Deuteronomy 22:22 mandates death for adultery, paralleling the capital punishment for sexual sin here, though the setting differs.

Deuteronomy 22:24 also imposes death for a sexual offense in the city, matching the location-specific penalty here.

Deuteronomy 13:5 uses the same 'put away evil' formula for executing false prophets, reinforcing the legal principle.

Deuteronomy 17:7 repeats the 'put away evil' formula in the context of idolatry, showing consistent application.

Deuteronomy 19:19 again uses the 'put away evil' formula for false witnesses, a parallel legal command.

In Deut 21:21, a rebellious son is also stoned by the city's men—same communal execution for a different domestic offense.

Gen 34:7 uses the same Hebrew phrase 'outrage in Israel' (nebalah) for Shechem's sexual sin against Dinah.

Lev 21:9 prescribes burning for a priest's daughter who plays the harlot—a contrasting penalty for a similar sin.

2 Sam 13:12 has Tamar call Amnon's intended rape an 'outrageous thing' (nebalah)—the same term for sexual sin.

Judg 20:6 calls the Gibeah gang rape an 'outrage in Israel' (nebalah)—the same term for sexual wickedness.

In 1 Corinthians 5:13, Paul quotes the law's phrase 'purge the evil person' to command church discipline, directly applying the Deuteronomic principle.

Matthew 1:19 shows Joseph choosing mercy over the law's demand for public stoning — he plans to divorce quietly instead of exposing Mary to disgrace.

Judges 20:13 echoes the law's command to 'put away evil' by demanding execution of the wicked in Gibeah.

Jeremiah 3:1 uses the same 'played the whore' language to describe Israel's spiritual unfaithfulness, applying the law's imagery to God's covenant relationship.

Num 15:36 records the execution of the Sabbath-breaker by stoning—a narrative instance of the penalty being carried out.

Lev 24:23 narrates the actual stoning of a blasphemer—a concrete example of the stoning penalty in action.

Ezekiel 16:41 describes God's judgment on Jerusalem for 'playing the whore', echoing the law's punishment for sexual immorality in a prophetic allegory.

Ezekiel 23:45 refers to 'the judgment of adulteresses', directly alluding to the legal standard for sexual sin in the law.

John 8:5 cites the law's command to stone women for sexual sin, though the Pharisees apply it to adultery, not the virginity case.

Genesis 38:24 narrates a similar case of sexual immorality leading to execution, though the punishment differs.

Num 15:35 commands stoning by the congregation for Sabbath-breaking—the same penalty for a different violation.

Lev 24:16 prescribes stoning by the congregation for blasphemy—same method of capital punishment for a different capital sin.