Genesis 18:25 escalates this question into a passionate appeal to God's justice: 'Shall not the Judge of all the earth do right?'

Genesis 20:4 shows Abimelech echoing Abraham's logic — 'Will you kill an innocent people?' — the same righteous-with-wicked concern voiced by another intercessor.

In Genesis 19:29, God remembered Abraham and rescued Lot — directly answering this plea by not sweeping away the righteous with the wicked.

In Psalm 11:4-7, God examines both righteous and wicked and loves justice — affirming the principle Abraham relies on: God's character guarantees fair judgment.

In 2 Samuel 24:17, David protests the innocent dying with the guilty — the same plea Abraham makes here, arguing the righteous must be spared from collective judgment.

Numbers 16:22 has Moses and Aaron asking, 'Shall one man sin, and will you be angry with all the congregation?' — the same collective-punishment question Abraham raises here.

In 2 Samuel 20:19, a wise woman pleads her city is faithful and shouldn't be destroyed — echoing Abraham's argument that the innocent must not perish with the guilty.

In Isaiah 59:16, God finds no one to intervene — the reverse of Abraham's hope that righteous people could be found to spare a city.

Jeremiah 5:1 mirrors this bargain: God tells Jeremiah to search Jerusalem for even one honest person, and if found, He'll forgive the city.

Ezekiel 9:8 shows the same plea — begging God not to sweep away the righteous remnant with the wicked when judging Jerusalem.

Ezekiel 14:16 addresses this directly: even if Noah, Daniel, and Job were present, only they'd be saved — the righteous can't spare the unrighteous.

Ezekiel 22:30 shows God Himself seeking someone to stand in the gap for the land, but finding none — unlike Abraham who stepped forward.

James 5:16 declares 'the prayer of a righteous person is powerful and effective' — Abraham's intercession here is the paradigm of that principle.

Acts 27:24 parallels this: God spares all aboard because of Paul's presence — one righteous person's standing saves the many.

In Romans 3:6, Paul asks 'How could God judge the world?' if He were unjust — extending Abraham's logic that God's role as judge requires perfect fairness.

In Job 8:3, Bildad asserts God never perverts justice — the very principle Abraham appeals to when questioning whether the Judge of all the earth would act fairly.

In Job 34:17, Elihu asks if God would condemn the just — echoing Abraham's concern that righteous judgment demands the innocent be spared.