Jeremiah 34:8 records the covenant to proclaim liberty that was later broken, leading directly to this verse's curse.

Jeremiah 32:36 acknowledges the same judgment by sword, famine, and pestilence as God's present action.

Jeremiah 32:24 describes the siege with sword, famine, and pestilence — the judgment proclaimed here is already happening.

Jeremiah 29:18 repeats the same judgment formula—sword, famine, plague, and being a horror to all kingdoms—directly echoing the curse here.

Jeremiah 24:10 repeats the threat of sword, famine, and pestilence against those remaining in the land after exile.

Jeremiah 24:10 again threatens sword, famine, and pestilence against the bad figs — a recurring judgment theme.

Jeremiah 21:7 applies the same triad of sword, famine, and pestilence to Zedekiah and Jerusalem's survivors.

Jeremiah 15:2 declares the same fourfold judgment (sword, pestilence, famine, captivity) — those destined for each will receive it.

Jeremiah 16:4 lists death by sword and famine with unburied bodies, directly paralleling the grim punishment spelled out in this verse.

Jeremiah 29:17 uses the same triad 'sword, famine, pestilence' to describe judgment on those who rejected God's word.

Jeremiah 38:2 also threatens sword, famine, and pestilence, reinforcing the same threefold judgment for refusal to surrender.

Jeremiah 29:19 highlights that they 'did not pay attention' to God's prophets, echoing the disobedience that brings the judgment here.

Jeremiah 12:12 describes the sword devouring the land—a similar image of widespread judgment that reinforces the devastation here.

James 2:13 states 'judgment is without mercy to one who has shown no mercy'—exactly the situation in the main verse where their refusal to release brings merciless judgment.

Ezekiel 14:17-21 lists God's four severe judgments: sword, famine, wild beasts, pestilence — nearly identical to the triad here.

Matthew 7:2 states 'with the measure you use it will be measured to you'—directly echoing the principle of the main verse: the judgment they gave to others is now given to them.

Luke 6:37 warns that condemning others leads to being condemned—the same principle as the main verse: lack of mercy from them results in lack of mercy from God.

Luke 6:38 says 'with the measure you use it will be measured back to you'—a direct parallel to the main verse's theme of reaping what you sow in judgment.

Galatians 6:7 declares 'whatever one sows, that will he also reap'—the same principle of divine reciprocity seen in the main verse's judgment on those who sowed oppression.

In Leviticus 26:34, failure to observe Sabbath rests results in the land enjoying its rest — a parallel to forced 'liberty' through judgment.

Esther 7:10 shows Haman hanged on his own gallows—a classic poetic justice that mirrors the main verse's principle: those who refuse release are themselves released to destruction.

Judges 1:7 explicitly states the principle: 'as I have done, so God has repaid me'—the same divine retribution seen in the main verse where God repays lack of release with release to destruction.

Deuteronomy 28:25 is the covenant curse of defeat and becoming a horror to kingdoms, which this verse applies as punishment for disobedience.

In Leviticus 26:35, the land's forced rest continues as a consequence of ignoring Sabbath years — same logic as the proclaimed liberty of destruction.

Isaiah 65:12 links not listening to God with falling by the sword, closely matching the cause-and-effect pattern of this verse.

Proverbs 21:13 warns that ignoring the poor's cry leads to unanswered cries—a wisdom principle echoed in this judgment for refusing to free slaves.

Micah 2:3 speaks of 'disaster' and an inescapable yoke, reflecting the reversal of liberty into bondage here.

Lamentations 1:8 describes Jerusalem's shame and being despised, paralleling the horror and abhorrence declared in this judgment.

Malachi 2:2 warns that refusing to listen brings a curse, paralleling the curse of 'liberty to the sword' for disobedience.

In Deuteronomy 19:19, the false witness receives the punishment he intended — a measure-for-measure principle reflected in God's retributive judgment here.