2 Kings 14:23 introduces Jeroboam II's reign — the very king through whom God saved Israel in this verse. It provides the historical context.

2 Kings 13:5 recounts God giving Israel a savior to free them from Syria — the same pattern of deliverance seen here with Jeroboam.

2 Kings 13:23 directly parallels: God was gracious and would not destroy Israel because of His covenant — same refusal to blot them out.

Deuteronomy 9:14 records God threatening to blot out Israel's name — the opposite of His commitment here not to do so.

Hosea 1:6 declares God will no longer have mercy on Israel — directly contrasting His promise here not to blot out their name.

Hosea 1:7 says God will save Judah without bow or sword — contrasting with this verse where He saves Israel through Jeroboam's military hand.

Romans 11:2-12 echoes God not rejecting His people — Paul argues God has not cast away Israel, just as here He did not blot out their name.

Revelation 3:5 promises the overcomer's name will not be blotted from the book of life — directly mirroring God's refusal to blot out Israel's name.

Lamentations 3:66 uses the same phrase 'from under heaven' to ask for enemies' destruction — opposite of God's promise not to blot out Israel.

Nehemiah 9:27 recalls God repeatedly raising saviors to deliver Israel — the same pattern of mercy shown here by saving through Jeroboam.

Exodus 32:33 says God blots out individuals who sin — a different application than His promise not to blot out Israel's name here.

Deuteronomy 29:20 warns God will blot out an individual's name — contrasting His corporate promise not to blot out Israel here.

Psalm 69:28 uses the same 'blot out' language — asking for enemies to be blotted out — while here God does not blot out Israel's name.

Psalm 106:44 describes God regarding their affliction and hearing their cry — echoing the mercy of not blotting out Israel here.

Amos 5:15 hopes God will be gracious to the remnant — similar theme of mercy, but conditional, unlike the direct statement here.