Jeremiah 25:5 quotes the same words: 'Turn from your evil way... dwell in the land' — the very message God repeatedly sent.

Jeremiah 26:13 echoes the same call to 'amend your ways and your doings' with a promise that God will relent from judgment.

In Jeremiah 44:4, God repeats 'I sent my servants the prophets, rising early' — identical language emphasizing persistent divine warning.

Jeremiah 7:3-5 repeats the exact phrase 'amend your ways and your deeds' — the same command God issued through the prophets.

Jeremiah 7:5-7 repeats 'amend your ways and your doings' and adds social justice, linking repentance with ethical living and land tenure.

Jeremiah 25:6 gives the same prohibition against other gods with a promise of no harm — directly parallel to the condition in this verse.

Jeremiah 17:25 adds that obedience brings Davidic kings and an everlasting city — expanding the dwelling promise to include royal continuity.

Jeremiah 18:11 uses the identical call: 'Return from your evil way and amend your deeds' — the same prophetic summons.

Jeremiah 22:4 again promises Davidic kings entering the gates for obedience — a recurring covenantal promise echoed here.

In Jeremiah 17:23, 'they obeyed not, neither inclined their ear' echoes the same stubborn refusal.

In Jeremiah 25:4, 'the LORD hath sent unto you all his servants the prophets, rising early...but ye have not hearkened' — almost verbatim.

In Jeremiah 25:3, Jeremiah himself says 'rising early and speaking' but 'ye have not hearkened' — identical pattern.

In Jeremiah 23:22, true prophets would cause people to 'turn from their evil way' — the desired outcome that 35:15 says was refused.

In Jeremiah 22:21, God says 'I spake...but thou saidst, I will not hear' — same dynamic of speaking and refusal.

In Jeremiah 11:8, the result is given: 'they obeyed not, nor inclined their ear' — mirroring the refusal in 35:15.

In Jeremiah 11:7, God repeats 'rising early and protesting' to the fathers, reinforcing the persistent call pattern.

In Jeremiah 7:13, the same phrase 'rising up early and speaking' appears with the same indictment: 'ye heard not'.

Jeremiah 32:33 echoes the same refusal: people turned their backs and would not listen despite repeated teaching.

Jeremiah 36:3 expresses hope that Judah might hear and turn—contrasting the stubborn refusal in 35:15, though both involve prophetic warnings.

Jeremiah 17:24 specifies Sabbath obedience as a condition for dwelling in the land — same promise structure but applied to a different command.

Luke 10:16 teaches that rejecting Christ's messengers is rejecting Him and the Father — the very principle illustrated here by Israel's refusal of prophets.

1 Thessalonians 4:8 states that disregarding apostolic instruction is disregarding God — exactly the charge here against those who ignored God's prophets.

Zechariah 1:4 recalls the former prophets crying 'Turn from your evil ways' and the people's refusal — mirroring this verse's complaint.

Luke 13:34 shows Jesus lamenting Jerusalem's rejection of prophets — the same pattern of persistent sending and refusal.

Luke 13:35 pronounces desolation on Jerusalem for rejecting the sent one — the judgment side of the warning in this verse.

Deuteronomy 30:20 links loving God and obeying his voice to dwelling in the land — the covenantal foundation Jeremiah draws on.

Zechariah 1:3 voices the same bilateral call: 'Turn to me… and I will turn to you' — a direct echo of the covenantal invitation.

Zechariah 7:11 uses nearly identical language: they refused to pay attention, turned their backs, and stopped their ears.

Matthew 22:3 has a king sending servants to invite wedding guests who refuse—mirroring God's persistent calls through prophets that were rejected.

Matthew 23:37 has Jesus lament over Jerusalem's unwillingness to be gathered—the same refusal God lamented in Jeremiah when sending prophets.

Mark 12:2 retells the parable of a servant sent to tenants who mistreat him—directly parallel to the prophets God sent and Israel rejected.

2 Chronicles 36:15 recounts God sending prophets persistently out of compassion — directly parallel to the sending in this verse.

2 Kings 17:13 describes the same prophetic summons to turn from evil — the historical background of persistent warnings before exile.

Acts 26:20 summarizes Paul's preaching: 'repent and turn to God, doing deeds worthy of repentance' — a NT extension of the same call.

Hosea 14:1-4 calls Israel to 'return to the LORD' and promises healing and love — a parallel plea for repentance with relational restoration.

Ezekiel 18:30-32 urges 'repent and turn from all your transgressions' and 'make you a new heart' — emphasizing personal transformation and life.

Isaiah 1:16-19 broadens the call: 'cease to do evil, learn to do well' with a promise of cleansing and blessing for obedience.