Midras Amos 1:1: Sifrei Devarim, Kohelet Rabbah & Aggadat Bereshit

Similarly, (Amos 3:1) "Hear this prophecy which the L-rd spoke, etc." Now did Amos prophesy only these? Is it not written (Amos 1:1) "The words of Amos, one of the herders of Tekoa, who saw visions concerning Israel"? The intent (of "this prophecy") is that they were words of rebuke, viz. (Ibid. 4;1) "Hear this thing, you cows of Bashan on Mount Shomron, etc." The "cows of Bashan" are their (corrupt) judges.

Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1).⁴This stands in contrast to, for example, the beginning of the book of Joel, which states: “The word of the Lord that came to Joel son of Petuel.” God does not attach His name to negative matters.
Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).
He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel.⁵In addition to Yedidya, Kohelet, and Solomon. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it.⁶This was when his heart strayed from following God. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase⁷Horses, wives, and money, see Deuteronomy 17:16–17. and not sin. Itiel, as he said: God is with me [iti El] and I am able.⁸To marry numerous women.
“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.
Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.

[4] This is from the commentary on the book of Ezekiel. The vision of Isaiah: Two prophets prophesied in this language, Isaiah and Obadiah. Isaiah is the greatest among the prophets, and Obadiah is the smallest among the prophets. Some say that he was a convert. How do we know this? Because every prophet who does not mention his father mentions his place of origin. Thus, Hosea son of Beeri's origin is mentioned (Hosea 1:1) because his father was also a prophet. Amos mentions his place of origin, "The words of Amos, who was among the shepherds of Tekoa" (Amos 1:1). Similarly, Micah the Morashtite (Micah 1:1) is mentioned as a prophet. Zechariah son of Berechiah son of Iddo the prophet (Zechariah 1:1) was a son of a prophet. Zephaniah was a son of a prophet. Obadiah did not mention either his father or his place of origin, but merely his vision (Obadiah 1:1), as he was a convert and the least of the prophets. However, Isaiah's vision is the vision of Isaiah son of Amoz, and Obadiah's vision, both are equal. So why did Obadiah prophesy only before the elders, as it says, "The vision of Obadiah: Thus saith the Lord God concerning Edom" (Obadiah 1:1)? This is because it came from the mouth of the Holy One, blessed be He, from the mouth of the Sanhedrin. How do we know this? Because it says, "We have heard a rumor from the Lord" (Jeremiah 50:46). Similarly, Isaiah prophesied from the mouth of the Sanhedrin, as it says, "Then I heard the voice of the Lord saying, Whom shall I send?" (Isaiah 6:8), from the mouth of the Holy One, blessed be He, and "Who will go for us?" (Isaiah 6:8), from the mouth of the Sanhedrin. Although they prophesied from the Holy One, blessed be He, if the Sanhedrin did not permit it, they had no authority to prophesy. This is why "Whom shall I send?" is from the mouth of the Holy One, blessed be He, and "Who will go for us?" is from the mouth of the Sanhedrin. Therefore, both of them prophesied in a vision, as the gematria of "vision" [חזון] is seventy-one, and they both prophesied in the seventy-one member Sanhedrin. Rabbi Benaiah says that the vision that they both prophesied in the seventy-one member Sanhedrin is in the same language. Isaiah is the greatest among the prophets, and Obadiah is the smallest among the prophets. Why? Because there is no restraint to the Lord to save by many or by few (1 Samuel 14:6).