Proverbs 30:27

30:27 locusts have no king,

but they all go forward by ranks; ¹ 

Joel 1:4-7

1:4 What the gazam-locust left the ‘arbeh-locust consumed, ² 

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

and what the yeleq-locust left the hasil-locust consumed! ³ 

1:5 Wake up, you drunkards, ⁴  and weep!

Wail, all you wine drinkers, ⁵ 

because the sweet wine ⁶  has been taken away ⁷  from you. ⁸ 

1:6 For a nation ⁹  has invaded ¹⁰  our ¹¹  land.

There are so many of them they are too numerous to count. ¹² 

Their teeth are like those ¹³  of a lion;

they tear apart their prey like a lioness. ¹⁴ 

1:7 They ¹⁵  have destroyed our ¹⁶  vines; ¹⁷ 

they have turned our ¹⁸  fig trees into mere splinters.

They have completely stripped off the bark ¹⁹  and thrown them aside;

the ²⁰  twigs are stripped bare. ²¹ 

Joel 2:2-11

2:2 It will be ²²  a day of dreadful darkness, ²³ 

a day of foreboding storm clouds, ²⁴ 

like blackness ²⁵  spread over the mountains.

It is a huge and powerful army ²⁶  –

there has never been anything like it ever before,

and there will not be anything like it for many generations to come! ²⁷ 

2:3 Like fire they devour everything in their path; ²⁸ 

a flame blazes behind them.

The land looks like the Garden of Eden ²⁹  before them,

but behind them there is only a desolate wilderness –

for nothing escapes them! ³⁰ 

2:4 They look like horses; ³¹ 

they charge ahead like war horses.

2:5 They sound like ³²  chariots rumbling ³³  over mountain tops,

like the crackling ³⁴  of blazing fire consuming stubble,

like the noise of ³⁵  a mighty army ³⁶  being drawn up for battle. ³⁷ 

2:6 People ³⁸  writhe in fear when they see them. ³⁹ 

All of their faces turn pale with fright. ⁴⁰ 

2:7 They ⁴¹  charge ⁴²  like warriors;

they scale walls like soldiers. ⁴³ 

Each one proceeds on his course;

they do not alter ⁴⁴  their path.

2:8 They do not jostle one another; ⁴⁵ 

each of them marches straight ahead. ⁴⁶ 

They burst through ⁴⁷  the city defenses ⁴⁸ 

and do not break ranks.

2:9 They rush into ⁴⁹  the city;

they scale ⁵⁰  its walls.

They climb up into the houses;

they go in through the windows like a thief.

2:10 The earth quakes ⁵¹  before them; ⁵² 

the sky reverberates. ⁵³ 

The sun and the moon grow dark;

the stars refuse to shine. ⁵⁴ 

2:11 The voice of the Lord thunders ⁵⁵  as he leads his army. ⁵⁶ 

Indeed, his warriors ⁵⁷  are innumerable; ⁵⁸ 

Surely his command is carried out! ⁵⁹ 

Yes, the day of the Lord is awesome ⁶⁰ 

and very terrifying – who can survive ⁶¹  it?

Joel 2:25

2:25 I will make up for the years ⁶² 

that the ‘arbeh-locust ⁶³  consumed your crops ⁶⁴  –

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

my great army ⁶⁵  that I sent against you.

Revelation 9:3

9:3 Then ⁶⁶  out of the smoke came locusts onto the earth, and they were given power ⁶⁷  like that of the scorpions of the earth.

[30:27]  ¹ sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.

[1:4]  ² 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]  ³ 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.”

[1:5]  ⁴ sn The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.

[1:5]  ⁵ sn Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.

[1:5]  ⁶ tn Heb “over the sweet wine, because it.” Cf. KJV, NIV, TEV, NLT “new wine.”

[1:5]  ⁷ tn Heb “cut off” (so KJV, ASV, NASB, NRSV); NAB “will be withheld.”

[1:5]  ⁸ tn Heb “your mouth.” This is a synecdoche of part (the mouth) for whole (the person).

[1:6]  ⁹ sn As becomes increasingly clear in what follows, this nation is to be understood figuratively. It refers to the locust invasion as viewed from the standpoint of its methodical, destructive advance across the land (BDB 156 s.v. גּוֹי 2). This term is used figuratively to refer to animals one other time (Zeph 2:14).

[1:6]  ¹⁰ tn Heb “has come up against.”

[1:6]  ¹¹ tn Heb “my.”

[1:6]  ¹² tn Heb “[It] is huge and there is not number.”

[1:6]  ¹³ tn Heb “its teeth are the teeth of a lion.”

[1:6]  ¹⁴ tn Heb “its incisors are those of a lioness.” The sharp, cutting teeth are metonymical for the action of tearing apart and eating prey. The language is clearly hyperbolic. Neither locusts nor human invaders literally have teeth of this size. The prophet is using exaggerated and picturesque language to portray in vivid terms the enormity of the calamity. English versions vary greatly on the specifics: KJV “cheek teeth”; ASV “jaw-teeth”; NAB “molars”; NASB, NIV, NRSV “fangs.”

[1:7]  ¹⁵ tn Heb “it.” Throughout vv. 6-7 the Hebrew uses singular forms to describe the locust swarm, but the translation uses plural forms because several details of the text make more sense in English as if they are describing the appearance and effects of individual locusts.

[1:7]  ¹⁶ tn Heb “my.”

[1:7]  ¹⁷ tn Both “vines” and “fig trees” are singular in the Hebrew text, but are regarded as collective singulars.

[1:7]  ¹⁸ tn Heb “my.”

[1:7]  ¹⁹ tn Heb “it has completely stripped her.”

[1:7]  ²⁰ tn Heb “her.”

[1:7]  ²¹ tn Heb “grow white.”

[2:2]  ²² tn The phrase “It will be” does not appear in the Hebrew, but is supplied in the translation for the sake of smoothness and style.

[2:2]  ²³ tn Heb “darkness and gloom.” These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (Exod 10:22). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (Isa 8:22; 59:9; Jer 23:12; Zeph 1:15). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment (BDB 365 s.v. חשֶׁךְ 3).

[2:2]  ²⁴ tn Heb “a day of cloud and darkness.”

[2:2]  ²⁵ tc The present translation here follows the proposed reading שְׁחֹר (shÿkhor, “blackness”) rather than the MT שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, NIrV paraphrases the MT nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.”

[2:2]  ²⁶ tn Heb “A huge and powerful people”; KJV, ASV “a great people and a strong.” Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century b.c.) or in an eschatological setting. More probably, however, the language of this chapter referring to “people” and “armies” is a hypocatastic description of the locusts of chapter one. Cf. TEV “The great army of locusts advances like darkness.”

[2:2]  ²⁷ tn Heb “it will not be repeated for years of generation and generation.”

[2:3]  ²⁸ tn Heb “a fire devours before it.”

[2:3]  ²⁹ tn Heb “like the garden of Eden, the land is before them.”

[2:3]  ³⁰ tn Heb “and surely a survivor there is not for it.” The antecedent of the pronoun “it” is apparently עַם (’am, “people”) of v. 2, which seems to be a figurative way of referring to the locusts. K&D 26:191-92 thought that the antecedent of this pronoun was “land,” but the masculine gender of the pronoun does not support this.

[2:4]  ³¹ tn Heb “Like the appearance of horses [is] its appearance.”

[2:5]  ³² tn Heb “like the sound of.”

[2:5]  ³³ tn Heb “jostling” or “leaping.” There is question whether this pictures chariots rumbling over the mountains (e.g., 2 Sam 6:14,16; 1 Chr 15:29; Nah 3:2) or the locusts flying – or “leaping” – over the mountains (e.g., Job 21:11); see BDB 955 s.v. רָקַד.

[2:5]  ³⁴ tn Heb “sound.”

[2:5]  ³⁵ tn The phrase “the noise of” does not appear in the Hebrew, but is implied by the parallelism, so it has been supplied in the translation for the sake of clarity.

[2:5]  ³⁶ tn Heb “people.”

[2:5]  ³⁷ tn Heb “being arrayed of battle.”

[2:6]  ³⁸ tn Or “nations.”

[2:6]  ³⁹ tn Heb “before it.”

[2:6]  ⁴⁰ tn Heb “all faces gather beauty”; or “all faces gather a glow.” The Hebrew word פָּארוּר (pa’rur) is found in the OT only here and in Nah 2:11. Its meaning is very uncertain. Some scholars associate it with a root that signifies “glowing”; hence “all faces gather a glow of dread.” Others associate the word with פָּרוּר (parur, “pot”); hence “all faces gather blackness.” Still others take the root to signify “beauty”; hence “all faces gather in their beauty” in the sense of growing pale due to fear. This is the view assumed here.

[2:7]  ⁴¹ sn Since the invaders are compared to warriors, this suggests that they are not actually human, but instead an army of locusts.

[2:7]  ⁴² tn Heb “run.”

[2:7]  ⁴³ tn Heb “men of battle.”

[2:7]  ⁴⁴ tc The translation reads יְעַבְּתוּן (yÿ’abbÿtun) for MT יְעַבְּטוּן (yÿ’abbÿtun). The verb found in MT (עָבַט, ’avat) means “take or give a pledge” (cf. Deut 15:6, 8; 24:10) and does not fit the context. Some scholars have proposed various emendations: (1) יְעָוְּתוּן (yÿ’avvÿtun, “they make crooked”); (2) יָטּוּן (yattun, “they turn aside”); (3) יָעַוּוּן (ya’avvun, “they err”); and (4) יְעָבְּתוּן (adopted in the present translation) from the root I עָבַת (’avat, “to twist, pervert”) or II עָבַת (’avat, “to change, abandon”). KBL adopt the latter option, but the only biblical evidence for this is the problematic reference in Joel 2:7. Another option is to view it as a variant of the root חבט (khavat, “turn aside from”), a meaning attested for the Arabic cognate. The difference in spelling would be due to the interchange of the guttural letters khet (ח) and ayin (ע). This may lay behind LXX rendering ἐκκλίνωσιν (ekklinwsin; cf. Syriac Peshitta nstwn and Vg declinabunt). See S. F. Whitley, “‘bt in Joel 2, 7,” Bib 65 (1984): 101-2.

[2:8]  ⁴⁵ tn “each one does not crowd his brother.”

[2:8]  ⁴⁶ tn Heb “each warrior walks in his own course.”

[2:8]  ⁴⁷ tn Heb “they fall upon.” This line has been interpreted in two different ways: (1) although they fall upon the sword, they shall not be wounded (KJV), or (2) when they “burst through” the city’s defenses, they will not break ranks (RSV, NASB, NIV, NIrV).

[2:8]  ⁴⁸ tn Heb “missile” or “javelin.” This term appears to function as a synecdoche for the city’s defenses as a whole (cf. NASB, NIV, TEV). Some scholars instead understand the reference to be an aqueduct by which the locusts (or armies) entered the city.

[2:9]  ⁴⁹ tn Heb “dart about in.”

[2:9]  ⁵⁰ tn Or “they run upon its wall.”

[2:10]  ⁵¹ sn Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky.

[2:10]  ⁵² tn Heb “before it.”

[2:10]  ⁵³ tn Heb “trembles.”

[2:10]  ⁵⁴ tn Heb “gather their brightness.”

[2:11]  ⁵⁵ tn Heb “the Lord gives his voice.”

[2:11]  ⁵⁶ tn Heb “before his army.”

[2:11]  ⁵⁷ tn Heb “military encampment.”

[2:11]  ⁵⁸ tn Heb “very large.”

[2:11]  ⁵⁹ tn Heb “he makes his word powerful.”

[2:11]  ⁶⁰ tn Or “powerful.” Heb “great.”

[2:11]  ⁶¹ tn Heb “endure.” The MT and LXX read “endure,” while one of the Qumran manuscripts (4QXXII^c) has “bear.”

[2:25]  ⁶² tn Heb “I will restore to you the years.”

[2:25]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.

[9:3]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ⁶⁷ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”