the Week of Proper 25 / Ordinary 30
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J.B. Rotherham Emphasized Bible
Amos 6:13
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You are so excited about defeating Lo Debar. And you boast, "We have taken Karnaim by our own strength."
You who rejoice in Lodebar, And say, "Have we not by our own strength taken Karnaim for ourselves?"
You are happy that the town of Lo Debar was captured, and you say, "We have taken Karnaim by our own strength."
You are happy because you conquered Lo-Debar. You say, "Did we not conquer Karnaim by our own power?"
you that rejoice in a thing of nothing, that say, Have we not taken to us horns by our own strength?
Ye who rejoice in a thing of naught, who say, Have we not taken to us horns by our own strength?
You who [self-confidently] rejoice in Lo-debar (Nothing), Who say, "Have we not by our own strength taken Karnaim (Strength) for ourselves?"
you who rejoice in Lo-debar, who say, "Have we not by our own strength captured Karnaim for ourselves?"
You who rejoice in a thing of nothing, who say, 'Haven't we taken for ourselves horns by our own strength?'
And ye ben glad in nouyt, and ye seien, Whether not in oure strengthe we token to vs hornes?
ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
you who rejoice over Lo-debar and say, 'Did we not take Karnaim by our own strength?'
You celebrate the defeat of Lo-Debar and Karnaim, and you boast by saying, "We did it on our own."
ye that rejoice in a thing of nought, that say, Have we not taken to us horns by our own strength?
You whose joy is in a thing of no value, who say, Have we not taken for ourselves horns by the strength which is ours?
You take pleasure in worthless things. You think your power comes from your own strength.
—ye that rejoice in a thing of nought, that say, Have we not taken to us power by our own strength?
Ye that rejoice in a thing of nought, that say: 'Have we not taken to us horns by our own strength?'
Yee which reioyce in a thing of nought, which say, Haue we not taken to vs hornes by our owne strength?
And you brag about your conquest of Lo-debar. You boast, "Didn't we take Karnaim by our own strength?"
You who have joy in Lo-debar, and say, "Did we not take Karnaim by our own strength?"
you who rejoice in Lo-debar, who say, "Have we not by our own strength taken Karnaim for ourselves?"
Ye reioyce in a thing of nought: yee say, Haue not wee gotten vs hornes by our owne strength?
You who rejoice over nothing, who say, Have we not taken a city by our own strength?
(6-14) You that rejoice in a thing of nought: you that say: Have we not taken unto us horns by our own strength?
you who rejoice in Lo-debar, who say, "Have we not by our own strength taken Karnaim for ourselves?"
Ye reioyce in a thing of naught, ye say: Haue not we gotten vs hornes by our owne strength?
Will horses run upon rocks? will they refrain from neighing at mares? for ye have turned judgment into poison, and the fruit of righteousness into bitterness:
You brag about capturing the town of Lodebar. You boast, "We were strong enough to take Karnaim."
you who rejoice over Lo-debarand say, “Didn’t we capture Karnaimfor ourselves by our own strength?”
You who rejoice in a thing of nothing, who say, 'Haven't we taken for ourselves horns by our own strength?'
Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
You who rejoice over Lo-Debar, who say, "Have we not taken Karnaim for ourselves by our strength?"
those rejoicing for nothing, those saying, Have we not taken horns to ourselves by our own strength?
O ye who are rejoicing at nothing, Who are saying, `Have we not by our strength taken to ourselves horns?'
Yee euen ye, that reioyse in vayne thynges: ye that saye: haue not we optayned hornes in oure owne strength?
You who rejoice over Lo Debar, [fn] Who say, "Have we not taken Karnaim [fn] for ourselvesBy our own strength?"
You who rejoice in Lodebar, And say, "Have we not by our own strength taken Karnaim for ourselves?"
You who are glad in Lo‑debarAnd say, "Have we not by our own strength taken Karnaim for ourselves?"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
which: Exodus 32:18, Exodus 32:19, Judges 9:19, Judges 9:20, Judges 9:27, Judges 16:23-25, 1 Samuel 4:5, Job 31:25, Job 31:29, Ecclesiastes 11:9, Isaiah 8:6, Jeremiah 9:23, Jeremiah 50:11, Jonah 4:6, Habakkuk 1:15, Habakkuk 1:16, Zephaniah 3:11, Luke 12:19, Luke 12:20, John 16:20, James 4:16, Revelation 11:10
Have: 2 Kings 13:25, 2 Kings 14:12-14, 2 Kings 14:25, 2 Chronicles 28:6-8, Isaiah 7:1, Isaiah 7:4, Isaiah 17:3, Isaiah 17:4, Isaiah 28:14, Isaiah 28:15, Daniel 4:30
Reciprocal: Esther 5:9 - joyful Isaiah 10:13 - For he saith Hosea 9:1 - Rejoice
Cross-References
And it came to pass when men had begun to multiply on the face of the ground and daughters had been born to them,
that the sons of God saw the daughters of men! that they were, fair, - so they took to themselves wives of whomsoever they chose,
The giants, were in the each in these days, and also, after that, when the sons of God began to go in unto the daughters of men, and sons were born to them, the same, were the heroes that were from age-past times the men of renown.
and it grieved Yahweh, that he had made man in the earth, - and he took sorrow unto his heart.
And Yahweh said - I must wipe off man whom I created from off the face of the ground, from man unto beast unto creeping thing, and unto the bird of the heavens, - for I am grieved that I made them.
And Noah begat three sons, - Shem, Ham and Japheth.
And the earth corrupted itself before God, - and the earth was filled with violence,
And God beheld the earth, and lo! it had corrupted itself, - surely all flesh had corrupted its way, on the earth.
Thus was wiped out all that existed on the face of the ground, from man unto beast unto creeping thing, and unto the bird of the heavens, thus were they wiped out from the earth, - so that there was left - only Noah and they that were with him in the ark.
Simeon and Levi, are brethren, - Instruments of violence, are their agreements:
Gill's Notes on the Bible
Ye which rejoice in a thing of nought,.... In their wealth and riches, which are things that are not, because of the uncertainty of them; and, in comparison of true riches, have no solidity and substance in them, Proverbs 23:5; or in any of the things of this world, the lusts of it, the honours of it, human wisdom or strength; all are things of nought, of no worth, give no satisfaction, and are of no continuance, and not to be gloried in, Jeremiah 9:23; or in their idols, for an idol is nothing in the world, 1 Corinthians 8:4; and yet they rejoiced in them, Acts 7:41; or in their own works of righteousness, as men of a pharisaical temper do, as these people were; these indeed are something, when done in obedience to the will of God, and according to that, and from right principles, and in the exercise of faith and love, and with a view to the glory of God, and as they are evidences of true grace, and profitable to men, and tend to glorify God, and serve the interest of religion; but they are things of nought, and not to be rejoiced and gloried in, in the business of justification before God, and in the affair of salvation: the same may be said of a mere outward profession of religion depended on, and all external rites and ceremonies, or submission to outward ordinances, whether legal or evangelical. The phrase may be rendered, "in that which is no word" i; is not the word of God, nor according to it; indeed everything short of Christ and his righteousness, and salvation by him, are things of nought, and not to be rejoiced in, Philippians 3:3;
which say, have we not taken to us horns by our own strength? by which we have pushed our enemies, got victory over them, and obtained power, dominion, and authority; all which horns are an emblem of. So Sanchoniatho k says, Astarte put upon her own head a bull's head, as an ensign of royalty, or a mark of sovereignty; by which, as Bishop Cumberland l thinks, is plainly meant the bull's horns, since it is certain that a horn, in the eastern languages, is an emblem or expression noting royal power, as in 1 Samuel 2:10; and in other places; see Daniel 7:24; thus the kings of Egypt wore horns, as Diodorus relates; and perhaps for the same reason the Egyptians adorned Isis with horns m. And all this they ascribed not to God, but to themselves. The Targum interprets "horns" by riches; but it rather signifies victory n, and power and government, which they took to themselves, and imputed to their own strength, valour, and courage: very probably here is an allusion to their ensigns, banners, shields, or helmets, on which horns might be figured or engraven, being the arms of Ephraim, the son of Joseph, the chief of the ten tribes, who are here spoken of Ephraim is often put for the ten tribes, or the kingdom of Israel; and Joseph, whose son he was, "his glory [was] like the firstling of a bullock, [and] his horns" are said to be like "the horns of unicorns: with them", it is promised, "he shall push the people together, to the ends of the earth, and they are the ten thousands of Ephraim, and they are the thousands of Manasseh", Deuteronomy 33:17; and it may be, as the lion seems to be the ensign of the tribe of Judah, to which he is by Jacob compared; so the ox or the unicorn might be the ensign of the tribe of Ephraim: and so the ancient Jews, as Aben Ezra on Numbers 2:2; observes, say, that the form of a man was on the standard of Reuben; and the form of a lion on the standard of Judah; and the form of an ox on the standard of Ephraim, c. and others o of them say that the standard of Joseph was dyed very black, and was figured for the two princes of Ephraim and Manasseh upon the standard of Ephraim was figured an ox, because "the firstling of a bullock"; and on the standard of Manasseh was figured an unicorn, because "his horns are like the horns of unicorns". Now the Israelites, or those of the ten tribes, at the head of which Ephraim was, set up their banners, not in the name of the Lord, but in their own strength; and attributed their conquests and dominions to their own conduct and courage, the horns of their own strength, and not to God p. And this also is the language of such persons, who ascribe regeneration and conversion, faith, repentance, the cleansing of a man's heart, and the reformation of his life, yea, his whole salvation, to the power and strength of his free will, when man has no strength at all to effect any of these things; these are all vain boasts, and very disagreeable and offensive to the Lord; and for such like things persons stand here reproved by him, and threatened with woes; for woe must be here supplied from Amos 6:1.
i ××× ××ר "in non verbo", Montanus. k Apud Euseb. Evangel. Prepar. l. 2. p. 38. l Sanchoniatho's History, p. 35. m Vid. Pignorii Mensa Isiaca, p. 30. n "Vieimus, et domitum pedibus calcamus amorem, Venerunt capiti cornua sera meo". Ovid. Amor. l. 3. Eleg. 10. o Bemidbar Rabba, sect. 2. fol. 178. 3. p Vid. Lydium de Re Militari, l. 4. c. 4. p. 164.
Barnes' Notes on the Bible
Who rejoice - (Literally, âthe rejoicers!â Amos, as is his wont, speaks of them with contempt and wonder at their folly, âthe rejoicers!â much as we say, the cowards! the renegades!) âin a thing of nought,â literally, âa non-thing,â (âno-whit, noughtâ) not merely in a thing valueless, but in a ânon-thing,â that has no existence at all, as nothing has any substantial existence out of God. This ânon-thingâ was their power, strength, empire, which they thought they had, but which was soon to shrivel away as a scroll.
Which say - , (as before, âthe sayers!â they who have this saying habitually in their month) have we not taken to ourselves horn? The horn is the well-known symbol of strength which repels and tosses away what opposes it, as the bull doth its assailant. Moses, in his blessing, had used this symbol, of the strength of the tribe of Joseph, and as being a blessing, he spoke of it, as the gift of God. âHis glory is like the firstling of his bullock, and his horns are like the horns of buffalos; with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manassehâ Deuteronomy 33:17. To this blessing, doubtless, Zedekiah the false prophet referred , when he âmade him horns of iron, and saidâ to Ahab, âThus saith the Lord, with these shalt thou push the Syrians, until thou hast consumed them.â The Psalmist said, âthrough Thee will we push down our enemies,â as with a horn Psalms 44:5-7; and adds, âFor I will not trust in my bow, neither shall my sword save me. For Thou hast saved us from our enemies.â Israel ascribed Godâs gift to himself. He had been repeatedly and greatly victorious; he had conquered every enemy, with whom he had of old been at strife; he ascribed it to himself, and forfeited it. âBy our own strength,â he said, instead of, âby the help of God;â as if we were to ascribe our Indian victories to our generals or our armies, and to substitute self-praise for Te Deums on days of thanksgiving.
Lap.: âThe sinner rejoiceth in a non-thing. Sin is a ânon-thingâ:
(1) as being a thing of nought, that is, vain and valueless.
(2) Its pleasure is fleeting; from where the Psalmist says, âall the men, whose hands are mighty, have found nothingâ Psalms 76:5.
(3) Sin brings the sinner to nothing, that is, destruction and death, temporal and eternal.
(4) Sin is the privation of good; but privation is a mere negative; that is, nothing.
(5) Sin deprives of God who is All and the Creator of all.
(6) Sin is nothing, because it cleaves to and joys in creatures and opposes them and prefers them to the Creator.
For creatures, compared to the Creator, are shadows of things, not the very things, and so are nothing. For the Being and Name of God is, I am that I am, that is, I am He who alone have true, full, solid, eternal, infinite, Being; but creatures participate from Me a shadow of their true being, for their being is so poor, brief, fleeting, unstable, perishing, that, compared to Mine, they may rather be said, not to be, than to be. So then as creatures have no true being, so neither have they true good, but only a shadow of good. So also as to truth, wisdom, power, justice, holiness and other attributes. These have in God their real being; in creatures a shadow of being only. Whence God is called in Scripture alone wise Romans 16:27, alone mighty 1 Timothy 6:15, alone immortal 1 Timothy 6:16, alone Lord Isaiah 37:20, alone holy Revelation 15:4, alone good Luke 18:19; because He alone has true, full, uncreated and infinite wisdom, power, goodness, etc. But the sinner, in that he delights in creatures not in the Creator, delights in a shadow, a nothing, not in the true Being. But, because these shadows of creatures amid the dimness of this life appear great to man in his blindness, (as the mountains, at sunset, cast broad and deep shadows,) he admires and pursues these shadows, like the dog in the fable, who, seeing the shadow of the meat in the water, magnified in the water, snatched at it, and so lost the meat and did not attain the shadow. O Lord, dispel our darkness, lighten our eyes, that we may love and seek, not the shadows of honors, riches, and pleasures, which, like meteors, (dazzle here on earth our mindâs eye, but may with fixed gaze, behold, love, and compass the real honors, riches, pleasures themselves, which Thou hast from eternity laid up and prepared in heaven for those who love Thee.â
Clarke's Notes on the Bible
Verse Amos 6:13. Ye which rejoice in a thing of naught — In your idols: for an idol is nothing in the world.
Have we not taken to us horns — We have arrived to power and dignity by our strength. Horns were the symbols of power and authority. So Horace: -
Vina parant animos: tum pauper cornua sumet.
"Wine repairs our strength, and furnishes the
poor with horns."
At such times they think themselves as great as the greatest.
