Matthew 5:21 is the first antithesis in the same sermon, showing the same pattern of quoting a tradition and then expanding it.

Matthew 22:39 quotes the same 'love your neighbor' command — the foundation Jesus is correcting here.

Matthew 19:19 records Jesus citing 'love your neighbor as yourself' — the very command behind the tradition Jesus addresses.

Matthew 22:40 declares that love sums up the Law and Prophets — underscoring the central command Jesus discusses.

Leviticus 19:18 is the original 'love your neighbor' command — without the added 'hate your enemy' that Jesus refutes.

In James 2:8, James calls this the 'royal law' and cites 'love your neighbor as yourself' — reinforcing its primacy in Christian ethics.

In Galatians 5:14, Paul cites the same love command — showing its centrality as the law's fulfillment.

In Romans 13:8-10, Paul declares that love fulfills the law — directly echoing the command to love neighbor that Jesus upholds.

In Luke 10:27-29, the lawyer quotes the same love command and asks who is neighbor — Jesus then redefines it through the Good Samaritan parable.

Mark 12:31-34 records Jesus affirming love of neighbor as the second greatest commandment — the command he reinterprets here.

Psalm 139:22 expresses hatred for God's enemies, providing a scriptural basis for the 'hate your enemy' tradition Jesus quotes.

In Psalm 139:21, the psalmist expresses hatred for God's enemies — a clear OT example of the 'hate your enemy' attitude Jesus commands his followers to abandon.

Job 31:30 shows Job refusing to curse his enemy, exemplifying righteousness that aligns with Jesus' command to love enemies.

Luke 6:27 directly records Jesus' command to love your enemies, the positive counterpart to the tradition he refutes.

Luke 10:34 depicts the Samaritan's compassionate care for a stranger, illustrating love that transcends ethnic hostility.

Deuteronomy 4:2 forbids adding to God's commands; the tradition added 'hate your enemy,' violating this principle.

Leviticus 19:34 commands love for the stranger, showing the OT already required love beyond the in-group, undermining the tradition's limitation.

In Exodus 17:14-16, God declares perpetual war against Amalek — an OT basis for the 'hate your enemy' tradition that Jesus overturns.

In Deuteronomy 25:17, Israel is commanded to remember Amalek's attack — part of the OT context for hating enemies that Jesus reinterprets.

In Deuteronomy 23:6, Israel is told not to seek peace with Ammon and Moab — another OT precedent for enmity that Jesus challenges with love.

Luke 10:29 raises the question 'who is my neighbor?' challenging the limited definition underlying the 'love neighbor, hate enemy' tradition.

Galatians 6:10 calls for doing good to all people, with special attention to believers, applying the love command broadly.

1 John 2:7 emphasizes that the love command is ancient — contrasting with the distorted 'hate your enemy' that Jesus refutes.