Amos 7 16

Amos 7:16 kjv

Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.

Amos 7:16 nkjv

Now therefore, hear the word of the LORD: You say, 'Do not prophesy against Israel, And do not spout against the house of Isaac.'

Amos 7:16 niv

Now then, hear the word of the LORD. You say, "?'Do not prophesy against Israel, and stop preaching against the descendants of Isaac.'

Amos 7:16 esv

Now therefore hear the word of the LORD. "You say, 'Do not prophesy against Israel, and do not preach against the house of Isaac.'

Amos 7:16 nlt

Now then, listen to this message from the LORD: "You say,
'Don't prophesy against Israel.
Stop preaching against my people. '

Amos 7 verses

Amos 7 16 Meaning

This verse describes the prophet Amos's rejection of the king's summons to cease prophesying. Amos declares he is not a professional prophet who prophesies for a living but rather a herdsman and shepherd called by God. He asserts his divine commission to prophesy, emphasizing that he cannot remain silent as God's message is entrusted to him.

Amos 7 16 Context

This verse occurs within the narrative of Amos's prophetic ministry in the Northern Kingdom of Israel, specifically during the prosperous but spiritually corrupt reign of Jeroboam II. Amos, a humble shepherd from Tekoa in Judah (Southern Kingdom), was sent by God to prophesy against Israel's sins: social injustice, economic oppression, and idolatry. King Amaziah of Bethel, a priest of the royal sanctuary, confronts Amos after Amos delivers a prophecy of judgment. Amaziah accuses Amos of treason, trying to incite rebellion by predicting the nation's destruction and exile, and orders him to leave the kingdom. Amos's response in verse 16 is a powerful rebuttal, asserting his divine mandate and refusing to be silenced.

Amos 7 16 Word Analysis

• "And I replied": (Hebrew: וָאֹמַר - wa'omar) - The use of "and" (וָא - wa) connects this response directly to Amaziah's command. "Replied" (אֹמַר - omar) is from the root "to say." Amos asserts his right to speak.
• "I am not": (Hebrew: לֹא־נָבִיא - lo'-navi) - This directly negates Amaziah's implicit accusation or the typical role of a court prophet. Amos clarifies his unique calling. "Navi" (נָבִיא) means prophet.
• "a prophet": (Hebrew: אָנֹכִי - anokhi) - Emphatic pronoun, "I." This underscores his personal and distinct experience.
• "nor": (Hebrew: וְלֹא - wəlo) - Connects the negation to the next phrase.
• "a prophet's son": (Hebrew: בֶּן־נָבִיא - ben-navi) - Implies a hereditary or apprentice-trained prophet, the kind Amaziah might understand. Amos is outside this system.
• "but": (Hebrew: כִּי־אִם - ki-'im) - A strong contrastive conjunction introducing his true identity and calling.
• "I was a shepherd": (Hebrew: בֹּקֶר הָיִיתִי - boqer hayiti) - "Boqer" (בֹּקֶר) means herdsman or shepherd. This signifies his humble, manual-labor background, emphasizing that his calling did not originate from within prophetic institutions.
• "and": (Hebrew: וְ־ - wə-) - Connects the two aspects of his background.
• "a cutter": (Hebrew: מְלֹעֵל —məlo‘al) - This word is difficult and has varied translations:
  • "dresser of sycamore-figs" (most common scholarly interpretation): refers to puncturing sycamore figs to hasten ripening. This was a common agricultural task, manual and seasonal. It further emphasizes his laborer status.
  • Other suggested meanings: gathering fruit, tender of sheep, shearer of sheep. All point to manual labor.
• "of sycamore-figs": (Hebrew: בִּקְעָת הַשִּׁקְמִים - biqʻath hash-shiqmîm) - Refers to the sycamore tree and its fruit. This was a common fruit in the land, and the process of "cutting" or preparing it was manual labor.
• "the Lord": (Hebrew: יְהוָה - yhwh) - The covenant name of God, signifying a personal relationship and authority.
• "took me": (Hebrew: לְקָחַנִי - ləqaḥani) - From the root "laqach" (לָקַח), meaning to take, grasp, seize. It indicates a divine act of selection and appointment, not a voluntary choice by Amos.
• "from behind the flock": (Hebrew: מֵאַחַר הַצֹּאן —mē'aḥar haṣ-ṣō'n) - Literally, "from after the sheep." This highlights God's direct intervention in Amos's life, calling him from his ordinary, everyday duties in the field.
• "and": (Hebrew: וַ־ —wa) - Connects the taking to the commissioning.
• "the Lord said to me": (Hebrew: וַיֹּאמֶר אֵלַי יְהוָה —wayyō'mer 'êlay yhwh) - Reiteration of divine communication, underscoring the authority behind Amos's words.
• "Go, prophesy": (Hebrew: לֵךְ הִנָּבֵא —lēḵ hinnābē') - A direct command from God. "Lēḵ" (לֵךְ) is an imperative "go." "Hinnābē'" (הִנָּבֵא) is a jussive (implying command) form of the verb "to prophesy." This is the core of his divine commission.
• "to My people Israel": (Hebrew: אֶל־עַמִּי יִשְׂרָאֵל —'el-'ammî yiśra'el) - God claims Israel as His own people, despite their present rebellion. Amos is to speak to them directly from God.

Words-group by words-group analysis:

• "I am not a prophet, nor a prophet's son": This establishes Amos's status as an unsolicited, unconventional messenger, distinguishing him from professional, institutionally trained prophets who served at royal courts or religious centers and were often paid for their services. He is not seeking favor or sustenance from the state.
• "but I was a shepherd and a cutter of sycamore-figs": This paints a picture of humility and groundedness in the common life of the land. It emphasizes that his message is from God, not from religious training or a lineage of prophetic utterance, making his bold pronouncements even more striking.
• "the Lord took me from behind the flock": This is the cornerstone of Amos's defense. It signifies a divine sovereign election and empowerment. God's initiative, not Amos's ambition or status, is the source of his authority. The imagery is powerful: God reaching into the ordinary life of a shepherd and transforming him for a divine purpose.
• "and the Lord said to me, 'Go, prophesy to My people Israel'": This reiterates the divine commission. The Lord, the ultimate authority, is the one sending him. His command is direct and explicit: to speak God's message to Israel. The statement implicitly challenges Amaziah's authority to command him otherwise.

Amos 7 16 Bonus Section

The theological implications of God choosing an unlikely individual from an agrarian background to confront the religious and political elite are significant. It demonstrates that God's power and purposes are not confined to the influential or educated. Amos's message, therefore, carries the weight of divine authority uncorrupted by institutional compromise. This contrasts with the sycophantic prophecies that likely filled the royal court. His identity as an outsider empowered by God allows him to deliver a message of unvarnished truth about social justice and impending judgment, free from the need to appease the establishment. This act of divine commissioning also reflects a consistent pattern throughout Scripture, where God frequently calls individuals from ordinary circumstances to carry out extraordinary tasks.

Amos 7 16 Commentary

Amos refutes King Amaziah's dismissal by firmly grounding his authority in God's direct commission. He distinguishes himself from those who prophesied for personal gain or within established prophetic schools, highlighting his humble origins as a shepherd and fig-dresser. This isn't an admission of inadequacy, but a statement of independence from religious and political establishments. His calling came directly from Yahweh, who "took him" from his flock and commanded him to speak. This divine mandate supersedes any royal decree or priestly authority attempting to silence him. Amos's declaration that he "cannot be silent" is a profound statement of prophetic compulsion and obedience to God's revealed will, mirroring the commitment of many biblical prophets and New Testament apostles who prioritized God's word over human demands.