Genesis 18:23 is the start of Abraham's bold dialogue, establishing the context for his question about sweeping away the righteous.

Deuteronomy 32:4 declares God a 'Rock' whose works are perfect and ways are just — the very character Abraham invokes when appealing to the Judge of all the earth.

In Jeremiah 12:1, the prophet affirms God's righteousness yet questions why the wicked prosper — wrestling with the same tension Abraham raises about the Judge of all the earth doing justice.

In Isaiah 3:10, the prophet declares the righteous will eat the fruit of their deeds — affirming the same conviction Abraham voices: the Judge of all the earth rewards the just.

In Ecclesiastes 7:15, the Preacher observes a righteous man perishing in his righteousness — challenging Abraham's appeal that God must not treat the righteous as the wicked.

Malachi 3:18 promises a future reckoning where the distinction between the righteous and wicked will be made visible — directly confirming the justice Abraham appeals to.

In Psalm 98:9, the Lord judges the world with righteousness, echoing Abraham's appeal that the Judge of all the earth will act justly.

Psalm 94:2 cries 'Rise up, Judge of the earth' — using the same title Abraham uses, calling on God to exercise the righteous judgment Abraham trusts He will.

Psalm 58:11 concludes 'surely there is a God who judges the earth' — the exact conviction Abraham expresses when he asks if the Judge of all the earth will do right.

Psalm 11:5-7 says God tests the righteous but hates the wicked, and 'loves justice' — affirming God's distinction between the two that Abraham here appeals to.

Job 34:17-19 affirms God does not pervert justice or show partiality to rich or poor — the very impartiality Abraham appeals to regarding the righteous and wicked.

In Job 9:23, Job claims God mocks the calamity of the innocent — contradicting Abraham's confidence that the Judge of all the earth will do what is just.

In Job 9:22, Job laments that God destroys both the blameless and the wicked — directly challenging the very distinction Abraham insists God must maintain.

In Romans 3:6, Paul asks how God could judge the world if injustice were in Him, reflecting the same foundational principle of divine justice.

Job 34:10 affirms 'far be it from God, that he should do wickedness' — echoing Abraham's 'that be far from thee' and affirming God's perfect justice.

In Joshua 7:24, all Israel is judged for Achan's sin, a corporate punishment scenario that raises the fairness question Abraham posed.

Ezekiel 18:25 directly addresses the charge that God's ways are 'not equal' and defends His justice — the very question Abraham raises rhetorically.

Hosea 14:9 affirms 'the ways of the LORD are right,' answering Abraham's question directly: God's justice is confirmed as wise and fair.

In 1 Samuel 15:6, Saul warns the Kenites to separate from Amalek lest he destroy them with the wicked — enacting Abraham's principle that the righteous should not perish with the wicked.

In Hebrews 12:23, believers gather to 'God, the Judge of all' — the exact title Abraham uses when appealing to divine justice.

Psalm 145:17 echoes Abraham's conviction: the Lord is righteous in all his ways and faithful in all he does — the Judge who can be trusted to act justly.

In 2 Chronicles 19:7, Jehoshaphat charges judges: 'there is no iniquity with the LORD our God' — directly affirming the divine justice Abraham appeals to here.

Romans 2:2 states God's judgment is 'according to truth' — directly answering Abraham's question with a doctrinal affirmation of divine justice.

In Romans 9:14, Paul directly echoes Abraham's question: 'Is God unjust? Not at all!' Both wrestle with whether God's judgment is fair.

Psalm 50:6 announces that the heavens proclaim God's righteousness because he is a God of justice — the very character Abraham appeals to in his plea.

Psalm 9:8 affirms what Abraham appeals to: God judges the world in righteousness and governs with justice — the very basis of Abraham's plea for Sodom.

In 2 Timothy 4:8, Paul calls God the 'righteous Judge' — the same title Abraham appeals to when arguing God will do right.

In 1 Peter 2:23, Jesus entrusts himself to 'him who judges justly' — mirroring Abraham's trust that God's judgment is right.

Proverbs 17:26 states it is wrong to punish the innocent — the same principle Abraham raises: God should not sweep away the righteous with the wicked.

Isaiah 3:11 declares 'woe to the wicked' who will be repaid for their deeds — affirming that God does judge the wicked, which is the basis of Abraham's appeal here.

Job 8:3 asks 'Does God pervert justice?' — a rhetorical question affirming what Abraham assumes: God, by nature, does what is right in judgment.

In Nehemiah 9:33, the prayer affirms 'thou art just in all that is brought upon us' — testifying to the same righteous Judge Abraham addresses, though applied to Israel's punishment.

Jeremiah 11:20 appeals to God as one 'who judges righteously,' trusting his motives to a righteous judge — same confidence Abraham expresses here.

In Ecclesiastes 8:13, the Preacher declares it will not go well with the wicked — reinforcing the same principle Abraham asserts: God's justice ultimately distinguishes the righteous from the wicked.

In Ecclesiastes 8:12, the Preacher acknowledges sinners prosper long yet affirms it will be well with those who fear God — partially echoing Abraham's confidence in divine justice.

Zephaniah 3:5 presents God as righteous, never doing wrong — living out the premise Abraham asserts about the Judge of all the earth.

Ecclesiastes 3:17 says God will judge both righteous and wicked — affirming that God does distinguish them, which is exactly what Abraham appeals to here.

John 5:30 shows Jesus affirming his judgment as 'just' because he seeks the Father's will — embodying the righteous Judge Abraham trusts.

Psalm 67:4 celebrates God ruling the peoples with equity — the same commitment to fairness Abraham invokes when asking God to distinguish righteous from wicked.

In Job 8:20, Bildad asserts God will not reject the blameless nor uphold evildoers — affirming the same confidence in divine justice that Abraham appeals to.

In 2 Corinthians 5:10, all must appear before Christ's judgment seat to receive recompense for deeds, a future accountability echoing Abraham's concern.

In 1 Kings 8:45, Solomon appeals for God to hear and act justly in response to His people's plea — assuming the same truth Abraham asserts: the Judge of all the earth will do right.

In Judges 11:27, Jephthah appeals to the LORD as Judge between disputing parties, mirroring Abraham's appeal to the divine Judge.

In Revelation 16:5, an angel affirms God's judgments as just — echoing Abraham's confidence that the Judge of all earth does right.