In Jeremiah 16:18, the same charge of polluting the land with idols is repeated, and God adds He will doubly repay their sin.

Jeremiah 3:1 echoes the theme of land defilement from Jeremiah 2:7, linking it to unfaithfulness.

Jeremiah 3:1 uses the same land-pollution imagery for Israel's spiritual adultery as Jeremiah 2:7's defilement.

Jeremiah 3:2 charges Israel with polluting the land through idolatrous 'whoredom' — the same defilement mentioned in 2:7.

In Leviticus 18:24-28, the land becomes defiled by the nations' practices, and Israel now repeats the same pattern — making the land vomit them out.

Ezekiel 20:6 calls the land 'most glorious'—the very land Israel made an abomination in Jeremiah 2:7.

Numbers 13:27 confirms the land was flowing with milk and honey, matching the 'fruitful land' God gave Israel.

Numbers 14:7 describes the land as exceedingly good, reinforcing God's gift of a fruitful land.

In Numbers 14:7, Joshua and Caleb affirm the land's goodness despite opposition, echoing God's fruitful provision.

In Numbers 35:34, the command not to defile the land is grounded in God's dwelling there — the same reason the land is called God's heritage in Jeremiah.

Deuteronomy 8:7-9 details the land's abundance (streams, wheat)—exactly what God provided but Israel defiled.

In Ezekiel 36:17, the same accusation is made: Israel defiled the land by their ways and deeds, using almost identical language.

In Psalm 106:38, child sacrifice pollutes the land with blood — a specific abomination that parallels the defilement in Jeremiah.

Nehemiah 9:25 recounts God's abundant provision (houses, vineyards)—the blessings Israel defiled in Jeremiah 2:7.

Ezekiel 20:28 describes Israel offering sacrifices on every high hill after being brought into the land — exactly the defilement of the good land.

Exodus 3:8 describes the promised land 'flowing with milk and honey' — the very land God brought Israel into, which they then defiled.

Deuteronomy 6:11 lists unearned blessings (houses, vineyards) that Israel enjoyed—the bounty they later polluted.

Deuteronomy 6:10 recalls God's oath to give the land—the very gift Israel defiled in Jeremiah 2:7.

Hosea 9:3 warns that Israel will not remain in the land — a consequence of the defilement Jeremiah 2:7 records.

Deuteronomy 11:12 says God's eyes are always on the land—the same land Israel defiled, showing ingratitude.

Deuteronomy 11:11 describes the land as rain-fed—the fertile land Israel received and then polluted.

Deuteronomy 6:18 commands obedience to possess the land—the condition Israel broke by defiling it.

Leviticus 18:25 shows the land defiled by Canaanites' sins — Israel repeats that pattern by defiling the good land God gave them.

Micah 2:10 speaks of the land being unclean and no place to rest — the same defilement of the good land that Israel caused in Jeremiah.

Malachi 2:11 condemns Judah for profaning the sanctuary — similar to how Israel defiled God's land in Jeremiah 2:7.

In Psalm 106:39, the people become unclean by their acts — the result of defiling the land, echoing Jeremiah's 'made my heritage an abomination'.

In Psalm 78:58, Israel provokes God with high places and idols — the same idolatry that defiles the land in Jeremiah.

In Numbers 35:33, bloodshed pollutes the land — a specific form of defilement that also renders the land guilty, broadening the concept.

In Deuteronomy 21:23, leaving a hanged man unburied defiles the land — a specific application of the broader defilement principle in Jeremiah.