In Ezekiel 20:23, God makes another contrasting oath — to scatter them among the nations for their disobedience.

In Ezekiel 20:15, God makes a contrasting oath — because of rebellion, He swore not to bring them into the land.

In Ezekiel 20:6, this same oath to bring Israel out of Egypt into a good land is elaborated — continuing the narrative of God's promise.

In Ezekiel 47:14, the same oath to give the land as an inheritance is reaffirmed for the restored Israel.

Ezekiel 16:8 describes God making a covenant oath with Israel, directly mirroring the sworn covenant in Ezekiel 20:5.

Exodus 3:8 records God's promise to deliver Israel from Egypt to a good land — the same event referenced in Ezekiel 20:5 when God chose Israel and swore in Egypt.

Isaiah 44:2 adds 'formed from the womb' and 'chosen', reinforcing the same divine choice.

Isaiah 44:1 echoes 'Israel whom I have chosen' as a direct parallel to Ezekiel's election.

Isaiah 43:10 calls Israel 'my servant whom I have chosen' as witnesses, paralleling the chosen status.

Isaiah 41:9 adds that God took Israel from the ends of the earth and chose them, reinforcing the election.

Isaiah 41:8 explicitly calls Israel 'my servant, whom I have chosen', directly paralleling the election.

Deuteronomy 14:2 repeats the same treasured possession language, reinforcing God's choice of Israel.

Deuteronomy 11:2-7 calls Israel to remember God's mighty acts in Egypt against Pharaoh — the same history behind Ezekiel 20:5's declaration of God's choice.

In Deuteronomy 7:6, this same election is described as making Israel a treasured possession among all peoples.

Deuteronomy 4:34 recounts the signs and wonders God performed in Egypt to take Israel as his nation — the same redemptive acts implied in Ezekiel 20:5's choosing.

Exodus 20:2 is the direct source of the declaration 'I am the LORD your God' that Ezekiel 20:5 quotes as God's oath to Israel in Egypt.

Exodus 19:4-6 describes God's choice and conditional covenant at Sinai, which Ezekiel 20:5 references as the day God chose Israel and made Himself known.

In Exodus 6:8, this same oath to give the land to Abraham, Isaac, and Jacob is recorded as the promise God made.

Exodus 6:7 contains the covenant formula 'I will be your God, you shall be my people,' which is the content of the oath Ezekiel says God swore to Israel.

Exodus 6:6 records God's promise to redeem Israel from Egypt, the historical event behind the oath Ezekiel recalls as the beginning of His relationship with Israel.

Exodus 3:16 records God telling Moses to say he has appeared to the elders — the same self-revelation to the house of Jacob referenced in Ezekiel 20:5.

Exodus 3:6 records God identifying himself as the God of Abraham, Isaac, and Jacob — the very self-revelation to which Ezekiel 20:5 refers when God made himself known in Egypt.

Judges 6:8 recalls God leading Israel out of Egypt, reinforcing the same historical starting point of God's election in Ezekiel 20:5.

Psalm 50:7 repeats the covenant formula 'I am God, your God,' paralleling God's self-revelation to Israel in Egypt.

Leviticus 18:2 contains the same divine self-identification 'I am the Lord your God,' directly echoing the oath in Ezekiel 20:5.

Jeremiah 7:25 emphasizes God's persistent sending of prophets from the Exodus onward, linking to the same starting point as Ezekiel 20:5.

Jeremiah 33:24 refers to the two families the Lord chose, reflecting the election theme but in a context of rejection.

Psalm 33:12 blesses the nation God has chosen as his heritage, echoing the election theme.