Leviticus 4:26 details the leader's sin offering — same fat burning and atonement formula for a ruler.

Leviticus 4:30 shows the blood application on altar horns — the preceding step to the fat burning here.

Leviticus 4:31 describes the same fat removal and atonement for a goat sin offering — directly parallel to this lamb offering.

Leviticus 4:8 details the removal of fat from the sin offering, a direct continuation of the same ritual instruction here.

Leviticus 4:19 repeats the instruction to burn the sin offering's fat, reinforcing the same procedure described here.

Leviticus 4:20 concludes the congregation's sin offering — similar atonement pattern for a different category.

Leviticus 4:24 details the parallel ritual for a leader's sin offering — laying hands and slaughtering at the burnt offering location.

In Leviticus 16:1-34, the Day of Atonement provides annual atonement for all sins — the ultimate expression of the sin offering system.

In Leviticus 5:13, the same atonement formula applies to a poor person's flour offering — priest makes atonement and they are forgiven.

Leviticus 9:10 records Aaron burning the fat of his sin offering exactly as commanded here — a direct fulfillment of the same ritual.

Leviticus 3:5 records burning fat on the altar in the peace offering, sharing the same procedure but a different offering type.

In Leviticus 9:7, Aaron offers a sin offering for himself and the people, with atonement — a specific instance of the general law.

Leviticus 5:10 gives a sin offering alternative for the poor — extending the same atonement principle to different means.

In Leviticus 12:8, a woman after childbirth brings a sin offering for purification, and priest makes atonement — same forgiveness formula.

Leviticus 5:6 provides a sin offering for trespasses — a parallel provision for different offenses.

In Leviticus 6:7, the guilt offering also ends with priest making atonement and forgiveness, but for trespasses.

In Leviticus 14:18, the cleansing of leprosy includes the priest making atonement with oil and blood, similar atonement concept.

Romans 8:3 explicitly says God sent Christ as a sin offering (peri hamartias), directly connecting to the OT sin offering ritual.

In 1 Peter 1:19, Christ is the lamb without blemish — exactly matching the requirement for the sin offering.

In Hebrews 9:14, Christ's blood purifies our conscience — directly fulfilling the cleansing purpose of the sin offering.

In Colossians 1:14, redemption and forgiveness are directly tied to Christ — the very goal of the Levitical sin offering.

Ephesians 1:7 says we have redemption and forgiveness through Christ's blood, fulfilling the forgiveness granted by the sin offering.

2 Corinthians 5:21 states God made Christ sin for us, directly echoing the sin offering where the animal bore the sinner's guilt.

Romans 5:6-11 reveals that Christ died for the ungodly, fulfilling the OT sin offering's atonement for sinners.

In Romans 4:25, Jesus was delivered for our trespasses and raised for our justification — directly linked to the atonement typology of sin offerings.

In Romans 3:24-26, Christ is presented as the propitiation by his blood, fulfilling the OT sin offering — the ultimate atonement.

In Numbers 15:25, a communal unintentional sin is atoned by a sin offering, with priest making atonement and forgiveness — same pattern as for an individual.

Hebrews 9:22 explains the principle behind this ritual: without bloodshed there is no forgiveness.

In Hebrews 4:14, Jesus is the great high priest — the role performed by the priest in the sin offering.

In Hebrews 7:26, Christ is the holy, innocent high priest — the perfect fulfillment of the priestly type in Leviticus.

Exodus 29:13 describes burning fat on the altar for priestly consecration, using the same ritual action but for a different purpose.