In Jeremiah 25:15-18, the same cup of wrath makes nations stagger, directly tying the drunkenness here to God's judgment on Jerusalem.

Jeremiah 25:27 commands 'drink, be drunk, and fall' — identical language to the drunkenness judgment on the people here.

Jeremiah 51:7 uses the same golden cup imagery, but Babylon is the cup making nations drunk, while here God fills Jerusalem with drunkenness.

Jeremiah 17:25 promises Davidic kings will continue if obedient, contrasting directly with the judgment on those same kings in Jeremiah 13:13.

Jeremiah 48:26 commands making Moab drunk as judgment, directly mirroring the action of filling inhabitants with drunkenness here.

In Psalm 60:3, the psalmist laments that God gave His people 'wine of confusion' to drink, directly paralleling the drunkenness judgment here.

Psalm 75:8 describes the cup of wrath in God's hand that the wicked must drink, mirroring the drunkenness judgment on Jerusalem.

In Isaiah 29:9, the people are drunk but not from wine, a similar metaphor for divine confusion, echoing the drunkenness here.

In Isaiah 51:17, Jerusalem is called to awake after drinking the cup of God's fury, exactly the same imagery of drunkenness from the cup of wrath.

Isaiah 63:6 explicitly states God made nations drunk in wrath, closely matching the divine action of filling with drunkenness here.

Habakkuk 2:16 describes drinking the LORD's cup leading to shame and exposure, reinforcing the drunkenness-as-judgment metaphor.

Isaiah 51:21 also uses drunkenness as a metaphor for affliction from God, but addresses the afflicted directly—parallel judgment imagery.

Isaiah 49:26 uses drunkenness imagery for oppressors drinking their own blood, while here Jerusalem drinks the cup of wrath — similar metaphor, different targets.