Genesis 17:7 records God's covenant with Abraham and his seed, which this verse calls 'seed of Israel' — directly referencing that covenant promise.

Genesis 28:13 contains God's promise to Jacob at Bethel, identifying Jacob as the patriarch whose children are addressed as 'children of Jacob' in this verse.

Genesis 28:13 repeats the covenant promise to Jacob, directly linking to this verse's designation of Israel as 'children of Jacob' and chosen seed.

Genesis 35:10-12 tells how God renamed Jacob Israel and promised descendants — the very 'seed of Israel' and 'children of Jacob' named here.

Deuteronomy 7:6 explicitly states Israel is chosen as God's special people — the same election repeated in 'his chosen ones'.

Psalm 135:4 uses identical language: 'the LORD hath chosen Jacob... Israel for his peculiar treasure' — reinforcing this election theme.

Psalm 22:23 calls the 'seed of Jacob' and 'seed of Israel' to praise — exactly the audience addressed here as 'seed of Israel'.

1 Peter 2:9 applies the OT chosen-people language to the church — seeing believers as the new 'chosen generation' fulfilling Israel's identity.

2 Kings 17:20 shows God rejecting 'all the seed of Israel' — a direct contrast to the chosen status celebrated here, due to sin.

Exodus 19:5 conditions Israel's chosen status on covenant obedience — the basis for being 'his chosen ones' in this psalm.

Exodus 19:6 calls Israel a 'kingdom of priests and holy nation' — the priestly role implied by being 'chosen ones' here.