In Jeremiah 7:9, the same sermon lists sins including murder and going after other gods, directly expanding on the commands in verse 6.

In Jeremiah 26:15, Jeremiah warns that killing him would bring innocent blood on Jerusalem—a direct application of the warning in 7:6.

Jeremiah 2:34 accuses Israel of the lifeblood of the innocent poor — directly matching the 'shed innocent blood' charge.

Jeremiah 13:10 describes the same sin of going after other gods that is forbidden here.

Jeremiah 22:3 repeats the same prohibitions against oppressing the sojourner, fatherless, and widow, and shedding innocent blood.

Jeremiah 22:4 adds the promise that obeying these commands will secure the Davidic throne, linking ethics to covenant blessing.

Jeremiah 22:15 contrasts a king's cedar palace with his father's practice of justice, showing that doing right matters more.

Jeremiah 22:16 defines knowing God as judging the cause of the poor and needy, directly tying to not oppressing the vulnerable.

In Jeremiah 22:17, this same condemnation of shedding innocent blood and oppression is applied to King Jehoiakim, showing the sin in action.

In Jeremiah 26:23, Uriah the prophet is killed, an actual instance of shedding innocent blood condemned in 7:6.

In Jeremiah 25:6, the command to not go after other gods repeats the third element of Jeremiah 7:6's warning.

James 1:27 defines pure religion as caring for orphans and widows — a NT application of the OT justice theme.

In Lamentations 4:13, prophets and priests shed the blood of the just, identifying the cause of Jerusalem's fall—the sin of 7:6.

In Ezekiel 22:3-6, Jerusalem's shedding of blood and idolatry mirrors the specific sins condemned in 7:6.

Zechariah 7:9-12 repeats the same prohibitions against oppressing widow, orphan, and alien, and notes their refusal to listen.

In Matthew 23:37, Jesus laments Jerusalem killing prophets—a continuation of the innocent bloodshed condemned in 7:6.

In Matthew 27:4, Judas confesses betraying 'innocent blood' — the very sin Jeremiah condemns here.

In Matthew 27:25, the crowd accepts bloodguilt — precisely the sin of shedding innocent blood warned against here.

Exodus 22:22 is the Torah command not to mistreat widows or fatherless children, the source of this prohibition.

In Psalm 106:38, Israel shed innocent blood by sacrificing children to idols—a direct parallel to the sins listed in 7:6.

Psalm 82:4 continues the command to rescue the weak and needy — reinforcing the same duty to the vulnerable.

Psalm 82:3 commands vindicating the weak and fatherless — a direct parallel to Jeremiah's call for justice.

In Isaiah 59:7, the people are 'swift to shed innocent blood,' echoing the condemnation of 7:6.

In 2 Kings 24:4, Manasseh 'filled Jerusalem with innocent blood,' directly fulfilling the sin condemned in 7:6.

Deuteronomy 27:19 pronounces a curse on those who pervert justice for these same three groups — showing the serious covenant violation.

Deuteronomy 24:17 gives the same command not to pervert justice for the alien, orphan, and widow — the law Jeremiah is invoking.

Deuteronomy 6:14 commands against going after other gods — the same prohibition Jeremiah repeats.

In Isaiah 10:2, the condemnation of those who rob widows and fatherless directly mirrors Jeremiah's warning against oppressing these groups.

Amos 4:1 condemns oppressing the poor and needy, a direct parallel to Jeremiah's concern for the foreigner, fatherless, and widow.

Ezekiel 23:37 combines bloodshed and idolatry, mirroring both the 'innocent blood' and 'other gods' warnings from Jeremiah.

Ezekiel 22:7 lists oppressing the foreigner, fatherless, and widow—the exact groups Jeremiah warns not to oppress.

Ezekiel 18:7 describes righteous behavior—not oppressing anyone—which is the positive counterpart to the command not to oppress the vulnerable.

In Ezekiel 11:6, the accusation of killing many directly echoes the warning against shedding innocent blood in Jeremiah's temple sermon.

Luke 20:47 condemns devouring widows' houses, directly violating the command not to oppress the widow in Jeremiah.

In 2 Kings 21:16, Manasseh's shedding of innocent blood serves as a historical example of the sin Jeremiah condemns.

In Psalm 94:6, the psalmist names the same three vulnerable groups—widow, sojourner, fatherless—echoing the social justice call.

In Deuteronomy 19:10, the law against shedding innocent blood provides the legal foundation for Jeremiah's warning.

Deuteronomy 6:15 warns of God's anger for going after other gods — the consequence implied here.

Exodus 23:6 forbids perverting justice for the poor — parallel to the command against oppressing the vulnerable here.

Deuteronomy 8:19 pronounces perishing for going after other gods — reinforcing the warning here.

Deuteronomy 11:28 links going after other gods to the curse — echoing the warning here.

Ezekiel 18:6 includes not looking to idols as part of righteousness — similar to avoiding other gods here.

In Deuteronomy 23:16, the command not to oppress an escaped slave parallels the call not to oppress foreigners, expanding the vulnerable groups.

Job 31:13-22 defends Job's treatment of servants, poor, and widow — a broader personal example of the justice Jeremiah demands.

Hosea 4:2 lists murder among many sins, connecting to the 'shed innocent blood' part, though less specifically on social oppression.