In Genesis 31:52, the stones function as both witness and boundary: neither party shall cross to harm the other, defining the covenant's terms.

In Genesis 21:22-32, Abraham and Abimelech make a covenant with oaths and witnesses, paralleling Jacob and Laban's peace agreement with stones as markers.

In Genesis 26:28-31, Isaac and Abimelech make a covenant with witnesses and departure in peace — directly paralleling Jacob and Laban's covenant here.

In Genesis 21:30, Abraham also designates physical objects as witnesses to a covenant agreement, paralleling Jacob's stone heap as covenant marker.

Genesis 21:23 shows Abimelech requesting an oath from Abraham — same pattern of covenant agreements between parties.

Genesis 21:27 records Abraham and Abimelech making a covenant with exchanged goods — parallel covenant-making scene.

Joshua 22:27 uses identical covenant-witness language: an altar built 'between us and you and future generations' as a witness.

Joshua 24:25-27 records Joshua making a covenant and setting up a stone as a witness — same covenant-plus-monument pattern.

In 1 Samuel 20:14-17, Jonathan and David make a covenant involving witnesses and mutual obligations, paralleling this peace agreement between Jacob and Laban.

Joshua 24:27 presents a stone as a witness against the people — same 'physical object as covenant witness' motif.

Deuteronomy 31:26 describes the law as a covenant witness between parties — same structure as Jacob and Laban's covenant arrangement.

Deuteronomy 31:21 uses the same 'witness' covenant language: a testimony set in place against future unfaithfulness.