Verse 1. - The word of the Lord that came to Joel the son of Pethuel. The name Joel signifies "Jehovah is God," or "whose God is Jehovah." We read in Scripture of several of the same name, but the prophet is distinguished as "the son of Pethuel," a name signifying "the sincerity of God," or "godly simplicity." We are not certain of the exact period at which Joel prophesied, but he is generally believed to have been the earliest prophetic writer of the southern kingdom, and one of the earliest of the twelve minor prophets, while Jonah is generally thought to have been the earliest prophetic writer whose book has found a place in the sacred canon. It is at least certain that Joel preceded Amos, who begins his prophecy with a passage from Joel (comp. Joel 3:16 with Amos 1:2). and borrows from Joel another towards the close (comp. Joel 3:18 with Amos 9:13). Besides, Joel speaks, in the second chapter, of the plague of locusts as yet future; while Amos, in the fourth chapter of his prophecy, refers to it as past. He likewise prophesied before Isaiah, who also borrows, in Isaiah 13:6, a sentence which occurs in Joel 1:15.

Verses 2-7, - These verses describe the invasion of the locusts, with an exhortation to reflect on and lament for the calamity. Verse 2. - Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?

Verse 3. - Tell ye your children of it, and let your children tell their children, and their children another generation. The prophet thus draws attention to the event which be is about to relate, or rather predict, a8 a calamity unknown in the memory of living men, unheard of in the days of their fathers, unparalleled in the past experience of their nation, and one affecting all the inhabitants of the land. He challenges the old men whose memory went furthest back, and whose experience had been longest and largest, to confirm his statements; he calls on the inhabitants of the land to consider an event in which they were all concerned, and to recognize the hand of God in a disaster in which all would be involved. But, though the visitation with which they are threatened had had no precedent or parallel among the generation then present, or that which preceded it, or for many long years before, it was not to remain without memorial or record in the time to come. To this end the prophet commands his countrymen of Judah to relate it to their children, to their grandchildren, and even to their great-grand-children. The expression reminds us of Virgil's -

"Yea, sons of sons, and those who shall from them be born." It reads like a reminiscence of what is recorded of one of the plagues - the plague of locusts - in Egypt, of which we read in Exodus 10:6, "Which neither thy fathers, nor thy fathers' fathers have seen, since the day they were upon the earth unto this day;" while the direction to have it transmitted by tradition seems an echo of what we read in the second verse of the same chapter: "That thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt." Similarly, it is written in Psalm 78:5, 6, "He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which should be born; who should arise and declare them to their children." The solemn manner in which the prophet draws attention to this by "Hear," "Give ear," and the earnestness with which he insists on the record of it being handed on from generation to generation, are intended to impress on the people the work of God in this visitation, its severity, the sin that caused it, and the call to repentance conveyed by it.

Verse 4. - That which the palmer-worm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the canker-worm hath left hath the caterpillar eaten. Some interpreters consider, and rightly, we think, that the prophet enumerates in this verse four different species of locusts. The common or general name is arbeh, from rabhah, to be many; the gazam, or palmer-worm, is the gnawer, or biter, from a root (guzam) which signifies "to gnaw, bite, or cut off;" the yeleq, or canker-worm, is the licker, from yalaqlaqaq, to lick, or lick off; the chasil, or caterpillar, is the devourer, from chasal, to cut off. Thus we have the locust, or multitudinous one, the gnawer, the licker, and the devourer, either as

(1) four different species of locust; or

(2) the gnawer, licker, and devourer are poetical epithets of the locust, or multitudinous one.

These names do not denote the locust

(1) at different stages, according to Credner. Nor

(2) can we with propriety understand them allegorically, with Jerome, Cyril, and Theodoret, of the enemies of the Jews, whether

(a) the Assyrians, Babylonians, and Chaldeans,

(b) Medes and Persians,

(c) Macedonians and successors of Alexander, especially Antiochus, and

(d) the Romans;

or the hostile kings,

(a) Shalmaneser,

(b) Nebuchadnezzar,

(c) Antiochus, and

(d) the Romans;

or those other kings,

(a) Tiglath-Pileser,

(b) Shalma-neser,

(c) Sennacherib, and

(d) Nebuchadnezzar.

The most celebrated Hebrew commentators understand the passage of locusts in the proper and literal sense. Thus Rashi says, "The palmer-worm locust, cankerworm, and caterpillar are species of locusts; and the prophet prophesies about them that they will come; and they came in those days, and they devoured all the fruit of the trees and every herb of the field." Abon Ezra says, "This the prophet prophesied in reference to the locust which should come to destroy the land. In the days of Moses there was one kind of locust alone, but now, with the arbeh, there are the gazam and yeleq and chasil, and these three kinds are joined." He also quotes Japhet as saying "that gazam is equivalent to gozez, cutting, and the mere is like mere in chinmam reykam; and yeleq, that which licks (yiloq) with its tongue... and chasil of some signification (yachsele-nenu) as shall consume it." In like manner Kimohi gives the derivation of the words as follows: "Some say that gazam is so called because it cuts (gozez) the increase; and arbeh, because it is numerous in species; and yeleq, because it licks and depastures by licking the herb; and chasil, became it cuts the whole, from 'And the locust shall consume it' (Deuteronomy 28:38)." When, however, Kimchi distributes the comings of the locusts into four separate and successive years, we must reject his interpretation in that respect. He says, "What the gazam left in the first year, the locust ate in the second year; for the four kinds did not come in one year, but one after another in four years; and he says, ' I will restore to you the years the locust hath eaten.'"

Verse 5. - Three classes are called on to lament - the winebibbers, the husbandmen, and the priests. The verses before us (vers. 5-7) contain the prophet's appeal to the drunkards. Their sin had not alarmed them; the danger with which their soul was imperilled bad not aroused them; now, however, the heavy visitation that awaited them would affect them more vehemently, touching them more nearly. Deprived of the means of their favourite indulgence, they are urged to awake from their stupid slumber and perilous day-dream. They are summoned to weep, shedding silent but bitter tears, and howl, venting their so,row and disappointment in loud and long lamentation: Awake, ye drunkards, and weep; and howl, all ye drinkers of wine! He backs this exhortation by a most cogent and unanswerable reason - because of the new wine; for it is cut off from your mouth. The word asis is explained by Kimchi thus: "Wine is called עסיס, and so every kind of drink that goes out (is pressed out) by bruising and treading is called עסיס, according to the meaning of the root עסס in Malachi 3:21.

Verse 6. - For a nation is come up upon my land, strong and without number. The loss of the wine and of the sweet juice of the grape would be a source of genuine sorrow to the drinkers of wine; that loss would be occasioned by the destruction of the vines. In this and the following verse the prophet explains the instrumentality by which that destruction would be brought about. The prophet, fully identifying himself with his countrymen, speaking in their name and as their representative, says "my land." Kimchi understands the suffix to "land," like "my vine" and "my fig tree" in the next verse, as referring either to the prophet himself or to the people of the land; while some refer it to Jehovah, the great Proprietor, who had given the land to his people for their inheritance while they observed his covenant and obeyed his commandments. The locusts ore called a nation, just as the "ants are a people not strong," and the "conies are" said to be "but a feeble folk." Kimchi lays that "every collection of living things is called a nation (qoy); accordingly the prophet applies 'nation' to the locust." Nor deem the weed "nation" thus applied support the allegorical sense any more than the Homeric -

"Even as go the swarms [literally nations]
of closely thronging bees." This army of locusts is characterized by the two qualities of strength and number. The preterite עָלָה, though past, really refers to the future, to express the certain occurrence of what is predicted; so with שָׂם in the following verse, of which Kimchi says, "The past is in place of the future;" and Aben Ezra more fully, "A thing that is decreed to take place is spoken of in the past." This army has peculiar weapons, yet nothing the less powerful. Whose teeth are the teeth of a lion, and he hath the cheek-teeth of a great lion; or, lioness. Different descriptive terms are applied to lions - the lion's whelp is גּוּר; the young lion, which, though young, is no longer a whelp, is כְּפִיר; also the lion, from its hoarseness at a certain age, is called שַׁחַלֹ; the lion, from its cry, is called by onomatopoeia, לָבִיּא; the lion, from its strength, is called לַיִשׁ; while the common name of a lion, derived probably from אָרָה, to pluck or tear, is אַרְיֵה. Having compared the invading locusts to an army powerful and countless, the prophet proceeds to speak of the weapons wielded by these warlike and hostile invaders. They are their teeth. While the common name for locust respects their multitude, the other names are of the nature of epithets, and all, as we have seen, derived from the vigour and voracity with which they use their teeth. Those teeth, so destructive, are compared to those of a lion and the molars or grinders of a great, stout, old lion or lioness, for the word has been translated in each of these ways.

Verse 7. - He hath laid my vine waste, and barked my fig tree (margin, laid my fig tree for a barking): he hath made it clean bare, and cast it away; the branches thereof are made white. We have here a detailed description of the destruction and devastation caused by this locust-army in its invasion of the land of Judah. The most valuable and most valued production of that land, the vine and fig tree, are ruined. The vine is laid waste, so that the vineyard becomes a wilderness:

(1) "he has barked the fig tree" (so Jerome, "Ficum meam decorticavit"); or rather,

(2) "he has broken the branches." The word קְצָפָח denotes a fragment or something broken, branches broken off, and so the LXX., "hath utterly broken (εἰς συγκλασμόν);" while

(3) Aben Ezra explains it, "Like foam on the face of the water, in which there is nothing;" i.e. a thing of nought. The locusts, by gnawing, had stripped off the bark, or by their excessive weight had broken off the branches. The next clause, which speaks of making it clean bare, is explained by the Chaldee of peeling off the bark, but that, according to the first rendering, has been already expressed. It is rather more than this - it is stripping off the leaves and fruits or flowers; the barked or broken branches and twigs of vine and fig tree are then cast away or down to the ground. And all that is left are the whitened branches from which the bark has been stripped off. The casting away or down to the earth may refer to the bark; thus Kimchi: "He removes the bark; and so Jonathan explains, 'He quite removes the bark and casts it away;' and the explanation is that he casts the bark to the earth when he eats the juicy parts between the bark and the wood; or the explanation may be that he eats the rind and casts the vine blossom to the earth, and, lo, it is bared." Some, again, understand it of what is uneatable, and others of the vine itself.

Verses 8-13. - The consequence of such ruin and havoc is great and general lamentation. The drunkards were first called on in the preceding verses to mourn, for the distress came first and nearest to them. But now the priests, the Lord's ministers, mourn; things inanimate, by a touching personification, join in the lamentation - the land mourneth; the husbandmen that till the ground mourn. Verse 8. - Lament like a virgin girded with sackcloth for the husband of her youth.

1. The verb here, which is an ἅπαξ λεγόμενον, is

(1) imperative feminine; the subject must, of course, correspond. That subject has been variously supplied:

(a) the ground, according to Aben Ezra;

(b) naphshi, my soul, i.e. the prophet's address to himself;

(c) the daughter of Zion, or virgin daughter of Zion; but

(d) the congregation or people of Judah, as suggested in the Chaldee, is the real subject.

(2) The LXX. has θωρήνησον πρός με, evidently combining two readings, or rather two punctuations, of the same word, viz. אֵלַיִ, to me, and ךאלִי, lament.

2. The mourning is of the deepest, bitterest kind, like that of a virgin for the husband of her youth. It is either the case of a maiden betrothed to a youthful bridegroom, whom she sincerely loves, but he dies before they are married, and thus, instead of the wedding dress, she puts on the garment of mourning, the sackcloth of rough hair; or she has been married, and her husband, still in youth, is snatched away from her by death, and she is clothed in widow's weeds - in her case real weeds of woe, and outward tokens of sincere, not simulated, sorrow. The expression reminds us of Isaiah's "wife of youth," and of the Homeric expression frequently translated "virgin or youthful spouse," though more correctly "wedded wife." Such is the lamentation to which the people of Judah are called.

Verse 9. - The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord's ministers, mourn. While all the inhabitants of the land are called to lament, and have abundant cause for lamentation, different classes of society are specified, and the grounds of their sorrow particularized.

1. The meat offering and drink offering accompanied the morning and evening sacrifice, and that sacrifice, with its accompaniments, being an expression of gratitude to God by a daily presentation to him of the firstfruits of his own mercies, was a visible memorial of Jehovah's covenant with his people; while the fact of its being cut off implied the cessation or suspension of that covenant and the people's exclusion from the covenanted mercies of God.

2. But the ministering priests in particular had cause of mourning, indeed a twofold cause:

(1) their occupation was gone when there were no materials at hand wherewith to minister; their office could no longer last, as they wanted the appointed means for the discharge of its prescribed functions;

(2) their livelihood depended largely on those offerings in which they were allowed to have a share, but, when these ceased through failure of the means of supply, the support of the priests of necessity ceased also, or was so curtailed as to threaten the entire want of the means of subsistence.

Verse 10. - The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. This verse is closely connected with the preceding, for the failure of the meat offerings and drink offerings was owing to the devastation of the country and the destruction of its crops by the locust-plague. The field was laid waste by them, nor was it a field here and there, or a solitary district; it was the whole land without exception or exemption that had cause to grieve, "if aught inanimate e'er grieves." This is expressed by one of those paronomasias of which the Hebrews were so fond, thus, shuddad sadheh, abhelah adhamah, equivalent to "field falls, ground grieves;" or "field fruitless, land laments." The oblation, or meat offering, consisted of flour mingled with oil; the libation, or drink offering, consisted of wine. There were also firstfruits of corn and wine and oil; while all the produce of the land was tithabla. Now, however, the corn was wasted and the oil languished; and therefore the meat offering had partially failed or entirely ceased; the new wine was dried up, and therefore the drink offering must needs have been given up. The mention of corn and wine and oil in particular is owing to their connection with the temple service, for the firstfruits, tithes, oblations, and libations depended largely upon them.

Verses 11, 12. - Be ye ashamed, O ye husbandmen. The verb from בּושׁ (formed from יַבֵשׁ), to be or feel ashamed, or turn pale with shame; חָפֵר is "to blush or turn red with shame." It is written defectively, to distinguish it from הובִישׁ, which occurs in the tenth verse and again in the twelfth, and which is the Hiph. of יָבֵשׁ, to be parched or dried up. Their hope was disappointed through the destruction of their wheat and barley - their most serviceable and valuable cereals; while disappointment of hope causes shame; hence we read of a "hope that maketh not ashamed, because it never disappoints as empty hopes do. Howl, O ye vinedressers, for the wheat and for the harley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth. There is a transposition here which is a species of the figure ehiasmus, so called from the form of the Greek letter chi (χ). The husbandmen are put to shame on account of the destruction of the wheat and barley - the entire failure of their field crops and ruin of their harvest; while the vinedressers have reason to howl because of the loss of their vines and the languishing of their fig trees. The prophet, after particularizing the vine and fig tree, proceeds with the enumeration of other important fruit trees that had perished by the teeth of the locusts. The pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered. The pomegranate, though abundant in that region, had shared the fate of the fig and vine; even the palm tree, the date palm, though a vigorous tree and little subject to injury, having no juice in the leaves or fresh greenness in the rind, ceased to flourish; and the apple tree - the medicinal apple, as Virgil terms it - suffered in like manner. Nor was it the fruit trees only that were injured; the hardier forest or timber trees - all the trees of the field - shared in the calamity. Thus Jerome represents the prophet as asking, "Why should I speak of the corn, wine, oil, and barley? when even the fruits of the trees have been dried up, the fig trees have languished, with the pomegranate and palm and apple; and all trees, whether fruit-bearing or not, are consumed by the devastating locusts." Because joy is withered away from the sons of men. This clause is connected by" because" with "howl," the intermediate words being treated parenthetically or passed over. Joy here is either

(1) literal; while "withered" is figurative, and signifies "has ceased or been taken away;" or

(2) "joy" is figurative, denoting the means of joy, and" withered" may then be understood literally. The rain, from, is a pregnant construction, that is, "is withered from" being equivalent to "is withered and taken away from" the sons of men. Thus Kimchi: "Because joy is withered - is withered, as if he said, 'it has ceased because the products and the fruits are the joy of the sons of men,' and so Jonathan explains it, 'because joy has ceased;' or the meaning of 'withered' may be by way of figure."

Verse 13. - Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God. The invitation, or rather exhortation, here is to something more than lamentation and mourning; for, however natural in the circumstances, affliction itself could not avert or remove the calamity. They are urged, therefore, to repentance as well as lamentation. They were to assume the outward signs of the inward grace: they were to gird themselves with sackcloth, the outward symbol of their inward sorrow; next they were to enter the temple or house of God; they were to spend the night there in the attitude and garb of mourners; night and day they were to bewail their sins with humble, penitent, and contrite hearts. The priests are the persons first addressed, and that not only because, in discharge of their priestly functions as ministers of Jehovah and ministering at the altar, they had been specially touched by the present distress; but also because of their official position they were to present an example to the people whose leaders they were and on whose behalf they ministered (comp. 1 Corinthians 9:13, "Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?"). Kimchi gives a correct exposition of this verse: "Gird, that is to say, gird on sackcloth, and he explains afterwards, pass the night in sackcloth, because even by night ye shall not remove the sackcloth from off you; perhaps Jehovah will have mercy upon you. And he says, 'ministers of the altar,' and adds, 'ministers of my God,' because the ministry was as the altar to God; and he connects the ministry to God - to the altar, as wherein they minister to Jehovah." For the meat offering and the drink offering is withholden from the house of your God. This is the reason assigned for the urgent call to repentance; and it is much the same with that in the beginning of the ninth verse.

Verses 14-20. - After urging the priests to lead the way in the matter, he proceeds to summon all classes of the people, and particularly the elders, to engage in penitence, fasting, and solemn supplications, in order to avert the calamities that were impending, or to escape from them if they had already begun. Verse 14. - Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord. The command is addressed to the priests as the representatives and rulers of the people in all matters of religion; they communicated to the people the commands of Jehovah. This verse directs attention to three things - the duty commanded; the persons called upon to discharge it; and the place of its performance.

1. The duty required was a fast and a solemn assembly; and the priests are strictly enjoined to see to it that both these shall be duly announced and rightly observed. The fast was abstention from food in token of sorrow for sin; it was intended to be the external evidence of penitential sorrow for sin. The solemn assembly, or "day of restraint," as it stands in the margin, was a public meeting of the people for the purpose of solemn supplication that the Almighty might be entreated to deliver them from the sore calamity with which he had seen fit to visit them. It was a season during which they were restrained from all servile work, and attention given exclusively to humiliation and prayer.

2. The persons summoned for this purpose were the elders, those who were so both by age and office - the magistrates as examples to others, and as having been implicated in the sins from which they now suffered. With the word "elders" are joined all the inhabitants of the land - the whole of the people, poor ann rich alike; all had had their share in the national sin, all were sharers in the national suffering, and it therefore behoved all to repent of their sins and seek the Lord.

3. The place of assembly was the house of the Lord; that is, the temple, or that portion of it called "the court of the Israelites." Nor were they to assemble there without an errand; the purpose of their assembling in that sacred place was to supplicate the Lord to alleviate their distress, or rather remove it altogether. They were directed to cry mightily to the Lord; to cry unto him with vehement earnestness and importunate perseverance till he would be pleased to send relief. The proclamation of a fast was a common expedient, to which people, Jewish and Gentile, according to their respective light, resorted in the day of their difficulty and distress. We read of it on many occasions; for example, by King Jehoshaphat in prospect of a hostile attack by the allied armies of Moab, Ammon, and Edom; again in the reign of Jehoiakim; also by Ezra in the day of danger; and by the people of Nineveh in consequence of the preaching of Jonah.

Verse 15. - Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Some understand these words as suggested by the prophet to the people, that they might use them in their solemn and sorrowful appeal to the Almighty. This is favoured by the Syriac, which adds, "and say," as if the prophet prescribed to them the substance of their address. We prefer taking them as the prophet's own words, which he era-ploys to justify the urgency of the appeal contained in the two preceding verses to the ministers of religion, the priests, to the magistrates, the elders, and to all the mere-bets of the community, even all the inhabitants of the land. The day referred to is the time of the judgment that was coming on the land through the locusts. The day of the Lord, first mentioned, it is said, by Joel, is the day when he inflicts judgments on sinners, as in the present instance; it may be a presage of that judgment that brought ruin on their city, temple, and nation. It may be an emblem of that judgment that wound up their nation by the destruction of their capital, or even of the final judgment when God shall destroy impenitent sinners and deliver his saints. This day of the Lord comes suddenly, secretly, and irresistibly; and, when it comes, it is a destruction from the Almighty, or, according to the Hebrew paronomasia, keshod misshaddai, equivalent to "ruin from the Resistless." The day of God's anger against Judah is a presage of that day when, as Judge of all, Jew and Gentile, he will take vengeance on his enemies. Joel's prophetic glance reached onward and forward, not only to the close of the Jewish, but to the conclusion of the Christian, dispensation.

Verses 16-18. - These verses contain manifest proofs that the day of the Lord was coming, and coming as a destruction from the Almighty. Is not the meat cut off before our eyes? The food for daily sustenance, and the food for Divine service - the corn and wine and oil, as mentioned in ver. 10 - had vanished while they beheld the process of destruction, but could not binder it. "These locusts," says Thomson, in 'The Land and the Book,' "at once strip the vines of every leaf and cluster of grapes, and of every green twig. I also saw many large fig orchards 'clean bare,' not a leaf remaining; and, as the bark of the fig tree is of a silvery whiteness, the whole orchards, thus rifled of their green veils, spread abroad their branches 'made white' in melancholy nakedness to the burning sun." He then refers to the exclamation in ver. 15, and to that in the words before us, "Is not the meat cut off before our eyes?" and then proceeds," This is most emphatically true. I saw under my own eye not only a large vineyard loaded with young grapes, but whole fields of corn, disappear as if by magic, and the hope of the husbandman vanish like smoke." Yea, joy and gladness from the house of our God. Not only had the food necessary for the support of daily life perished - "The food of the sinners," says Jerome, "perishes before their eyes, since the crops they looked for are snatched away from their hands, and the locust anticipates the reaper," - but the offerings used in Divine worship had ceased. Owing to the destruction of the crops, the firstfruits, as a matter of course, failed; the thank offerings could not be procured. Consequently, the joy that usually accompanied the presentation of these and other offerings was also cut off. When the Hebrews of old brought their burnt offerings, sacrifices, tithes, heave offerings, vows, free-will offerings, and firstlings of herds and flocks, it was a joyful season, a time of rejoicing before the Lord, as we learn from Deuteronomy 12:7, "There ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households." All this joy and gladness, so graciously associated with the worship of Jehovah, were now things of the past. The seed (margin, grains)is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. This was a fearful aggravation of their calamity. Their present distress thus prolonged itself into the future, as there was no prospect of a crop in the following year to cheer them. The rotting of the seed that had been sown and carefully covered in the earth was occasioned by the drought. The visitation of locusts, as Stanley says, "came, like all such visitations, in the season of' unusual drought - a drought which passed over the country like flames of fire." The rotting of the seed, and the withering of the corn, if the mouldering seed germinated and put forth a blade at all, rendered barns useless, and granaries, or the larger storehouses, unnecessary. The barns were left to decay and tumble down; and the granaries were desolate, and so there was no further use for them. Several difficult expressions occur in this verse, Perudoth is from parad, to scatter about, or to sow broadcast, and hence signifies "scattered things," - seed or grain sown. עַבַשׁ is to dry up, moulder, wither; and is said of seeds that lose their germinating power Megraphoth are clods of earth, the root being garaph, to wash away (Judges 5:21); the noun, therefore, denotes a clod of earth rolled together by water and swept away. Otsaroth were the storehouses, but these were allowed to moulder away, as there was no reasonable prospect of a harvest or of grain to store in them. The mam-megurah or megurah, viz. the barns, had now become a useless appendage of the farmstead. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate. The drought that preceded and accompanied the plague of locusts destroyed the pasture-grounds, and thus the herds of cattle were bewildered, being deprived of pasture and water; they were perplexed to know where to find food to satisfy the cravings of hunger, and water to quench their thirst; in their perplexity they sought both, but found neither. The flocks of sheep, too, that are more easily satisfied and accustomed to browse on grass shorter and sparser, were desolate for want of nourishment, or, as the word ashem may be translated, "expiate the sin of man," inasmuch as they suffered from its consequences. This also was true to the life, as Thomson assures us. After quoting this verse (18) he adds, "This is poetic, but true. A field over which this flood of desolation [the locusts] has rolled shows not a blade for even a goat to nip." What with the locusts devouring what appeared above ground, and the drought destroying the seeds sown under the surface, the havoc was complete; famine and distress afflicted both man and beast. In the progress of this visitation the cereals - corn, and wheat, and barley, and other grains - were ruined; the fruit trees - vine, and olive, and fig, and pomegranate. and apple, and palm - were destroyed. But not only were the herbs for the service of man eaten up, but the grass for the cattle perished. Stanley refers to it in the following eloquent words: "The purple vine, the green fig tree, the grey olive, the scarlet pomegranate, the golden corn, the waving palm, the fragrant citron, vanished before them; end the trunks and branches were left bare and white by their devouring teeth. What had been but a few moments before like the garden of Eden was turned into a desolate wilderness. The herds of cattle and flocks of sheep so dear to the shepherds of Judah, the husbandmen so dear to King Uzziah, were reduced to starvation. The flour and oil for the 'meat offerings' failed; even the temple lost its accustomed sacrifices." The remarks of Kimchi on some of the difficult or unusual words of this verse deserve attention. On עבשו he observes, "It is equivalent in meaning to עפשו, for the beth and the pe belong to the same organ." In his note on perudoth he says, "They are the grains of seed that are under the earth; and he says another curse will be that the seed will be destroyed and rotten under the earth, and shall not bud; and what shall bud, the locusts shall eat it. Or the grains of seed shall rot because of the rains which do not descend upon them, for there shall also be in like manner a great drought [literally, ' restraint of rain'] in those years." On the garners (otsaroth) being laid desolate, and the barns (mammeguroth) broken down, he observes on the former, "The garners for the produce are laid desolate, for there was nothing to bring into them, and, lo! they are laid desolate. In reference to the latter he says, "He (the prophets) repeats the matter in different words; for mammeguroth is the same as otsaroth, and so 'is the seed yet in the barn, megurah (Hosea 2:20), gives proof of this." And he accounts for their being broken down either "(1) because they brought nothing into them, or

(2) they were broken down because they had no caretaker to repair them after the custom from year to year, and so they fell and were destroyed." Of the perplexity of the herds he gives the following explanation: "He speaks collectively (i.e. the verb is singular, agreeing with the noun), and afterwards individually (the verb being plural); perplexed has the meaning of confusion, as a man who is confused in his knowledge, and does not know what to do, and so they (the herds) are confused in the land," in other words, they wandered up and down, and knew not where to go for drink or pasture. He (Kimchi) adds, in his further explanation. "that the flecks of sheep sometimes find pasture where the oxen do not find it, because that they (sheep) go up upon the mountains and upon the hills - a thing which the oxen do not in general do."

Verses 19, 20. - O Lord, to thee will I cry. In consideration of man and beast - creatures rational and irrational being subject to so much hardship and suffering - the prophet appeals in intense earnestness of spirit to God, and all the more so because of the encouragement of his own Word, as it is written, "Lord, thou preservest man and beast." For the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The fire and flame here referred to denote the fiery heat of the drought which burnt up the meadows and scorched the trees. Some seem to understand the terms literally, as applied to setting on fire the heath, or even the trees, in order to check the progress of the locusts or turn them aside by smoke and flame. This, however, is refuted by the following verse, which mentions the rivers of water being dried up: The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. In like manner we read in Jeremiah 14:4-6, "Because the ground is chapt, for there was no rain in the earth, the ploughmen were ashamed, they covered their heads. Yea, the hind also calved in the field, and forsook it, because there was no grass. And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass." The various animals suffering from hunger and thirst express their distress in loud and lamentable, though inarticulate, cries. The Hebrew words which respectively denote the cries of the different animals are, according to Rashi, the following: ערג expresses the cry of deer; נהם (also שׁאג), to roar like lions; נעה, to low as oxen; צחל, to neigh like horses; ציפצופ (rather צִפְצִפ, fulfil), to twitter or chirp as birds. Further, the subject is plural, but the verb is singular, for the purpose of individualizing.