Genesis 4:26 records when people first began to call on the LORD's name — Abraham at Beersheba continues that ancient practice of invoking God directly.

Genesis 12:8 shows Abraham's pattern: at each altar, he 'called on the LORD's name.' Genesis 21:33 continues this lifelong practice at Beersheba.

Genesis 26:25 mirrors this exactly — Isaac calls on the LORD's name and builds an altar at Beersheba, replicating his father's act.

In Genesis 14:22 Abraham invokes God as 'LORD, God Most High, Possessor of heaven and earth' — another instance of Abraham naming God with a specific divine title, paralleling El Olam.

Jacob erects an altar and names God 'El-Elohe-Israel' — directly paralleling Abraham's pattern of establishing a sacred marker and naming God with a divine title.

Jacob stops at Beersheba to offer sacrifices to God — the same place Abraham established worship of El Olam. Beersheba endures as a site of patriarchal worship.

Genesis 26:33 names the well 'Shibah,' confirming Beersheba — the city where Abraham worshipped — as an enduring landmark across generations.

Deuteronomy 33:27 calls God 'the eternal God' (El Olam) — the same title Abraham proclaimed at Beersheba, now as Israel's refuge.

Isaiah 40:28 names God 'the everlasting God' — directly echoing El Olam — and adds that He never faints or grows weary.

Jeremiah 10:10 calls God 'the everlasting King' — the same eternal nature Abraham proclaimed as El Olam at Beersheba.

Amos 8:14 mentions Beersheba as a site of false swearing by foreign gods — a corruption of the true worship Abraham established there by calling on the LORD.

Psalm 90:2 expands the 'Everlasting God' concept: God exists 'from everlasting to everlasting' — before creation itself.

Romans 16:26 names God as 'the eternal God,' echoing Abraham's title El Olam — the Everlasting God. Both affirm God's unending nature as central to who He is.

Paul's doxology calls God 'the King eternal,' matching Abraham's El Olam. Both frame God's eternality as worthy of praise and worship.

Jehoshaphat's reform spans 'from Beersheba' — the very place Abraham first called on the LORD there. Beersheba marks the southern boundary of worship of Israel's God.

Isaiah 57:15 calls God the one 'who inhabits eternity,' echoing El Olam, but adds a paradox: He also dwells with the lowly.