Jeremiah 2:19 echoes that evil and apostasy punish the people themselves—self-inflicted shame.

Jeremiah 2:17 makes the same point: Judah brought disaster on themselves by forsaking God.

Jeremiah 44:7 repeats the question of bringing disaster on yourselves — emphasizing that their actions harm themselves.

Jeremiah 25:7 echoes that provoking God brings harm to themselves — reinforcing the self-destructive nature of their rebellion.

In 1 Corinthians 10:22, Paul's rhetorical question about provoking the Lord echoes the same futility and self-harm logic.

Deuteronomy 32:16 describes the same provoking of God with strange gods and abominations.

Ezekiel 8:17 explicitly says Judah 'provoke me to anger'—same phrase and same idolatrous context.

In Isaiah 45:16, idol makers are put to shame — directly matching the self-inflicted shame of those who provoke God.

In Job 35:6, Elihu argues that sin does not harm God but the sinner — the exact same logic as the self-harm principle.

Deuteronomy 32:22 shows the fiery wrath kindled by such provoking—consequence of Judah's actions.

Ezekiel 8:18 follows with God's refusal to hear—showing the outcome of provoking him.

In Daniel 9:7, Daniel confesses that Israel is covered with shame due to unfaithfulness, similar to the shame from provoking God.

In Daniel 9:8, Daniel repeats the theme of being covered with shame for sin, reinforcing the consequence of provoking God.

Deuteronomy 32:21 also speaks of provoking God with idols, adding God's jealous response.

In 2 Kings 23:19, the high places that aroused the LORD’s anger are torn down — these are the very provocations that harm the people.

In Isaiah 65:7, God punishes sins committed on the mountains — showing that such provocations bring consequences, not harm to God.

In Isaiah 1:4, Israel is described as a sinful nation that has spurned God — the same rebellion that leads to self-shame.