Jeremiah 26:13 restates the same call to amend ways so that God will relent, reinforcing the message of the earlier verse.

Jeremiah 26:19 recalls Hezekiah's repentance causing God to relent — a historical example of the principle in verse 3.

Jeremiah 18:7-10 lays out the principle of conditional relenting: if a nation turns from evil, God relents from disaster.

Jeremiah 36:3 uses the same wording — 'it may be that... they will turn... that I may forgive' — echoing the hope of repentance and divine forgiveness.

Jeremiah 18:8 states the same principle: if a nation repents, God relents from planned disaster — directly parallel.

Jeremiah 18:11 issues the call to turn from evil ways — the very repentance Jeremiah 26:3 hopes will happen.

1 Kings 21:29 shows God relenting from disaster because Ahab humbled himself — a direct illustration of the principle in Jeremiah 26:3.

Isaiah 1:16-19 calls for repentance with a promise of cleansing and blessing, paralleling the conditional relenting in Jeremiah 26:3.

Ezekiel 18:27-30 teaches that turning from wickedness leads to life, not death — the same logic as relenting from disaster in Jeremiah 26:3.

Jonah 3:8-10 shows Nineveh turning from evil and God relenting — a direct fulfillment of the hope expressed in Jeremiah 26:3.

Jonah 4:2 reveals God's merciful character as the reason He relents, which underlies the conditional offer in Jeremiah 26:3.

Proverbs 29:1 warns of sudden destruction for the stiff-necked — contrasting the hope of repentance and relenting in Jeremiah 26:3.

1 Kings 21:27 gives an example of repentance: Ahab humbles himself after a prophet's warning, echoing the desired response in Jeremiah 26:3.

Ezekiel 2:4 describes the people as obstinate — contrasting the hopeful 'perhaps they will listen' in Jeremiah 26:3.