Exodus 20:2 grounds God's identity as the deliverer from Egypt, the very reason given here for not oppressing sojourners.

Exodus 23:9 repeats the command not to oppress the sojourner, using the same rationale of Israel's slavery in Egypt.

In Exodus 2:22, Moses names his son Gershom because he was a sojourner — personal testimony reinforcing the law's rationale.

Zechariah 7:10 lists the sojourner among the vulnerable not to be oppressed, reflecting this law.

Jeremiah 7:6 includes not oppressing the sojourner in a list of covenant obligations, echoing this command.

Deuteronomy 23:7 applies the sojourn memory to not abhor Egyptians, as you were sojourners in their land.

Deuteronomy 15:15 uses the same rationale — remember your slavery in Egypt — for releasing servants.

Deuteronomy 10:19 commands love for the sojourner using the identical reason — you were sojourners in Egypt.

Leviticus 19:33 reiterates the command to not wrong the sojourner, reinforcing the ethical principle from Exodus 22:21.

In Deuteronomy 14:29, the sojourner is included in the third-year tithe for provision — expanding care beyond non-oppression to active support.

In Deuteronomy 1:16, Moses commands judges to judge righteously between a man and the alien — extending the principle to legal proceedings.

In Deuteronomy 23:16, the law forbids wronging a runaway slave who seeks refuge — applying the same principle to a new category of sojourner.

In Deuteronomy 24:17, the command appears again: do not pervert justice due to the sojourner — reinforcing the same prohibition.

In Deuteronomy 27:19, a curse is pronounced on anyone who perverts justice for the sojourner — adding a severe consequence.

In Ezekiel 22:7, Jerusalem's sin includes oppressing the sojourner — directly citing the violation of this very command.

Ezekiel 22:29 condemns oppressing the sojourner, directly violating Exodus 22:21's command to not wrong a sojourner.

Genesis 15:13 first prophesies Israel's sojourn in Egypt, the very history that motivates this command.