezekiel 20:26 reveals that God allowed this defilement through offering firstborn as a judgment, showing a darker divine purpose.

Ezekiel 16:21 directly parallels the language of offering children by fire, intensifying the accusation against Israel.

Ezekiel 16:20 uses the same imagery of sacrificing children to idols, depicting Israel's unfaithfulness as spiritual adultery.

Psalm 106:38 adds that this sacrifice shed innocent blood and polluted the land, reinforcing the gravity of the act.

Psalm 106:37 describes sacrificing sons and daughters to demons, echoing the same idolatrous child sacrifice denounced here.

2 Chronicles 28:3 records Ahaz actually burning his sons, providing a historical example of the same child sacrifice condemned here.

2 Kings 17:31 records foreigners burning their children as sacrifices — the same abomination that Israel adopted, as condemned here.

Deuteronomy 12:31 explicitly forbids burning sons and daughters as sacrifices — the very practice denounced here as something God never commanded.

In Genesis 22:12, God stops Abraham from sacrificing Isaac — showing He commanded a test but not actual child sacrifice, contrasting with Jeremiah's claim.

Ezekiel 20:31 explicitly mentions sacrificing children in fire to idols — identical practice condemned in Jeremiah.

Micah 6:7 rhetorically asks if God wants child sacrifice — implies God rejects it, aligning with Jeremiah's condemnation.

Romans 11:4 cites the faithful remnant who did not bow to Baal — contrasts with the widespread Baal worship in Jeremiah.