In Luke 19:44, Jesus laments Jerusalem's failure to recognize 'the time of your visitation'—the same divine visitation now bringing judgment instead of redemption.

In Luke 7:16, the crowd declares 'God has visited his people!'—the exact fulfillment of the visitation Zechariah praised, showing Jesus as the agent of redemption.

Luke 24:21 expresses hope that Jesus would redeem Israel; Zechariah's blessing declares that redemption has come — a contrast of confident praise vs. disillusionment.

In Exodus 4:31, the people worship when they hear God has visited—matching the praise Zechariah offers for God's visitation now.

In Ephesians 1:7, redemption comes through Christ's blood—the NT explanation of the redemption Zechariah celebrates.

In Psalm 111:9, God sends redemption to His people—the same redemption language Zechariah uses for Jesus' arrival.

2 Chronicles 6:4 repeats the same blessing formula — Solomon praises God for fulfilling his promise to David.

2 Chronicles 2:12 also begins 'Blessed be the LORD God of Israel' — Huram uses the same doxology for giving David a wise son.

In Genesis 21:1, the Lord 'visited' Sarah as promised—the same verb, highlighting God's faithfulness to covenant promises.

In Psalm 107:2, the redeemed are called to proclaim God's redemption; Zechariah's blessing here fulfills that call by declaring God's visitation.

Galatians 4:5 describes redemption from the law to adoption, clarifying the nature of the redemption in Luke 1:68.

Acts 15:14 applies the same 'visiting' language to Gentiles, expanding the scope of God's redemption beyond Israel.

1 Samuel 25:32 begins with 'Blessed be the LORD God of Israel' — the identical blessing formula Zechariah uses here.

1 Kings 8:15 opens with the same 'Blessed be the LORD God of Israel' — a standard OT doxology for God's faithfulness.

In 1 Peter 1:3, Peter blesses God for 'new birth into a living hope'—another NT doxology echoing the OT formula, linking redemption across covenants.

In Ephesians 1:3, Paul opens a doxology to 'the God and Father of our Lord Jesus Christ' for spiritual blessings—a Christian reapplication of the OT blessing formula.

In 1 Kings 1:48, David uses the identical doxology 'Blessed be the LORD God of Israel' for a royal succession—rooting Zechariah's praise in Israel's liturgical tradition.

Zechariah 10:3 says the Lord will visit/care for His flock; Zechariah's blessing echoes God's visitation to redeem.

Psalm 136:24 praises God for rescuing from foes; Zechariah's blessing echoes the same deliverance motif in the Benedictus.

In Psalm 106:48, the doxology 'Blessed be the LORD God of Israel' closes a psalm of confession and redemption—matching the praise for redemption in Luke.

In Psalm 72:18-19, the doxology 'Blessed be the LORD God, the God of Israel' appears after a messianic psalm, echoing the visitation and redemption theme.

Isaiah 29:22 calls God the redeemer of Abraham; Zechariah invokes the same redeemer God for Israel's visitation.

In 1 Chronicles 29:10, David blesses God with nearly identical words—'Blessed be thou, LORD God of Israel'—showing the same Temple-era doxology.

In Psalm 41:13, the same doxology 'Blessed be the LORD God of Israel' concludes a psalm—another instance of this liturgical formula.