1 Thessalonians 4:17 describes being caught up to always be with the Lord — the future fulfillment of 'live with him' here.

1 Thessalonians 4:13 addresses those 'asleep' in death — the same term used here for believers who have died, reinforcing the hope.

Romans 8:34 adds that Christ not only died but was raised and intercedes for us—affirming the ongoing living relationship promised here.

Ephesians 5:2 presents Christ's self-giving as a sacrificial offering — echoing the 'died for us' with the same love motive.

1 Timothy 2:6 specifies Christ as a ransom for all — expanding the 'died for us' to a universal scope.

2 Corinthians 5:21 describes Christ being made sin for us — the substitutionary atonement that underlies the 'died for us' here.

2 Corinthians 5:15 adds that Christ died so we might live for him, not for ourselves—expanding the purpose of the death mentioned here.

1 Corinthians 15:3 states the core gospel: Christ died for our sins—the foundational fact that makes our living with him possible here.

Romans 14:9 states Christ died and lived again to be Lord of the dead and living—the foundation for our living with him whether awake or asleep.

Romans 14:8 echoes the same idea: whether we live or die, we belong to the Lord—directly parallel to 'whether awake or asleep we might live with him'.

Romans 5:6-8 emphasizes Christ died for us while we were still sinners, highlighting the gracious nature of the same sacrifice mentioned here.

Titus 2:14 adds that Christ gave himself to redeem and purify us — the purpose behind the 'died for us'.

John 15:13 defines the greatest love as laying down one's life for friends—the same love behind Christ's death for us here.

1 Peter 2:24 shows Christ bearing our sins in his body — the substitutionary mechanism of the 'died for us'.

John 10:17 adds that Jesus lays down his life to take it up again—his death leads to resurrection, matching the 'live with him' outcome here.

John 10:15 repeats Jesus laying down his life for the sheep, reinforcing the intentional sacrifice that enables us to live with him.

John 10:11 presents Jesus as the good shepherd who lays down his life for the sheep—the same voluntary sacrificial death for others described here.

1 Peter 3:18 emphasizes Christ suffering once, the righteous for the unrighteous — the substitutionary logic of the 'died for us'.

Matthew 20:28 describes Christ giving his life as a ransom for many — the same sacrificial death that secures our living with him here.

In Revelation 14:13, the blessing on those who die in the Lord echoes Paul's assurance that whether awake or asleep we live with Him — both affirm life in Christ beyond death.

2 Timothy 2:11 echoes the same principle: if we died with Christ, we will also live with him — directly reinforcing Paul's statement.

Galatians 2:20 describes being crucified with Christ and living by faith — directly connecting Christ's self-giving to the believer's new life.

Acts 7:60 describes Stephen's death as 'falling asleep' — the same euphemism Paul uses for believers who die in Christ.

John 11:11 has Jesus calling Lazarus's death 'sleep' before raising him — directly paralleling Paul's use of 'asleep' for believers in Christ.

Romans 14:7 states that we do not live or die to ourselves — echoing Paul's point that whether awake or asleep we belong to Christ.

Mark 5:39 shows Jesus calling death 'sleep' before raising the girl — the same metaphor Paul uses for believers who die.

Matthew 27:52 uses the same 'fallen asleep' imagery for dead saints, showing early Christian understanding of death as sleep before resurrection.