Amos 4:9

4:9 “I destroyed your crops ¹  with blight and disease.

Locusts kept ²  devouring your orchards, ³  vineyards, fig trees, and olive trees.

Still you did not come back to me.”

The Lord is speaking!

Exodus 10:12-16

10:12 The Lord said to Moses, “Extend your hand over the land of Egypt for ⁴  the locusts, that they may come up over the land of Egypt and eat everything that grows ⁵  in the ground, everything that the hail has left.” 10:13 So Moses extended his staff over the land of Egypt, and then the Lord ⁶  brought ⁷  an east wind on the land all that day and all night. ⁸  The morning came, ⁹  and the east wind had brought up ¹⁰  the locusts! 10:14 The locusts went up over all the land of Egypt and settled down in all the territory ¹¹  of Egypt. It was very severe; ¹²  there had been no locusts like them before, nor will there be such ever again. ¹³  10:15 They covered ¹⁴  the surface ¹⁵  of all the ground, so that the ground became dark with them, ¹⁶  and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.

10:16 ¹⁷ Then Pharaoh quickly ¹⁸  summoned Moses and Aaron and said, “I have sinned ¹⁹  against the Lord your God and against you!

Isaiah 33:4

33:4 Your plunder ²⁰  disappears as if locusts were eating it; ²¹ 

they swarm over it like locusts! ²² 

Joel 1:4

1:4 What the gazam-locust left the ‘arbeh-locust consumed, ²³ 

what the ‘arbeh-locust left the yeleq-locust consumed,

and what the yeleq-locust left the hasil-locust consumed! ²⁴ 

Joel 2:25

2:25 I will make up for the years ²⁵ 

that the ‘arbeh-locust ²⁶  consumed your crops ²⁷  –

the yeleq-locust, the hasil-locust, and the gazam-locust –

my great army ²⁸  that I sent against you.

Nahum 3:15-17

3:15 There the fire will consume ²⁹  you;

the sword will cut you down;

it will devour ³⁰  you like the young locust would.

The Assyrian Defenders Will Flee

Multiply yourself ³¹  like the young locust;

multiply yourself like the flying locust!

3:16 Increase ³²  your merchants more than the stars of heaven!

They are like ³³  the young locust which sheds ³⁴  its skin and flies away.

3:17 Your courtiers ³⁵  are like locusts,

your officials ³⁶  are like a swarm of locusts!

They encamp in the walls on a cold day,

yet when the sun rises, they ³⁷  fly away; ³⁸ 

and no one knows where they ³⁹  are. ⁴⁰ 

[4:9]  ¹ tn Heb “you.” By metonymy the crops belonging to these people are meant. See the remainder of this verse, which describes the agricultural devastation caused by locusts.

[4:9]  ² tn The Hiphil infinitive construct is taken adverbially (“kept”) and connected to the activity of the locusts (NJPS). It also could be taken with the preceding sentence and related to the Lord’s interventions (“I kept destroying,” cf. NEB, NJB, NIV, NRSV), or it could be understood substantivally in construct with the following nouns (“Locusts devoured your many orchards,” cf. NASB; cf. also KJV, NKJV).

[4:9]  ³ tn Or “gardens.”

[10:12]  ⁴ tn The preposition בְּ (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to לְ (lamed).

[10:12]  ⁵ tn The noun עֵשֶּׂב (’esev) normally would indicate cultivated grains, but in this context seems to indicate plants in general.

[10:13]  ⁶ tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.

[10:13]  ⁷ tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ⁸ tn Heb “and all the night.”

[10:13]  ⁹ tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!

[10:13]  ¹⁰ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[10:14]  ¹¹ tn Heb “border.”

[10:14]  ¹² tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ¹³ tn Heb “after them.”

[10:15]  ¹⁴ tn Heb “and they covered.”

[10:15]  ¹⁵ tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).

[10:15]  ¹⁶ tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.

[10:16]  ¹⁷ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ¹⁸ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ¹⁹ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[33:4]  ²⁰ tn The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.

[33:4]  ²¹ tn Heb “and your plunder is gathered, the gathering of the locust.”

[33:4]  ²² tn Heb “like a swarm of locusts swarming on it.”

[1:4]  ²³ tn Heb “eaten.” This verb is repeated three times in v. 4 to emphasize the total devastation of the crops by this locust invasion.

[1:4]  ²⁴ tn The four Hebrew terms used in this verse are of uncertain meaning. English translations show a great deal of variation in dealing with these: (1) For ָגּזָם (gazam) KJV has “palmerworm,” NEB “locust,” NAB “cutter”, NASB “gnawing locust,” NIV “locust swarm,” NKJV “chewing locust,” NRSV, NLT “cutting locust(s),” NIrV “giant locusts”; (2) for אַרְבֶּה (’arbeh) KJV has “locust,” NEB “swarm,” NAB “locust swarm,” NASB, NKJV, NRSV, NLT “swarming locust(s),” NIV “great locusts,” NIrV “common locusts”; (3) for יֶלֶק (yeleq) KJV has “cankerworm,” NEB “hopper,” NAB “grasshopper,” NASB “creeping locust,” NIV, NIrV “young locusts,” NKJV “crawling locust,” NRSV, NLT “hopping locust(s)”; (4) for חָסִיל (khasil) KJV has “caterpillar,” NEB “grub,” NAB “devourer,” NASB, NLT “stripping locust(s),” NIV, NIrV “other locusts,” NKJV “consuming locust,” NRSV “destroying locust.” It is debated whether the Hebrew terms describe different species of locusts or similar insects or different developmental stages of the same species, or are virtual synonyms. While the last seems more likely, given the uncertainty over their exact meaning, the present translation has transliterated the Hebrew terms in combination with the word “locust.”

[2:25]  ²⁵ tn Heb “I will restore to you the years.”

[2:25]  ²⁶ sn The same four terms for locust are used here as in 1:4, but in a different order. This fact creates some difficulty for the notion that the four words refer to four distinct stages of locust development.

[2:25]  ²⁷ tn The term “your crops” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.

[2:25]  ²⁸ sn Here Joel employs military language to describe the locusts. In the prophet’s thinking this invasion was far from being a freak accident. Rather, the Lord is pictured here as a divine warrior who leads his army into the land as a punishment for past sin and as a means of bringing about spiritual renewal on the part of the people.

[3:15]  ²⁹ sn The expression the fire will consume you is an example of personification. Fire is often portrayed consuming an object like a person might consume food (Lev 6:3; 10:2; 16:25; Num 16:35; Deut 4:24; 5:22; Judg 9:15; 1 Kgs 18:38; 2 Kgs 1:10, 12, 14; 2 Chr 7:1; Isa 5:24; 10:17; 30:27, 30; 33:14; Amos 1:4, 7, 10, 12, 14; 2:2, 5; 5:6).

[3:15]  ³⁰ tn The verb אָכַל (’akhal, “to consume, to devour”) is used twice for emphasis: “the fire will consume you, the sword…will devour you.”

[3:15]  ³¹ tc The root כָּבֵּד (kabbed, “be numerous”) is repeated for emphasis: the forms are the Hitpael infinitive absolute הִתְכַּבֵּד (hitkabbed) and Hitpael imperative הִתְכַּבְּדִי (hitkabbÿdi), both translated here as “Multiply yourself”). The infinitive absolute functions as an imperative (GKC §113.bb, 346). The BHS editors suggest emending the Hitpael infinitive absolute form הִתְכַּבֵּד to the Hitpael imperative form הִתְכַּבְּדִי in order to have two identical forms in this line. However, this is not necessary; the infinitive absolute is used for stylistic variation and often precedes imperatives to add urgency. The MT makes sense as it stands.

[3:16]  ³² tn Or “Increase!” or “You have increased.” The form and meaning of the MT perfect tense verb הִרְבֵּית (hirbet; from רָבָה [ravah], “to increase”) is debated. The LXX translated it as a simple past meaning. However, some scholars argue for an imperatival form or an imperatival nuance due to the presence of the two preceding volitive forms: הִתְכַּבֵּד (hitkabbed) and הִתְכַּבְּדִי (hitkabbÿdi, “Multiply…multiply!”). For example, the editors of BHS propose emending the perfect tense הִרְבֵּית to the imperative form הַרְבִי (harvi, “multiply!”). K. J. Cathcart (Nahum in the Light of Northwest Semitic [BibOr], 145) retains the MT perfect form but classifies it as a precative perfect with an imperatival nuance (“increase!”). Some scholars deny the existence of the precative perfect in Hebrew (G. R. Driver, Tenses in Hebrew, 25-26); however, others argue for its existence (IBHS 494-95 §30.5.4).

[3:16]  ³³ tn The words “they are like” are not in the Hebrew text, but are supplied in the translation for clarity.

[3:16]  ³⁴ tn The verb פָּשַׁט (pashat, “to strip off”) refers to the action of the locust shedding its outer layer of skin or sheaths of wings while in the larval stage (BDB 833 s.v.). In a similar sense, this verb is normally used of a person stripping off garments (Gen 37:23; Lev 6:4; 16:23; Num 20:26, 28; 1 Sam 18:4; 19:24; 31:8, 9; 2 Sam 23:10; 1 Chr 10:8, 9; Neh 4:17; Job 19:9; 22:6; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:5; Mic 2:8; 3:3).

[3:17]  ³⁵ tn Or “your guards.” The noun מִגְּזָרַיִךְ (miggÿzarayikh, “your courtiers”) is related to Assyrian manzazu (“courtier”; AHw 2:639.a) or massaru (“guard”; AHw 2:621.a); see HALOT 601 s.v. *מִגְּזָר). The nuance “princes,” suggested by older lexicographers (BDB 634 s.v. מִנְזַר), is obsolete.

[3:17]  ³⁶ tn The noun טַפְסְרַיִךְ (tafsÿrayikh, “your scribes”) from טִפְסָר (tifsar, “scribe, marshal”) is a loanword from Assyrian tupsarru and Sumerian DUB.SAR (“tablet-writer; scribe; official”); see BDB 381 s.v. טִפְסָר; HALOT 379 s.v. This term is also attested in Ugaritic tupsarru and in Phoenician dpsr. As in Jer 51:27, it is used of military and administrative officials. This term designated military officials who recorded the names of recruits and the military activities of Assyrian kings (see P. Machinist, “Assyria and its Image in the First Isaiah,” JAOS 103 [1983]: 736).

[3:17]  ³⁷ tn Heb “it flees.”

[3:17]  ³⁸ tc The BHS editors propose redividing the singular MT reading וְנוֹדַד (vÿnodad, “and it flees”) to the plural וְנוֹדְדוּ (vÿnodÿdu, “and they flee”) due to the difficulty of a singular verb. However, the LXX supports the singular MT reading. The subject is גוֹב (gov, “swarm”), not individual locusts.

[3:17]  ³⁹ tc The MT reads the noun with 3rd person masculine singular suffix מְקוֹמוֹ (mÿqomo, “its place”). The BHS editors suggest emending to 3rd person masculine plural suffix מְקוֹמָם (mÿqomam, “their place”). The MT is supported by the LXX reading, which has a singular suffix. The 3rd person masculine singular suffix is not as awkward as the BHS editors claim – its antecedent is the singular אַרְבֶּה (’arbeh, “locust”) and גוֹב גֹבָי (gov govay, “a swarm of locusts”), as reflected by the 3rd person masculine singular verb וְנוֹדַד (translated “it flies away”).

[3:17]  ⁴⁰ tc The MT reads אַיָּם (’ayyam, “Where are they?”); see, e.g., Isa 19:12; DCH 1:202-3 s.v. אֵי; HALOT 40 s.v.). On the other hand, the LXX’s οὐαί αὐτοῖς (ouai autoi", “Woe to them!”) seems to reflect a reading of אֶיָּם (’eyyam, “Alas to them!”). The BHS editors suggest emending to אֵיכָה (“Alas!” or “How?”) and join it to v. 18, or אוֹי מַה (’oy mah, “Woe! Why…?”) joined to v. 18. HALOT (40 s.v.) suggests the emendation אֵיךָ (’ekha, “Alas to you!”).