Amos 5:19 portrays fleeing from one danger into another — perfectly illustrating the inescapable judgment that Amos 9:2 declares.

In Job 26:6, Sheol is naked before God — same idea that no hiding place in the underworld escapes God's sight.

In Psalm 139:7-10, ascending to heaven or making bed in Sheol — none flee God's presence, directly echoing Amos's 'dig into Sheol' and 'climb to heaven'.

In Isaiah 14:13-16, the king of Babylon boasts to ascend to heaven but is brought down to Sheol — mirrors Amos's 'climb to heaven' and 'dig into Sheol'.

In Jeremiah 49:16, Edom's high nest is brought down by God — directly parallels Amos's 'climb to heaven' and being brought down.

In Jeremiah 51:53, Babylon's mounting to heaven is met by God's destroyers — same theme as Amos's climbers brought down.

Obadiah 1:4 uses almost identical language about being brought down from the heavens, reinforcing God's power to humble the proud.

Job 34:22 states no darkness can hide evildoers, directly paralleling Amos's claim that no depth or height provides escape.

Psalm 21:8 says God's hand will seize His enemies, matching Amos's 'my hand will take them'—a strong parallel of divine judgment.

Psalm 139:8 echoes the same imagery—going up to heaven or making bed in Sheol—affirming God's omnipresence, which underlies Amos's judgment.

Jeremiah 23:24 asks if anyone can hide from God — directly reinforcing Amos's point that no height or depth escapes His sight.

Luke 10:15 quotes the exact idiom 'exalted to heaven, brought down to Hades' — Jesus directly applies Amos's prophecy to Capernaum.

Job 11:8 uses similar height/depth language to describe God's unsearchable wisdom, contrasting with Amos's emphasis on judgment.

In Job 20:6, the wicked's height reaches heaven — a parallel image of human ambition brought low by God, like Amos's climbers to heaven.