Job 1:5
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
Cross-reference
In Job 1:11, Satan claims Job will curse God to His face—a direct contrast to Job's fear that his children might curse in their hearts.
Job 42:8 shows Job again offering burnt offerings, now as intercessor for his friends — a later parallel of his priestly role.
In Job 2:9, his wife urges him to 'curse God and die'—the very act Job feared his children might commit, now turned against him.
In Job 8:4, Bildad states Job's children died because they sinned—Job 1:5 shows Job already worried about their sin and offering sacrifices.
In Job 3:25, Job laments that his fears have materialized—Job 1:5 reveals his fear that his children sinned, which leads to their death.
In Job 2:5, Satan predicts Job will curse God to His face—Job 1:5 shows Job's fear his children cursed God, setting up the contrast.
Exodus 19:10 has God instructing Moses to consecrate the people before meeting Him — same verb 'sanctify' as Job's consecration of his children.
1 Samuel 16:5 shows Samuel consecrating Jesse's sons before a sacrifice — directly parallel to Job consecrating his children.
Ezekiel 14:14 lists Job as a righteous man alongside Noah and Daniel, affirming the piety shown in his daily sacrifices for his children.
In 1 Kings 21:13, Naboth is stoned for cursing God—the penalty Job's burnt offerings sought to prevent for his children.
In 1 Kings 21:10, false witnesses accuse Naboth of cursing God—the same crime Job feared, but here used as a malicious lie.
In Leviticus 24:11, blasphemy is a capital offense—Job's concern that his children may have 'cursed God' in their hearts aligns with this severe view.
Leviticus 24:10-16 prescribes death for cursing God, showing the grave penalty Job sought to avert through burnt offerings.
In Genesis 22:3, Abraham also rises early to perform a sacrificial act, showing a pattern of patriarchal piety in urgent offerings.
In Leviticus 16:6, Aaron offers a sin offering for himself and his household—Job's burnt offerings for his children mirror this priestly intercessory pattern.
Leviticus 1:3-6 gives detailed instructions for burnt offerings — Job's practice aligns with later law but is pre-legal, showing continuity.
Acts 10:2 describes Cornelius as devout and fearing God with his household—mirroring Job's piety and concern for his family's spiritual state.