English Standard Version
you who rejoice in Lo-debar, who say, “Have we not by our own strength captured Karnaim for ourselves?”
King James Bible
Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
American Standard Version
ye that rejoice in a thing of nought, that say, Have we not taken to us horns by our own strength?
You that rejoice in a thing of nought: you that say: Have we not taken unto us horns by our own strength?
English Revised Version
ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
Webster's Bible Translation
Ye who rejoice in a thing of naught, who say, Have we not taken to us horns by our own strength?
Amos 6:13 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"A day of darkness and obscurity, a day of clouds and cloudy night: like morning dawn spread over the mountains, a people great and strong: there has not been the like from all eternity, nor will there be after it even to the years of generation and generation. Joel 2:3. Before it burneth fire, and behind it flameth flame: the land before it as the garden of Eden, and behind it like a desolate wilderness; and even that which escaped did not remain to it." With four words, expressing the idea of darkness and obscurity, the day of Jehovah is described as a day of the manifestation of judgment. The words חשׁך ענן וערפל are applied in Deuteronomy 4:11 to the cloudy darkness in which Mount Sinai was enveloped, when Jehovah came down upon it in the fire; and in Exodus 10:22, the darkness which fell upon Egypt as the ninth plague is called אפלה. כּשׁחר וגו does not belong to what precedes, nor does it mean blackness or twilight (as Ewald and some Rabbins suppose), but "the morning dawn." The subject to pârus (spread) is neither yōm (day), which precedes it, nor ‛am (people), which follows; for neither of these yields a suitable thought at all. The subject is left indefinite: "like morning dawn is it spread over the mountains." The prophet's meaning is evident enough from what follows. He clearly refers to the bright glimmer or splendour which is seen in the sky as a swarm of locusts approaches, from the reflection of the sun's rays from their wings.
(Note: The following is the account given by the Portuguese monk Francis Alvarez, in his Journey through Abyssinia (Oedmann, Vermischte Sammlungen, vi. p. 75): "The day before the arrival of the locusts we could infer that they were coming, from a yellow reflection in the sky, proceeding from their yellow wings. As soon as this light appeared, no one had the slightest doubt that an enormous swarm of locusts was approaching." He also says, that during his stay in the town of Barua he himself saw this phenomenon, and that so vividly, that even the earth had a yellow colour from the reflection. The next day a swarm of locusts came.)
With עם רב ועצוּם (a people great and strong) we must consider the verb בּא (cometh) in Exodus 10:1 as still retaining its force. Yōm (day) and ‛âm (people) have the same predicate, because the army of locusts carries away the day, and makes it into a day of cloudy darkness. The darkening of the earth is mentioned in connection with the Egyptian plague of locusts in Exodus 10:15, and is confirmed by many witnesses (see the comm. on Ex. l.c.). The fire and the flame which go both before and behind the great and strong people, viz., the locusts, cannot be understood as referring to the brilliant light kindled as it were by the morning dawn, which proceeds from the fiery armies of the vengeance of God, i.e., the locusts (Umbreit), nor merely to the burning heat of the drought by which everything is consumed (Joel 1:19); but this burning heat is heightened here into devouring flames of fire, which accompany the appearing of God as He comes to judgment at the head of His army, after the analogy of the fiery phenomena connected with the previous manifestations of God, both in Egypt, where a terrible hail fell upon the land before the plague of locusts, accompanied by thunder and balls of fire (Exodus 9:23-24), and also at Sinai, upon which the Lord came down amidst thunder and lightning, and spoke to the people out of the fire (Exodus 19:16-18; Deuteronomy 4:11-12). The land, which had previously resembled the garden of paradise (Genesis 2:8), was changed in consequence into a desolate wilderness. פּליטה does not mean escape or deliverance, either here or in Obadiah 1:17, but simply that which has run away or escaped. Here it signifies that part of the land which has escaped the devastation; for it is quite contrary to the usage of the language to refer לו, as most commentators do, to the swarm of locusts, from which there is no escape, no deliverance (cf. 2 Samuel 15:14; Judges 21:17; Ezra 9:13, in all of which ל refers to the subject, to which the thing that escaped was assigned). Consequently לו can only refer to הארץ. The perfect היתה stands related to אחריו, according to which the swarm of locusts had already completed the devastation.
Treasury of Scripture Knowledge
And I will say to my soul, "Soul, you have ample goods laid up for many years; relax, eat, drink, be merry."'
But God said to him, 'Fool! This night your soul is required of you, and the things you have prepared, whose will they be?'
His confidence is severed, and his trust is a spider's web.
He leans against his house, but it does not stand; he lays hold of it, but it does not endure.
The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying,
I say to the boastful, 'Do not boast,' and to the wicked, 'Do not lift up your horn;
do not lift up your horn on high, or speak with haughty neck.'"
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.