Leviticus 2:3 assigns the same 'most holy' status to grain offerings, also given to priests for consumption.

In Leviticus 6:16-18, the grain offering is also eaten by priests in a holy place as most holy, matching 7:6.

In Leviticus 6:29, the sin offering has the same rule: every male priest may eat it as most holy.

Leviticus 6:17 equates the grain offering to the guilt offering as 'most holy', linking both to priestly food.

Leviticus 10:17 rebukes not eating the sin offering in the sanctuary, reinforcing the same requirement for most holy offerings.

Leviticus 14:13 declares the guilt offering 'most holy' and belonging to the priest, directly matching Leviticus 7:6.

Numbers 18:10 repeats the same regulation: male priests must eat most holy offerings in a holy place.

Ezekiel 42:13 reaffirms this rule in the temple vision: priests eat most holy offerings only in the holy chambers.

Ezekiel 44:29 extends the same principle: priests are to eat the sin, trespass, and meal offerings — confirming the priestly portion.

Hosea 4:8 condemns priests who greedily desire sin offerings for food, in direct contrast to the holy regulation here.

Paul in 1 Corinthians 9:13 uses this principle — priests live from temple offerings — to argue for supporting ministers.

Numbers 5:9 gives all holy offerings to the priest, a broader principle that includes the rule in Leviticus 7:6.

Numbers 18:8 gives priests charge of consecrated things as a portion, supporting the priestly consumption rule of Leviticus 7:6.