Deuteronomy 12:5 identifies the 'place that he will choose' as the central sanctuary, which is the location for the public reading commanded here.

Deuteronomy 16:16 commands all males to appear three times yearly, establishing the same requirement for the Feast of Tabernacles.

In Deuteronomy 12:11, the place God chooses for His name is defined—the same location referenced here for the public reading.

In Acts 15:21, Moses is read every Sabbath in synagogues—a direct continuation of the public law-reading tradition established here.

In Acts 13:15, the synagogue reading of the Law and Prophets follows the same public reading practice commanded here.

Joshua 8:34 records Joshua reading the law publicly at Mount Ebal, an early fulfillment of the command to read the law before all Israel.

Joshua 8:35 emphasizes that Joshua read every word of the law to the entire assembly, matching the comprehensive reading commanded in Deuteronomy 31:11.

2 Kings 23:2 shows King Josiah reading the Book of the Covenant to all the people at the temple, replicating the public reading commanded here.

Exodus 23:17 commands all males to appear before the Lord three times a year, paralleling the appearance requirement here.

Nehemiah 8:1-8 describes Ezra reading the law to all the people, a later fulfillment of the command for public Scripture reading.

Nehemiah 8:18 records daily reading of the law during the Feast of Tabernacles, the same feast context as the command in Deuteronomy 31:11.

In 2 Chronicles 17:9, Jehoshaphat's officials teach the law throughout Judah—a public teaching mission that echoes the reading command here.

In Nehemiah 13:1, the Book of Moses is read publicly to the people—another instance of the practice commanded here.

In Nehemiah 8:2, Ezra brings the law before the assembly and reads it aloud—a direct enactment of the public reading prescribed here.

In Exodus 24:7, Moses reads the Book of the Covenant aloud to the people—an earlier example of public law reading similar to the command here.

Nehemiah 8:13 shows leaders gathering to study the law after the public reading, extending the instruction begun in the assembly.

Nehemiah 9:3 describes a further public reading of the law for a quarter of the day, continuing the pattern of communal Scripture exposure.

In Joshua 1:8, Joshua is to meditate on the law day and night—a personal focus on the same law commanded to be read publicly here.

Luke 4:16 shows Jesus participating in synagogue reading, a later practice rooted in the tradition of public Scripture reading established here.

Luke 4:17 records Jesus unrolling the Isaiah scroll to read, continuing the pattern of publicly reading Scripture in worship.

Exodus 34:24 promises protection of land during the three pilgrimage feasts, adding context to the appearing command.