Ezekiel 22:4 lists specific sins—bloodshed and idolatry—that justify the judgment Ezekiel is to declare.

Ezekiel 22:13 condemns dishonest gain and bloodshed, continuing the same oracle of abominations.

Ezekiel 23 continues the theme of declaring Jerusalem's abominations through the allegory of Oholibah's adultery.

Ezekiel 20:4 uses nearly identical wording: 'Will you judge them? Then let them know their abominations,' reinforcing the prophetic command.

Ezekiel 16:2 uses the same command — 'make known to Jerusalem her abominations' — reinforcing the prophetic call to expose sin.

Ezekiel 16 elaborates on Jerusalem's unfaithfulness as the abominations Ezekiel is told to declare in 22:2.

Ezekiel 8:9-17 provides specific examples of the abominations in the temple that Ezekiel is commanded to declare here.

Ezekiel 23:36 repeats the command to judge and declare abominations, this time for Oholah and Oholibah — a parallel commission.

Ezekiel 24:6 directly calls Jerusalem the 'bloody city' — the same epithet used here — linking the judgment imagery.

Ezekiel 24:9 also pronounces woe on the 'bloody city,' continuing the same judgment theme.

Ezekiel 33:29 echoes this same judgment: God will make the land desolate because of their abominations, reinforcing the consequence of the sins declared here.

Ezekiel 9:9 describes the city full of blood and injustice, the very sins Ezekiel is commanded to judge.

Ezekiel 11:6 states the streets are filled with the slain, specifying the bloodshed behind the label 'bloody city'.

Acts 7:52 accuses Israel's fathers of killing the prophets—another example of the bloodshed that defines the 'bloody city'.

Nahum 3:1 also calls Nineveh a 'bloody city' using the identical phrase—showing this judgment motif applies to other cities too.

Matthew 23:35 has Jesus indicting Jerusalem for all righteous blood shed—echoing the cumulative bloodguilt that Ezekiel is to pronounce.

Matthew 27:25 records the crowd accepting responsibility for Jesus' blood—a specific instance of the bloodguilt that characterizes Jerusalem as a 'bloody city'.

Luke 11:50 charges this generation with the blood of all prophets—reinforcing the theme of Jerusalem's bloodguilt from Ezekiel.

Jeremiah 2:34 condemns the lifeblood of the innocent poor on Jerusalem's skirts—a direct match to the bloodguilt Ezekiel is to denounce.

2 Kings 24:4 explicitly states Manasseh filled Jerusalem with innocent blood, directly echoing 'bloody city' and providing the historical basis for the judgment.

2 Kings 24:3 traces Jerusalem's judgment to Manasseh's sins, which included bloodshed—the same guilt that Ezekiel is to declare.

2 Kings 21:16 records Manasseh's innocent bloodshed filling Jerusalem, providing the historical basis for calling it a 'bloody city.'

Lamentations 1:8 mourns Jerusalem’s sin and shame, directly aligning with the abominations Ezekiel is told to declare.

Jeremiah 32:31 declares Jerusalem a provocation from its founding, reinforcing the long-standing guilt of the bloody city.

Isaiah 59:3 describes hands defiled with blood and lies, directly illustrating the bloody sins of the city Ezekiel judges.

Jeremiah 6:27 shows Jeremiah as a tester of metals, a role analogous to Ezekiel’s task of judging the bloody city.

Jeremiah 5:26 depicts wicked men lurking to trap others, illustrating the specific sins Ezekiel is called to declare.

Isaiah 59:12 confesses that Israel’s sins testify against them, mirroring the exposure of abominations in Ezekiel’s commission.

Micah 3:8 describes a prophet filled with power to declare Israel's sin, paralleling Ezekiel's commission to judge and announce the city's abominations.

2 Kings 17:19 records Judah's similar disobedience to Israel, providing historical background to the sins Ezekiel must declare.