In Proverbs 31:26, the virtuous woman opens her mouth with wisdom—echoing the call to speak justly here, both emphasizing righteous speech.

Proverbs 20:8 depicts a king on his throne winnowing out evil—echoing the same ideal of righteous judgment commanded here.

Proverbs 16:12 states kings detest wrongdoing because a throne is established by righteousness—reinforcing the call to judge fairly here.

Jeremiah 22:3 is a parallel command to do justice and defend the fatherless and widow — same duty as in Proverbs 31:9.

Isaiah 1:17 commands seeking justice, correcting oppression, and pleading the widow's cause — nearly identical to defending the afflicted here.

Leviticus 19:15 explicitly commands not to pervert justice or show partiality—a direct parallel to the fair judgment urged here.

Isaiah 11:4 foretells the Messiah judging the poor with righteousness and deciding for the meek, fulfilling the ideal of defending the needy.

Isaiah 32:1 envisions a king reigning in righteousness and princes ruling in justice, a vision of righteous leadership aligned with this command.

Jeremiah 5:28 condemns those who fail to defend the orphan and needy — the opposite of the command in Proverbs 31:9.

Isaiah 1:23 condemns princes who love bribes and neglect the fatherless and widow, the opposite of the righteous judgment commanded here.

Jeremiah 22:16 explicitly says Josiah 'judged the cause of the poor and needy' — the exact action commanded in Proverbs 31:9.

Daniel 4:27 urges Nebuchadnezzar to 'show mercy to the oppressed' — a direct parallel to the command in Proverbs 31:9 to defend the afflicted.

Amos 5:11 condemns trampling on the poor — the opposite of defending the afflicted as commanded in Proverbs 31:9.

Amos 5:12 condemns those who turn aside the needy — directly opposite to the call in Proverbs 31:9 to defend the afflicted.

Zechariah 7:9 commands not to oppress the widow and fatherless — the same protection of the vulnerable called for in Proverbs 31:9.

John 7:24 directly echoes the call to judge with righteous judgment, not by appearances — a clear New Testament parallel.

Revelation 19:11 shows Christ judging in righteousness — a strong thematic parallel to the call for righteous judgment here.

Deuteronomy 1:16 charges judges to hear disputes fairly, including foreigners—matching the call here to defend the poor and needy.

Psalm 58:2 depicts corrupt judges working unrighteousness, the opposite of the righteous judgment commanded here.

Deuteronomy 16:18-20 commands appointing judges who pursue justice without partiality or bribery—the same standard as this verse.

Job 29:16 says Job was a father to the needy and investigated their cause, directly paralleling the command to defend the afflicted.

Job 29:12 recounts delivering the poor and fatherless, a concrete example of defending the afflicted as commanded here.

Psalm 72:2 prays that the king judge the poor with justice, directly echoing the defense of the afflicted here.

Jeremiah 21:12 commands executing justice and delivering the oppressed—an identical call to defend the afflicted as here.

Deuteronomy 25:1 commands judges to justify the righteous and condemn the wicked — the same legal principle of righteous judgment.

In 1 Samuel 19:4, Jonathan defends David by speaking up for the innocent — a narrative example of opening your mouth for the afflicted.

In 1 Samuel 20:32, Jonathan again defends David, questioning the unjust death sentence — another narrative illustration of righteous advocacy.

Jeremiah 38:9 records Ebed-melech speaking up to rescue Jeremiah—a concrete example of defending the needy as commanded here.

In 1 Samuel 22:14, Ahimelech defends David's loyalty to Saul — an example of speaking in defense of the innocent.

Jeremiah 23:5 promises a future righteous King who will execute justice — the same righteous judgment commanded in Proverbs 31:9.

Ezekiel 18:8 describes a righteous man executing true justice—aligning with the call here to defend the afflicted.

2 Samuel 8:15 says David did what was just and right for all his people—a model of the righteous judgment commanded here.

Jeremiah 22:15 notes that Josiah 'did justice and righteousness' as king — modeling the righteous judgment called for in Proverbs 31:9.

2 Samuel 23:3 says the ruler must be just, ruling in fear of God — a parallel call to righteous leadership but not specifically for the afflicted.

Zechariah 9:9 describes the coming king as just and lowly — connecting righteous judgment to the messianic ideal.

Psalm 58:1 asks rulers if they judge uprightly, rebuking injustice—a contrast to the positive command here to judge fairly.

Romans 13:4 describes rulers as God's servants to execute wrath on wrongdoers—a broader institutional application of the justice commanded here.

Psalm 72:1 prays for God to grant the king justice and righteousness, aligning with the call for righteous judgment here.