Amos 5:7 describes turning justice to wormwood—the perversion of justice underlying the oppression of the poor in 5:11.

In Amos 4:1, the same prophet condemns those who oppress the poor and crush the needy, reinforcing the identical indictment.

Amos 9:14 reverses the curse: they will build and dwell, plant and drink—the restoration contrast to 5:11's judgment of futility.

Amos 8:4 explicitly targets those who 'swallow up the needy'—strong verbal and thematic parallel to 5:11's oppression of the poor.

Amos 2:6 condemns selling the righteous and poor for silver—the same social injustice as in 5:11, within the same book.

Amos 6:12 also uses 'turning justice to gall'—similar metaphor for corrupting righteousness that leads to oppression.

Isaiah 65:22 promises that God's people will long enjoy their labor, not have it taken by others — a direct reversal of the curse in Amos 5:11.

In James 2:6, the rich exploit the poor and drag them into court, echoing the trampling of the poor here.

Zephaniah 1:13 echoes the same judgment — building houses but not inhabiting, planting vineyards but not drinking — as a consequence of the day of the Lord.

In Micah 3:1-3, leaders tear the flesh of the people, vividly illustrating the same brutal oppression of the poor.

In Micah 2:2, the powerful covet fields and seize houses, directly paralleling the land-grabbing and oppression here.

Isaiah 65:21 promises the exact opposite — building houses and enjoying vineyards — as a blessing for God's faithful, contrasting Amos's curse on the oppressors.

In Isaiah 5:8, woe is pronounced on those who add house to house and field to field, matching the greed and building condemned here.

Deuteronomy 28:30 lists the same futility curses — building houses and planting vineyards without enjoying them — as covenant penalties for disobedience.

Deuteronomy 28:39 gives the identical curse on vineyards — planting but not drinking wine due to worm infestation — reinforcing the covenant curse theme.

Deuteronomy 1:17 commands impartial judgment—the very justice Israel violated by trampling the poor.

Zechariah 7:10 commands not to oppress the poor—a positive counterpart to the sin condemned in Amos 5:11, contrasting command with violation.

Micah 6:12 condemns rich full of violence and deceit—a parallel prophetic rebuke of economic injustice similar to Amos.

Ezekiel 18:7 describes the righteous who does not oppress, restores pledges—direct contrast to the oppression in Amos.

Hosea 12:7 condemns merchants with deceitful scales who love to oppress—directly parallels Amos's rebuke of those who trample the poor.

Job 24:10 describes the poor stripped and hungry—directly illustrating the oppression Amos condemns.

Proverbs 31:9 commands defending the poor—directly opposing the trampling in Amos.

Isaiah 10:2 also condemns oppressing the poor and perverting justice for the needy, echoing Amos's indictment.

Psalm 10:9 describes the wicked seizing the poor—the same predatory behavior Amos rebukes.

Micah 6:15 pronounces a similar futility curse — sowing without reaping, treading grapes without drinking wine — as judgment for injustice.

In Isaiah 5:7, God looks for justice but finds oppression and cries of distress, echoing the injustice described here.

Ezekiel 16:49 lists Sodom's sins including neglecting the poor and needy—similar failure to care for the vulnerable.

Exodus 23:6 commands not to pervert justice for the poor — the very sin Amos condemns, linking oppression to the covenant curse.

Deuteronomy 8:12 warns against forgetting God when building houses—Amos shows the consequence of such pride.

Haggai 1:6 describes a curse of frustrated labor — sowing much but harvesting little — similar to the futility in Amos 5:11, though focused on daily needs.

Proverbs 22:7 states the rich rule the poor—the power dynamic behind the oppression in Amos.

In Isaiah 59:14, justice is driven back and righteousness stands far off, reflecting the same perversion of justice seen here.

In Isaiah 59:13, oppression is listed among sins of rebellion, connecting to the trampling of the poor here.

Isaiah 29:21 condemns making the just offender for a word and turning aside the just—another form of oppressing the vulnerable.

Job 15:34 says fire consumes tents of bribery—linking unjust gain to divine judgment like Amos.