וְנָשַׁ֙מּוּ֙ בָּמ֣וֹת יִשְׂחָ֔ק וּמִקְדְּשֵׁ֥י יִשְׂרָאֵ֖ל יֶחֱרָ֑בוּ וְקַמְתִּ֛י עַל־בֵּ֥ית יָרָבְעָ֖ם בֶּחָֽרֶב׃ (פ)
И высокие места Исаака будут пусты, и святилища Израиля будут опустошены; Я восстану против дома Иеровоама с мечом.
Rabbeinu Bahya
We find this supported in the Sefer Yetzirah 3,8, the idea being that the shape of the letter ש suggests the upward draft of fire, of flames. In Amos 7,9 the prophet continues to describe what will happen to מקדשי ישראל, “the Sanctuaries of Israel which will be destroyed.” The plural form of this expression is a clear hint that the prophet refers to the two sites Dan and Bet El where the respective golden calves were positioned. Seeing that Amos prophesied this destruction as occurring at Bet El, it is not surprising that immediately afterwards (verse 10) the prophet reports the local High Priest Amatziah sending word to the King that a rebellion was occurring against Jerobam, that the prophet Amos was inciting against him telling the people to uproot any so-called sanctity in Bet El and to return to the true source of sanctity in Jerusalem. He advised Amos to flee to Jerusalem and to pursue his career as a prophet there. He ordered Amos to desist from prophesying in Bet El (verse 13), claiming that the Temple in Bet El and Jerobam were in fact one and the same (philosophically speaking). The words מקדש מלך and בית ממלכה referred to in Amatziah’s threat against Amos, were references to the respective attributes or emanations גדולה and גבורה which we have spoken of.