Isaiah 51:17 earlier shows Jerusalem drinking the cup of wrath — verse 22 reverses this by removing it.

Isaiah 54:7-9 assures that God's anger is temporary and His compassion everlasting — the cup removal is part of that restoration.

Psalm 35:1 is a plea for God to contend for the psalmist — the very action God says He does for His afflicted people.

Jeremiah 50:34 describes God pleading the case of Israel against Babylon — the same divine advocacy for His afflicted here.

Jeremiah 51:36 echoes the same 'plead your cause' phrase — God takes up His people's case against their enemies.

Revelation 16:6 gives the cup of blood to the persecutors — echoing the transfer of the cup of wrath from Israel to their tormentors.

Revelation 14:10 shows the wicked drinking the full cup of God's wrath — the same cup that Isaiah says is taken from God's people and given to their enemies.

In Luke 22:42, Jesus prays about the 'cup' of suffering — the same divine wrath that Isaiah promised would be removed from His people, now borne by the Messiah.

Mark 10:38 features Jesus' cup of suffering — a typological fulfillment where Christ drinks the wrath removed from his people here.

Zechariah 12:2 uses the same 'cup of staggering' phrase, but now Jerusalem itself is the cup for nations — reversing the removal here.

Zephaniah 3:15 declares the Lord has taken away judgments and cleared enemies, mirroring the cup being taken here.

Obadiah 1:16 describes nations drinking the cup of wrath continually, contrasting with God's people here who have the cup removed.

Ezekiel 23:33 uses the same 'cup of horror and desolation' imagery for Samaria's judgment, echoing the cup of wrath theme here.

Jeremiah 25:15 is the original 'cup of wrath' passage where nations drink. Here the cup is removed from God's people.

Psalm 75:8 depicts the cup of God's wrath poured out for the wicked — same image of judgment by cup.

Psalm 60:3 uses the identical 'cup of staggering' — God gave His people wine that made them stagger.

Joel 3:2 describes God entering judgment on behalf of His people — same legal imagery of God pleading their cause.

Micah 7:9 expresses hope that God will plead the speaker's cause — personal application of the same divine advocacy.

Zephaniah 3:19 promises to save the lame and turn shame to praise — a broader restoration echoing the removal of wrath here.

Proverbs 22:23 says the Lord pleads the case of the oppressed — the same advocacy God promises for His people here.

Psalm 11:6 uses 'cup' for the wicked's portion — same metaphor but applied to enemies, not God's people.