Jeremiah 18:22 continues the same lament—the very pit they dug—showing the specific trap they set.

Jeremiah 15:1 says even Moses and Samuel's intercession would not turn God's heart—reinforcing that Jeremiah's efforts are futile.

Jeremiah 11:14 similarly commands Jeremiah not to pray for this people, contrasting his earlier intercession in 18:20.

Jeremiah 7:16 commands Jeremiah to stop interceding, contrasting with his past intercession in 18:20. God will not hear.

Jeremiah 14:7-11 records an actual intercession by Jeremiah that God rejects, showing the futility of his standing before God.

Jeremiah 11:20 shows Jeremiah committing his cause to God and asking for vengeance, reinforcing his plea for justice.

Jeremiah 17:16 defends his faithfulness as a shepherd and intercessor, paralleling his stance in 18:20 of speaking good for them.

Jeremiah 14:20-22 has the people themselves confessing and pleading—contrasting their pit-digging against Jeremiah in 18:20.

Psalm 35:7 directly parallels Jeremiah's complaint—digging a pit without cause—a lament for unjust persecution.

Psalm 35:12 directly parallels: 'They repay me evil for good' — identical complaint of ungrateful enemies.

Psalm 38:20 repeats the same motif — enemies repay evil for good because of righteousness.

Psalm 106:23 describes Moses standing in the breach to turn away God's wrath—just as Jeremiah did in 18:20.

Psalm 109:5 echoes the same complaint—being repaid evil for good—a lament over treacherous treatment.

Ezekiel 22:30 has God seeking an intercessor and finding none—contrasting Jeremiah, who did stand in the breach.

Proverbs 26:27 warns that pit-diggers fall into their own trap—here, the people who dug a pit for Jeremiah face the same fate.

Ecclesiastes 10:8 echoes the same proverb: those who dig pits will fall in. This reinforces the justice that awaits Jeremiah's enemies.

1 Samuel 24:17-19 shows David repaying good for evil, contrasting with the enemies here who repay evil for good.

John 10:32 shows Jesus facing the same injustice—good works repaid with violence—echoing Jeremiah's complaint.

1 Samuel 19:4 has Jonathan speaking well of David — a direct parallel to Jeremiah standing before God to speak good for the people.

Psalm 119:85 echoes the same complaint: the insolent dig pits for the righteous, directly paralleling Jeremiah's experience.

Psalm 94:13 promises rest until a pit is dug for the wicked—contrasting Jeremiah's own suffering where they dug a pit for him.

1 Samuel 25:21 records David's complaint 'he has repaid me evil for good' — the exact same lament Jeremiah makes.

John 15:25 cites the principle of being hated without cause—the same unjust treatment Jeremiah describes.

Proverbs 17:13 pronounces judgment on those who repay evil for good—the very sin Jeremiah laments.

Psalm 7:15 uses the same pit-digging image—the wicked fall into their own trap—reflecting the harm intended for Jeremiah.

Ezekiel 22:31 shows the divine wrath Jeremiah's intercession sought to avert — God recompenses evil on their heads for the same betrayal.

Zechariah 3:1 presents Satan standing to accuse — opposite to Jeremiah standing to intercede before God.

Genesis 18:22-32 shows Abraham interceding for Sodom—a parallel to Jeremiah's intercession, though Abraham's plea was partially successful.

Psalm 140:5 describes hidden traps set by the arrogant, a parallel to Jeremiah's hidden pit.

Psalm 57:6 also describes enemies digging a pit—a shared image of persecution and ultimate justice.

Zechariah 3:2 has God rebuking the accuser — echoing the divine defense Jeremiah hoped for after his intercession.

In Romans 10:1, Paul's heartfelt desire for Israel's salvation mirrors Jeremiah's past intercession for his people—both pleading for their good despite opposition.