Exodus 34:7 repeats the same 'visiting iniquity' formula, balancing judgment with mercy — a fuller revelation of God's character.

In Exodus 34:14, God declares His name is 'Jealous' — reinforcing that He is a jealous God who demands exclusive worship.

Exodus 23:24 reiterates the command not to bow to other gods, reinforcing the prohibition in Exodus 20:5.

Exodus 32:34 reiterates that God will punish sin when the time comes, echoing the punishment principle here.

2 Samuel 21:1 shows a famine on Israel because of Saul's sin against Gibeonites—an application of this principle, punishing later generations for a former king's guilt.

In 1 Corinthians 10:22, Paul echoes the warning about provoking God's jealousy from the idolatry context here.

1 Kings 21:29 shows God deferring Ahab's judgment to his son's time—illustrating the same principle of visiting iniquity on descendants, with a merciful delay.

2 Kings 17:35 quotes the covenant command: do not worship or bow to other gods — a direct citation.

2 Kings 17:41 shows syncretism: worshiping God yet serving idols, a clear violation of the command.

2 Kings 23:26 states God's wrath remained because of Manasseh's sins—a direct fulfillment of this warning, where later generations suffer for a former king's evil.

2 Chronicles 25:14: King Amaziah bowed to Edom's gods after victory, directly disobeying the prohibition.

Job 21:19 explicitly states God stores up iniquity for children—a direct acknowledgment of the same principle, showing its recognition within the debate.

Psalm 78:58 recounts how Israel's idolatry 'moved him to jealousy' — a historical example of the principle in action.

Psalm 79:8 pleads 'do not remember against us the iniquities of our fathers'—a direct appeal to this warning, asking for mercy rather than its application.

Psalm 109:14 asks God to remember the father's iniquity against the enemy—an imprecatory prayer invoking this principle to bring judgment on descendants.

Isaiah 14:21 applies the same principle: children are punished for their fathers' iniquity, echoing the generational judgment in Exodus 20:5.

Isaiah 44:15 mocks idolatry: using wood for fuel then bowing to it as a god — absurd violation.

Isaiah 44:19 continues the mockery: questioning bowing to a block of wood, highlighting the folly.

Isaiah 65:7 continues the same idea: God punishes both generations together for their sins, reinforcing Exodus 20:5.

Jeremiah 32:18 directly echoes Exodus 20:5: God repays fathers' iniquity on children, showing the same covenant principle.

Nahum 1:2 expands on God's jealousy, adding avenging and wrath — the same divine attribute emphasized here.

Matthew 4:9: Satan tempts Jesus to bow to him, directly opposing God's command to worship only Him.

Matthew 23:34-36 applies the principle: Jesus says this generation bears the guilt of all previous righteous blood, like visiting iniquity.

Judges 2:19 illustrates the cycle: after the judge died, people worshiped other gods, violating the command.

Deuteronomy 6:15 warns that a jealous God among them will destroy if provoked — directly applying the same principle to Israel's settlement.

Deuteronomy 4:24 calls God a 'consuming fire' and a jealous God — echoing the same divine jealousy over covenant unfaithfulness.

Deuteronomy 32:21 describes Israel provoking God to jealousy with idols — the exact outcome warned against in the jealousy clause.

Numbers 14:18 quotes the same 'visiting iniquity' formula from Exodus, affirming God's justice and mercy in the context of Israel's rebellion.

Joshua 23:7 warns against invoking other gods and bowing down, directly echoing the prohibition.

Joshua 23:16 adds the consequence: violating the covenant by bowing to other gods brings God's anger.

Joshua 24:19 reiterates that God is jealous and will not forgive rebellion — emphasizing the severity of covenant violation.

Leviticus 26:40 introduces confession of both personal and ancestral iniquity — the necessary response to the generational punishment warned about here.

Leviticus 26:39 explicitly states that survivors will rot because of their own and their fathers' iniquities — directly echoing the generational punishment principle here.

Leviticus 26:1 repeats the command against making idols and bowing down, reinforcing the prohibition.

Daniel 3:28 shows pagans acknowledging God's exclusive worth—an example of the jealousy God requires as idolatry is refused.

Daniel 3:6 decrees death for not bowing to an idol, presenting a test of obedience to the command not to bow to images.

Ezekiel 18:19 argues that a righteous son does not bear his father's iniquity, contrasting with the simple application of generational punishment.

Lamentations 5:7 explicitly states children bear their fathers' iniquities, directly echoing the generational punishment concept.

Jeremiah 29:32 shows God punishing a false prophet and his offspring, applying the principle of visiting fathers' iniquity on children.

In Numbers 25:2, Israelites are seduced into idolatry and sacrifice to other gods, directly acting out the sin warned against in Exodus 20:5.

Deuteronomy 4:16 repeats the prohibition against making carved images, reinforcing the same command against idolatry.

Deuteronomy 4:23 again warns against forgetting the covenant and making idols, echoing the core prohibition.

Isaiah 44:13 describes a craftsman making an idol, illustrating the foolishness of bowing to man-made images as prohibited.

Acts 7:43 quotes Amos condemning Israel's idolatry—showing the exile consequence as fulfillment of God's jealousy.

2 Samuel 21:9 shows Saul’s descendants executed for his sin against Gibeonites, exemplifying the principle of punishing children for parents’ sin.

Psalm 95:6 invites worship and bowing to the Lord, directly contrasting the prohibition against bowing to idols in the commandment.

In 1 Kings 11:12, God's judgment on Solomon's sin falls on his son Rehoboam, directly illustrating the generational punishment of Exodus 20:5.

In 1 Kings 21:21, Elijah pronounces judgment cutting off Ahab's male descendants, a direct application of God visiting iniquity on the third and fourth generation.

Judges 2:12 records Israel forsaking God for other gods, directly provoking His anger — a historical example of the warned sin.

In 2 Kings 22:13, Josiah recognizes God's wrath kindled because fathers disobeyed, directly applying the 'visiting iniquity' principle.

2 Kings 24:3 states Judah's exile happened for Manasseh's sins, illustrating generational punishment on the nation.

2 Chronicles 19:2 warns of wrath because Jehoshaphat loved those who hate the Lord, echoing the phrase 'those who hate me' from Exodus.

2 Chronicles 21:14 pronounces judgment on Jehoram's children and possessions, a direct instance of God visiting iniquity on offspring.

Joshua 7:24 illustrates corporate punishment as Achan’s whole family is judged for his sin, mirroring the generational penalty principle.

Psalm 37:28 promises the children of the wicked will be cut off, affirming the same principle of generational judgment.

Deuteronomy 29:20 describes God's burning anger and curses on anyone who turns to other gods, echoing the jealousy and punishment theme.

Deuteronomy 7:4 shows intermarriage leading to worship of other gods, provoking God's anger — a concrete consequence of the sin.

Psalm 106:20 recounts Israel exchanging God's glory for an ox image, a direct example of the idolatry forbidden in the commandment.

2 Kings 9:26 illustrates God's judgment on Ahab's house for Naboth's blood — a specific case of the generational punishment principle stated here.

Daniel 9:16 confesses ancestral sin bringing God's wrath—demonstrating the generational punishment for covenant unfaithfulness.

In 1 Kings 19:10, Elijah says he has been 'very jealous for the LORD', using the same Hebrew root as God's jealousy in Exodus 20:5, reflecting human zeal for God's honor.

Leviticus 20:5 applies the principle of God's jealous judgment to the specific sin of Molech worship — a concrete example of the warning here.

Luke 11:50 says this generation will be charged for all prophets' blood—reflecting the principle of accumulated guilt across generations.