Amos 4:1 identifies the oppressive women of Samaria that 3:9's witnesses are called to observe—a direct continuation.

Amos 8:6 describes the exploitation of the poor—the very oppression that the nations are summoned to witness in 3:9.

Amos 6:1 pronounces woe on Samaria's complacent leaders, the same city whose sins are witnessed in 3:9—a related oracle.

Amos 1:8 pronounces judgment on Ashdod, the same city called as witness in Amos 3:9—a thematic link within the book.

Deuteronomy 29:24-28 shows nations witnessing Israel's devastation and understanding it as covenant judgment, mirroring the foreign witnesses summoned in Amos.

2 Samuel 1:20 warns against proclaiming in Philistine cities, opposite to Amos 3:9's call to them as witnesses of Israel's sin.

Jeremiah 22:8 has nations asking why God destroyed Jerusalem, parallel to the witnesses called in Amos to observe Samaria's sin.

Jeremiah 2:10 summons distant nations (Cyprus, Kedar) to witness Israel's unfaithfulness, echoing Amos's call to Philistia and Egypt.

Hosea 13:16 pronounces judgment on Samaria for rebellion, directly connecting to the oppression witnessed in Amos 3:9.

Jeremiah 22:9 provides the reason—forsaking the covenant—behind the judgment that the witnesses in Amos are called to see.

Jeremiah 46:14 commands proclamation in Egypt against Egypt itself, while Amos 3:9 calls Egypt as witness—similar phrasing, different targets.

Hosea 12:7 uses the image of a merchant with false balances, loving oppression — the same injustice seen in Samaria's tumults.

Zephaniah 3:1 calls out the oppressing city — a similar indictment to the tumults and oppression in Samaria.