Amos 7:2

Bahasa Indonesia Sehari-hari

Ketika belalang mulai menghabisi tumbuh-tumbuhan di tanah, berkatalah aku: "Tuhan ALLAH, berikanlah kiranya pengampunan! Bagaimanakah Yakub dapat bertahan? Bukankah ia kecil?"

Parallel Translations

Alkitab Terjemahan Baru
Ketika belalang mulai menghabisi tumbuh-tumbuhan di tanah, berkatalah aku: "Tuhan ALLAH, berikanlah kiranya pengampunan! Bagaimanakah Yakub dapat bertahan? Bukankah ia kecil?"

Alkitab Terjemahan Lama
Maka jadi apabila hampir-hampir dimakannya habis segala tumbuh-tumbuhan yang di tanah itu, maka sembahku: Ya Tuhan Hua! ampunilah kiranya! Bagaimana boleh Yakub lagi tetap berdiri, yang begitu kecil adanya?

Contextual Overview

¹ Thus hath the Lorde God shewed vnto me, & beholde, he fourmed grashoppers in the beginning of the shooting vp of ye latter growth, and lo it was in the latter growth, after the kinges mowing. ² And when they hath made an end of eating the grasse of the lande, then I sayde, O Lorde God, spare I beseche thee: who shall rayse vp Iacob? for he is smal. ³ So the Lorde repented for this: it shall not be, sayth the Lorde. ⁴ Thus also hath the Lord God shewed vnto me, and behold, the Lord God called to iudgement, by fire, & it deuoured the great deepe, and did eate vp a part. ⁵ Then sayde I, O Lorde God, ceasse I beseche thee: who shall rayse vp Iacob? for he is smal. ⁶ So the Lord repented for this: this also shall not be, sayth the Lorde God. ⁷ Thus againe he shewed me, & beholde the Lorde stoode vpon a wall [made] by line, with a line in his hande. ⁸ And the Lorde sayde vnto me, Amos what seest thou? And I sayde, A line. Then sayd the Lorde, Beholde I will set a line in the mids of my people Israel, and wyll passe by them no more. ⁹ And the hie places of Isaac shalbe desolate, and the temples of Israel shalbe destroyed, and I will rise against the house of Ieroboam with the sworde.

Bible Verse Review
  from Treasury of Scripure Knowledge

when: Exodus 10:15, Revelation 9:4

O Lord: Amos 7:5, Exodus 32:11, Exodus 32:12, Exodus 34:9, Numbers 14:17-19, Jeremiah 14:7, Jeremiah 14:20, Jeremiah 14:21, Daniel 9:19, James 5:15, James 5:16

by whom shall Jacob arise: or, who of - or for Jacob shall stand, Isaiah 51:19, Ezekiel 9:8, Ezekiel 11:13

for: Psalms 12:1, Psalms 44:24-26, Isaiah 37:4, Jeremiah 42:2, Zechariah 4:10

Reciprocal: Exodus 32:32 - if thou Numbers 11:2 - prayed Deuteronomy 9:19 - But the Deuteronomy 28:38 - for the locust Deuteronomy 28:42 - thy trees 1 Kings 8:34 - forgive the sin Psalms 78:46 - gave also Proverbs 29:8 - wise Joel 2:13 - and repenteth Joel 2:17 - Spare Amos 4:9 - the palmerworm Amos 5:2 - none

Cross-References

Genesis 7:1
And the Lord said vnto Noah: come thou and al thy house into ye arke: for thee haue I seen ryghteous before me in this generation.

Genesis 7:8
Of cleane beastes, and of vncleane beastes, and of foules, and of euery such as creepeth vpon the earth,

Genesis 7:11
In the sixe hundreth yere of Noahs lyfe, in the seconde moneth, the seuenteene day of ye moneth, in the same day were all the fountaynes of the great deepe broken vp, and the wyndowes of heauen were opened.

Genesis 7:15
And they came vnto Noah into the arke, two and two, of all fleshe wherein is the breath of lyfe.

Genesis 7:19
And the waters preuayled exceedingly vpon the earth, and al the high hilles that are vnder the whole heauen, were couered.

Genesis 7:21
And all fleshe perished, that moued vpon the earth, in foule, in cattell, in beast, and in euery worme that creepeth vpon the earth, yea, and euery man also.

Genesis 8:20
And Noah builded an aulter vnto ye Lorde, and tooke of euery cleane beast, and of euery cleane foule, & offred burnt offering on the aulter

Leviticus 10:10
And that ye may put difference betweene holy and vnholy, betweene vncleane and cleane:

Ezekiel 44:23
They shall shewe my people the difference betweene the holy and vnholy, and cause them to discerne betwixt the cleane and vncleane.

Gill's Notes on the Bible

And it came to pass, [that] when they had made an end of eating the grass of the land,.... That is, the grasshoppers or locusts; when in the vision it seemed to the prophet that almost all the grass of the land was eaten up, and they were going to seize upon the corn, and other fruits of the earth: this signifies not Sennacherib's invasion of the land of Judea, but Pul's invasion of the land of Israel, whose army seemed like these locusts; and spreading themselves over the land, threatened it with desolation, as these locusts seemed to have wholly consumed all the grass of the land; then the prophet said what follows:

then I said, O Lord God, forgive, I beseech thee; the sins of the people, as the Targum, which were the cause of these locusts coming, or of the Assyrian army invading the land; and the prophet prays that God would avert this judgment, signified in this vision, or remove it, which is often in Scripture meant by the forgiveness of sin, Exodus 32:31; this is the business of the prophets and ministers of the Lord, to intercede for a people when ruin is near; and happy is that people, when they have such to stand up in the breach for them. The argument the prophet uses is,

by whom shall Jacob arise? for he [is] small; or "little" a; like the first shooting up of the grass, after it has been own: or, as Noldius b renders it, "how [otherwise] should Jacob stand?" and so Kimchi, how should there be a standing for him? that is, unless God forgives his sin, and turns away his wrath, how shall he stand up under the weight of his sins, which must lie upon him, unless forgiven? and how shall he bear the wrath and indignation of God for them? and so if any sinner is not forgiven, how shall he stand before God to serve and worship him now? or at his tribunal with confidence hereafter? or sustain his wrath and displeasure to all eternity? see Psalms 130:3; or, "who of" or "in Jacob shall stand" c? not one will be left; all must be cut off, if God forgive not; for all are sinners, there are none without sin: or, "who shall stand for Jacob?" d or intercede for him? it will be to no purpose, if God is inexorable: so the Targum,

"who will stand and ask "pardon" for their sins?''

or, "who will raise up Jacob?" e from that low condition in which he is, or likely to be in, if God forgive not, and does not avert the judgment threatened, to a high and glorious state of prosperity and happiness; for, if all are cut off, there will be none left to be instruments of such a work: "for he [is] small"; few in number, and greatly weakened by one calamity or another; and, if this should take place, would be fewer and weaker still. So the church of Christ, which is often signified by Jacob, is sometimes in a very low estate; the number of converts few; has but a little strength to bear afflictions, perform duty, and withstand enemies; it is a day of small things with it, with respect to light and knowledge, and the exercise of grace, especially faith; when some like the prophet are concerned for it, by whom it shall arise; the God of Jacob can cause it to arise, and can raise up instruments for such service, and make his ministers, and the ministry of the word and ordinances, means of increasing the number, stature, spiritual light, knowledge, grace, and strength of his people.

a קטן "parvulus", V. L. Pagninus, Montanus; "parvus", Junius Tremellius, Piscator, Cocceius. b מי יקום יעקב "quomodo (alias) surgeret Jacob?" Concord. Ebr. Part. p. 60. No. 1979. "quomodo consistet?" Liveleus "quomodo surget Jacob?" Drusius. c "Quis staret, Jahacobo?" Junius Tremellius "quis remaneret Jacobo?" Piscator. d "Quis stabit pro Jacobo?" Mercerus. e "Quis suseitabit Jahacob?" V. L. Pagninus, Montanus, Vatablus.

Clarke's Notes on the Bible

Verse Amos 7:2. By whom shall Jacob arise? — The locusts, the symbols of the many enemies that had impoverished Jerusalem, having devoured much of the produce of the land, were proceeding, till, at the intercession of the prophet, they were removed. Then, seeing in the light of prophecy the nation in every sense brought low, he cries, "By whom shall Jacob arise? for he is small." Calmet justly remarks: "After the death of Jeroboam the second, the kingdom, so flourishing and powerful before, was reduced to such weakness that it was obliged to have recourse to strangers for support. Menahem applied to Pul, king of Assyria, whence arose the final misery of the state.