Isaiah 62:12 continues the renaming theme—'Sought Out, Not Forsaken' directly echoes the promise of no longer being called Forsaken.

Isaiah 62:5 expands the marriage metaphor: as a bridegroom rejoices, so God rejoices over His people, directly continuing 62:4's imagery.

In Isaiah 62:2, the promise of a new name is introduced; here the specific names 'My Delight Is in Her' and 'Married' fulfill that promise.

Isaiah 32:14 describes the city forsaken and desolate—the very condition that Isaiah 62:4 promises will be reversed.

Isaiah 49:14 records Zion's complaint of being forsaken—directly contrasted with God's promise in 62:4 to rename her Forsaken no more.

Isaiah 54:1 calls the barren one to sing—same reversal of desolation into fruitfulness and marriage portrayed in 62:4's renaming.

Isaiah 54:5 explicitly calls God the Maker as husband — the same marriage metaphor used here for the land's new name 'Beulah'.

Isaiah 54:6 uses the same 'forsaken wife' metaphor, reinforcing the theme of restoration from being called 'Forsaken' to 'Delight'.

Isaiah 54:7 explains the brief desertion followed by great compassion, directly paralleling the transition from 'Forsaken' to 'Delight' in 62:4.

Isaiah 61:10 uses bridegroom and bride imagery from the perspective of joy and adornment — complementing the marriage theme here.

Isaiah 65:19 describes God rejoicing over Jerusalem, echoing the name 'My Delight Is in Her' and the delight mentioned here.

In Isaiah 49:21, Zion marvels at restored children — a complementary restoration promise to the renaming and marriage here.

Isaiah 32:15 promises restoration through the Spirit—parallels the transformation from desolate to married in Isaiah 62:4.

Revelation 21:9 reveals the bride, the wife of the Lamb — echoing Isaiah's marriage metaphor for God's delight in His people.

Revelation 21:2 depicts the New Jerusalem as a bride adorned for her husband — the eschatological fulfillment of the land being married.

1 Peter 2:10 explicitly echoes the 'not a people' to 'God's people' transformation, mirroring Isaiah 62:4's renaming from Forsaken to Delight.

Ephesians 5:25-27 describes Christ's love for the church as husband, cleansing and presenting her — the ultimate typological fulfillment of God's marriage to Israel.

2 Corinthians 11:2 uses betrothal imagery for the church to Christ, with Paul presenting her — a NT application of the marriage covenant.

Zephaniah 3:17 expands on God's delight, describing Him rejoicing over His people with singing — deepening the 'delights in you' theme.

Hosea 2:20 continues the betrothal theme, adding 'in faithfulness' and acknowledgment of the Lord — reinforcing the marital covenant.

Hosea 2:19 speaks of betrothal in righteousness and love — the same covenant marriage language used here for the restored relationship.

Hosea 1:10 promises that 'Not My People' will be called 'Children of the living God', exactly the reversal Isaiah 62:4 describes for the land.

Hosea 1:9 names Israel 'Not My People'—the opposite of the new name in Isaiah 62:4, showing judgment reversed.

Ephesians 5:32 reveals marriage as a mystery referencing Christ and the church, the ultimate fulfillment of the marriage metaphor for God and his people here.

In Psalm 45:11, the king desires his bride — a direct parallel to God calling the land 'Married' and delighting in her as a bridegroom.

Romans 9:25-27 applies the Hosea reversal to Gentiles, extending the renaming theme of Isaiah 62:4 to a new covenant context.

Jeremiah 3:14 also calls God 'husband' but in a context of rebuke and invitation to return — echoing the marital covenant despite unfaithfulness.

In Malachi 3:17, God claims his treasured possession, similar to the special relationship indicated by the new name 'My Delight Is in Her'.

Jeremiah 32:41 describes God rejoicing over doing good to His people and planting them, paralleling the delight and restoration of Isaiah 62:4.