Exodus 23:2 warns against following the crowd to pervert justice—a companion warning to not perverting justice for the poor.

Exodus 23:3 warns against showing partiality to the poor—balancing the command not to deprive them of justice.

Exodus 20:16 forbids false testimony — a specific way justice can be perverted, relating to the broader command here.

James 2:6 rebukes dishonoring the poor while the rich oppress — directly paralleling the warning not to pervert justice for the poor.

Malachi 3:5 lists oppressors including those who turn aside the sojourner — a specific echo of perverting justice for the vulnerable.

Micah 3:1-4 condemns leaders who hate good and pervert justice — directly echoing the warning against denying justice to the poor.

Amos 5:12 calls out turning aside the needy in the gate—exactly the perversion of justice prohibited in Exodus.

Jeremiah 7:6 warns against oppressing the sojourner, fatherless, and widow—directly protecting the vulnerable in justice.

Jeremiah 5:28 denounces failing to judge justly for the fatherless and needy—same failure as perverting the poor's justice.

Isaiah 10:2 describes turning aside the needy from justice, echoing the exact offense prohibited in Exodus.

Isaiah 10:1 condemns those who write unjust decrees, directly attacking the perversion of justice for the poor.

Psalm 82:4 calls to rescue the weak and needy, echoing the mandate to protect the poor in court.

Psalm 82:3 commands giving justice to the weak and fatherless—a direct parallel to not perverting justice for the poor.

Deuteronomy 16:19 repeats the command not to pervert justice, adding prohibitions against partiality and bribery.

Job 31:21 denies raising a hand against the fatherless—aligning with the command to protect the poor from injustice.

Job 31:13 cites not despising the cause of servants—a specific application of not perverting justice for the lowly.

In 2 Chronicles 19:7, Jehoshaphat urges judges to fear God and avoid injustice, directly echoing the Exodus law.

Deuteronomy 27:19 pronounces a curse on those who pervert justice for the vulnerable—reinforcing the same command.

In Psalm 82:2, God rebukes judges for unjust judgment and partiality to the wicked — directly echoing the prohibition here against perverting justice for the poor.

Deuteronomy 1:17 commands impartial judgment for small and great alike — directly reinforcing the prohibition against perverting justice for the poor.

Habakkuk 1:4 laments that justice is perverted and the law paralyzed — the very condition that the command here forbids from happening.

Deuteronomy 24:17 repeats the exact phrase 'pervert the justice due' to the sojourner, fatherless, and widow — a clear parallel.

In Jeremiah 22:3, God commands doing justice and protecting the vulnerable (alien, fatherless, widow) — a direct expansion of the command here for the poor.

In Isaiah 5:23, the prophet condemns those who acquit the guilty for bribes and deprive the innocent — a direct illustration of the justice perversion forbidden here.

Proverbs 22:22 warns against robbing or crushing the poor at the gate (court) — reinforcing the command here not to pervert justice for the poor.

Zephaniah 3:1-4 describes Jerusalem's corrupt officials and judges who pervert justice — a broader condemnation that includes the poor.

In 2 Samuel 23:3, David describes the ideal ruler who rules justly in fear of God — a positive counterpart to the warning here against perverting justice.

Isaiah 33:15 describes the righteous who despises oppression and bribes — the positive character that keeps the command here not to pervert justice.

Proverbs 24:24 condemns declaring the wicked righteous — a form of justice perversion that often harms the poor, related to the warning here.

James 2:5 says God has chosen the poor to be rich in faith — highlighting God's regard for the poor, complementing the command to give them justice.