Leviticus 6:26 provides the law that the sin offering must be eaten by the priest, which Moses quotes in his rebuke here.

Leviticus 6:29 gives the same rule that the sin offering is most holy and eaten by priests, grounding the command Moses rebukes here.

Leviticus 7:7 explicitly says the sin and guilt offerings share the same law: the priest who makes atonement eats it, reinforcing the obligation here.

Leviticus 16:22 describes the scapegoat bearing iniquities away—a different mechanism of sin removal than the priest eating to bear guilt.

Leviticus 22:16 warns against laypeople eating holy offerings, bringing guilt—contrasting the priests' role here of eating to bear guilt.

Leviticus 24:9 reinforces the same rule: most holy offerings must be eaten by priests in a holy place, echoing the command here.

1 Peter 2:24 says Christ bore our sins in his body — fulfilling the sin offering's role of bearing iniquity for atonement.

Hebrews 9:28 says Christ bore the sins of many once — directly echoing the sin offering's purpose to bear iniquity for atonement.

2 Corinthians 5:21 states Christ was made sin for us — the sin offering prefigured here, now fully realized in Christ bearing our iniquity.

John 1:29 identifies Jesus as the Lamb of God who takes away sin — the ultimate fulfillment of the sin offering that bears iniquity in Leviticus 10:17.

Isaiah 53:6-11 portrays the servant bearing the iniquity of many—a typological fulfillment of the guilt-bearing role foreshadowed by the priests.

Numbers 18:1 assigns Aaron and his sons to bear iniquity connected with the sanctuary—a direct parallel to the priestly guilt-bearing here.

Ezekiel 42:13 describes priests eating sin and guilt offerings in holy chambers, directly mirroring the rule applied here.

Numbers 18:10 explicitly commands eating most holy offerings in a holy place, exactly the rule broken in this verse.

Numbers 18:9 specifies that sin offerings are among the priests' most holy portions, directly supporting why they must eat it here.

Ezekiel 18:19 contrasts individual responsibility — the son does not bear the father's iniquity — with the priest bearing the congregation's iniquity here.

Ezekiel 18:20 expands the principle that each person bears their own sin, directly opposing the priest bearing the congregation's iniquity in this verse.

Exodus 28:38 has the high priest bear guilt from holy things via his turban—another method of bearing guilt, parallel in concept.

Nehemiah 7:65 repeats Ezra 2:63's restriction, reinforcing that only authorized priests may eat most holy offerings.

Ezra 2:63 restricts partaking of most holy food to validated priests, reflecting the same holiness principle as here.

Ezekiel 4:4-6 has the prophet symbolically bear Israel's iniquity—a parallel prophetic act of bearing guilt, though not priestly.