In Jeremiah 30:11, the same phrase 'by no means leave you unpunished' is applied to Israel, but with discipline and preservation rather than full destruction.

Jeremiah 46:28 repeats 'by no means leave you unpunished' for Jacob, echoing the judgment language but aimed at correction, not annihilation.

In Jeremiah 49:12, the same logic applies: if those who didn't deserve the cup (Israel) must drink, Edom cannot go unpunished.

Jeremiah 27:8 spells out the same sword judgment for nations refusing Babylon's yoke — the very instrument God summons here.

Proverbs 11:31 states the same principle: if the righteous are repaid on earth, how much more the wicked?

Ezekiel 9:6 commands judgment to begin at the sanctuary, mirroring the idea that disaster starts with God's own city.

Ezekiel 14:21 specifically mentions God's four severe judgments on Jerusalem, directly paralleling the disaster starting on the city called by God's name.

In Daniel 9:19, Daniel's plea for Jerusalem's restoration responds to the judgment that began there as declared here.

Obadiah 1:16 uses the cup of wrath image: nations drink on God's holy mountain, connecting to the judgment cup in Jeremiah.

Luke 23:31 applies the same 'if the innocent suffer, what of the guilty?' logic to Jesus' crucifixion.

1 Peter 4:17 directly restates the principle: judgment starts with God's household, then asks what outcome for the disobedient.

Lamentations 1:18 records Jerusalem's admission of suffering as the start of God's judgment, fulfilling the warning here.

Romans 11:21 applies the same logic: if God did not spare the natural branches (Israel), He will not spare others.

1 Peter 4:18 uses the same 'if the righteous scarcely saved' logic, building on the principle that judgment starts with God's household.

Proverbs 17:5 warns that rejoicing at calamity will not go unpunished, applying the same principle to a specific sin.

Proverbs 11:21 states the evil person will not go unpunished—a general wisdom application of the same retributive principle.