Leviticus 4:20 provides a parallel atonement and forgiveness formula for the sin offering of the congregation.

Leviticus 4:26 repeats the atonement and forgiveness pattern for a ruler's sin offering.

Leviticus 4:31 applies the same atonement and forgiveness to a common person's sin offering.

Leviticus 5:10 uses the same atonement and forgiveness language for a bird sin offering.

Leviticus 5:13 extends the atonement and forgiveness to a flour sin offering, showing the pattern's breadth.

Leviticus 5:15 specifies the guilt offering for sins against holy things, providing a specific case for the atonement described here.

Leviticus 5:16 adds the requirement of restitution plus a fifth, detailing the complete restoration needed for atonement.

Leviticus 5:18 specifies the ram as the guilt offering, the means of atonement for the trespass described.

Leviticus 1:4 describes the burnt offering making atonement — a parallel to the guilt offering here. Both are sacrificial means of atonement in the law.

Leviticus 7:1 introduces the guilt offering as 'most holy', directly linking to the atonement and forgiveness described here.

In Leviticus 4:35, the same atonement formula is used for the sin offering — both offerings result in priestly atonement and forgiveness.

Leviticus 19:21 requires a guilt offering for a different sin, showing the consistent use of this offering for atonement.

Leviticus 14:12 prescribes a guilt offering for leprosy purification, applying the same atonement principle to a specific case.

Leviticus 7:37 summarizes all offerings, including the guilt offering — placing this verse within the broader sacrificial system.

Matthew 12:31 introduces an unforgivable sin — contrasting with the general forgiveness offered through guilt offerings here. This reveals that not all sin is covered.

In 1 John 1:7, the blood of Jesus cleanses from all sin — echoing the atonement and forgiveness here, but now through Christ's sacrifice.

1 John 1:9 connects confession and forgiveness — paralleling the process here where confession (via guilt offering) leads to forgiveness through atonement.

1 John 2:2 declares Jesus as the propitiation for sins — directly paralleling the atonement made by the priest here. Christ fulfills that role.

Hebrews 9:22 states the principle that forgiveness requires bloodshed — exactly what the guilt offering atonement in Leviticus 6:7 embodies.

Hebrews 10:6 contrasts by saying God takes no pleasure in sacrifices — challenging the efficacy of the atonement described here.

Exodus 34:7 reveals God's character as forgiving yet just, the foundation for the sacrificial system that provides atonement.

Ezekiel 18:21-23 emphasizes God's desire for repentance and life, reinforcing the availability of forgiveness beyond ritual sacrifice.

Ezekiel 18:26 warns that a righteous person turning to sin will die, contrasting with the forgiveness for trespasses offered here.

Ezekiel 18:27 promises life for the wicked who turn from sin, similar to the forgiveness through sacrifice here.

Ezekiel 33:14-16 assures that the repentant wicked will live, with sins not remembered, echoing the atonement's effect.

Micah 7:18 praises God's delight in mercy and pardon, the divine attribute that makes the atonement system possible.

1 John 2:1 offers Jesus as an advocate for sinners — a parallel to the priest making atonement here. Both address how sin is resolved.

Numbers 5:8 adds restitution to the guilt offering process, expanding the context of atonement described here.

1 Corinthians 6:9-11 lists sins but declares believers washed and justified — paralleling the forgiveness and cleansing from guilt here. Both show that sin can be atoned for.