Leviticus 15:5-8 provides the general purification procedure for touching a person with a discharge, which applies directly here.

Leviticus 15:21 specifies that touching her bed requires washing and bathing — a specific case of the general rule here.

Leviticus 11:40 prescribes the same washing of clothes and uncleanness until evening after touching a carcass, showing identical ritual requirements for contamination.

Leviticus 16:26 requires washing and bathing after handling the scapegoat, matching the cleansing ritual here for touching something unclean.

Leviticus 17:16 adds a consequence: failure to wash leads to bearing iniquity — a penalty not stated here but implicit.

Leviticus 17:15 requires similar washing after touching a dead animal — a different uncleanness source with the same ritual response.

Hebrews 9:14 contrasts Christ's blood, which purifies the conscience, with external washings like those in Leviticus, showing the old system's limitation.

Ezekiel 36:25 applies the image of sprinkling water to spiritual cleansing from sin, echoing the ceremonial wash required here for physical uncleanness.

Zechariah 13:1 promises a fountain opened for sin and uncleanness, evoking the same need for cleansing that Leviticus prescribes for ritual impurity.

Hebrews 10:22 draws on the imagery of washing with pure water, linking the believer's inward cleansing by faith to the old covenant's outward rites.

1 John 1:7 proclaims Christ's blood cleanses from all sin, contrasting the temporary, external washing in Leviticus with a permanent, internal cleansing.

Numbers 8:7 describes a water purification ritual for Levites, echoing the washing required for impurity in Leviticus 15:27.