Jeremiah 39:1-9 records the historical fall of Jerusalem that 42:18 references as the precedent for the coming judgment on those fleeing to Egypt.

Jeremiah 29:18 repeats the same judgment formula — horror, curse, hissing, reproach — applied to the exiles, mirroring this warning.

Jeremiah 24:9 repeats nearly verbatim the list of curses — horror, reproach, taunt, curse — showing a consistent judgment formula.

Jeremiah 52:4-11 gives another account of Jerusalem's siege and king's capture, confirming the divine wrath already poured out that 42:18 cites.

Jeremiah 22:27 states they will not return to the land they long for, matching v18's 'you shall see this place no more'.

Jeremiah 44:12 repeats the same warning against going to Egypt with identical language of wrath poured out and consumption.

Jeremiah 7:20 uses nearly identical language—'my anger and my wrath will be poured out on this place'—directly echoing the judgment already fallen on Jerusalem.

In Jeremiah 6:11, God commands to pour out His wrath on Jerusalem—the same wrath already executed that 42:18 uses as a warning for Egypt-bound survivors.

Jeremiah 44:6 says God's wrath was poured out on Jerusalem—exact same wording as the threat here.

Jeremiah 44:8 repeats the threat of becoming a curse and reproach in Egypt—same context and language.

Jeremiah 44:13 says God will punish Egypt dwellers as he punished Jerusalem—echoing the same wrath.

Jeremiah 23:40 promises everlasting reproach to false prophets—same concept of enduring shame as punishment.

Jeremiah 29:22 cites a specific curse formula used by exiles, showing that becoming a curse (as in v18) was a known trope against false prophets.

Jeremiah 26:6 threatens to make Jerusalem a curse for all nations, connecting the curse language to the city's fate.

Lamentations 2:4 poetically describes God pouring out His fury like fire on Jerusalem—the same divine judgment 42:18 mentions.

Lamentations 4:11 says the Lord poured out His hot anger, consuming Zion—directly matching the wrath already poured out in 42:18.

Zechariah 8:13 reverses the curse to blessing, contrasting with v18's permanent curse on the disobedient.

Deuteronomy 29:22 describes onlookers astonished at the land's affliction, mirroring the 'horror and taunt' of v18.

2 Chronicles 36:16-19 narrates the destruction of Jerusalem and temple, the historical fulfillment of the wrath 42:18 refers to.

2 Chronicles 34:25 prophesies that God's wrath will be poured out on Jerusalem—the very event 42:18 says has now happened.

2 Kings 25:4-7 describes the same siege and Zedekiah's punishment, illustrating the wrath that 42:18 says has already poured out on Jerusalem.

1 Kings 9:7-9 depicts the temple becoming a byword, echoing the same language of astonishment and hissing as v18.

Ezekiel 20:33 uses the same phrase 'wrath poured out' for God's judgment on Israel, echoing the warning against going to Egypt.

Isaiah 65:15 uses the same 'name as a curse' motif for the wicked, reinforcing the curse-byword imagery.

Revelation 14:10 portrays the wine of God's wrath poured full strength — an eschatological parallel to the wrath poured out here.

Revelation 16 depicts the seven bowls of God's wrath poured out on the earth, extending the pouring-wrath motif to final judgment.

Psalm 79:4 laments becoming a taunt to neighbors, matching the 'taunt' Jeremiah says they will become.

Ezekiel 5:14 pronounces Jerusalem a reproach among nations—same idea of becoming an object of scorn.

In Daniel 9:11, the 'curse poured out' echoes the same judgment language, connecting covenant disobedience to the wrath described here.

Nahum 1:6 describes God's wrath poured out like fire against Nineveh, a parallel image of divine judgment expanding the theme.

Deuteronomy 29:21 describes an individual singled out for covenant curses, paralleling the collective curse language in v18.