In Jeremiah 4:4, inner circumcision required to avert wrath expands the call to remove detestable things in Jeremiah 4:1.

Jeremiah 24:9 pronounces a curse of being a byword among nations, the opposite outcome of the repentance promise in 4:1.

In Jeremiah 22:3-5, the same conditional logic applies: if they do justice, the throne stands; if not, judgment — echoing 4:1's call to return.

Jeremiah 15:4 describes judgment becoming a horror because of Manasseh, contrasting the promised blessing in 4:1 if they return.

In Jeremiah 3:22, God promises healing upon return, providing the gracious outcome for the repentance urged in Jeremiah 4:1.

Jeremiah 3:14 similarly calls 'Return, O faithless children' — a direct parallel to this call with promise of gathering.

In Jeremiah 3:12, God calls faithless Israel to return with mercy, reinforcing the same repentance call as in Jeremiah 4:1.

In Jeremiah 3:1, the question of returning after unfaithfulness is raised; here the call to return is given with conditions.

Jeremiah 25:5 directly echoes the call: 'Turn every one from his evil way' — a parallel invitation to repentance with land promise.

Jeremiah 36:3 reveals God's purpose for the scroll: that hearing disaster might lead them to turn, matching 4:1's conditional forgiveness.

Jeremiah 7:5 offers the same condition: amend ways and execute justice — a parallel call with a promise of dwelling in the land.

Jeremiah 8:4 asks rhetorically: 'If one turns away, does he not return?' — underscoring the expectation of repentance in 4:1.

In Ephesians 4:22-31, the call to put off the old self and renew is a NT parallel to Jeremiah's call to return and put away abominations.

In Ezekiel 11:18, this same promise: they will return and remove all vile images and detestable idols, fulfilling the condition of Jeremiah 4:1.

In Ezekiel 20:7, God commands Israel to get rid of vile images and idols of Egypt — almost identical to Jeremiah 4:1's call.

Hosea 7:16 describes Israel turning to Baal instead — the opposite of the return commanded here.

Hosea 14:1 echoes 'Return, O Israel, to the LORD your God' — a nearly identical summons to repentance.

Joel 2:12 calls to 'return to me with all your heart' — a parallel call with added emphasis on heartfelt repentance.

Genesis 35:2 has Jacob command putting away foreign gods and purifying — the same action demanded here.

2 Chronicles 33:8 repeats the condition: if they obey all commands, God will not remove them from the land — same covenant logic as 4:1.

In 1 Samuel 7:3, Samuel gives the same condition for Israel's return: rid yourselves of foreign gods and serve the LORD only.

Judges 10:16 records Israel actually putting away foreign gods and serving the LORD — a narrative example of what is commanded here.

Joshua 24:14 commands putting away foreign gods and serving the LORD — the same twofold call as removing detestable things and returning.

Deuteronomy 27:15 pronounces a curse on those who make idols, the 'detestable things' Israel must remove here.

2 Chronicles 30:6 is Hezekiah's call to return to the LORD, so He may turn to you — a historical parallel to Jeremiah's call.

In Ezekiel 33:14, the same conditional promise applies: the wicked who turns from sin and does justice will live, echoing Jeremiah's call to return.

Zechariah 1:3 directly echoes: 'Return to me, says the LORD, and I will return to you' — a near verbatim parallel to Jeremiah's call to return.

In 2 Chronicles 15:8, Asa removes the detestable idols from the land, echoing the same call to purge idolatry.

In 2 Kings 23:24, Josiah also gets rid of mediums, household gods, and all detestable things — a concrete example of removing detestable idols.

In 2 Kings 23:13, Josiah desecrates the high places of detestable idols built by Solomon, fulfilling the removal Jeremiah calls for.

In Ezekiel 20:8, Israel did not get rid of vile images — a contrast to Jeremiah's conditional call to remove them.

In Ezekiel 43:9, God requires putting away prostitution and funeral offerings — a parallel call for purity to dwell with them.

In Hosea 2:2, the call to remove adulterous look from one's face parallels the removal of detestable idols in Jeremiah 4:1.

Zephaniah 2:3 calls the humble to seek righteousness, paralleling the call to return to God in Jeremiah 4:1, both with a conditional hope of escape.