Amos 8:6 directly continues the indictment, specifying buying the poor for silver—the same exploitation.

In Amos 5:11, 'you trample on the poor' uses identical wording — reinforcing the same indictment against oppressing the needy here.

In Amos 2:6, the same sin of selling the needy for silver is condemned — directly parallel to trampling the poor here.

Amos 4:1 also condemns oppressing and crushing the poor, using the same language as here.

In Psalm 12:5, God responds to the plundering of the poor — the same theme of divine attention to oppression of the needy here.

In Psalm 14:4, evildoers 'eat up my people as they eat bread' — the same image of consuming the poor that Amos condemns.

In Matthew 23:14, Jesus condemns Pharisees who 'devour widows' houses' — a NT echo of Amos's charge against trampling the needy.

Proverbs 30:14 describes those whose teeth devour the poor — the same predatory imagery as Amos's trampling of the needy.

Isaiah 32:7 says the scoundrel schemes to ruin the poor with lies — directly paralleling Amos's indictment of oppressors.

Deuteronomy 24:14 explicitly prohibits oppressing a poor hired worker — directly echoing the oppression Amos condemns.

James 2:6 directly addresses dishonoring the poor and rich exploiting them — a clear parallel to the trampling of the needy.

Luke 20:47 condemns scribes who devour widows' houses — same predatory behavior toward the vulnerable.

Micah 3:2 uses violent imagery of tearing skin and flesh to describe leaders' exploitation — mirroring the trampling of the needy.

Micah 2:2 similarly condemns coveting fields and seizing houses, defrauding the poor — the same oppression of the needy.

Ezekiel 45:10 commands just balances, opposing the dishonest practices that trample the poor.

Ezekiel 18:7 describes a righteous person who does not oppress, contrasting with those who trample the needy.

Ezekiel 16:49 condemns Sodom for failing to aid the poor and needy, directly matching the charge of trampling the needy.

Isaiah 3:15 uses the same imagery of crushing the poor and grinding faces — a parallel denunciation of Israel's leaders.

Ecclesiastes 5:8 observes oppression of the poor and a hierarchy of accountability — reinforcing Amos's call for justice.

Job 24:4 describes the poor being thrust off the road and hiding — exactly the oppression Amos rebukes.

Deuteronomy 15:2 commands debt release to protect the poor — a law that Amos 8:4's audience is violating.

Psalm 140:12 promises God will maintain the cause of the afflicted — directly countering the oppression Amos rebukes.

Ezekiel 22:13 condemns dishonest gain and bloodshed, directly paralleling the exploitation of the poor for profit.

Jeremiah 17:11 condemns getting riches by unjust means, echoing the trampling of the needy for gain.

Jeremiah 5:27 compares deceitful wealth to a cage of birds; both condemn exploiting others for gain.

Proverbs 22:7 notes the rich rule over the poor — a power dynamic enabling the oppression Amos condemns.

Proverbs 11:26 condemns hoarding grain — a specific economic injustice that harms the poor, similar to Amos's rebuke.

Ephesians 6:9 commands masters not to threaten slaves, contrasting with the oppression in Amos — a call to treat the vulnerable with respect.

James 5:6 condemns the rich for condemning and murdering the righteous — a NT parallel to Amos's accusation of destroying the poor.

1 Timothy 6:9 warns that desire for riches leads to ruin — the same motive behind trampling the needy in Amos.