Jeremiah 50:7 shows enemies devouring Israel and claiming innocence—contradicting the guilt declared here on those who ate.

Jeremiah 12:14 warns judgment on 'evil neighbors' who touch Israel's heritage—echoing the fate of those who devour God's firstfruits here.

Jeremiah 30:20 promises 'I will punish all that oppress them' — a restatement of the same judgment on devourers of God's people.

In Isaiah 41:11, God promises shame to those who contend with Israel, aligning with the guilt and disaster in Jeremiah 2:3 for those who devour Israel.

Revelation 14:4 describes the 144,000 as 'firstfruits for God'—parallel to Israel as firstfruits here, now applied to end-time saints.

1 Peter 2:9 applies 'holy nation' language to the church — the same consecrated identity Jeremiah gives Israel.

Romans 11:16 uses the same firstfruits metaphor for Israel—the holiness of the firstfruits guarantees the whole lump.

Acts 9:5 continues: Jesus declares 'I am Jesus whom you persecute,' connecting persecution of the church to the offense against God's firstfruits.

Acts 9:4 reveals Jesus identifying with his persecuted people, showing that attacking God's chosen is attacking Christ — a typological fulfillment of the principle.

Zechariah 12:2-4 shows God making Jerusalem a cup of trembling for attacking nations — a vivid parallel to judgment on Israel's devourers.

Zechariah 2:8 says touching Israel is touching the apple of God's eye — reinforcing the warning against devouring His firstfruits.

In Zechariah 1:15, God's anger at nations that 'helped forward the affliction' of Israel parallels the promise that devourers will be punished.

In Isaiah 47:6, God punishes Babylon for harsh treatment of His people, exemplifying the principle in Jeremiah 2:3 that harming Israel brings guilt.

Exodus 4:22 calls Israel God's 'firstborn son'—a parallel designation to 'firstfruits' here, emphasizing unique belonging.

In Psalm 105:15, God commands not to harm His anointed, resonating with the guilt incurred by devouring Israel in Jeremiah 2:3.

In Psalm 105:14, God protected Israel from oppression, directly paralleling the promise that those who harm them incur guilt in Jeremiah 2:3.

In Psalm 81:15, those who hate the Lord will cringe, echoing the guilt and disaster that come upon those who devour Israel in Jeremiah 2:3.

In Psalm 81:14, God promises to subdue Israel's enemies, reinforcing the principle in Jeremiah 2:3 that those who harm Israel face disaster.

Exodus 22:29 commands offering the first of ripe fruits — the literal law behind Jeremiah's metaphor of Israel as God's firstfruits.

Exodus 23:19 also requires bringing firstfruits to God — reinforcing the imagery Jeremiah uses for Israel's consecration.

Isaiah 17:14 declares that spoilers and robbers of Israel will vanish — directly matching 'all that devour him shall offend'.

In Hosea 9:10, the same 'firstripe' fruit imagery describes Israel's early consecration, then apostasy at Baalpeor.

Deuteronomy 26:2 defines the firstfruits offering ritual — Israel's identity as 'firstfruits of his increase' draws on this imagery.

In Malachi 2:11, Judah profanes the holiness that Israel was to God — a direct contrast to the holy firstfruits in Jeremiah 2:3.

Deuteronomy 14:2 repeats that Israel is a holy people set apart for God — the same holiness Jeremiah affirms.

Exodus 19:6 calls Israel a holy nation and kingdom of priests — the same set-apart status Jeremiah recalls as 'holy to the Lord'.

Zechariah 14:21 continues the theme of everyday items being holy to the Lord — a future expansion of the holiness Jeremiah ascribes to Israel.

Zechariah 14:20 uses the same phrase 'holiness to the Lord' for common objects — extending the concept of consecration beyond Israel.

Deuteronomy 7:6 declares Israel a holy people chosen by God — echoing the consecration Jeremiah describes here.

Deuteronomy 26:19 calls Israel a holy people, elevated above nations — paralleling their firstfruits status in Jeremiah.

Numbers 18:12 uses 'firstfruits' for offerings to priests—the same term applied to Israel here as God's special possession.

In Psalm 105:25-36, God's judgment on Egypt for oppressing Israel illustrates the disaster promised to those who harm God's firstfruits in Jeremiah 2:3.

Exodus 4:23 threatens judgment on Pharaoh for refusing to release God's firstborn—similar to disaster on those who devour God's firstfruits here.