The Hebrew, Latin and Greek that is translated in English as “locust” is translated in Ayutla Mixtec as “insect like flying ants” because locusts are not known locally (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.), and in Pa’o Karen as “grashopper” (source: Gordon Luce in The Bible Translator 1950, p. 153f. ).
In connection with John the Baptist (Matthew 3:4 and Mark 1:6) in is translated in Shuar as “edible grasshoppers” (source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.), and in the German New Testament translation by Berger / Nord (publ. 1999) as geröstete Heuschrecken or “roasted locusts.” (Note that “Heuschrecken” literally means “the bane/horror of hay”).
The locust is the most important insect in the Bible, being mentioned many more times than any other insect. Although there are nine Hebrew words in the Bible which refer to locusts, the most common one is ’arbeh. The equivalent in Greek is akris, and in Latin it is locusta. These words certainly refer to the locust rather than to the grasshopper. All locusts and grasshoppers belong to the family Acrididae, which is a family within the order Orthoptera, or “straight-winged” insects. Many species are found in the land of Israel and Egypt, but the most important are the Migratory Locust Locusta migratoria, the Desert Locust Schistocerca gregaria, and the Moroccan Locust Dociostaurus moroccanus. All three species are an important local food and are probably all called ’arbeh in the Bible.
Grasshoppers and locusts are both six-legged, winged insects that are characterized by the fact that their third pair of legs is elongated and adapted to hopping. The lower portion of these legs has a row of spikes that are used both for making sounds and as a means of defense. The front wings are narrow, straight, and stiff. When not being used to fly, they function as a cover for thin, membrane-like hind wings, which are much larger and colored, and which are folded together like a Chinese fan. When the locust or grasshopper flies, it hops into the air spreading out its wings as it does so. It flies with a slight clattering sound, made by the stiff front wings striking each other.
Locusts differ from grasshoppers mainly in that they form swarms at certain periods and migrate to new areas, which they colonize. At other times they live either solitary or in small groups. Their reproduction rate varies with the climatic conditions. Eggs are laid in the soil in small packets, and hatching is related to the degree of humidity. In dry periods only a few hatch, but in periods of good rainfall they suddenly hatch out in exceptionally large numbers.
Unlike most other insects, locusts do not go through stages in which they exist as larvae or caterpillars. They emerge from the eggs as nymphs, which are simply tiny wingless locusts with undeveloped hopper legs. The nymphs, which can only crawl around, feed on green vegetation, consuming many times their own body weight each day. As they grow bigger and develop, they shed their skins. Their hopping legs develop before their wings, so that they pass through a stage when they can hop but not fly. At this stage, when they are referred to as “hoppers”, they exist in less dense masses than as nymphs, having spread out a little, but since they are now eating even more than before, they can still cause considerable damage to crops. Once they develop into adults they can both hop and fly. If the climatic conditions are right and exceptionally large numbers have developed to this stage, they completely devastate the vegetation where they have been developing. When this happens they begin to congregate in preparation for swarming. In other words they come together and migrate as a group to greener pastures, flying together in large swarms. At this congregating stage, during the migration and immediately after it, they present a major threat to crops and other vegetation, on which they feed unceasingly.
A locust swarm may consist of billions of locusts. A report of a single swarm in 1889 estimated for that swarm to cover 5,500 square kilometers (about 2,000 square miles). Certainly even in recent times swarms have been known large enough to blot out the sun like a large black cloud. The clattering of wings as the locusts approach is a sound hard to forget. Where the swarm lands, even temporarily, every green bush or clump of grass in sight is attacked by the locusts, and the sound of them munching on the leaves is clearly audible, sometimes for hours. Afterwards, hardly a single green leaf or blade of grass can be seen, and many bushes even have the bark eaten off, leaving them bare.
Against such enormous numbers ancient peoples felt absolutely helpless. There was no way they could stop the destruction. The lighting of grass fires helped only in a very small way. Ironically it is when locusts swarm like this that they can be easily caught in large numbers for eating. They are often caught in blankets, fishing nets, and baskets. The lower part of the hopping legs is snapped off, and they are cooked by toasting, grilling, frying, or broiling. In some places they are also eaten raw. When toasted and salted they taste a little like salted peanuts.
Some commentators have pointed out that the plague of locusts in Egypt probably provided the Israelites with food in the Arabian and Sinai deserts, since this is the usual migration route of locusts in that part of the world.
Following is a summary of the development cycle of the major locust species: Nymphs, which can only crawl, develop to a hopping stage; the hoppers develop wings and become adult locusts; if climatic conditions are right, these adults gather into swarms and migrate to new locations; the females lay eggs, and the whole cycle is repeated. There are thus four discernible phases: nymphs, hoppers, resident adults, and swarming or migrating adults. It is possible that chasil refers to the crawling nymph, yeleq to the juvenile hopper, ’arbeh to the resident adult, and gazam to the swarming adult. However, this is far from proven, as the words seem to be used almost interchangeably when referring to locust plagues.
Crickets and katydids: Crickets are a nocturnal relative of the locusts and grasshoppers. Some types have wings, others do not. They are usually black or brown, with shorter rounder bodies, and they shelter during the day under rocks or logs, or, in the case of the so-called mole crickets, in holes that they dig. At night they make characteristic high-pitched chirping sounds, which carry a surprisingly long way. Each species makes a slightly different sound. Like locusts and grasshoppers they feed on vegetation, usually leaves.
Katydids are similar to crickets but are usually green and have wings. They are active at night, when they make cricket-like chirping sounds, but settle during the day underneath leaves in trees. Their wings are leaf-shaped, and with their green color they have excellent camouflage. Some katydids eat other insects.
Both crickets and katydids have extremely long feelers.
Given their large numbers and swarming characteristics, it is small wonder that locusts were a symbol of a vast attacking army against which there was no defense. They were also a symbol of divine punishment.
The Migratory Locust Locusta migratoria is found in many parts of the world, except North America. In these areas it should be easy to find a local word. However, in some countries with high rainfall this and other species of locust do not swarm in the same way that they do in the Middle East and the drier parts of Africa. In these countries it may be necessary in some contexts to use a phrase such as “swarms of locusts” rather than simply “locusts”. In areas where locusts are not known, a phrase like “large/giant grasshopper” can usually be substituted.
The Hebrew words gev, gov and govay are related to a verb meaning “to swarm” or “to gather together”, and thus the reference is almost certainly to the locust.
The word tselatsal (Deuteronomy 28:42; Isaiah 18:1) represents the sound of insects’ wings, and the reference is most likely to the sound made by a swarm of locusts. The English versions that have “whirring” or “buzzing” make some attempt at reflecting this, but “buzzing” is inadequate as a description of the sound such a swarm makes. “Clattering”, “chirping”, “whirring”, or “fluttering” comes closest in English to representing the sound represented by the Hebrew word.
In many Bantu languages in Africa, and in other languages where ideophones occur which express the sound of thousands of whirring wings, such ideophones are a good equivalent. Elsewhere a noun phrase, modified by an adverbial expression similar to the English, can be used.
In most contexts the word chagav seems to mean “grasshopper”, the exception being 2 Chronicles 7:13, where the reference is to locusts. In the two passages where the grasshopper symbolizes something small and insignificant (Numbers 13:33 and Isaiah 40:22), it may not be possible to capture the right inference by translating literally. In such cases the translator is free to use some other insect that is symbolic of small size and insignificance in the local culture, such as “ant”, “louse”, “flea”, and others. In cases where no insect name carries this symbolism, the name of an animal with the correct connotations can be used; for example, “mouse” or “squirrel”.
“The locusts have no king”: Where “locusts” are unknown, translators may consider some other form of grasshopper or even some other unrelated insect. The important feature of “locusts” in this context is that they move together in great swarms. In this context a “king” is someone who leads or commands his people. It may also be translated “chief,” “commander,” or “leader.”
“Yet all of them march in rank”: This is how they show their wisdom. Although there is no leader, they are able to move together like an army. For a vivid description of locusts as an army, see Joel chapter 2. The way they move may also be expressed as “they move in formation” (Good News Translation), “they all march in good order” (New Jerusalem Bible), or “march like an army” (Contemporary English Version). One Pacific translation says, “When they move, they move together like soldiers.”
Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Proverbs. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
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