In Leviticus 17:13, the same introductory formula applies to hunting and blood covering, showing a consistent legal pattern.

In Leviticus 18:21, the same prohibition against giving children to Molech appears; this verse adds the death penalty for that sin.

In Leviticus 17:8, the same legal formula ('any one of Israel or strangers') introduces a law about sacrifice location, a structural parallel to this Molech law.

In Leviticus 17:15, a similar inclusive phrase ('native or sojourner') governs eating dead animals—a parallel legal scope but different content.

In Ezekiel 20:31, making sons pass through the fire pollutes them — directly referencing the Molech practice.

Ezekiel 20:26 refers to God giving Israel over to child sacrifice as a form of judgment — the same abomination.

Ezekiel 16:21 continues the rebuke: slaying God's children by passing them through fire for idols.

Ezekiel 16:20 allegorically describes Israel sacrificing their children to idols, echoing the Molech prohibition.

In Jeremiah 32:35, the same child sacrifice to Molech is condemned as an abomination God never commanded.

Jeremiah 7:31 condemns burning children at Topheth, directly referencing the same practice.

Isaiah 57:5 condemns child sacrifice under green trees, aligning with this prohibition.

Psalm 106:38 reflects on the innocent blood of children sacrificed, echoing the law's condemnation.

2 Chronicles 33:6 reports Manasseh's child sacrifice, another historical breach of the law.

2 Chronicles 28:3 reports Ahaz sacrificing his children, a direct violation of this command.

2 Kings 23:10 describes Josiah ending the practice at Topheth, fulfilling the law's prohibition.

2 Kings 17:17 records Israel's historical practice of child sacrifice, showing the law was violated.

Ezekiel 23:37 accuses Israel of causing their sons to pass through the fire for idols — the very crime punished here.

Ezekiel 23:39 shows child sacrifice followed by temple worship — the same abominable practice condemned in Leviticus.

Deuteronomy 21:21 commands stoning for a rebellious son, another capital case using the same method as Leviticus 20:2.

Deuteronomy 18:10 lists child sacrifice among forbidden practices, reinforcing the law's condemnation.

Deuteronomy 17:5-7 details the same stoning procedure for idolatry, including witnesses casting first stones, which is implicit in Leviticus 20:2.

In Acts 7:43, Stephen cites Amos referencing the tabernacle of Moloch — the same idol connected to child sacrifice.

Deuteronomy 13:10 imposes stoning for enticing others to idolatry, mirroring the death penalty for Molech-worship in Leviticus 20:2.

Deuteronomy 12:31 echoes this prohibition, condemning child sacrifice as an abomination to the Lord.

Numbers 15:36 records the actual stoning of the Sabbath-breaker, demonstrating how the command in Leviticus 20:2 was carried out in practice.

Numbers 15:35 prescribes stoning outside the camp for Sabbath-breaking, showing the same execution method for a different capital offense.

Amos 5:26 references the worship of Moloch (Molech) by Israel in the wilderness, directly linked to the same pagan deity condemned in Leviticus.

2 Kings 21:6 shows King Manasseh also making his son pass through the fire, repeating the same abomination prohibited in Leviticus.

2 Kings 16:3 records King Ahaz actually sacrificing his son by fire — a direct historical example of the child sacrifice condemned in Leviticus.

Joshua 7:25 records the stoning of Achan for theft, using the same capital punishment commanded in Leviticus 20:2.

1 Kings 11:5 shows Solomon worshiping Milcom (Molech), directly violating the prohibition in Leviticus 20:2, though no stoning is mentioned here.

Deuteronomy 13:11 explains the deterrent purpose of stoning (so Israel fears), adding the rationale behind Leviticus 20:2’s penalty.

Acts 7:58 recounts Stephen being stoned, a NT execution that follows the same public stoning pattern as Leviticus 20:2.