Jeremiah 3:1 applies the marriage-divorce analogy to Israel's adultery, extending the call to return despite her unfaithfulness.

Jeremiah 3:6 uses the exact same phrase 'on every high hill and under every green tree' for Israel's whoredom – a parallel within the same prophecy.

Jeremiah 30:8 reverses the image: the yoke will be broken again for restoration, contrasting the past rebellion with future redemption.

In Jeremiah 3:2, the same metaphor of prostitution on high hills and roadsides depicts Israel's persistent unfaithfulness.

Jeremiah 3:13 directly echoes 'under every spreading tree' and calls Israel to acknowledge guilt for the same idolatry.

Jeremiah 13:27 continues the 'prostitution on hills' imagery, seen as detestable acts leading to woe.

In Jeremiah 17:2, children remember altars and Asherah poles beside spreading trees on high hills — the same practice.

Ezekiel 16:15 expands on how Israel trusted her beauty and played the whore with every passerby.

Isaiah 14:25 also speaks of breaking the Assyrian's yoke, a direct parallel to Jeremiah's image.

Isaiah 57:5-7 also condemns idolatry 'under every green tree' and on high mountains – a strong parallel theme of spiritual adultery.

Isaiah 10:27 promises the yoke of Assyria will be broken, mirroring Jeremiah's reference to God's earlier breaking.

Ezekiel 16:16 describes making colorful high places from garments for harlotry, intensifying the imagery.

Ezekiel 16:28 adds that Israel played the whore with Assyria, showing insatiable spiritual adultery.

In Ezekiel 16:41, the same 'playing the harlot' phrase describes Jerusalem's idolatry, and God vows to end her harlotry — echoing Jeremiah's imagery.

Ezekiel 20:28 uses the exact phrase 'every high hill and every leafy tree' to show Israel's idolatry in the Promised Land.

Ezekiel 23:5 uses 'played the harlot' for Samaria's unfaithfulness, matching Jeremiah's metaphor of Israel as a harlot under every green tree.

Hosea 2:5 also depicts Israel as a harlot chasing lovers, reinforcing the same marital unfaithfulness imagery found in Jeremiah 2:20.

Hosea 3:3 commands Gomer not to 'play the harlot' — a restoration call that contrasts with Jeremiah's accusation of ongoing harlotry.

Nahum 1:13 uses nearly identical language — 'break his yoke' and 'burst your bonds' — as Jeremiah 2:20.

Joshua 1:16 shows Israel's promise to obey Joshua as a leader – opposite to their later refusal to serve God in this verse.

Leviticus 26:13 uses identical 'broken the bars of your yoke' language, showing the covenant basis for the deliverance Jeremiah references.

Deuteronomy 4:20 recalls God bringing Israel out of Egypt's iron furnace, the very liberation Jeremiah's 'broken yoke' alludes to.

Deuteronomy 4:34 expands on God's mighty acts in Egypt, the deliverance Jeremiah references as breaking the yoke.

Deuteronomy 5:27 records Israel's pledge to hear and do all God says, contrasting with Jeremiah 2:20's refusal to serve.

Deuteronomy 12:2 commands destroying pagan worship sites on high hills and green trees – Israel here uses those same places for idolatry.

Isaiah 9:4 uses the same 'broken yoke' image for deliverance from oppression, paralleling Jeremiah's recollection.

Exodus 34:14-16 provides the original warning: worshipping other gods is playing the whore after them.

Deuteronomy 26:17 records Israel's covenant pledge to obey the LORD – contrasting with their defiant 'I will not serve' here.

Joshua 24:16-24 depicts Israel's vow to serve the LORD at Shechem – a stark contrast to their rebellion described here.

In 1 Samuel 12:10, the people confess their idolatry and promise to serve – highlighting the ongoing pattern of disobedience versus their earlier repentance.

Exodus 24:3 shows Israel agreeing to obey God's commands, directly opposite to Jeremiah 2:20's rebellious refusal.

Isaiah 1:21 calls Jerusalem a whore, mirroring Jeremiah's accusation of Israel's prostitution.

Exodus 19:8 records Israel's promise to obey, contrasting with Jeremiah 2:20's 'I will not serve' after God freed them.

Exodus 3:8 records the deliverance from Egypt that Jeremiah 2:20 alludes to as God's past act of breaking the yoke.

Ezekiel 6:13 repeats 'on every high hill, under every spreading tree' — direct parallel to the idolatry here.

In Ezekiel 34:27, the same breaking of the yoke imagery is used for future restoration, contrasting with Israel's rejection here of God's deliverance.

2 Kings 12:3 notes high places remained — linking to Jeremiah's 'high hill' where Israel played the harlot through idolatry.

Isaiah 1:29 mentions 'oaks' (green trees) where they desired to worship idols — matching Jeremiah's 'under every green tree' harlotry.

Deuteronomy 15:15 commands remembering slavery in Egypt, echoing the redemption Jeremiah calls 'broken yoke'.

Psalm 78:58 recalls Israel provoking God with high places and idols – echoing the same pattern of rebellion on high hills.

Genesis 38:24 literally uses 'played the harlot' for Tamar, while Jeremiah uses it metaphorically for Israel's idolatry — same phrase, different referent.