In Jeremiah 2:15, the same phrase 'without inhabitant' describes land laid waste, echoing the judgment Jeremiah prophesies against Jerusalem here.

In Jeremiah 4:7, a destroyer makes cities 'without inhabitant' — the same desolation language Jeremiah uses for Jerusalem here.

In Jeremiah 32:3, the king similarly imprisons Jeremiah for prophesying Jerusalem's fall — a parallel hostile response to his message.

In Jeremiah 36:29, Jehoiakim burns the scroll because it prophesies destruction of the land — same rejection of Jeremiah's warning.

In Jeremiah 46:19, the same 'without inhabitant' formula is used for Egypt's judgment, showing a consistent pattern of prophetic language.

Amos 7:10-13 shows Amaziah ordering Amos to stop prophesying at Bethel, just as the people confront Jeremiah for prophesying against the temple.

Acts 22:22 records the crowd shouting for Paul's death, paralleling the hostile gathering against Jeremiah that seeks his life.

Acts 21:30 similarly has Paul seized in the temple by a mob, echoing the violent gathering against Jeremiah in the LORD's house.

In Acts 17:5-8, Paul faces similar mob hostility stirred by religious leaders for proclaiming a kingdom different from Caesar's - mirroring the crowd's rage against Jeremiah.

Acts 6:14 shows Stephen accused of saying Jesus will destroy the temple—directly echoing Jeremiah's prophecy that the temple would become like Shiloh.

John 8:59 shows the crowd picking up stones to kill Jesus in the temple, directly paralleling the mob's violent gathering against Jeremiah.

In Matthew 21:23, religious leaders challenge Jesus' authority in the temple, mirroring the temple confrontation Jeremiah experiences.

Isaiah 30:9-11 describes rebellious people telling prophets to stop speaking truth — directly parallels the people's rejection of Jeremiah's message in 26:9.

Leviticus 26:31 promises desolation of sanctuaries for disobedience, which Jeremiah's warning about the temple becoming like Shiloh directly applies.

In Amos 7:11, Amos is accused for prophesying exile — a parallel to Jeremiah being opposed for his message of destruction.

In Lamentations 5:18, Mount Zion lies desolate — directly fulfilling Jeremiah's prophecy that the city would be desolate without inhabitant.

In Mark 14:57, false witnesses accuse Jesus of threatening the temple — mirroring the false accusation against Jeremiah here.

In Luke 21:20, Jesus predicts Jerusalem's desolation by armies — a later prophecy parallel to Jeremiah's warning of the same event.

2 Kings 25:9 records the burning of the temple and houses in Jerusalem, fulfilling Jeremiah's prophecy that the temple would become desolate like Shiloh.

1 Kings 18:17 shows Ahab blaming Elijah for troubling Israel, similar to the crowd accusing Jeremiah of speaking against the city.

In Micah 2:6, the people tell the prophet 'do not preach'—the same silencing opposition Jeremiah faces when he prophesies doom.

In John 8:20, Jesus teaches in the temple but no one seizes him because his hour had not yet come, contrasting the immediate mob violence Jeremiah faced.

In Lamentations 4:13, the destruction is attributed to sins of prophets and priests — explaining why the desolation Jeremiah predicted came.

Isaiah 29:21 condemns those who pervert justice by false accusations — exactly what happens to Jeremiah when the people gather against him.

Amos 5:10 speaks of those who hate the truth-teller — reflecting the hostility Jeremiah faced for his true prophecy about Jerusalem's destruction.

Acts 4:17-19 records authorities commanding Peter and John to stop speaking—like the crowd trying to silence Jeremiah's prophecy.

In Acts 5:28, the council accuses the apostles of disobeying orders not to teach, similar to the accusations against Jeremiah for prophesying.