Amos 8:2
1 The Sovereign Lord showed me this: I saw a basket of summer fruit. 2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end has come for my people Israel! I will no longer overlook their sins. 3 The women singing in the temple will wail in that day.” The Sovereign Lord is speaking. “There will be many corpses littered everywhere! Be quiet!” 4 Listen to this, you who trample the needy and do away with the destitute in the land.
Ezekiel 7:2
1 The Lord’s message came to me: 2 “You, son of man—this is what the Sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land! 3 The end is now upon you, and I will release my anger against you. I will judge you according to your behavior; I will hold you accountable for all your abominable practices. 4 My eye will not pity you; I will not spare you. For I will hold you responsible for your behavior, and you will suffer the consequences of your abominable practices. Then you will know that I am the Lord!
Notes and References
"... Recent treatments of Genesis 6–9 P have revealed numerous intertextual contacts with other biblical texts, in particular with other Priestly texts. Most scholars, due to their commitment to the theory of a unified Priestly document, see in these commonalities a confirmation of the theory of a coherent, homogeneous PG (PC) Since the present approach reckons with both literary pre-states and redactional reworking of the Priestly texts, the diachronic relationship between Genesis 6–9 P and the Priestly texts in question should be reassessed. Regarding the story’s climactic finale, the passage about the covenant with Noah, scholars see in the Priestly flood account an answer to both the prophetic theology of judgment and the Deuteronomistic theology of covenant. The author of Genesis 6–9 P maintains that prophecy about the “end” (ץק, see Amos 8:2; Ezekiel 7:2–6) addressed to Israel by its prophets was already formulated in the primeval history ... Yet here, in the Priestly flood story, the logic of God’s retribution is broken by God himself: God solemnly vows never again to destroy the world (Genesis 9:8–17). Furthermore, unlike the breakable covenant of the Deuteronomists, the covenant given to Noah and to postdiluvian humanity is eternal. Moreover, this covenant is universal rather than limited to only one nation (Israel) ..."
Hutzli, Jürg The Origins of P: Literary Profiles and Strata of the Priestly Texts in Genesis 1-Exodus 40 (pp. 124-125) Mohr Siebeck, 2023