Leviticus 4:6 has the same sevenfold finger-sprinkling of blood before the veil, directly paralleling the action here on the mercy seat.

Leviticus 4:17 repeats the sevenfold sprinkling before the veil, identical to the pattern used here for the Day of Atonement.

Leviticus 17:11 provides the theological rationale: blood atones because life is in it, directly underlying the mercy seat sprinkling in Lev 16:14.

Romans 3:24-26 presents Christ as the propitiation (mercy seat), fulfilling the typology where blood sprinkled on the mercy seat prefigures his atoning sacrifice.

Hebrews 9:7 summarizes the Day of Atonement entry with blood, directly citing the ritual described here in Leviticus 16:14.

Hebrews 9:13 mentions the sprinkling of blood of bulls (as here) to contrast its limited cleansing with the greater effect of Christ's blood.

Hebrews 9:25 contrasts Christ's once-for-all offering with the high priest's repeated annual entry with blood, highlighting the insufficiency of the Lev 16 ritual.

Hebrews 10:4 states animal blood cannot take away sins, explaining why the repeated sprinkling in Lev 16:14 was necessary but ultimately ineffective.

Hebrews 10:10-12 shows Christ's single offering sanctifies once for all, contrasting with the repeated sacrifices of which Lev 16:14 is a prime example.

Hebrews 10:19 uses the Day of Atonement imagery to declare that Christ's blood gives believers confidence to enter God's presence—a new access.

Hebrews 12:24 refers to Jesus' sprinkled blood speaking a better word, alluding to the sprinkling on the mercy seat in Lev 16:14.

In Hebrews 13:11, the bodies of animals whose blood is brought into the sanctuary are burned outside, directly referencing this Day of Atonement ritual.