Deuteronomy 16:18-20 expands on the requirement for righteous judges, grounding the court procedure in Deut 25:1.

Deuteronomy 19:17-19 addresses false witnesses in court, illustrating how judges acquit or condemn as in Deut 25:1.

Deuteronomy 17:8 describes bringing difficult cases to the central sanctuary, complementing the basic court procedure in Deut 25:1.

Deuteronomy 17:9 specifies consulting priests and judges for decisions, adding detail to the court process in Deut 25:1.

Micah 3:2 indicts leaders who hate good and love evil, directly opposing the Deuteronomic mandate to justify the righteous and condemn the wicked.

Jeremiah 21:12 commands the house of David to execute justice and deliver the oppressed, directly reinforcing the call to righteous judgment.

Isaiah 11:4 describes the messianic king judging the poor with righteousness and striking the wicked, embodying the Deuteronomic ideal.

Isaiah 5:23 condemns those who acquit the guilty for bribes and deprive the innocent, the exact opposite of Deuteronomy 25:1's standard.

Isaiah 1:23 depicts corrupt judges who take bribes and neglect the vulnerable, directly opposing Deuteronomy's command to justify the righteous.

Ezekiel 44:24 instructs priests to judge controversies according to God's judgments, mirroring the judicial role described in Deuteronomy 25:1.

Proverbs 31:9 commands fair judgment and defending the poor, directly echoing the judicial responsibility of Deuteronomy 25:1.

Proverbs 17:15 condemns acquitting the guilty and condemning the innocent, the exact opposite of what judges must do in Deuteronomy 25:1.

Psalm 82:2-4 rebukes unjust judges and commands defending the weak, aligning with the call to acquit the innocent.

Psalm 58:2 accuses judges of devising wrongs and violence, contrasting with the righteous judgment demanded here.

Psalm 58:1 asks judges if they judge uprightly, directly invoking the same standard of righteous judgment.

2 Chronicles 19:6-10 charges judges to act in God's fear and not pervert justice, directly reinforcing the call to acquit the innocent and condemn the guilty.

Habakkuk 1:4 laments that justice is perverted and the wicked surround the righteous — the opposite of the ideal court in Deut 25:1.

Malachi 3:18 directly echoes the distinction between righteous and wicked, promising God will make it clear again.

In Exodus 23:7, God's command not to kill the innocent and not to acquit the wicked mirrors the judicial principle here.

Romans 13:3 echoes this same logic: rulers are to praise good and punish evil, affirming the justice system's purpose.

Exodus 22:9 provides a specific legal case where God judges, mirroring the court procedure in Deut 25:1.

Jeremiah 22:3 expands the call to judge righteously, specifically commanding protection for the vulnerable — a direct application of this principle.

2 Chronicles 19:8 describes Jehoshaphat appointing judges for disputes, paralleling the court setup in Deut 25:1.

2 Chronicles 6:23 repeats the prayer for God to judge, vindicating the righteous and condemning the guilty.

1 Kings 8:32 echoes the language of condemning the guilty and vindicating the righteous, exactly as in Deut 25:1.

Acts 23:3 shows Paul accusing a judge of violating this very principle — commanding a beating contrary to the law.

Isaiah 1:17 expands this call for justice to include defending the fatherless and widows, broadening the scope of righteous judgment.

Exodus 23:6 warns against perverting justice for the poor, supporting the impartial judgment called for in Deut 25:1.