In Isaiah 45:7, God declares He creates evil (calamity), directly confirming the claim in Amos that the Lord brings disaster.

Acts 4:28 affirms that God's predetermined plan includes events like the crucifixion—echoing Amos's claim that the Lord is behind disasters.

In Acts 2:23, the crucifixion is attributed to God's predetermined plan, exemplifying His sovereignty over evil events as in Amos.

In Zephaniah 1:16, the day of the trumpet and alarm is the day of the Lord's wrath, directly paralleling the judgment alarm in Amos.

In Hosea 5:8, the trumpet blast at Gibeah and Ramah is a call to alarm for judgment, identical to the trumpet imagery in Amos.

In Ezekiel 33:3, the watchman blows the trumpet to warn of the sword, mirroring the trumpet alarm as a signal of God's coming judgment.

In Jeremiah 4:5, the trumpet blast warns of judgment, directly paralleling Amos's rhetorical use of the trumpet causing fear.

In Genesis 50:20, Joseph affirms that God meant evil for good, demonstrating God's sovereignty over calamity as claimed in Amos.

In Job 1:21, Job affirms that both giving and taking away come from the LORD — parallel to Amos's assertion that disaster is from God.

Leviticus 14:34 says 'I put a leprous mark in a house'—directly attributing a plague to God, matching Amos's 'has not the Lord done it?'

1 Kings 12:15 says the king's refusal was 'a turn of events from the Lord'—showing God orchestrates political disaster, echoing Amos's sovereign claim.

Micah 1:12 explicitly says disaster has come down from the LORD to the gate of Jerusalem—identical teaching that calamity originates from God.

Joel 2:1 blows a trumpet in Zion, making the people tremble for the coming day of the LORD—directly parallels the trumpet and disaster from the LORD.

Hosea 8:1 commands to set the trumpet to the lips as an alarm because Israel transgressed the covenant—same trumpet-as-warning-of-judgment imagery.

1 Kings 14:10 states 'I will bring calamity on the house of Jeroboam'—God explicitly bringing disaster, directly matching Amos's 'has not the Lord done it?'

In 2 Kings 18:25, the Assyrian commander claims the LORD sent him to destroy Judah — illustrating that disaster comes from God.

Lamentations 3:38 directly states that both calamity and good come from the Most High—echoing the principle that disaster is from the LORD.

In Jeremiah 51:1, God raises up a destroying wind against Babylon, confirming that He causes disasters.

In Jeremiah 50:25, God brings out weapons of His wrath against Babylon, demonstrating His control over calamity.

In Jeremiah 47:7, God gives the sword a charge against Philistines, showing He ordains destruction.

In Jeremiah 34:22, God commands the destruction of Jerusalem, illustrating that He brings calamity upon cities.

In Jeremiah 29:4, God declares He sent the exiles into captivity, showing His direct hand in bringing calamity.

In Jeremiah 6:17, God set watchmen to sound the trumpet as a warning, directly paralleling the trumpet blast.

In 2 Kings 24:3, the Babylonian invasion is explicitly attributed to the LORD's command — directly supporting Amos's claim that calamity is from God.

In 2 Chronicles 15:6, national conflicts are described as God troubling them — echoing Amos's theme of divine causation behind disasters.

In Isaiah 42:24, God asks who gave Jacob to plunder, affirming He brings disaster as judgment.

In Isaiah 37:26, God declares He determined the Assyrian disaster long ago, echoing that calamity comes from the Lord.

In Isaiah 36:10, the Assyrian commander claims divine authorization for invasion — illustrating God as source of disaster per Amos.

In Isaiah 31:2, God deliberately brings disaster on evildoers — directly matching Amos's claim that the LORD causes calamity.

In Psalm 105:16, God directly calls a famine — a clear example of disaster from the LORD, reinforcing Amos's point.

In 2 Chronicles 21:16, the LORD stirs up foreign enemies against Jehoram — a specific instance of God causing calamity, as in Amos.

In Job 5:6, Eliphaz states that trouble doesn't arise spontaneously — aligning with Amos's implied cause-effect (disaster from God).

Exodus 4:11 says God makes people mute, deaf, or blind—broadening the claim that the Lord causes all kinds of affliction, not only city disasters.