Leviticus 15:25 expands on the same topic, covering irregular prolonged bleeding beyond the normal period.

Leviticus 15:33 summarizes the entire chapter, including the menstrual impurity rule from verse 19.

Leviticus 12:2 compares postpartum impurity to menstrual impurity, directly echoing this law.

Leviticus 20:18 prohibits sex during menstruation, building on the impurity laws here.

Leviticus 18:19 forbids intercourse during menstruation, grounding the prohibition on the impurity defined in Leviticus 15:19.

Leviticus 12:4 extends the purification period after childbirth, applying the same principle of blood impurity.

Leviticus 22:5 includes touching a person with uncleanness (like a menstruating woman) as a source of impurity for holy offerings.

Ezekiel 36:17 explicitly compares Israel's defilement to menstrual uncleanness, directly referencing this law.

In Matthew 15:19, Jesus contrasts external impurity with internal sin, redefining defilement as moral rather than ceremonial.

Mark 5:25 describes a woman with a chronic discharge, directly illustrating the condition in Leviticus 15:19 and her resultant uncleanness.

2 Samuel 11:4 notes Bathsheba's purification after her period, directly referencing the cleansing ritual required by Leviticus 15:19-28.

1 Samuel 20:26 has Saul assuming David is ceremonially unclean, possibly from contact with a menstruating woman as per Leviticus 15:19.

Lamentations 1:8 uses menstrual uncleanness as a metaphor for Jerusalem's sin, alluding to this impurity.

Lamentations 1:9 continues the metaphor of menstrual uncleanness for Jerusalem's moral state.

Genesis 18:11 uses 'after the manner of women' to describe Sarah's ceased menstruation, contrasting with the active flow in Leviticus 15:19.

Genesis 31:35 shows Rachel using her menstrual period as an excuse, referencing the same physical state as Leviticus 15:19.