Exodus 13:3 commands remembering the exodus from slavery—the same event proclaimed here.

In Exodus 6:2, God first reveals His name YHWH to Moses; here He uses the same self-identification as the basis for the covenant.

Exodus 22:21 applies the exodus memory — 'you were sojourners in Egypt' — to command compassion for sojourners, echoing the same redemptive history.

Exodus 29:46 expands the exodus statement with a purpose: God brought them out to dwell among them, linking deliverance to divine presence.

Exodus 32:4 perverts the same deliverance claim — 'who brought you up out of Egypt' — attributing it to a golden calf, in direct opposition to the true God.

Exodus 1:14 describes the harsh slavery in Egypt—the very condition from which God brought them out.

Exodus 10:1 recounts the hardening of Pharaoh's heart — the deliverance celebrated in Exodus 20:2 is the outcome of these earlier plagues and judgments.

Exodus 6:26 identifies Moses and Aaron as those God commanded to bring Israel out of Egypt, fulfilling the deliverance referenced here.

Leviticus 26:1 repeats the self-identification 'I am the LORD your God' as authority for the command against idols — directly echoing this verse.

Deuteronomy 5:6 repeats this verse verbatim as the preamble to the Ten Commandments in the second giving of the law.

Leviticus 26:13 quotes 'I am the LORD your God who brought you out of Egypt' exactly, using the same deliverance as the basis for freedom from slavery.

Deuteronomy 5:15 repeats the deliverance to motivate Sabbath-keeping—a parallel version of the same commandment.

Deuteronomy 13:10 uses the same deliverance formula to identify the God the apostate rejects—direct citation.

Deuteronomy 26:6-8 recounts the oppression and deliverance in detail—expanding the story behind this declaration.

Psalm 50:7 directly echoes the covenant self-identification 'I am God, your God' from this verse, using it as the basis for God's testimony against Israel.

Psalm 81:10 nearly quotes this verse verbatim ('I am the LORD your God, who brought you up out of Egypt'), then adds a promise of provision.

Hosea 13:4 directly references the deliverance from Egypt ('I am the LORD your God from the land of Egypt'), demanding exclusive loyalty.

Romans 10:12 declares the same Lord is Lord of all — extending the lordship proclaimed in Exodus 20:2 beyond Israel to both Jew and Greek.

Leviticus 19:36 repeats the deliverance formula to ground honest weights—directly citing the exodus event.

Leviticus 25:38 repeats the same self-identification formula, adding the purpose of giving the land and being their God.

Micah 6:4 echoes the same deliverance from Egypt, reinforcing God’s identity as Redeemer.

Leviticus 11:44 uses the same 'I am the LORD your God' formula to ground the call for holiness, linking the exodus deliverance to holy living.

Hosea 12:9 declares 'I am the LORD your God from the land of Egypt' and promises restoration, directly citing the exodus identity.

Ezekiel 20:19 repeats 'I am the LORD your God' and commands obedience, mirroring the covenant formula of Exodus 20:2.

Ezekiel 20:10 narrates the exodus from Egypt, the same event that grounds the covenant declaration in Exodus 20:2.

Jeremiah 16:14 directly references this exodus formula but prophesies a future deliverance that will overshadow it.

Psalm 114:1 poetically recounts Israel's departure from Egypt, the very event God cites as the basis for his claim in Exodus 20:2.

Leviticus 11:45 directly echoes the exodus formula — 'who brought you up out of Egypt' — and ties it to the holiness command, reinforcing the covenant basis.

2 Kings 17:7 uses the same exodus deliverance statement to indict Israel for sinning against the God who rescued them from Egypt.

Judges 6:10 quotes God's self-identification 'I am the Lord your God' and command against other gods, directly from Exodus 20:2-3.

Judges 2:1 recites God bringing Israel up from Egypt, directly echoing the deliverance that introduces the covenant.

Deuteronomy 28:68 contrasts the exodus deliverance by threatening a return to slavery in Egypt, reversing the rescue.

Leviticus 22:33 reasserts the exodus deliverance — 'who brought you out of Egypt' — as the basis for the LORD's authority over Israel's worship.

Deuteronomy 6:21 instructs teaching children about the exodus deliverance, directly echoing the event from Exodus 20:2.

Leviticus 26:45 recalls the exodus deliverance as the foundation for covenant faithfulness, echoing the self-identification.

Leviticus 25:55 echoes the deliverance from Egypt, emphasizing that Israelites are God's servants whom He brought out.

Deuteronomy 15:15 calls to remember slavery and redemption as motive for freeing slaves—echoing the exodus.

Deuteronomy 7:8 explains the exodus as an act of love and oath-keeping—deepening the reason for deliverance.

Jeremiah 31:33 echoes the covenant language of Exodus 20:2 ('I will be their God') as the foundation for the new covenant written on hearts.

Leviticus 23:43 recalls the same exodus as basis for the Feast of Booths—connecting deliverance to dwelling in shelters.

Genesis 17:7 establishes God's covenant to be God to Abraham and his offspring — the same covenantal relationship affirmed here as the basis for the commandments.

Genesis 17:8 promises the land of Canaan as an everlasting possession and God as their God — the same promise underlying the deliverance mentioned here.

Leviticus 18:2 introduces a series of laws with the same 'I am the LORD your God' formula, establishing divine authority for the commands that follow.

Numbers 23:22 refers to God bringing Israel out of Egypt with strength, echoing the deliverance grounding the Ten Commandments.