Genesis 1:27 is the exact image-of-God verse quoted here — the foundation for the sanctity of life.

Genesis 1:26 grounds the capital punishment law: humans are made in God's image — the reason for protecting human life.

Cain’s fear of being killed for murder in Genesis 4:14 anticipates the principle of blood-for-blood that Genesis 9:6 later establishes.

Genesis 5:1 repeats the image-of-God statement from creation, reinforcing the basis for the blood-avenge law.

Revelation 13:10 echoes the retributive principle: the sword will kill those who use it — applied to the beast's persecution.

James 3:9 directly echoes the image-of-God concept, applying it to speech: cursing people made in God's likeness contradicts the dignity that underpins Genesis 9:6’s prohibition of murder.

Romans 13:4 delegates the sword to governing authorities as God's avenger — applying the capital punishment principle to civil justice.

Matthew 26:52 echoes the 'by the sword' principle: violence begets violence — Jesus quotes a similar proverbial warning, reshaping its application.

Psalm 51:4 reveals that sin against another person—like murder—is ultimately against God, reinforcing the theological basis in Genesis 9:6 that human life bears God's image.

1 Kings 2:28-34 fulfills the blood vengeance principle when Solomon executes Joab for murder — a direct judicial application.

Numbers 35:25 provides asylum for unintentional killers, tempering the blood vengeance principle with mercy — a legal refinement of the same law.

In Leviticus 24:17, the same law is restated: whoever takes a human life must be put to death, directly reaffirming the principle here.

In Exodus 21:12-14, the capital punishment for murder is codified, with distinctions for unintentional killing, applying the principle from here.

Exodus 20:13 'You shall not murder' is the direct command that forbids the act which Genesis 9:6 punishes, forming a key moral law.

Numbers 35:16 specifies that murder with an iron object requires death, directly applying the blood-for-blood principle.

In Acts 28:4, the islanders apply the blood-for-blood principle, assuming Paul's snakebite is divine punishment for murder.

In Jonah 1:14, the sailors invoke this principle, pleading not to be charged with Jonah's blood — showing awareness of blood-guilt.

In Ezekiel 16:38, God judges Jerusalem as one who sheds blood, echoing the penalty for murder in Genesis 9:6.

In Proverbs 28:17, a murderer is described as a tormented fugitive, reinforcing the Genesis 9:6 verdict of bloodguilt.

In 2 Chronicles 33:25, the people execute King Amon's murderers, enacting the blood-for-blood justice of Genesis 9:6.

In 2 Chronicles 25:3, Amaziah executes the assassins of his father, applying the same capital punishment for murder.

In 2 Kings 14:5, Amaziah executes his father's murderers, a clear case of the 'by man shall his blood be shed' rule.

In 1 Kings 2:31, David orders Joab's execution for murder, directly applying the capital punishment principle from Genesis 9:6.

In 1 Samuel 15:33, Samuel executes King Agag as retribution for his sword, mirroring the 'by humans shall their blood be shed' principle.

Numbers 35:31 forbids accepting a ransom for a murderer, reinforcing the no-commutation rule of Genesis 9:6.

Deuteronomy 19:11 describes the avenger of blood executing a deliberate murderer, a mechanism for carrying out the Genesis principle.

Deuteronomy 19:13 commands purging innocent blood guilt by executing murderers, echoing Genesis 9:6's mandate.

In 2 Samuel 1:16, David declares the Amalekite's blood on his own head for killing God's anointed, invoking the bloodguilt principle.

2 Samuel 3:28 shows David distancing himself from Abner's murder, asserting innocence from bloodguilt as per Genesis 9:6.

In 2 Samuel 4:11, David demands the killers' blood for murdering an innocent man, directly applying the death penalty principle.

In Psalm 51:14, David prays for deliverance from the guilt of bloodshed, showing personal accountability under the same principle.

In Exodus 22:2, a case is given where killing a thief at night does not incur bloodguilt, providing an exception to the death penalty here.

Ezekiel 18:10 applies the same blood-guilt principle to individual accountability — the violent son bears his own sin.

In Exodus 22:3, it clarifies that killing a thief after sunrise incurs bloodguilt, applying the accountability for bloodshed from here.

Matthew 5:21 quotes the Mosaic law against murder, which echoes the broader capital principle established in Genesis 9:6.

Matthew 23:35 traces all righteous bloodshed back to Abel, showing the ongoing relevance of the blood-guilt principle from Genesis 9:6.

Luke 11:50 likewise holds this generation accountable for all shed blood, echoing the universal principle of blood-guilt from Genesis 9:6.

Exodus 21:20 applies the murder law to killing a slave, showing a legal consequence derived from the value of life affirmed in Genesis 9:6.

1 Corinthians 11:7 grounds headship in the image of God, echoing the basis for human dignity in Genesis 9:6.

1 Kings 2:5 cites Joab's murderous acts, showing the need to apply blood vengeance — David charges Solomon to ensure justice is carried out.

1 Kings 2:6 continues David's instruction: Joab must not die peacefully — the same principle of retributive justice for murder.

Exodus 21:28 addresses death by animal goring, distinguishing it from human murder: the owner is not guilty, reinforcing the human agency focus of Genesis 9:6.