Acts 13:27 explains Jerusalem's rulers unknowingly fulfilled prophecy by condemning Jesus — echoing the disowning referenced in Acts 3:13.

In Acts 2:24, God raising Jesus parallels His glorification here — both show God vindicating His servant after human rejection.

In Acts 2:33-36, Peter earlier proclaims that God exalted Jesus whom they crucified — the same contrast between God's action and human rejection as in Acts 3:13.

In Acts 5:30, Peter repeats the same pattern: the God of our ancestors raised Jesus whom you killed — reinforcing the contrast between God's glorification and human rejection.

Acts 5:31 states God exalted Jesus as Prince and Savior — echoing the glorification mentioned in Acts 3:13 after the same rejection.

In Acts 7:32, Stephen quotes the same divine title from Exodus — reinforcing the continuity of God's covenant identity that Peter invokes.

Acts 13:28 states they asked for execution despite no grounds — reinforcing the injustice of the disowning in Acts 3:13.

Acts 13:30 declares 'God raised him from the dead' — the same divine exaltation that Acts 3:13 calls God glorifying his servant Jesus.

Acts 22:14 also refers to 'the God of our ancestors' who chose Paul to know the Righteous One — the same God and servant theme as Acts 3:13.

Acts 4:27 names Herod and Pilate as those who conspired against Jesus — the same opposition described in Acts 3:13 as handing him over and disowning him.

Acts 4:10 repeats the same proclamation: you crucified Jesus but God raised him, echoing the rejection and glorification in Acts 3:13.

Acts 7:27 recounts Moses being rejected by an Israelite — a typological parallel to Jesus being rejected by his own people in Acts 3:13.

Acts 2:23 also notes Jesus was handed over by God's plan — the same handing over Peter mentions, though the focus here is on divine foreknowledge.

In John 13:32, Jesus speaks of the Father glorifying the Son — the same divine glorification of Jesus that Peter declares has happened.

John 19:15 records the cry to crucify Jesus — the climax of the disowning referenced in Acts 3:13.

John 18:40 has the crowd shouting for Barabbas — the explicit rejection that Acts 3:13 calls disowning.

John 17:1-5 records Jesus' own prayer for the Father to glorify him — the very event Peter says has now been fulfilled.

Exodus 3:6 is the original revelation of God as the God of Abraham, Isaac, and Jacob — the very title Peter uses in Acts 3:13 to identify the God who glorified Jesus.

Ephesians 1:20-23 elaborates on that glorification: Christ raised and seated at God's right hand, far above all rule.

Philippians 2:9-11 describes God exalting Jesus and giving him the name above all names — the glorification Peter proclaims.

Hebrews 2:9 shows Jesus crowned with glory and honor after suffering — the same glory God gave him, as Peter says.

Revelation 1:5 calls Jesus the firstborn from the dead and ruler of kings — aspects of his glorified state Peter refers to.

Revelation 1:18 declares Jesus alive forever and holding keys of death — the resurrection glory that fulfills God's glorification of His servant.

John 12:16 notes disciples understood only after Jesus' glorification—Acts 3:13 shows Peter now proclaiming it.

John 13:31 has Jesus foretelling his glorification—Acts 3:13 declares that glorification has been accomplished.

Psalm 110:1 describes the Lord's exaltation to God's right hand — the same glorification Peter attributes to Jesus in Acts 3:13.

John 7:39 ties the Spirit's coming to Jesus' glorification—Acts 3:13 announces that glorification has occurred.

Luke 23:16-23 records Pilate's intent to release Jesus and the crowd's rejection — directly paralleling the narrative in Acts 3:13.

In Matthew 22:32, Jesus uses the same divine title to prove the resurrection — connecting to Acts 3:13 where God glorifies Jesus, vindicating him after death.

Matthew 27:2 records the handing over to Pilate that Acts 3:13 refers to — the specific event of betrayal.

Matthew 27:17-25 shows the crowd choosing Barabbas over Jesus — the act of disowning mentioned in Acts 3:13.

Matthew 28:18 declares all authority given to the risen Jesus—the same glorified servant in Acts 3:13.

Mark 15:11 reveals the chief priests stirred the crowd to ask for Barabbas — the cause behind the disowning in Acts 3:13.

Revelation 3:8 commends those who have not denied Jesus' name, contrasting with the denial condemned here.

Genesis 50:20 shows God using Joseph's betrayal for good — a type of Jesus' rejection leading to glorification in Acts 3:13.

1 Peter 1:21 echoes that God glorified Jesus, linking it to believers' faith and hope in God through the risen Christ.

Isaiah 53:3 describes the suffering servant despised and rejected — directly matching the disowning and handing over of Jesus in this verse.

Mark 8:31 foretells the Son of Man rejected and killed — this verse confirms that rejection and death happened as predicted.

Mark 10:33 predicts Jesus delivered to chief priests and handed to Gentiles — this verse shows that delivery to Pilate, a Gentile ruler.

Mark 15:9 shows Pilate offering to release Jesus — the moment before the crowd disowns him, as Acts 3:13 describes.

Luke 9:44 records Jesus' prophecy that he would be delivered into human hands — exactly what Acts 3:13 says they did.

Luke 12:9 warns that disowning Jesus leads to being disowned by God — Acts 3:13 shows the crowd disowning him before Pilate.

Luke 18:32 predicts Jesus would be handed over to Gentiles — Acts 3:13 confirms they handed him over to Pilate.

Luke 22:57 records Peter denying Jesus — Acts 3:13 uses the same Greek verb for the crowd's disowning of him.

Luke 24:20 states the Jewish leaders handed Jesus over to be sentenced — the same action Peter accuses the crowd of in Acts 3:13.

John 18:30 records the leaders' justification for handing Jesus over — the action Acts 3:13 holds them accountable for.

John 18:28 describes the Jewish leaders bringing Jesus to Pilate's palace — the very handing over Acts 3:13 refers to.

John 8:54 has Jesus saying the Father glorifies him — Acts 3:13 declares that God has indeed glorified his servant Jesus.

Psalm 2:6-12 speaks of God's anointed king on Zion — the same messianic figure Peter identifies as Jesus, glorified by God in Acts 3:13.

Psalm 105:6-10 celebrates God's eternal covenant with Abraham, Isaac, and Jacob — the same covenantal faithfulness that glorifies Jesus in Acts 3:13.

2 Peter 2:1 uses the same verb 'deny' for false teachers rejecting the Lord, paralleling the denial of Jesus here.

John 16:14 adds that the Spirit glorifies Jesus — a different agent but the same theme of Christ's glorification Peter proclaims.

Hebrews 11:9-16 describes the patriarchs living by faith, looking to God's promises — the same God who now glorifies Jesus in Acts 3:13.