Isaiah 58's language of afflicting/humbling oneself and fasting strongly engages Israel's ritual practice while redirecting attention toward justice; the lexical-canonical relationship is probable, not a direct quotation of Leviticus 16.

Leviticus 16 establishes the annual Day of Atonement as a major biblical framework for dealing with Israel’s sins through priestly mediation and sacrifice. First John calls Jesus Christ the righteous advocate and the propitiation for sins. The conceptual link is strong across the canon, though 1 John does not explicitly name Leviticus 16.

Leviticus 16 provides one of Scripture’s central atonement frameworks: priestly mediation, sacrificial blood, and annual dealing with Israel’s sins. First John 4:10 says God’s love is revealed in sending his Son as the propitiation for sins. The canonical link is strong atonement development even though 1 John does not directly cite the Day of Atonement.

Leviticus 16 requires the high priest to make atonement for himself as well as for the people during the Day of Atonement. Hebrews contrasts such priests, who must repeatedly offer and who share human weakness, with Jesus, the fitting high priest whose self-offering is once for all. The contrast uses the Levitical priesthood as real background without reducing every priestly offering to Leviticus 16 alone.