Amos says he was not a prophet by profession or a prophet’s son. He describes himself as a herdsman and a dresser of sycamore figs, and says the LORD took him and sent him to prophesy to Israel. See Amos 7:14–15.

The phrase is a repeated formula introducing judgment oracles in Amos. It announces that wrongdoing has piled up and the LORD will not “revoke the punishment.” It appears at the start of multiple oracles, such as Amos 1:3.

Amos uses water imagery to describe justice and righteousness as something continual and unstoppable, like flowing waters and a mighty stream. It comes in a section where God rejects worship that is disconnected from right conduct. See Amos 5:24.

After listing repeated warnings that did not lead Israel to return, the LORD says, “prepare to meet your God, O Israel.” The statement is followed by a description of the LORD as Creator and the one who declares his thoughts and treads the heights. See Amos 4:12–13.

Amos states that the Lord GOD does nothing without revealing his secret to his servants the prophets. He then says that when the Lord speaks, the prophet cannot but prophesy. See Amos 3:7–8.

Amos describes a series of escape attempts—digging into Sheol, climbing to heaven, hiding on Carmel, or in the sea—and says God’s judgment will still reach them. The passage emphasizes that flight will not prevent the LORD’s sentence. See Amos 9:1–4.

Amos describes a future of overflowing agricultural abundance where the plowman overtakes the reaper and the mountains drip sweet wine. He also speaks of Israel being planted on their land, with no more uprooting. See Amos 9:13–15.

Amos describes merchants impatient for religious days to end so they can sell, and he lists cheating practices like making the ephah small and the shekel great. He also says they buy the poor for silver and the needy for a pair of sandals. See Amos 8:4–6.

Amos warns that those who desire the Day of the LORD will find it to be darkness and not light. He pictures it as inescapable danger, like fleeing a lion and meeting a bear, and says it will have no brightness. See Amos 5:18–20.

Amos opens with an image of the LORD speaking loudly and powerfully “from Zion” and “from Jerusalem.” The verse links that voice with drought-like effects: the pastures mourn and Carmel withers. See Amos 1:2.

Amos pronounces “woe” on those who are at ease in Zion and feel secure on the mountain of Samaria. He describes luxury and indifference and then says they will be the first to go into exile. See Amos 6:1–7.

Amos says days are coming when the LORD will send a famine—not of bread or water, but of hearing the words of the LORD. People will wander to seek the word of the LORD but will not find it. See Amos 8:11–12.

Amos ends with a promise that the LORD will raise up “the booth of David that is fallen” and repair its breaches. The passage describes rebuilding “as in the days of old” and extending possession over other peoples called by the LORD’s name. See Amos 9:11–12.

Amos sees a basket of summer fruit, and the LORD says, “The end has come upon my people Israel.” The passage announces that God will not pass by them again and that songs will turn to wailing with many dead bodies. See Amos 8:1–3.

Amos sees the Lord standing with a plumb line, and the LORD says he is setting a plumb line in the midst of Israel. The message is that he will “never again pass by them,” and it includes the downfall of high places and sanctuaries. See Amos 7:7–9.

Amos condemns selling the righteous for silver and the needy for a pair of sandals. He also describes trampling the head of the poor, turning aside the way of the afflicted, and sexual sin that profanes God’s name. See Amos 2:6–8.

Amos addresses the “cows of Bashan” as people on the mountain of Samaria who oppress the poor and crush the needy. The passage connects their luxury with demands made on others: “Bring, that we may drink!” See Amos 4:1.

Amaziah is called the priest of Bethel. He reported Amos’s words to Jeroboam and then ordered Amos not to prophesy at Bethel because it was “the king’s sanctuary” and “the temple of the kingdom.” See Amos 7:10–13.

Amos identifies himself as one of the shepherds of Tekoa. His words are dated to the days of Uzziah king of Judah and Jeroboam son of Joash king of Israel, before the earthquake. See Amos 1:1.

Amos says the LORD “knew” Israel alone out of all the families of the earth. Because of that special relationship, the LORD says, “therefore I will punish you for all your iniquities.” See Amos 3:2.

In Amos, the LORD rejects their feasts, assemblies, offerings, and songs. The passage contrasts ritual with the demand for justice and righteousness. See Amos 5:21–24.