What Does Amos 7:13 Mean in the King James?
But prophesy not again any more at Beth-el: for it is the king’s chapel, and it is the king’s court.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The place named “House of God” is claimed as the king’s sanctuary, and the prophetic voice is silenced in the same breath.
THE MEANING
This verse speaks through a demand to silence prophecy because the place is claimed as the king’s sanctuary and royal house. Even the name Beth-el, “House of God,” stands beside an explicit claim of royal possession. Sacred space and political power occupy the same sentence.
WHAT THIS UNDOES
A place bearing God’s name is not automatically free of political possession: here “House of God” is named as the king’s sanctuary and royal domain while the prophetic voice is ordered silent.
THE ROOT
מִקְדָּשׁ
miqdāsh
GROWS FROM
ק־ד־שׁ
q-d-sh
Set apart; designate as distinct.
The Hebrew word translated “chapel” is miqdash, a place set apart. The line sharpens the claim: what is set apart is being declared to belong to the king.
ALSO GROWS
qodesh: That which is set apart.
קֹדֶשׁ
It shares the root of miqdash, showing that the sanctuary’s identity rests in its being designated as distinct.
qadosh: Set apart, distinct.
קָדוֹשׁ
The same root describes both a set-apart place and what is set apart, bringing the sanctuary’s status into view.
בֵּית מַמְלָכָה
beit mamlakhah
GROWS FROM
מ־ל־ךְ
m-l-k
Rule, reign, kingship.
The phrase behind “court” is beit mamlakhah, “house of kingdom”; mamlakhah shares its root with melek, “king.” Since the previous clause already names a king’s sanctuary, the repeated royal language gathers sanctuary and kingdom into one claim of rule.
ALSO GROWS
melek: A king or ruler.
מֶלֶךְ
The king named in the first clause belongs to the same word family as the royal house named in the second.
mamlakhah: Kingdom or royal domain.
מַמְלָכָה
This is the word in the phrase translated “court,” making the royal domain explicit in the verse.
לְהִנָּבֵא
le-hinnāvēʾ
GROWS FROM
נ־ב־א
n-b-ʾ
Speak prophetically; proclaim.
“prophesy” in this verse is le-hinnāvēʾ. The prohibition targets prophetic speech itself; the same root names the prophet and the prophecy. Hebrew keeps the speaker and utterance in one word family, so the command reaches for the voice at its source.
ALSO GROWS
navi: A prophet; one who speaks prophetically.
נָבִיא
The shared root links the person to the prophetic act being forbidden.
nevuah: Prophecy or prophetic utterance.
נְבוּאָה
This branch names the utterance itself, showing that the ban targets the voice as well as its message.
THE PATTERN
Power seeks control over prophetic speech when that speech threatens its standing.
And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD.And they called them, and commanded them not to speak at all nor teach in the name of Jesus.THE THREAD
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.The same Hebrew root נבא (n-b-ʾ), “speak prophetically,” appears in both commands: “Prophesy not.” The next verse places that attempt at silence beside the call to hear the word of the LORD, making the contest over whose voice governs unmistakable.
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