1 John 3:7 states that practicing righteousness proves righteousness — the positive side of the test given in 1 John 3:10.

1 John 3:8 directly links practicing sin to being 'of the devil', confirming the same criterion as 1 John 3:10.

1 John 3:14 explains that loving the brethren proves passing from death to life, expanding the 'love brother' criterion in 1 John 3:10.

1 John 3:15 identifies hating brother as murder and lacking eternal life, reinforcing the negative side of the test in 1 John 3:10.

1 John 2:9 equates hating brother with darkness, while 1 John 3:10 uses not loving brother to identify children of the devil.

1 John 2:29 ties practicing righteousness to being born of God — the same evidence of divine parentage used in 1 John 3:10.

1 John 2:10 says loving brother abides in light, the positive counterpart to the test in 1 John 3:10.

1 John 4:8 says not loving equals not knowing God, aligning with not being of God in 1 John 3:10.

1 John 4:21 commands loving brother, the very action that 1 John 3:10 uses to distinguish children of God.

1 John 5:2 ties love for God's children to love for God and obedience — deepening the criterion in 3:10.

1 John 5:19 contrasts being 'from God' with the world under the evil one — the same two categories as 'children of God' and 'children of the devil' in 1 John 3:10.

1 John 4:7 gives the positive counterpart: everyone who loves is born of God, expanding on how love distinguishes God's children from the devil's.

1 John 4:3 adds a doctrinal test — confessing Jesus — to identify who is from God, complementing the ethical test in 1 John 3:10.

1 John 4:6 distinguishes 'from God' vs 'not from God' by listening to apostles — another test alongside the practice of righteousness in 1 John 3:10.

Romans 8:16 adds the Spirit's internal witness of adoption — complementing external evidence in 1 John.

Acts 13:10 explicitly calls Elymas a 'son of the devil', providing a concrete example of the category defined in 1 John 3:10.

Ephesians 5:1 calls children to imitate their Father — the standard behind righteousness and love in 1 John.

In John 8:47, being 'of God' is tied to hearing God's words, paralleling the test of righteousness and love in 1 John 3:10.

John 8:44 describes those who are 'of the devil' — their father's desires — directly echoing the 'children of the devil' label in 1 John 3:10.

In Matthew 13:38, Jesus uses the same 'sons of the kingdom' vs 'sons of the evil one' imagery, reinforcing the two-fold division of humanity.

3 John 1:11 directly states that doing good is of God and doing evil is not, mirroring the same twofold test in 1 John 3:10.

Hebrews 13:1 commands 'let love of the brethren continue,' directly reinforcing the test of brotherly love as the mark of God's children.

Romans 12:10 commands brotherly love and mutual honor — the very love that 1 John says must characterize those who are children of God.

Matthew 12:34 again uses 'brood of vipers' and connects evil speech to an evil heart — echoing 1 John's identification of children of the devil by their actions.

In Genesis 37:4, Joseph's brothers hate him—a clear example of not loving one's brother, illustrating the child of the devil in 1 John 3:10.

Proverbs 11:19 contrasts righteousness and evil leading to life or death, echoing the division between children of God and devil in 1 John 3:10.

Isaiah 57:3 addresses 'sons of the sorceress, offspring of the adulterer'—a direct parallel to the 'children of the devil' in 1 John 3:10.

In Matthew 7:18, the fruit-tree analogy mirrors 1 John's test: righteous deeds identify God's children, just as good trees bear good fruit.

Matthew 25:41 describes eternal fire prepared for the devil and his angels — the destination for the 'children of the devil' that 1 John warns about.

John 13:35 declares that love for one another is the mark of Jesus' disciples — directly paralleling 1 John's test of brotherly love as evidence of being born of God.

Ephesians 2:2 identifies the 'prince of the power of the air' as the spirit working in the sons of disobedience, explaining who the children of the devil are and their source.

In Genesis 3:15, the promise of enmity between seeds prefigures the conflict between children of God and the devil in 1 John 3:10.

Luke 6:35 expands sonship to include love for enemies, challenging a narrow focus on brothers only.

In Matthew 3:7, John the Baptist calls the Pharisees a 'brood of vipers' — directly paralleling the 'children of the devil' imagery in 1 John 3:10.

Luke 16:8 contrasts 'sons of this age' with 'sons of light' — a similar binary to 1 John's children of God vs children of the devil.

Ephesians 5:9 defines the fruit of light as goodness, righteousness, truth—clarifying what 'practicing righteousness' means in contrast to darkness.

Zephaniah 3:13 describes the remnant doing no wrong and speaking no lies—practicing righteousness, consistent with children of God in 1 John 3:10.

Romans 8:17 connects being children to heirship and suffering with Christ — adding future hope.

Deuteronomy 14:1 calls Israel 'sons of the Lord your God', directly paralleling the 'children of God' identity in 1 John 3:10.

Psalm 112:4 describes the upright as gracious, merciful, and righteous—attributes of a child of God in 1 John 3:10.