Numbers 21:29 shows Chemosh powerless to save Moab from Sihon — reinforcing Jephthah's point that gods only give what they can defend.

Joshua 3:10 records the promise that God will drive out the seven nations—directly parallel to the dispossession Jephthah appeals to.

Psalm 44:2 celebrates God driving out nations to plant Israel—a poetic echo of the same historical action Jephthah uses.

Psalm 78:55 recounts God driving out nations and apportioning the land—a narrative parallel to the dispossession Jephthah mentions.

Jeremiah 48:7 shows Chemosh going into exile — fulfilling the implied weakness of Moab's god that Jephthah points out.

Micah 4:5 expresses the same principle: each people walks in its god's name, Israel in Yahweh's—a direct thematic parallel to Jephthah's logic.

Deuteronomy 2:21 explains that God gave the Ammonites their land by dispossessing the Rephaim—the very history Jephthah uses to argue.

2 Kings 23:13 explicitly lists Chemosh as Moab's god and Milcom as Ammon's—clarifying the deity Jephthah attributes to Ammon.

Deuteronomy 9:4 explains that God dispossesses nations due to their wickedness, not Israel's righteousness—reinforcing the principle behind Jephthah's claim.

Deuteronomy 9:5 adds the covenant with the patriarchs as a reason for dispossession, deepening the theological context of Jephthah's statement.

Deuteronomy 18:12 links the nations' abominations to their expulsion, providing the moral basis for the dispossession Jephthah references.

Joshua 6:2 shows God giving Jericho to Israel—a direct example of the divine dispossession Jephthah cites to justify Israel's possession.

2 Chronicles 20:11 recounts Ammon and Moab attacking Israel's God-given possession—the same conflict pattern as Jephthah's dispute with Ammon.

Jeremiah 48:46 also mentions Chemosh and the doom of his people, echoing the deity Jephthah invokes in his argument.

Jeremiah 48:13 speaks of Moab's shame in Chemosh—the same god Jephthah invokes in his argument to Ammon.