2 Corinthians 12:14 mentions Paul's third coming and his refusal to be a burden, setting up the principle of multiple witnesses in 13:1.

In 2 Corinthians 2:3, Paul writes about his planned visit to avoid sorrow—the same visit context as the third time mentioned here.

Numbers 35:30 establishes the law of two or three witnesses for capital cases, which Paul cites for establishing charges.

Deuteronomy 17:6 is the original law requiring two witnesses for death sentences – the source Paul quotes for establishing charges.

Deuteronomy 19:15 repeats the same two-witness principle for any crime – Paul echoes this legal standard for church discipline.

In 1 Kings 21:10, two false witnesses are brought against Naboth – a wicked misuse of the very principle Paul uses for justice.

1 Kings 21:13 shows the false witnesses stoning Naboth – the same perversion of the two-witness rule that Paul cites for truth.

Matthew 18:16 has Jesus quoting the same OT principle for church discipline – a parallel application to Paul's use here.

Matthew 26:60 describes false witnesses at Jesus' trial – another instance of the two-witness rule being abused, unlike Paul's just use.

John 8:17 has Jesus citing the same Law about two witnesses being true – reinforcing the OT foundation Paul also uses.

John 8:18 applies the two-witness principle to Jesus and the Father – a creative parallel to Paul's use for apostolic testimony.

Hebrews 10:28 refers to the same OT law of two witnesses for death – confirming the principle's seriousness that Paul adapts.

Isaiah 8:2 shows the prophet taking two faithful witnesses to attest to a prophecy — the same legal principle Paul cites for confirming words.

1 Timothy 5:19 applies the same 'two or three witnesses' principle from Deuteronomy to church discipline, reinforcing Paul's quoted standard.

In Genesis 41:32, the doubling of Pharaoh's dream confirms God's decree — a parallel to the principle of multiple witnesses establishing truth.