Jeremiah 22:17 describes Jehoiakim's oppression and violence—the exact sins this verse commands to avoid.

Jeremiah 22:15 praises Josiah for doing justice and righteousness, exactly what this verse commands.

Jeremiah 5:28 describes the failure to do exactly what is commanded here — neglecting justice for the fatherless and needy.

Jeremiah 21:12 gives the same command to execute justice and deliver the oppressed — reinforcing this prophetic demand.

Jeremiah 9:24 reveals that God delights in justice and righteousness — the very actions commanded here.

Jeremiah 7:6 gives the identical command not to oppress the sojourner, fatherless, and widow — a direct parallel within Jeremiah's prophecies.

Jeremiah 23:5 promises a righteous Branch who will execute justice and righteousness — a messianic fulfillment.

Psalm 72:2-4 prays for the king to judge righteously and defend the needy, echoing the same call for justice.

Proverbs 6:17 lists 'hands that shed innocent blood' as an abomination to the Lord, directly paralleling Jeremiah's condemnation of innocent blood.

Psalm 94:6 describes the wicked murdering the widow, sojourner, and fatherless — the very oppression Jeremiah commands to stop.

Isaiah 1:15-20 calls for justice for the orphan and widow and condemns bloodstained hands, closely mirroring Jeremiah's social justice demands.

Isaiah 1:23 condemns leaders who fail to bring justice to the fatherless and widow — the neglect Jeremiah commands to avoid.

Ezekiel 22:7 lists the same sins of wronging the fatherless, widow, and sojourner — the oppression Jeremiah commands to cease.

Micah 3:11 condemns leaders who judge for bribes—the opposite of the justice Jeremiah commands.

Zechariah 7:9-11 gives the same command—render true judgments, do not oppress the widow and fatherless.

Malachi 3:5 names oppressors of the widow, fatherless, and sojourner as targets of God's judgment — the consequence for ignoring this command.

James 1:27 defines pure religion as caring for orphans and widows — the same duty commanded here, now in a New Testament context.

2 Kings 24:4 records that Manasseh filled Jerusalem with innocent blood, showing the historical consequence of the very crime Jeremiah condemns.

Exodus 23:6-9 commands justice for the poor, sojourner, and innocent — the same principles required here.

Leviticus 19:15 commands impartial judgment — a foundation for the call to protect the vulnerable here.

Deuteronomy 10:18 shows God Himself executing justice for the fatherless and widow, grounding this command.

Deuteronomy 16:18-20 instructs judges to pursue justice without partiality — the same standard imposed on the king.

Deuteronomy 27:19 pronounces a curse on those who pervert justice for the sojourner, fatherless, and widow—the same sin warned against.

2 Samuel 23:3 describes the ideal ruler as one who rules justly in fear of God — exactly what is demanded of the king.

Psalm 68:5 declares God as father to the fatherless and protector of widows — the divine basis for the command here.

In Job 29:12, Job recalls delivering the poor and fatherless — the same righteous action commanded here.

Job 29:7-17 describes Job's past righteous acts—defending the poor and fatherless—parallel to the justice commanded here.

Deuteronomy 24:17 explicitly protects the sojourner, fatherless, and widow, which Jeremiah directly echoes in his charge.

Psalm 82:3 echoes the same command to defend the weak and fatherless — a core theme of divine justice.

Ezekiel 45:9 similarly commands rulers to remove violence and do justice, directly echoing this call to righteous leadership.

Exodus 22:21 commands not to wrong a sojourner, directly matching Jeremiah's command to protect the resident alien.

Ezekiel 18:7 describes a righteous person who restores pledges and feeds the hungry — embodying this call.

Isaiah 1:17 gives a nearly identical list: seek justice, correct oppression, defend the fatherless and widow.

Proverbs 31:9 urges defending the rights of the poor and needy, directly paralleling the call to do justice.

Deuteronomy 25:1 outlines judicial fairness — acquitting the innocent — a specific application of the justice commanded here.

Deuteronomy 24:7 prohibits kidnapping, a specific form of oppression against the vulnerable.

Proverbs 23:10 warns against encroaching on the fatherless's property — a specific application of protecting them.

Job 22:9 accuses Job of sending widows away empty and breaking arms of fatherless—the opposite of this command.

Psalm 94:21 condemns those who band together to condemn the innocent, echoing Jeremiah's call for justice against shedding innocent blood.

Isaiah 16:3 counsels sheltering outcasts and granting justice — a similar call to protect the vulnerable.

Leviticus 19:13 forbids oppression and robbery, a general command that underlies Jeremiah's specific protections for the vulnerable.

Job 24:9 depicts snatching fatherless children and taking pledges from the poor—the kind of oppression Jeremiah commands to stop.