In Genesis 15:18, God first promised land to Abram's descendants; this covenant reaffirms and adds an everlasting relationship.

Genesis 26:24 reaffirms the covenant to Isaac, directly continuing the promise made to Abraham here.

Genesis 28:13 shows God extending the same covenant language to Jacob — promising the land and reaffirming the Abrahamic relationship across generations.

Genesis 13:15 gives the initial land promise to Abraham, which this covenant later formalizes and elaborates with additional promises.

Jacob prays to ‘O God of my father Abraham and God of my father Isaac,’ directly invoking the covenant ancestor and promise for protection.

Genesis 9:9 mirrors the covenant wording 'I establish my covenant with you and your descendants,' showing a consistent covenant formula.

Genesis 6:18 uses the same covenant 'establish' language with Noah, echoing God's ongoing pattern of covenant relationship.

Romans 9:8 reinterprets Abraham's descendants as children of the promise, expanding this covenant's meaning.

Psalm 105:8-11 celebrates the everlasting covenant with Abraham, mirroring the promise here.

Matthew 22:32 quotes God as 'the God of Abraham, Isaac, and Jacob' — Jesus invokes the living covenant bond first promised in Genesis 17:7.

Luke 1:55 echoes the promise to Abraham and his descendants forever, directly alluding to this verse.

Luke 1:72-75 recalls God's covenant oath to Abraham, emphasizing deliverance and service.

Acts 2:39 applies this covenant promise ('to you and your children') to the Gentiles, extending the Abrahamic blessing through Christ.

Romans 9:7-9 clarifies that God's 'seed' promise refers specifically through Isaac, not all physical descendants, applying the covenant selectively.

Romans 9:9 recalls God's specific promise that Sarah would bear a son — the covenant offspring of Genesis 17:7 fulfilled through divine election.

Leviticus 26:12 echoes the covenant formula directly: 'I will be your God, and you shall be my people' — the same promise given to Abraham.

Galatians 3:17 references this very covenant as irrevocable — the law 430 years later cannot nullify the promise God ratified with Abraham.

Exodus 19:5 conditions God's covenant on Israel's obedience, adding a condition to the unconditional land promise given here to Abraham.

Exodus 3:6 echoes the covenant bond — God identifies Himself as the God of Abraham, Isaac, and Jacob, invoking the relationship established here.

Hebrews 8:10 quotes this Abrahamic covenant promise ('I will be their God, they my people') to describe the new covenant in Christ, expanding it to Israel's heart.

Exodus 6:4 recalls the covenant with the patriarchs, echoing the promise of land and relationship.

Exodus 3:15 echoes 'throughout their generations' — God's name tied to patriarchs remembered 'throughout all generations,' mirroring covenant permanence.

Ezekiel 37:23 renews the covenant promise — 'they shall be my people, and I will be their God' — adding that God will cleanse them from sin.

In Isaiah 61:8, God promises an everlasting covenant, echoing the covenant established with Abraham.

In Isaiah 65:23, the blessed seed of the LORD reflects the covenant promise of blessing for Abraham's descendants.

In Jeremiah 31:1, God reaffirms His role as the God of Israel, extending the covenant promise from Abraham.

In Jeremiah 31:33, the new covenant includes 'I will be their God,' echoing the Abrahamic covenant.

In Jeremiah 32:22, the land promise sworn to the fathers recalls the covenant with Abraham.

Jeremiah 32:38 echoes God's covenant vow from Genesis 17:7 — 'they shall be my people, and I will be their God' reaffirms the relational promise to be God to Abraham's descendants.

Jeremiah 32:40 uses 'everlasting covenant' — the same term from Genesis 17:7 — promising God will never turn from doing good to his people.

In Jeremiah 50:5, exiles seek to 'join ourselves to the LORD in an everlasting covenant' — the very covenant term and concept from Genesis 17:7.

Ezekiel 14:11 uses identical covenant formula — 'they may be my people and I may be their God' — reaffirming God's intent despite Israel's idolatry.

In 2 Corinthians 6:16, 'I will be their God and they will be my people' directly quotes the covenant formula from passages like Leviticus 26:12.

Ezekiel 37:26 calls it an 'everlasting covenant' and promises land and multiplication — directly echoing and expanding the Abrahamic covenant terms.

Ephesians 2:12 describes Gentile believers' former state as 'without God' — the direct negation of the covenant promise 'I will be their God' made to Abraham.

In Acts 13:17, Paul recounts God choosing Israel, directly referencing the covenant promise made to their ancestors.

Revelation 21:3 echoes 'I will be their God and they will be my people' — the Abrahamic covenant language reaching its ultimate fulfillment in the new creation.

Galatians 3:16 interprets 'descendants' as singular seed — Christ — the ultimate heir through whom the covenant promise to Abraham reaches fulfillment.

In Isaiah 44:1, God reaffirms His choice of Israel, continuing the covenant promise made to Abraham.

God ‘remembered his covenant with Abraham’ as the reason for hearing Israel’s groaning and acting to deliver them from slavery.

God echoes the covenant formula ‘I will take you as my people and I will be your God,’ confirming the relationship with the exodus generation.

The preamble to the Ten Commandments, ‘I am the LORD your God,’ grounds the law in the established covenant relationship and redemption.

In Leviticus 26:9, God promises to 'keep my covenant' and be favorable — echoing the same everlasting covenant commitment established with Abraham here.

Leviticus 26:45 directly echoes 'to be your God' language from the Abrahamic covenant, remembering it for the descendants' sake despite exile.

In Deuteronomy 1:8, Moses invokes the land promise God swore to Abraham — the same covenant being established here, now about to be fulfilled.

In Deuteronomy 7:9, God is praised as 'keeping his covenant of love' — the faithful covenant-keeping God promised in the Abrahamic oath.

In Deuteronomy 28:9, God will 'establish' Israel as his holy people as he swore — the same covenant-establishing language and Abrahamic oath.

Deuteronomy 29:13 explicitly names Abraham, Isaac, and Jacob and echoes 'that he may be your God' — directly invoking this Abrahamic covenant promise.

In 2 Samuel 7:24, David echoes the covenant language of being God's people forever — the same eternal 'everlasting covenant' promise given to Abraham now applied to Israel as a nation.

In 2 Kings 13:23, God's compassion for Israel despite their sins is traced directly back to His covenant with Abraham, Isaac, and Jacob — the everlasting covenant of Genesis 17.

In Isaiah 55:3, the call to an everlasting covenant directly recalls God's promise to Abraham and his seed.

Psalm 105:10 confirms the covenant is 'for Jacob,' showing the Abrahamic promise's continuation through his descendants.

Psalm 74:20 appeals to God to 'look upon the covenant,' directly referencing the everlasting covenant God made with Abraham.

In 1 Chronicles 16:17, the covenant is 'confirmed to Jacob as a decree' and called 'an everlasting covenant' — using the same specific language of Genesis 17.

Psalm 47:9 explicitly names 'the people of the God of Abraham,' directly invoking the covenant established in Genesis 17:7.

In Nehemiah 9:8, God's covenant with Abraham is recalled as fulfilled: He 'kept your promise' by giving the land to his descendants as pledged.

In 2 Chronicles 20:7, Jehoshaphat appeals to God's covenant with 'Abraham your friend' as the basis for asking deliverance — grounding the prayer in the everlasting promise.

In 1 Chronicles 17:22, David prays that God made Israel His own 'forever' and became their God — nearly identical covenant language to the Abrahamic promise.

In Mark 12:26, Jesus cites God's self-identification to Abraham to argue for resurrection, showing the covenant relationship is to a living God.

In Luke 20:37, Jesus references the burning bush passage to affirm resurrection, linking God as the God of the living to the patriarchs of this covenant.

In Judges 2:1, God's angel recalls the land sworn to the ancestors — the same covenant promise made to Abraham and his descendants here.

In Romans 3:29, Paul argues God is God of Jews and Gentiles, challenging any exclusive claim to this covenant promise.

In Deuteronomy 5:3, Moses speaks of God making a covenant with the present generation — a different covenant (Sinai), paralleling the generational scope here.

In Hebrews 11:16, this same 'better country' echoes God's promise of land to Abraham's descendants, now understood as a heavenly homeland.

Galatians 4:7 extends covenant membership to all believers: through adoption, they become God's children and heirs, inheriting the 'I will be their God' relationship.

In Isaiah 63:8, God's declaration of Israel as His children reinforces the covenant relationship promised to Abraham.

Romans 9:4 lists the covenants given to Israel, which include the promise made to Abraham here.

The command to observe Passover in the promised land directly ties back to the land gift promised to the patriarchs.

In Proverbs 20:7, the just man's children are blessed, echoing the covenant blessing for Abraham's descendants.

The call to holiness (‘I am the LORD your God’) is based on the same covenant relationship established with the patriarchs.

Psalm 81:10 recalls 'I am the LORD your God' — the covenant identity language, though here linked to the Exodus rather than the Abrahamic promise.

Micah 7:20 recalls God's oath to Abraham, affirming His faithfulness to this covenant.

Ezekiel 28:26 ends with 'I am the LORD their God' — the same covenant formula, here promising Israel will dwell securely after judgment on enemies.