In Deuteronomy 16:14, the same command to rejoice with all categories of people is reiterated for the Feast of Booths — reinforcing the inclusive joy commanded here.

In Deuteronomy 12:7, the same pattern of rejoicing before God with one's household is established for offerings at the chosen place — here applied specifically to the Feast of Weeks.

In Deuteronomy 12:12, the same inclusive list of rejoicing participants (including Levite, sojourner, orphan, widow) is given for worship at the sanctuary — replicated here for the Feast of Weeks.

In Deuteronomy 12:18, rejoicing with household at the chosen place is commanded for tithes and offerings — mirrored here for the Feast of Weeks.

Deuteronomy 26:11 commands similar rejoicing with the Levite and sojourner after bringing firstfruits, reinforcing the theme of communal celebration.

In Deuteronomy 27:7, 'rejoice before the LORD your God' is repeated at Mount Ebal, reinforcing the command to celebrate.

In Deuteronomy 28:47, failure to serve God with joy and gladness causes curses, contrasting with the command to rejoice.

Deuteronomy 14:29 also includes the Levite, sojourner, orphan, and widow in a provision for them, mirroring the inclusive joy here.

Leviticus 23:21 gives the same Feast of Weeks instructions—a holy convocation with no work—directly parallel to the rejoicing commanded here.

Luke 14:13 commands inviting the poor and disabled to feasts — expanding Deut 16:11's inclusion of the vulnerable in rejoicing into a NT context.

Psalm 146:9 declares God watches over sojourners, widows, and fatherless — the exact vulnerable groups Deut 16:11 includes in rejoicing, showing God's consistent care.

Psalm 42:4 recalls leading a festive procession to God's house with glad shouts — echoing Deut 16:11's command to rejoice before the Lord at the chosen place.

Nehemiah 12:27 describes a dedication celebration with Levites and gladness — mirroring Deut 16:11's command to rejoice including the Levite.

In 2 Chronicles 7:10, the people depart joyful and glad, parallel to the rejoicing after temple dedication.

In 1 Kings 8:66, the people go home joyful after the temple dedication, fulfilling the rejoicing commanded here.

In Nehemiah 8:9, the people weep at the Law, but leaders command rejoicing — echoing Deut 16:11's call to joy before God in a post-exilic context.

Leviticus 23:22 commands leaving gleanings for the poor, linking care for the marginalized to the harvest festival highlighted here.

In Habakkuk 3:18, joy in the Lord persists even amid disaster — a deeper, personal dimension of the commanded corporate rejoicing here.

Exodus 20:10 includes the same groups (son, daughter, servant, sojourner) in the Sabbath rest, paralleling the inclusive rejoicing at this festival.

In 1 Chronicles 29:9, the people rejoice in giving for the temple, echoing the joy in worship commanded here.

In 1 Chronicles 15:25, David brings the ark with rejoicing, showing a similar expression of joy before the Lord.

Esther 9:19 describes annual gladness and feasting on Purim — a parallel festival joy, though without explicit inclusion of the vulnerable as in Deut 16:11.

Isaiah 62:9 promises eaters and drinkers will praise the Lord in his courts — a joyful celebration similar to Deut 16:11's festival at the sanctuary.

In Acts 2:46, the early church's glad fellowship echoes the communal rejoicing commanded at the feasts.

In Romans 5:11, rejoicing in God is rooted in reconciliation through Christ — a New Covenant fulfillment of the commanded joy in God's presence here.

Philippians 4:4 calls for constant rejoicing in the Lord, expanding the festival joy commanded here into a lifelong attitude.

Psalm 100:2 commands serving the Lord with gladness and singing — a parallel call to joyful worship, though less specific about including the marginalized.

In 2 Corinthians 1:24, Paul's ministry aims at the joy of believers — reflecting the same emphasis on joy in the community of God's people as commanded here.