Jeremiah 26:13 echoes the call to repent so that the Lord will relent of the disaster pronounced.

Jeremiah 26:3 repeats the same conditional formula: if they turn, God relents from planned disaster.

In Jeremiah 15:6, God says He is tired of relenting because Israel keeps backsliding—contrast showing the limit when repentance is absent.

Jeremiah 7:3-7 calls for amending ways and deeds, with God promising to let them dwell in the land—paralleling the conditional blessing if they turn from evil.

Jeremiah 36:3 expresses hope that Judah will hear the intended disaster and turn, so God can forgive—directly echoing the conditional relenting in Jeremiah 18:8.

Jeremiah 42:10 applies the same relenting promise to those remaining in the land after exile.

Jeremiah 11:17 declares disaster because of evil — the opposite outcome when they do not turn, showing the condition of relenting.

In Jeremiah 7:7, God promises to let them dwell in the land if they amend their ways — same conditional blessing of relenting when they turn from evil.

In Ezekiel 18:21, a wicked person who turns away from sin will live—direct parallel to relenting from judgment.

In Luke 13:3-5, Jesus warns that without repentance all will perish—reinforcing that repentance alone averts disaster.

In Ezekiel 33:11, God declares He takes no pleasure in death but wants the wicked to turn and live—affirming His desire to relent.

In Ezekiel 33:13, a righteous person who turns to evil dies—contrasting the promise of relenting when the wicked repent.

Hosea 11:8 depicts God's heart recoiling from destroying Israel—an inner relenting motivated by compassion.

In Joel 2:13, the same call to repent because God relents from calamity directly echoes Jeremiah's principle.

In Amos 7:3-6, the Lord relents after Amos intercedes, exemplifying the repentance/pleading that leads to mercy.

Jonah 3:9 shows Nineveh's king hoping God may relent, directly parallel to the conditional relenting in Jeremiah.

Jonah 3:10 narrates God relenting after Nineveh repents, fulfilling the principle stated in Jeremiah 18:8.

In Isaiah 1:16-19, God calls for repentance, promising sins become white as snow—the same conditional mercy.

Psalm 106:45 explicitly says God relented because of his covenant and steadfast love—the same verb 'relent'.

In 2 Chronicles 12:6, the leaders' humble confession triggers God's relenting from destroying Jerusalem.

In 1 Kings 8:34, the prayer continues: forgiveness leads to restoration of land. Direct extension of the same conditional promise.

In 1 Kings 8:33, Solomon's prayer assumes the same principle: when defeated due to sin, turning back to God brings forgiveness.

Ezekiel 33:14 expands the same principle: God relents if the wicked turns from sin after a death sentence — directly parallel to Jeremiah's conditional relenting.

Exodus 32:14 records God relenting from destroying Israel after Moses' intercession, an OT example of this divine response.

Joel 2:14 adds a hopeful 'who knows?' that God may relent and leave a blessing, reflecting the same uncertainty.

Judges 10:15 shows Israel confessing sin and asking for deliverance—a concrete example of turning from evil, which aligns with the condition for God to relent.

Judges 2:18 describes God relenting because of Israel's groaning under oppression, not their turning from evil.

Deuteronomy 32:36 has God relenting when his people are powerless—a different condition than repentance.

Psalm 135:14 repeats God's vindication and compassion on his servants, similar to Deuteronomy 32:36.

Psalm 90:13 is a prayer for God to relent and have pity—a petition for the same divine action.

Jonah 4:2 reveals Jonah's complaint that God is gracious and relents from calamity, the same attribute Jeremiah cites.