וַיִּשְׁלַ֗ח אֲמַצְיָה֙ כֹּהֵ֣ן בֵּֽית־אֵ֔ל אֶל־יָרָבְעָ֥ם מֶֽלֶךְ־יִשְׂרָאֵ֖ל לֵאמֹ֑ר קָשַׁ֨ר עָלֶ֜יךָ עָמ֗וֹס בְּקֶ֙רֶב֙ בֵּ֣ית יִשְׂרָאֵ֔ל לֹא־תוּכַ֣ל הָאָ֔רֶץ לְהָכִ֖יל אֶת־כָּל־דְּבָרָֽיו׃
때에 벧엘의 제사장 아마샤가 이스라엘 왕 여로보암에게 기별하여 가로되 이스라엘 족속 중에 아모스가 왕을 모반하나니 그 모든 말을 이 땅이 견딜 수 없나이다
Jerusalem Talmud Sanhedrin
“And one who disregards the prophet’s words.” Like the seer Ido98The text is lacunary. One must read with the Tosephta (14:15) and the Babli (89b): One who disregards the prophet’s words, like the companion of Micha (1K.20:35) and the prophet who disregards his own words like the seer Ido (mentioned in 2Chr. 12:15 who in all talmudic sources is identified as the anonymous “prophet from Jehudah” in 1K. 13). R. Samuel bar Rav Isaac said, the old prophet living in Bethel (1K. 13:11) is Amasiah the priest of Bethel (Am. 7:12).. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs99R. Samuel bar Rav Isaac spoke in error; the old prophet at the time of Jeroboam I cannot be the priest at the time of Jeroboam II.; who is it? He is Jonathan ben Gershom ben Manasse100Jonathan ben Gershom ben Moses, as asserted in an anonymous note (Berakhot 9:3, Note 135). To support this assertion, the next paragraph is a rearrangement of a text in Berakhot 9:3 (Notes 128–135); it lacks the punch line that Jonathan was the old prophet..