In Jeremiah 7:28, the same phrase 'accepted no correction' describes Israel's stubborn refusal to heed God's discipline.

Jeremiah 6:30 concludes the refining metaphor with the Lord rejecting His people as dross, the outcome of the vain chastening described here.

In Jeremiah 31:18, Ephraim accepts discipline and repents — a contrasting outcome to the rejection of correction here.

Jeremiah 5:3 describes Israel's refusal to receive correction despite being stricken, directly echoing the vain chastening and lack of response here.

Jeremiah 26:20-24 recounts the killing of prophet Uriah, exemplifying the slain prophets in Jer 2:30.

Jeremiah 26:15 warns that killing him would bring innocent blood — confirming the guilt of shedding prophetic blood condemned here.

Jeremiah 19:4 accuses them of filling the place with innocent blood — same charge as the sword devouring prophets here.

Jeremiah 13:23 uses the leopard's spots to show inability to change — paralleling the stubborn refusal of correction here.

Jeremiah 7:6 warns against shedding innocent blood — directly connecting to the killing of prophets condemned here.

Jeremiah 26:8 shows the people seizing Jeremiah and threatening his life — a direct instance of the prophetic persecution described here.

Jeremiah 26:23 records the murder of Uriah with the sword — a specific fulfillment of the pattern of devouring prophets here.

Jeremiah 6:29 uses the imagery of refining metal in vain, paralleling the theme of futile chastening and purification attempts here.

Jeremiah 32:3 shows King Zedekiah imprisoning Jeremiah — opposition to a prophet, though imprisonment rather than death, reflecting rejection of correction.

Jeremiah 36:26 records the attempt to arrest Jeremiah and Baruch — continued opposition to God's messengers, echoing the rejection here.

In Zephaniah 3:2, Jerusalem 'accepts no correction' — an exact verbal parallel to this verse.

Matthew 21:36 shows repeated mistreatment of more servants, reinforcing the pattern from Jer 2:30.

Matthew 21:35 tells of servants (prophets) beaten and killed in the vineyard parable, echoing Jer 2:30.

In 1 Kings 19:10, Elijah laments that Israel has slain prophets with the sword, directly echoing Jer 2:30.

Matthew 23:29 condemns honoring prophets' tombs while your ancestors killed them, linking to Jer 2:30.

Matthew 23:30-31 confesses being sons of those who killed prophets, directly connecting to Jer 2:30.

In Mark 12:2-8, the parable of the tenants shows servants (prophets) being beaten and killed, mirroring the prophet-killing pattern Jeremiah describes.

In Luke 11:47-51, Jesus condemns those who build tombs for prophets while their fathers killed them, directly affirming the historical pattern of killing prophets.

In Luke 13:34, Jesus calls Jerusalem 'the city that kills the prophets,' directly echoing Jeremiah's accusation that Israel's sword devoured prophets.

In Acts 7:52, Stephen asks which prophet their fathers did not persecute, stating they killed those who foretold Christ—same pattern as Jeremiah's complaint.

In 1 Thessalonians 2:15, Paul says the Jews killed both the Lord Jesus and the prophets, directly aligning with Jeremiah's indictment of killing prophets.

In Revelation 9:20, survivors of plagues still refuse to repent, mirroring the vain striking in Jeremiah.

In Revelation 9:21, the refusal to repent continues, listing specific sins — same pattern of stubbornness.

In Revelation 16:9, people cursed God instead of repenting despite plagues, similar to rejecting correction here.

1 Kings 19:14 repeats Elijah's complaint of slain prophets, reinforcing the pattern in Jer 2:30.

2 Chronicles 24:21 records the stoning of Zechariah, a prophet killed by the people, matching Jer 2:30.

In Isaiah 9:13, the people do not turn to God who struck them, directly paralleling the rejection of correction.

In 2 Chronicles 28:22, Ahaz responds to distress with more faithlessness, mirroring the rejection of correction here.

2 Chronicles 36:16 summarizes Israel's mocking and misuse of prophets, aligning with Jer 2:30's theme.

Nehemiah 9:26 recounts Israel slaying prophets who testified against them, a direct parallel to Jer 2:30.

In Isaiah 1:5, God asks why they continue to rebel when struck down, echoing the futility of discipline here.

In Leviticus 26:23, God warns that if discipline does not turn them, further punishment comes—same logic as Jeremiah's 'they accepted no correction' after being struck.

Daniel 9:13 confesses that despite calamity the people did not turn — echoing the complaint that discipline was in vain.

Revelation 16:6 echoes the blood of prophets shed—God gives them blood to drink as judgment for killing prophets, exactly the pattern in Jeremiah.

In Hebrews 11:37, the faithful were killed with the sword, exactly as the prophets here were devoured.

In Romans 11:3, Paul quotes Elijah: 'they have killed your prophets', directly paralleling the sword devouring prophets.

In Luke 6:23, Jesus says their ancestors persecuted the prophets, directly matching the pattern here.

In Matthew 23:37, Jesus laments Jerusalem killing prophets, mirroring the rejection and violence described here.

In Matthew 23:35, Jesus lists the murdered prophets from Abel to Zechariah, directly echoing the prophets killed by the sword here.

Ezekiel 22:25 portrays prophets as predators devouring people — a stark contrast to prophets being victims here.

Matthew 14:10 records John the Baptist's beheading — a typological fulfillment of the prophet-killing pattern lamented here.

Matthew 5:12 notes that the prophets were persecuted — linking to the killing of prophets as part of the same pattern.

In Mark 12:3, the parable's tenants beat and send away a servant, paralleling the mistreatment of God's prophets.

In Luke 20:10, tenants beat a servant sent to collect fruit, echoing the rejection of God's messengers.

In Luke 3:20, Herod adds imprisoning John the Baptist, another example of persecuting a prophet.

In Luke 13:33, Jesus notes that a prophet cannot perish outside Jerusalem, reinforcing the theme that prophets are killed—consistent with Jeremiah's lament.

In Isaiah 5:4, God laments over his vineyard yielding wild grapes despite his care—similar frustration as Jeremiah's 'in vain I struck your children' with no correction.

In James 5:10, prophets are examples of suffering, consistent with the persecution described here.

In Revelation 3:19, divine discipline is shown as an act of love calling to repentance—contrasting with Jeremiah 2:30 where the same chastening is rejected.

In Ezekiel 24:13, God's judgment for persistent uncleanness parallels the theme of unreceptive discipline, though focused on ritual purity.

Isaiah 59:3 describes hands defiled with blood and lying lips — echoing the people's violence against prophets and rejection of correction here.