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Amos 7:10 [study!]

American Standard Version (ASV 1901) [2]
— Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
King James Version (KJV 1769)
— Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
New American Standard Bible (NASB ©1995)
— Then Amaziah, the priest of Bethel, sent [word] to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel; the land is unable to endure all his words.
Webster's Revision of the KJB (WEB 1833)
— Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Darby's Translation (DBY 1890)
— Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Rotherham's Emphasized Bible (EBR 1902)
— Then sent Amaziah, the priest of Bethel, unto Jeroboam king of Israel, saying: A conspiracy hath Amos, raised against thee, in the midst of the house of Israel, The land, is not able to endure, all his words;
Young's Literal Translation (YLT 1898)
— And Amaziah priest of Beth-El sendeth unto Jeroboam king of Israel, saying, 'Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words,
Douay-Rheims Challoner Revision (DR 1750)
— And Amasias the priest of Bethel sent to Jeroboam king of Israel, saying: Amos hath rebelled against thee in the midst of the house of Israel: the land is not able to bear all his words.
Original King James Bible (AV 1611) [2]
— Then Amaziah the Priest of Beth-el sent to Ieroboam king of Israel, saying; Amos hath conspired against thee in the midst of the house of Israel: the land is not able to beare all his words.
Brenton Greek Septuagint (LXX, Restored Names)
— Then Amaziah{gr.Amasias} the priest of Bethel sent to Jeroboam king of Israel, saying, Amos is forming conspiracies against thee in the midst of the house of Israel: the land will be utterly unable to bear all his words.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then Amatzyah the priest of Beth El sent to Yorovam king of Yisrael, saying, Amos hath conspired against thee in the midst of the house of Yisrael: the land is not able to bear all his words.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then maxy אֲמַציָה 558
{0558} Prime
אֲמַצְיָה
'Amatsyah
{am-ats-yaw'}
From H0553 and H3050; strength of Jah; Amatsjah, the name of four Israelites.
the priest 3548
{3548} Prime
כֹּהֵן
kohen
{ko-hane'}
Active participle of H3547; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman).
of B l בֵּית־אֵל 1008
{1008} Prime
בֵּית־אֵל
Beyth-'El
{bayth-ale'}
From H1004 and H0410; house of God; Beth-El, a place in Palestine.
sent 7971
{7971} Prime
שָׁלַח
shalach
{shaw-lakh'}
A primitive root; to send away, for, or out (in a great variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
to x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Yorov`m יָרָבעָם 3379
{3379} Prime
יָרָבְעָם
Yarob`am
{yaw-rob-awm'}
From H7378 and H5971; (the) people will contend; Jarobam, the name of two Israelite kings.
king 4428
{4428} Prime
מֶּלֶךְ
melek
{meh'-lek}
From H4427; a king.
of Yi$rl יִשׂרָאֵל, 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
`ms עָמוֹס 5986
{5986} Prime
עָמוֹס
`Amowc
{aw-moce'}
From H6006; burdensome; Amos, an Israelitish prophet.
hath conspired 7194
{7194} Prime
קָשַׁר
qashar
{kaw-shar'}
A primitive root; to tie, physically (gird, confine, compact) or mentally (in love, league).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
against x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
thee in the midst 7130
{7130} Prime
קֶרֶב
qereb
{keh'-reb}
From H7126; properly the nearest part, that is, the centre, whether literally, figuratively or adverbially (especially with preposition).
of the house 1004
{1004} Prime
בַּיִת
bayith
{bah'-yith}
Probably from H1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.).
of Yi$rl יִשׂרָאֵל: 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
the land 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
is not able 3201
{3201} Prime
יָכֹל
yakol
{yaw-kole'}
A primitive root; to be able, literally (can, could) or morally (may, might).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
to bear 3557
{3557} Prime
כּול
kuwl
{kool}
A primitive root; properly to keep in; hence to measure; figuratively to maintain (in various senses).
z8687
<8687> Grammar
Stem - Hiphil (See H8818)
Mood - Infinitive (See H8812)
Count - 1162
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
all x3605
(3605) Complement
כֹּל
kol
{kole}
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
his words. 1697
{1697} Prime
דָּבָר
dabar
{daw-baw'}
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
Jamieson-Fausset-Brown Commentary

Amos 7:10

_ _ Amos 7:10-17. Amaziah’s charge against Amos: His doom foretold.

_ _ priest of Beth-el — chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (1 Kings 18:17; Jeremiah 37:13, Jeremiah 37:14). So the antitype Jesus was charged (John 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (John 11:48-50). So in the case of Paul (Acts 17:6, Acts 17:7; Acts 24:5).

_ _ in the midst of ... Israel — probably alluding to Amos’ own words, “in the midst of ... Israel” (Amos 7:8), foretelling the state’s overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.

_ _ land is not able to bear all his words — They are so many and so intolerable. A sedition will be the result. The mention of his being “priest of Beth-el” implies that it was for his own priestly gain, not for the king or state, he was so keen.

Matthew Henry's Commentary

Amos 7:10-17

_ _ One would have expected, 1. That what we met with in the former part of the chapter would awaken the people to repentance, when they saw that they were reprieved in order that they might have space to repent and that they could not obtain a pardon unless the did repent. 2. That it would endear the prophet Amos to them, who had not only shown his good-will to them in praying against the judgments that invaded them, but had prevailed to turn away those judgments, which, if they had had any sense of gratitude, would have gained him an interest in their affections. But it fell out quite contrary; they continue impenitent, and the next news we hear of Amos is that he is persecuted. Note, As it is the praise of great saints that they pray for those that are enemies to them, so it is the shame of many great sinners that they are enemies to those who pray for them, Psalms 35:13, Psalms 35:15; Psalms 109:4. We have here,

_ _ I. The malicious information brought to the king against the prophet Amos, Amos 7:10, Amos 7:11. The informer was Amaziah the priest of Bethel, the chief of the priests that ministered to the golden calf there, the president of Bethel (so some read it), that had the principal hand in civil affairs there. He complained against Amos, not only because he prophesied without license from him, but because he prophesied against his altars, which would soon be deserted and demolished if Amos's preaching could but gain credit. Thus the shrine-makers at Ephesus hated Paul, because his preaching tended to spoil their trade. Note, Great pretenders to sanctity are commonly the worst enemies to those who are really sanctified. Priests have been the most bitter persecutors. Amaziah brings an information to Jeroboam against Amos. Observe, 1. The crime he is charged with is no less than treason: “Amos has conspired against thee, to depose and murder thee; he aims at succeeding thee, and therefore is taking the most effectual way to weaken thee. He sows the seeds of sedition in the hearts of the good subjects of the king, and makes them disaffected to him and his government, that he may draw them by degrees from their allegiance; upon this account the land is not able to bear his words.” It is slyly insinuated to the king that the country was exasperated against him, and it is given in as their sense that his preaching was intolerable, and such as nobody could be reconciled to, such as the times would by no means bear, that is, the men of the times would not. Both the impudence of his supposed treason, and the bad influence it would have upon the country, are intimated in that part of the charge, that he conspired against the king in the midst of the house of Israel. Note, It is no new thing for the accusers of the brethren to misrepresent them as enemies to the king and kingdom, as traitors to their prince and troublers of the land, when really they are the best friends to both. And it is common for designing men to assert that as the sense of the country which is far from being so. And yet here, I doubt, it was too true, that the people could not bear plain dealing any more than the priests. 2. The words laid in the indictment for the support of this charge (Amos 7:11): Amos says (and they have witnesses ready to prove it) Jeroboam shall die by the sword, and Israel shall be led away captive; and hence they infer that he is an enemy to his king and country, and not to be tolerated. See the malice of Amaziah; he does not tell the king how Amos had interceded for Israel, and by his intercession had turned away first one judgment and then another, and did not let fall his intercession till he saw the decree had gone forth; he does not tell him that these threatenings were conditional, and that he had often assured them that if they would repent and reform the ruin should be prevented. Nay, it was not true that he said, Jeroboam shall die by the sword, nor did he so die (2 Kings 14:28), but that God would rise against the house of Jeroboam with the sword, Amos 7:9. God's prophets and ministers have often had occasion to make David's complaint (Psalms 56:5), Every day they wrest my words. But shall it be made the watchman's crime, when he sees the sword coming, to give warning to the people, that they may get themselves secured? or the physician's crime to tell his patient of the danger of his disease, that he may use means for the cure of it? What enemies are foolish men to themselves, to their own peace, to their best friends! It does not appear that Jeroboam took any notice of this information; perhaps he reverenced a prophet, and stood more in awe of the divine authority than Amaziah his priest did.

_ _ II. The method he used to persuade Amos to withdraw and quit the country (Amos 7:12, Amos 7:13); when he could not gain his point with the king to have Amos imprisoned, banished, or put to death, or at least to have him frightened into silence or flight, he tried what he could do by fair means to get rid of him; he insinuated himself into his acquaintance, and with all the arts of wheedling endeavored to persuade him to go and prophesy in the land of Judah, and not at Bethel. He owns him to be a seer, and does not pretend to enjoin him silence, but suggests to him,

_ _ 1. That Bethel was not a proper place for him to exercise his ministry in, for it was the king's chapel, or sanctuary, where he had his idols and their altars and priests; and it was the king's court, or the house of the kingdom, where the royal family resided and where were set the thrones of judgment; and therefore prophesy not any more here. And why not? (1.) Because Amos is too plain and blunt a preacher for the court and the king's chapel. Those that wear silk and fine clothing, and speak silken soft words, are fit for king's palaces. (2.) Because the worship that is in the king's chapel will be a continual vexation and trouble to Amos; let him therefore get far enough from it, and what the eye sees not the heart grieves not for. (3.) Because it was not fit that the king and his house should be affronted in their own court and chapel by the reproofs and threatenings which Amos was continually teazing them with in the name of the Lord; as if it were the prerogative of the prince, and the privilege of the peers, when they are running headlong upon a precipice, not to be told of their danger. (4.) Because he could not expect any countenance or encouragement there, but, on the contrary, to be bantered and ridiculed by some and to be threatened and brow-beaten by others; however, he could not think to make any converts there, or to persuade any from that idolatry which was supported by the authority and example of the king. To preach his doctrine there was but (as we say) to run his head against a post; and therefore prophesy no more there. But,

_ _ 2. He persuades him that the land of Judah was the fittest place for him to set up in: Flee thee away thither with all speed, and there eat bread, and prophesy there. There thou wilt be safe; there thou wilt be welcome; the king's court and chapel there are on thy side; the prophets there will second thee; the priests and princes there will take notice of thee, and allow thee an honourable maintenance. See here, (1.) How willing wicked men are to get clear of their faithful reprovers, and how ready to say to the seers, See not, or See not for us; the two witnesses were a torment to those that dwelt on the earth (Revelation 11:10), and it were indeed a pity that men should be tormented before the time, but that it is in order to the preventing of eternal torment. (2.) How apt worldly men are to measure others by themselves. Amaziah, as a priest, aimed at nothing but the profits of his place, and he thought Amos, as a prophet, had the same views, and therefore advised him to prophesy were he might eat bread, where he might be sure to have as much as he chose; whereas Amos was to prophesy where God appointed him, and where there was most need of him, not where he would get most money. Note, Those that make gain their godliness, and are governed by the hopes of wealth and preferment themselves, are ready to think these the most powerful inducements with others also.

_ _ III. The reply which Amos made to these suggestions of Amaziah's. He did not consult with flesh and blood, nor was it his care to enrich himself, but to make full proof of his ministry, and to be found faithful in the discharge of it, not to sleep in a whole skin, but to keep a good conscience; and therefore he resolved to abide by his post, and, in answer to Amaziah,

_ _ 1. He justified himself in his constant adherence to his work and to his place (Amos 7:14, Amos 7:15); and that which he was sure would not only bear him out, but bind him to it, was that he had a divine warrant and commission for it: “I was no prophet, nor prophet's son, neither born nor bred to the office, not originally designed for a prophet, as Samuel and Jeremiah, not educated in the schools of the prophets, as many others were; but I was a herdsman, a keeper of cattle, and a gatherer of sycamore-fruit.” Our sycamores bear no fruit, but, it seems, theirs did, which Amos gathered either for his cattle or for himself and his family, or to sell. He was a plain country-man, bred up and employed in country work and used to country fare. He followed the flocks as well as the herds, and thence God took him, and bade him go and prophesy to his people Israel, deliver to them such messages as he should from time to time receive from the Lord. God made him a prophet, and a prophet to them, appointed him his work and appointed him his post. Therefore he ought not to be silenced, for, (1.) He could produce a divine commission for what he did. He did not run before he was sent, but pleads, as Paul, that he was called to be an apostle; and men will find it is at their peril if they contradict and oppose any that come in God's name, if they say to his seers, See not, or silence those whom he has bidden to speak; such fight against God. An affront done to an ambassador is an affront to the prince that sends him. Those that have a warrant from God ought not to fear the face of man. (2.) The mean character he wore before he received that commission strengthened his warrant, so far was it from weakening it. [1.] He had no thoughts at all of ever being a prophet, and therefore his prophesying could not be imputed to a raised expectation or a heated imagination, but purely to a divine impulse. [2.] He was not educated nor instructed in the art or mystery of prophesying, and therefore he must have his abilities for it immediately from God, which is an undeniable proof that he had his mission from him. The apostles, being originally unlearned and ignorant men, evidenced that they owed their knowledge to their having been with Jesus, Acts 4:13. When the treasure is put into such earthen vessels, it is thereby made to appear that the excellency of the power is of God, and not of man, 2 Corinthians 4:7. [3.] He had an honest calling, by which he could comfortably maintain himself and his family; and therefore did not need to prophesy for bread, as Amaziah suggested (Amos 7:12), did not take it up as a trade to live by, but as a trust to honour God and do good with. [4.] He had all his days been accustomed to a plain homely way of living among poor husbandmen, and never affected either gaieties or dainties, and therefore would not have thrust himself so near the king's court and chapel if the business God had called him to had not called him thither. [5.] Having been so meanly bred, he could not have the courage to speak to kings and great men, especially to speak such bold and provoking things to them, if he had not been animated by a greater spirit than his own. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint, Isaiah 50:7. Note, God often chooses the weak and foolish things of the world to confound the wise and mighty; and a herdman of Tekoa puts to shame a priest of Bethel, when he receives from God authority and ability to act for him.

_ _ 2. He condemns Amaziah for the opposition he gave them, and denounces the judgments of God against him, not from any private resentment or revenge, but in the name of the Lord and by authority from him, Amos 7:16, Amos 7:17. Amaziah would not suffer Amos to preach at all, and therefore he is particularly ordered to preach against him: Now therefore hear thou the word of the Lord, hear it and tremble. Those that cannot bear general woes may expect woes of their own. The sin he is charged with is forbidding Amos to prophesy; we do not find that he beat him, or put him in the stocks, only he enjoined him silence: Prophesy not against Israel, and drop not thy word against the house of Isaac; he must not only thunder against them, but he must not so much as drop a word against them; he cannot bear, no, not the most gentle distilling of that rain, that small rain. Let him therefore hear his doom.

_ _ (1.) For the opposition he gave to Amos God will bring ruin upon himself and his family. This was the sin that filled the measure of his iniquity. [1.] He shall have no comfort in any of his relations, but be afflicted in those that were nearest to him: His wife shall be a harlot; either she shall be forcibly abused by the soldiers, as the Levite's concubine by the men of Gibeah (they ravish the women of Zion, Lamentations 5:11), or she shall herself wickedly play the harlot, which, though her sin, her great sin, would be his affliction, his great affliction and reproach, and a just punishment upon him for promoting spiritual whoredom. Sometimes the sins of our relations are to be looked upon as judgments of God upon us. His children, though they keep honest, yet shall not keep alive: His sons and his daughters shall fall by the sword of war, and he himself shall live to see it. He has trained them up in iniquity, and therefore God will cut them off in it. [2.] He shall be stripped of all his estate; it shall fall into the hand of the enemy, and be divided by line, by lot, among the soldiers. What is ill begotten will not be long kept. [3.] He shall himself perish in a strange country, not in the land of Israel, which had been holiness to the Lord, but in a polluted land, in a heathen country, the fittest place for such a heathen to end his days in, that hated and silenced God's prophets and contributed so much to the polluting of his own land with idolatry.

_ _ (2.) Notwithstanding the opposition he gave to Amos, God will bring ruin upon the land and nation. He was accused for saying, Israel shall be led away captive (Amos 7:11), but he stands to it, and repeats it; for the unbelief of man shall not make the word of God of no effect. The burden of the word of the Lord may be striven with, but it cannot be shaken off. Let Amaziah rage, and fret, and say what he will to the contrary, Israel shall surely go into captivity forth of his land. Note, it is to no purpose to contend with the judgments of God; for when God judges he will overcome. Stopping the mouths of God's ministers will not stop the progress of God's word, for it shall not return void.

John Wesley's Explanatory Notes

Amos 7:10

In the midst — Openly, and publickly, endeavouring to stir up Israel to sedition or rebellion. The land — The people cannot bear all his harsh predictions.

Geneva Bible Translation Notes

Amos 7:10

(f) Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

(f) That is, when Amos had prophesied that the king would be destroyed: for the wicked priest more for hatred he had for the Prophet than for love toward the king, thought this accusation sufficient to condemn him. However, only what the Prophet said could take place.

Cross-Reference Topical ResearchStrong's Concordance
the priest:

1 Kings 12:31-32 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. ... And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.
1 Kings 13:33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places.
2 Kings 14:23-24 In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, [and reigned] forty and one years. ... And he did [that which was] evil in the sight of the LORD: he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin.
2 Chronicles 13:8-9 And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye [be] a great multitude, and [there are] with you golden calves, which Jeroboam made you for gods. ... Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of [other] lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, [the same] may be a priest of [them that are] no gods.
Jeremiah 20:1-3 Now Pashur the son of Immer the priest, who [was] also chief governor in the house of the LORD, heard that Jeremiah prophesied these things. ... And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magormissabib.
Jeremiah 29:26-27 The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man [that is] mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. ... Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
Matthew 21:23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
; This was truly a lying prophet; there was not one word of truth in his message to Jeroboam.

hath:

1 Kings 18:17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel?
Jeremiah 26:8-11 Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded [him] to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die. ... Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears.
Jeremiah 37:13-15 And when he was in the gate of Benjamin, a captain of the ward [was] there, whose name [was] Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. ... Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison.
Jeremiah 38:4 Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt.
Luke 23:2 And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
Acts 5:28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.
Acts 24:5 For we have found this man [a] pestilent [fellow], and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:

not:

Genesis 37:8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
Jeremiah 18:18 Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.
Acts 7:54 When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.
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Chain-Reference Bible Search

Gn 37:8. 1K 12:31; 13:33; 18:17. 2K 14:23. 2Ch 13:8. Jr 18:18; 20:1; 26:8; 29:26; 37:13; 38:4. Mt 21:23. Lk 23:2. Ac 5:28; 7:54; 24:5.

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