Acts 13:45 records the jealousy and contradiction that immediately precedes and incites this persecution.

In Acts 13:43, many Jews and devout converts followed Paul; here the same group is turned against him.

Acts 17:13 continues the pattern: Jews follow Paul to Berea, agitating and stirring up crowds.

In Acts 21:27, Jews from Asia again stir up the crowd against Paul—same pattern of incited persecution.

Acts 14:19 escalates this opposition: Jews from the same region persuade crowds to stone Paul.

Acts 14:2 directly parallels this: unbelieving Jews stir up Gentiles against Paul and Barnabas.

Acts 20:19 summarizes Paul's trials from Jewish plots — Acts 13:50 is a concrete example of such plots.

In Acts 18:12, Jews again unite to oppose Paul — a parallel instance of Jewish-led persecution.

Acts 15:26 commends Paul and Barnabas for risking their lives — Acts 13:50 shows the actual persecution they endured.

Acts 26:17 promises deliverance from Jewish opposition — Acts 13:50 shows a situation where that deliverance was needed.

In Acts 17:4, chief women in Thessalonica believe — here the same social group is stirred up to persecute. Contrasting responses.

Acts 17:12 records honorable Greek women believing in Berea — here similar women oppose Paul. Contrast in reception.

In Acts 9:23, Jewish opposition also targeted Paul for death — a similar pattern of persecution from Jewish leaders.

Acts 6:12 shows a similar incitement of people against Stephen, a pattern of opposition against God's messengers.

Acts 16:37-39 shows a similar pattern: Paul, after being mistreated, insists on proper vindication from authorities.

Romans 10:2 explains that Jews have zeal without knowledge—their misdirected zeal drives this persecution.

2 Timothy 3:11 is Paul's own later testimony that he endured persecutions in Antioch, directly confirming this expulsion event.

James 2:6 says the rich oppress believers—here the rich 'chief men' and honorable women persecute Paul.

Matthew 10:23 instructs fleeing persecution—here Paul and Barnabas are expelled, so they likely fled as Jesus commanded.

Amos 7:12 records a prophet told to leave and prophesy elsewhere—the same pattern of expulsion for truth-telling.

Mark 6:11 gives Jesus' instruction to shake off dust when rejected—Paul's expulsion exemplifies this rejection of the gospel.

2 Corinthians 11:26 lists perils from Paul's own countrymen — Acts 13:50 is one such peril.

Jeremiah 26:9 shows the prophet opposed for his message—the same opposition from Jewish leaders recurs here.

Isaiah 66:5 describes being cast out for God's name—this same pattern of rejection by religious insiders appears here.

1 Cor 1:26-29 says God chose the lowly to shame the wise—here the influential oppose the gospel, showing that contrast.

In 1 Thessalonians 2:16, Jews hinder Paul from speaking to Gentiles — the same opposition seen here that led to expulsion.

James 2:5 says God chose the poor to be rich in faith—the rich 'honorable women' here oppose the gospel.