In Leviticus 3:3-5, the same peace offering procedure is detailed: the fat and tail are burned on the altar.

In Leviticus 3:9-11, the identical ritual for a lamb is prescribed: the fat, kidneys, and liver are offered as food to the Lord.

Leviticus 3:11 says to burn the peace offering from flock as food to the LORD, parallel to burning the herd offering here.

In Leviticus 3:14, the same instruction applies to a goat: the fat is burned as a pleasing aroma to God.

Leviticus 3:17 makes the permanent prohibition explicit — the fat belongs to God, so Israelites must not eat it.

Leviticus 17:6 repeats the same instruction to burn the fat as a pleasing aroma, reinforcing the ritual for peace offerings.

In Leviticus 7:23-25, this rule is reinforced: Israelites must not eat the fat, which belongs to the Lord as food.

Leviticus 9:19 lists the fat parts placed on the breast during Aaron's first offering, illustrating the command.

Leviticus 7:31 repeats the instruction to burn the fat on the altar and adds that the breast belongs to the priests.

Leviticus 7:3 lists the specific fat parts from the peace offering that are offered to the Lord, expanding the rule.

In Leviticus 9:24, fire consumes the fat and entire offering, demonstrating divine acceptance of the sacrifice described here.

In Leviticus 4:26, the fat of a leader's sin offering is burned on the altar, following the same fat-removal procedure.

In Leviticus 8:25, the fat is taken for the ordination offering, applying the same fat-burning command in a consecration setting.

Leviticus 7:5 applies the same burning of fat as a food offering to the guilt offering, showing consistency.

In Leviticus 4:31, the fat of a common person's sin offering is burned just like in the peace offering, emphasizing the fat's sacredness.

In Leviticus 4:8-19, the fat is similarly removed and burned for sin offerings, extending the same principle to atonement rituals.

Exodus 29:13 applies the burning of fat to the ordination offering, showing the same principle in a different context.

1 Samuel 2:15 shows Eli's sons taking meat before the fat was burned, violating the command that fat belongs to the LORD.

1 Samuel 2:16 continues the story: the sons of Eli insist on taking meat before the fat is burned, a direct contradiction of the law.

2 Chronicles 7:7 records Solomon burning the fat of peace offerings on an improvised altar, following the same ritual.

Exodus 29:22 specifies the fat parts to be burned in the ordination ritual, mirroring the peace offering procedure.

Exodus 29:25 continues the ordination offering: burning the offerings as a pleasing aroma, same language as Leviticus.

Genesis 4:4 shows Abel offering fat portions, an early example of the principle that the fat is the LORD's.

2 Chronicles 29:35 directly mentions the fat of peace offerings being offered, fulfilling the command that all fat is the Lord's.

Isaiah 43:24 rebukes Israel for not bringing the fat of sacrifices — directly connects to Leviticus 3:16's declaration that all fat belongs to the Lord.

Ephesians 5:2 compares Christ's sacrifice to a fragrant offering — typologically fulfills the pleasing aroma of fat offerings in Leviticus 3:16.