Amos 7 14

Amos 7:14 kjv

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit:

Amos 7:14 nkjv

Then Amos answered, and said to Amaziah: "I was no prophet, Nor was I a son of a prophet, But I was a sheepbreeder And a tender of sycamore fruit.

Amos 7:14 niv

Amos answered Amaziah, "I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig trees.

Amos 7:14 esv

Then Amos answered and said to Amaziah, "I was no prophet, nor a prophet's son, but I was a herdsman and a dresser of sycamore figs.

Amos 7:14 nlt

But Amos replied, "I'm not a professional prophet, and I was never trained to be one. I'm just a shepherd, and I take care of sycamore-fig trees.

Amos 7 verses

Amos 7 14 meaning

Amos 7:14 is Amos's powerful declaration of his true identity and the divine source of his prophetic ministry in response to Amaziah, the high priest of Bethel. It reveals that Amos was not a professional prophet, neither by training nor lineage, but a humble worker called directly by God. This establishes his authority as derived solely from God's personal commission, rather than from human institutions or expectations, contrasting him sharply with the established religious professionals of his time.

Amos 7 14 Context

Amos 7 presents a pivotal confrontation. Chapters 7-9 introduce five visions of divine judgment, signaling the end for Israel. Amaziah, the high priest of the royal sanctuary at Bethel (the center of calf worship established by Jeroboam I), is disturbed by Amos's prophecies against King Jeroboam II and the Northern Kingdom (Israel). He views Amos as a political agitator threatening national stability and income for the priesthood, and he explicitly dismisses Amos by telling him to return to Judah and prophesy there for money (Amos 7:10-13).

Amos's response in verse 14-15 directly challenges Amaziah's assumption that Amos is a professional prophet seeking financial gain or social status. Historically, the Northern Kingdom of Israel under Jeroboam II was experiencing a period of economic prosperity but also extreme social injustice and religious hypocrisy. Bethel was a royal sanctuary where the state-sponsored cult, including calf worship, largely replaced true Yahwistic worship. Amidst this context, Amos, a southerner, was a bold, unconventional figure whose prophecies threatened the established religious and political order. His denial of being a professional prophet (or a prophet's son) is a rejection of institutional authority and a direct assertion of divine mandate, clarifying that his message comes directly from God, not from human training or a guild that could be manipulated.

Amos 7 14 Word analysis

• Then answered Amos: Signals a direct reply and confrontation, emphasizing Amos's boldness in the face of ecclesiastical authority.
• and said to Amaziah: Clearly identifies the interlocutor. Amaziah (אֲמַצְיָה - Amatsyah) means "Yahweh is strong," an ironic name for one opposing God's messenger.
• I was no prophet (נָבִיא - navi): Amos states he was not (past tense) a professional prophet in the sense of making a living from prophecy or being part of an established "school" or guild. Navi generally means "one who speaks" for God. This disclaimer asserts he was not acting on human initiative.
• neither was I a prophet's son (בֶּן־נָבִיא - ben-navi): This phrase, typically translated "son of a prophet," refers not necessarily to a literal offspring but a member of a prophetic guild or community (cf. 1 Sam 10:5; 2 Kgs 2:3, 5; 4:38; 6:1). Such "sons of prophets" would live in communities, receiving instruction, and potentially deriving authority from their association. Amos explicitly distances himself from this professional, hereditary, or institutional prophetic class, further emphasizing his outsider status and direct divine commissioning.
• but I was an herdman (בּוֹקֵר - boqer): Amos openly states his true profession. Boqer specifically refers to one who cares for large cattle or herds. This was a humble, outdoor occupation, often associated with a simple, robust life. His livelihood was from the land and animals, not from spiritual counsel or offerings.
• and a gatherer of sycomore fruit (בּוֹלֵס שִׁקְמִים - boles shiqmim): This describes a specific, arduous, and even menial agricultural task. Boles (from בָּלַס - balas) refers to "nicking" or "piercing" sycomore figs (שִׁקְמִים - shiqmim). Sycomore figs were common in the Shephelah (foothills) of Judah, Amos's home territory (Tekoa). The figs required scoring or pricking while still on the tree to initiate ripening, making them edible. Without this labor, they remained tough and tasteless. This job reinforces his non-elite status, a manual laborer of modest means, dependent on the soil.

Words-group analysis:

• "I was no prophet, neither was I a prophet's son": This emphatic double negation underlines Amos's fundamental difference from the "official" prophetic class. It denies both personal and professional association with recognized prophetic institutions of the day. This serves as a powerful retort to Amaziah's accusation that Amos was a prophet "making his bread" (Amos 7:12).
• "but I was an herdman, and a gatherer of sycomore fruit": This pair of humble occupations solidifies his argument. It demonstrates that his identity and sustenance came from the land and common labor, not from a prophetic salary, patronage, or affiliation with the ruling elite or religious establishment. It highlights his surprising choice by God and authenticates his message by virtue of his unexpected origin, free from human influence.

Amos 7 14 Bonus section

The Hebrew word boqer (herdman) can be pronounced very similarly to boqer (morning) or even be linked conceptually to biqoret (inquiry). Some ancient interpretations or playful etymologies might have subtly connected Amos as a "herdman" to a new "morning" or a divine "inquiry" for Israel, though his primary meaning is clearly cattle herder.

Amos's account here is one of the strongest testimonies in the Bible to an unexpected divine calling of an "outsider." This sets a precedent for God using those considered ordinary, or even lowly, to deliver His extraordinary messages, challenging the notion that only those from privileged or specialized backgrounds can speak for God. His simple origins reinforce the unbought, uncorrupted, and uncoopted nature of his prophetic message against the social and religious decay of his time.

Amos 7 14 Commentary

Amos's declaration in verse 14 is foundational to understanding his authority and the nature of his message. Amaziah, blinded by his own vested interest in the state-sanctioned religion, views Amos as just another mercenary prophet, assuming his prophecies are for gain. Amos shatters this perception by revealing his true background: a simple shepherd and fig dresser from Judah. He was not born into a prophetic family, trained in a prophetic school, or operating within the existing religious power structure of either kingdom. This absolute detachment from human prophetic institutions means his call (explicitly stated in the following verse) was purely divine and unmediated. His authority derived not from his status or profession, but from a direct, unrequested commission from the LORD. This makes his word exceptionally potent: it is God's pure word, unfiltered by human agendas, economic incentives, or institutional loyalties. It champions the truth that God chooses His instruments not based on human qualifications, lineage, or position, but on His sovereign will.