Leviticus 3:5 instructs the priest to burn the offering on the altar—the same action commanded in Leviticus 3:11.

In Leviticus 3:16, the same 'food offering' phrase appears with identical instructions — reinforcing that the fat belongs to the Lord.

In Leviticus 21:21, the restriction against defective priests offering 'food offerings' repeats the 'bread of God' theme from Leviticus 3:11.

In Leviticus 22:25, 'bread of your God' forbids defective animals from foreigners — extending the purity principle from the food offering.

In Leviticus 21:22, a defective priest may still eat the 'holy food' — a related term from the same sacrificial system as the food offering in 3:11.

In Leviticus 21:17, priests with defects are barred from offering 'bread of his God' — applying the same food offering concept to priestly eligibility.

In Leviticus 21:8, the same 'bread of your God' phrase underscores that priests who offer it are to be regarded as holy.

In Leviticus 21:6, priests are called holy because they offer the 'bread of God' — directly echoing the food offering from Leviticus 3:11.

In Leviticus 17:6, burning the fat as a pleasing aroma mirrors the peace offering's food offering, both emphasizing the fat as God's portion.

In Leviticus 7:31, the fat is burned on the altar as here, but the breast goes to priests — detailing distribution within the peace offering ritual.

In Leviticus 5:12, the sin offering is burned 'on the LORD's food offerings', using the same altar-as-table imagery for a different offering type.

In Numbers 28:2, 'my food offerings' at appointed times echoes the same terminology from the peace offering instructions in Leviticus 3:11.

In Ezekiel 44:7, the prophet rebukes offering 'food, fat, and blood' to God while allowing foreigners — linking back to the legitimate food offering in Leviticus 3:11.

In Malachi 1:7, God condemns offering defiled food on His altar — a direct contrast to the proper food offering here, highlighting the seriousness of honoring God's table.

In Malachi 1:12, the people profane God's table by treating it as polluted, contrasting with the respectful food offering of Leviticus — same altar imagery, opposite attitudes.

In 1 Corinthians 10:21, Paul applies the altar-as-table concept to contrast the Lord's table with demons' table — the OT food offering becomes a spiritual principle.

In Exodus 29:25, the same phrase 'food offering to the LORD' appears in priestly consecration, reinforcing that burning on the altar symbolizes God's meal.

1 Corinthians 10:18 uses the same peace-offering principle: those who eat the sacrifices become partakers of the altar—a parallel Paul applies to communion.