Leviticus 17:11 explains the rationale for the blood prohibition: the life is in the blood, which atones. This verse clarifies the reason behind the command.

Leviticus 17:4 also involves blood and being cut off, but for slaughtering outside the tabernacle rather than eating blood.

Leviticus 17:8 similarly cuts off anyone offering sacrifices outside the tent, reinforcing the same penalty structure for different violations.

Leviticus 3:17 also forbids eating blood (and fat) as a perpetual statute, reinforcing the same dietary law.

Leviticus 7:26 repeats the prohibition against eating blood, emphasizing it applies to all dwellings.

In Leviticus 7:27, this same prohibition is repeated with identical penalty—cutting off—reinforcing the absolute ban on eating blood.

Leviticus 20:3-6 uses the identical phrase 'set my face against' for those sacrificing to Molech — a parallel judgment formula.

Leviticus 26:17 applies the same 'set my face against' as a covenant curse for disobedience — expanding the principle to national judgment.

Leviticus 20:5 uses the identical phrase 'I will set my face against' and 'cut off' for Molech worship, a strong linguistic parallel.

Leviticus 19:26 forbids eating meat with blood in it, a related but less severe command that expands the applicable scenarios.

Leviticus 24:22 applies the same law to foreigner and native-born, echoing the inclusive scope of the blood prohibition.

In Leviticus 7:21, the same 'cut off' penalty applies for eating sacrificial meat while unclean, paralleling the blood prohibition's penalty.

Leviticus 18:29 pronounces the same 'cut off' penalty for sexual sins, mirroring the blood prohibition's consequence.

In 1 Samuel 14:33, Saul enforces this law by rebuking the sin of eating blood, showing its practical application.

Acts 15:20 directs Gentile believers to abstain from blood, affirming the continuing relevance of this prohibition in the New Covenant.

Ezekiel 14:8 uses the same 'set my face against' and 'remove from my people' — a direct parallel to the judgment formula here.

Ezekiel 15:7 repeats 'I will set my face against them' — a consistent prophetic warning using the same language.

Ezekiel 33:25 condemns Israel for eating blood alongside idolatry, linking violation of this command to national unfaithfulness.

Acts 15:29 reaffirms the prohibition against eating blood for Gentiles — a direct application of this OT command to the New Covenant community.

Deuteronomy 15:23 repeats the instruction to pour out blood like water, emphasizing the same dietary restriction.

Deuteronomy 12:23 explains why blood is forbidden—'the blood is the life'—adding theological depth to this command.

Deuteronomy 12:16 restates the command, instructing the blood be poured out like water, showing consistent application.

Genesis 9:4 first established the prohibition on eating blood with meat, providing the original basis for the law here.

1 Samuel 14:32 narrates Israelites eating meat with blood, a direct violation of the law in Leviticus 17:10, showing its application.

In 1 Chronicles 11:19, the same account shows David treating water as the men's blood, pouring it to the Lord, reinforcing the reverence for life and blood.

In 2 Samuel 23:17, David refuses to drink water from Bethlehem's well, pouring it out because it represents the men's lives — a narrative parallel to the prohibition on consuming blood as life.

Colossians 2:16 instructs not to let anyone judge you over food and drink, contrasting with the OT dietary prohibition — showing new covenant freedom from such laws.

Numbers 9:13 imposes the same 'cut off' penalty for neglecting Passover, paralleling the consequence for eating blood.

Amos 9:4 uses the same phrase 'I will set my face against' for divine judgment, echoing the warning in Leviticus against eating blood.

Exodus 12:15 uses the same 'cut off from Israel' penalty for eating leaven — a parallel exclusion formula for a different sin.