Jeremiah 5:2 describes the opposite: people swear 'As the LORD lives' but falsely, contrasting the truthful oath required in 4:2.

Jeremiah 44:26 shows God forbidding the same oath formula due to disobedience, reversing the blessing promised here.

Jeremiah 12:16 directly expands on swearing 'As the LORD lives' and promises blessing for learning God's ways.

Jeremiah 7:5 also demands true justice and righteousness as conditions for blessing, reinforcing this requirement.

Jeremiah 9:24 boasts that God practices justice and righteousness, matching the virtues for swearing in 4:2, but focuses on God's character not human action.

In Genesis 22:18, the promise that all nations will be blessed through Abraham's offspring is the same promise echoed in the context of faithful swearing.

In Galatians 3:8, Paul cites the Abrahamic promise that all nations will be blessed, which the prophet also echoes for faithful Israel.

Isaiah 65:16 speaks of blessing oneself by the God of truth and swearing by Him, closely paralleling the blessing of nations and truthful oath in Jeremiah 4:2.

Isaiah 48:1 condemns those who swear by the LORD but not in truth, directly contrasting the 'truth, justice, righteousness' required in Jeremiah 4:2.

In Psalm 72:17, the messianic king is blessed by all nations, strongly echoing the blessing of nations promised to the faithful.

In 2 Kings 2:2, Elisha swears 'as the LORD lives' not to leave Elijah — a further example.

Zechariah 8:22 describes nations seeking God, fulfilling the promise that nations will be blessed in him.

Zechariah 8:17 commands to love no false oath, reinforcing the call to swear in truth and justice.

Zephaniah 1:5 condemns those who swear to God and also to idols, contrasting with exclusive swearing in truth here.

In Exodus 20:7, the third commandment forbids taking God's name in vain—directly related to Jeremiah's call to swear by His name in truth, not falsely.

In Leviticus 19:12, God commands not to swear falsely by His name—the negative counterpart to Jeremiah's positive call to swear in truth, justice, and righteousness.

In Deuteronomy 5:11, the third commandment is repeated—same as Exodus 20:7, reinforcing the prohibition against misusing God's name, which Jeremiah complements.

In Deuteronomy 6:13, Israel is commanded to swear by the Lord's name—a direct source for Jeremiah's call to swear in truth, showing the positive command.

In Ruth 3:13, Boaz swears 'as the LORD lives' to redeem Ruth — a direct example of the truthful oath Jeremiah calls for.

In 1 Samuel 20:3, David swears 'as the LORD lives' about his danger — another example of an oath invoking God's name.

In 1 Kings 17:12, the widow swears 'as the LORD your God lives' about her lack of food — another instance of the oath.

Deuteronomy 10:20 commands swearing by God's name as an act of allegiance, providing the background for the oath in Jeremiah 4:2.

In Hosea 2:19, God betroths Israel in righteousness and justice, the same virtues promised to those who swear by the Lord.

Isaiah 45:23 declares every tongue will swear allegiance to God in righteousness, expanding the swearing theme from Jeremiah 4:2 to all nations.

In Isaiah 45:25, Israel shall glory in the Lord, paralleling the 'in him they shall glory' promise.

In Genesis 24:3, Abraham makes his servant swear by the Lord—another example of swearing by God's name, showing the OT context for the oath practice Jeremiah addresses.

In Genesis 21:23, Abimelech asks Abraham to swear by God—demonstrating the ancient practice of swearing by God's name, which Jeremiah calls for in truth and justice.