In Genesis 31:42, Jacob credits these same titles — 'the God of my father, the God of Abraham and the Fear of Isaac' — for protecting him from Laban's exploitation.

In Genesis 31:5, Jacob acknowledges that 'the God of my father has been with me' — the same divine protection he now invokes in this oath.

In Genesis 31:29, Laban says 'the God of your father spoke to me' — the divine warning that restrained him and led to this covenant.

In Genesis 11:24-29, Nahor's family line is detailed — the same Nahor whose God Jacob invokes alongside Abraham's God in this oath.

In Genesis 26:28-31, Isaac and Abimelech make a covenant with oaths and part in peace — closely paralleling Jacob and Laban's pact.

In Genesis 32:9, Jacob prays using these same titles — 'God of my father Abraham and God of my father Isaac' — showing continued reliance.

In Genesis 17:7, God establishes an everlasting covenant with Abraham — the covenant God Jacob calls upon when swearing this oath.

Genesis 22:20-24 lists Nahor's descendants, including Rebekah — establishing the family line whose God Jacob invokes when swearing to Laban.

Genesis 29:5 identifies Laban as 'the son of Nahor,' explaining why Laban invokes 'the God of Nahor' — his own ancestral deity.

In Genesis 11:31, Terah leads Abraham from Ur — the shared family origin behind Jacob's invocation of 'the God of Abraham and the God of Nahor.'

In Genesis 46:1, Jacob again worships 'the God of his father Isaac' — the same divine figure sworn by in this oath with Laban.

In Genesis 24:4, Abraham directs his servant to his kindred in Mesopotamia — the same Nahor-family region Laban belongs to.

Genesis 21:32 records another covenant sworn at Beersheba between Abraham and Abimelech — showing covenant-making as a patriarchal pattern.

Hebrews 6:16 explains that people swear by a greater power to settle disputes — the exact practice Jacob and Laban enact here with their covenant oath.

In Exodus 3:6, God self-identifies as the God of Abraham, Isaac, and Jacob — distinguishing himself from the God of Nahor.

In Joshua 24:2, Nahor's family served other gods — hinting Jacob and Laban may have invoked different deities in their oath.

In 1 Kings 18:36, Elijah invokes 'the God of Abraham, Isaac, and Israel' — the same ancestral naming pattern Jacob uses to frame his solemn oath with Laban.

Isaiah 8:13 says 'The LORD of hosts, him shall you regard as holy. Let him be your fear' — echoing the rare title 'the Fear of Isaac' under which Jacob swore.

In Judges 11:27, Jephthah appeals to 'the LORD, the Judge' to render judgment — mirroring Laban's call for divine judgment here.

In Judges 11:10, the Gileadites swear 'The LORD will be witness between us' — the same pattern of invoking God as covenant witness.

In 1 Samuel 24:21, Saul asks David to swear an oath not to destroy his line — another scene where rivals in conflict seal peace with a sworn covenant, mirroring Laban and Jacob.

In 1 Chronicles 12:17, David asks God to judge whether incoming warriors come in peace or treachery — the same appeal to divine judgment between wary parties.

In Psalm 7:8, the psalmist appeals to the LORD as judge over peoples — the same role Jacob assigns God in arbitrating his dispute with Laban.