Romans 2:10 immediately contrasts: glory and peace for those who do good, while this verse holds tribulation for evildoers.

Romans 1:16 uses the same phrase 'to the Jew first and also to the Greek' for salvation—here it applies to judgment, showing God's impartial order.

In Romans 9:24, Paul echoes the Jew-first-then-Gentile pattern for God's calling — mirroring the judgment order in Romans 2:9.

In Romans 10:12, Paul declares no distinction between Jew and Gentile in salvation — complementing the equal accountability in judgment from Romans 2:9.

Romans 3:30 declares God justifies both circumcised and uncircumcised by faith—contrasting with the judgment on all evildoers here.

Romans 3:29 argues God is God of Gentiles too—reinforcing that judgment extends to all, not just Jews, as implied in this verse.

1 Peter 4:17 says judgment begins with God's household — a strong parallel to 'first for the Jew' in this judgment passage.

2 Thessalonians 1:6 explicitly states God repays affliction to those who afflict believers—the same principle of just retribution for evil.

Acts 26:20 explicitly states Paul preached first to Jews, then to Gentiles, perfectly paralleling the order of judgment here.

Acts 18:6 records Paul turning to Gentiles after Jewish opposition, directly reflecting the 'then to Gentile' progression in judgment.

Acts 13:46 states Paul had to speak God's word to Jews first, then Gentiles, directly mirroring the order of judgment.

Acts 3:26 says God sent His servant first to bless Jews by turning from sin, matching the priority of Jew first in judgment.

In Luke 24:47, Jesus commissions repentance preached beginning at Jerusalem, mirroring the 'first for the Jew' order in judgment here.

In Luke 12:48, much given requires much — explaining why Jews with more revelation face judgment first in Romans 2:9.

In Luke 12:47, knowledge of the master's will brings stricter punishment — explaining why Jews are judged first in Romans 2:9.

In Matthew 11:20-24, greater revelation brings stricter judgment — paralleling why Jews are judged first in Romans 2:9.

In Amos 3:2, God's unique election of Israel leads to stricter judgment — explaining why Jews are first in judgment in Romans 2:9.

Job 21:17 asks how often calamity comes on the wicked; this directly parallels the outcome of evil described in Romans 2:9.

2 Chronicles 6:23 has Solomon ask God to judge the wicked by requiting their conduct; this directly parallels judgment on evildoers in Romans.

Job 15:24 describes distress and anguish terrifying the wicked; Romans 2:9 uses the exact same pairing of trouble and distress for evildoers.

In Matthew 13:41, angels gather evildoers for fiery judgment—parallels tribulation for those who do evil.

Psalm 9:17 says the wicked go down to death; this OT affirmation of judgment on evil aligns directly with the trouble promised in Romans 2:9.

Job 36:12 says those who do not listen perish; this warns of judgment for disobedience, similar to the trouble for evil in Romans.

In Jeremiah 9:25, God judges the circumcised (Jews) alongside uncircumcised—same 'Jew first' priority in retribution.

Isaiah 34:8 declares a day of vengeance for the LORD—parallel to the trouble and distress for those who do evil.

Proverbs 16:5 assures the proud will not go unpunished—reinforcing that trouble comes to every evildoer.

Proverbs 11:23 states the hope of the wicked is wrath—matching the divine trouble Paul attributes to evildoers.

In Galatians 5:21, practitioners of fleshly sins won't inherit the kingdom—same warning of tribulation for evil.

Proverbs 10:29 says the LORD's way is destruction to evildoers—parallel to the trouble and distress Paul pronounces.

In Psalm 32:10, many sorrows await the wicked—directly matching the trouble and distress Paul describes for evildoers.

Ezekiel 18:4 declares that the soul who sins shall die—underscoring the personal responsibility that leads to tribulation for evildoers.

Proverbs 1:27 warns that distress and anguish come upon those who reject wisdom—echoing the same fate for evildoers described here.

In 2 Peter 2:13, evildoers receive wages of wrongdoing—parallels tribulation as recompense for evil.

In Micah 3:4, God hides his face from evildoers who cry out—same distress for evil deeds.

In Ezekiel 22:31, God pours wrath on the wicked, returning their ways on them—parallels distress for evil.

In Ezekiel 16:59, God deals with Israel according to their deeds—echoes the principle of retribution for evil.

In Ezekiel 16:43, God repays Jerusalem's wicked deeds upon their own heads—mirrors tribulation for evildoers.

Proverbs 11:19 warns that pursuing evil leads to death—similar to the trouble awaiting evildoers in Romans.

Psalm 90:7 speaks of being consumed by God's anger—illustrating the trouble that comes on evildoers under judgment.

Psalm 78:49 describes trouble as part of God's wrath unleashed on Egypt—echoing the distress sent on those who do evil.

Job 10:15: 'If I am guilty, woe to me!' — Job acknowledges that guilt brings trouble, matching the principle of trouble for evil in Romans.