Leviticus 5:17 also uses 'bear his iniquity' for unknowing sin, reinforcing the legal principle that offenses bring guilt.

Leviticus 10:17 contrasts: priests eat sin offering to bear iniquity for atonement, while improper eating here makes the offerer bear his own iniquity.

Leviticus 19:7 repeats the same prohibition: eating peace offering on the third day makes it an abomination.

Leviticus 19:8 restates the consequence: the eater bears iniquity and is cut off — identical to this verse.

Leviticus 22:16 warns against improperly eating holy things, directly paralleling this prohibition on eating peace offering on the third day.

Leviticus 17:4 attaches guilt to improper sacrifice handling, like here where eating on third day brings iniquity.

Leviticus 17:16 similarly assigns 'bear his iniquity' for failing to wash after unclean meat, a parallel ritual consequence.

Isaiah 53:11 uses 'bear iniquities' of the servant bearing others' guilt, contrasting with the individual bearing own sin here.

Isaiah 53:12 repeats 'bare the sin of many,' emphasizing substitutionary atonement versus individual bearing own iniquity.

Ezekiel 18:20 affirms individual responsibility — each bears own iniquity, parallel to the penalty here for eating improperly.

Exodus 29:34 parallels this prohibition — leftover consecrated flesh must be burned, not eaten, similar to the third-day rule.

Isaiah 1:11-14 expands the principle: God rejects sacrifices tainted by iniquity, just as eating on third day invalidates the peace offering.

Malachi 1:13 describes offering blemished animals — another type of unacceptable sacrifice, similar to the expired meat in Leviticus.