cobra

There is general agreement among modern scholars that the word pethen refers to the cobra, since the word is closely associated with snake charming, which requires a snake that can raise the front part of its body vertically, something a viper cannot do. The words tsif‘oni and tsefa‘ are also probably references to a type of cobra. This can be well supported by the contexts in which the word occurs, in which reference is made to the fact that it lives in holes and lays eggs. These contexts would rule out any of the vipers.

There is some evidence that pethen was the earlier name for the cobra, and tsefa‘ and tsif‘oni were later names. Something similar is the case with English, where “cobra” has been in use only for the last one hundred years, and previously “asp” was used.

“Adder” is used as the name for some of the subspecies of viper and is probably not the best word to translate these three Hebrew words.

Cobras are characterized by their ability to spread the ribs in their neck area, so as to form a broad flat profile called the hood. This makes the snake look much thicker than it really is. Cobras also have short fixed fangs in the front of their mouths. The cobra that is found in the land of Israel is the Desert Cobra or Walter Innes’s snake (Walterinnesia aegyptia), while the cobra found in Egypt is the Egyptian Cobra Naja haje. The cobra is a large snake, reaching 2 meters (6 feet) in length, and about 50 millimeters (2 inches) in diameter. It is dark brown with a yellowish underside. In some areas where it is found it has broad yellowish bands, which give it its alternative English name, banded cobra. When it rears up and spreads its hood, the hood has a yellowish background, but displays a broad dark brown horizontal stripe.

Its bite is very poisonous, and it takes quick effect, acting on the nervous system. The cobra feeds on mice, gerbils, birds, bird’s eggs, lizards, frogs, and other snakes. It hunts by following scent trails, which it senses with its tongue. When within range of its prey, it raises its head slowly vertically, and suddenly strikes at the unsuspecting victim. It lives mainly in grassland and where the vegetation is fairly thick. It takes cover in rat holes, holes in eroded banks, hollow trees, under logs, and among exposed roots. It may lay its eggs in any of these sheltered places. In cold weather it coils itself up to preserve its body heat.

The cobra, besides being a symbol of lurking danger, was also closely associated with Egypt. In some poetic passages, therefore, it is a metaphor for the enemies of Israel, Egypt in particular.

The Egyptian cobra is found all over Africa, and a local word should not be difficult to find. In South and Southeast Asia a word for the King Cobra Naja hannah or one of the other cobras would be a good equivalent. In areas where these cobras are symbols of good luck and the presence of a deity, the Hebrew symbolism might need to be explained in a footnote. In other parts of the world, if cobras are unknown, the name of a local long poisonous snake of a type different from vipers and adders is a possible choice.

In passages where snakes are referred to as “stinging”, it is not necessary to use a verb meaning literally “to sting”. This is just the Hebrew way of referring to the bite of a snake. In many languages the verb used for a snake’s bite is different from the one used to refer to the bite of something else, such as a dog.

Desert cobra, Wikimedia Commons
Egyptian cobra, Wikimedia Commons

Source: All Creatures Great and Small: Living things in the Bible (UBS Helps for Translators)

See also flying fiery serpent, adder / serpent / asp / viper, and serpent.

adder / viper

The Hebrew and Greek that is translated as “adder,” “asp,” “viper,” or “serpent” in English is translated in Lambya as chipili or “puff adder “, a highly poisonous local snake species. (Source: project-specific notes in Paratext)

 

There are a large number of snake species belonging to the viper family in Israel. From the contexts it is possible in one or two places to identify the particular species, and it is possible that the various Hebrew words actually refer to particular species. However, associating the various words with the corresponding species is largely conjecture, even though based on careful deduction.

The most common vipers in Israel are the Palestinian Viper Viper palaestina, the Carpet Viper Echis coloratus, the Sand Viper Cerastes vipera, and the Horned Viper Cerastes cerastes cerastes. The Palestinian viper is the largest of these vipers and is found in a variety of habitats, from the woods of the north to the desert’s edge. Since this is the most inhabited area, people are bitten by this snake more than any other. The other four vipers mentioned are found in desert areas, but in slightly different habitats. The sand viper and the horned viper live in the sand, while the carpet viper lives in gravelly areas and among rocks. It often camouflages itself among dried leaves.

The desert vipers, when moving in sand, cannot move in the normal way, so they adopt a movement known as “sidewinding”. They do this by moving a coil sideways to a position in front of the head, then the snake moves its head and the front part of its body in the air, arching over the sand as far as it can reach before falling back onto the sand. Then it repeats the movement again. This is done at some speed, and the snake moves diagonally across the sand surprisingly quickly, although not as quickly as another snake moving normally. The parallel elongated S-shaped marks it leaves in the sand look as though it has moved in a series of jumps, since they seem not to be connected. It is generally accepted that this motion caused the biblical writers to refer to these snakes as “flying” (see flying fiery serpent).

Vipers are different from other snakes mainly in that they give birth to live offspring. The females retain their eggs in a special sac in their bodies, and when the eggs hatch the small snakes emerge from the mother. The larger vipers produce as many as sixty young snakes at a time, while the smaller sand vipers have smaller broods of about twelve to fifteen. This is what John the Baptist refers to by his well-known phrase “brood of vipers”.

The vipers have long hinged fangs located in the front of their mouths. These fangs fold back as they close their mouths. When striking, vipers have to open their mouths very wide in order to get these fangs into the required position.

The carpet viper (also known as the saw-scaled viper) was very numerous in biblical Israel, and in most other areas of its range (it is found in a broad continuous band from West Africa to South and Central Asia). It is likely that this was the saraf, a name derived from a finite verb meaning “to burn something,” a reference to the burning effect of its poisonous bite.

Vipers have the same basic significance in the Bible as other snakes, with one additional feature. Since the young are carried alive inside the female viper, which then gives birth to large numbers of well-developed young, all at the same time, the viper was associated with fertility. This was also their significance in the Egyptian and Canaanite religious systems.

Although vipers are found widely all over the world, not all languages distinguish them from other types of snake. As mentioned above, the carpet viper is found across Central Africa, from the west to east coasts, and into Central and South Asia. In these areas the name for this snake can be used in all the verses that refer to vipers. In southern Africa the Puff Adder Bitis arietans is probably the best equivalent.

In order to retain the relationship of the word saraf with the verb “to burn something,” translators often try to use expressions such as “vipers that burn [people]” or “fiery serpents”. This is only possible where the word used for “burn” means “to cause a wound with something hot.” One should not convey the idea of “a viper that sets people on fire” or “a viper that is burning.” Often it is better to use a phrase meaning simply “poisonous vipers”.

See also vipers, You brood of vipers!, and cobra.

complete verse (Job 20:14)

Following are a number of back-translations as well as a sample translation for translators of Job 20:14:

  • Kupsabiny: “But when (it) reaches inside the stomach,
    it becomes bitter like poison.” (Source: Kupsabiny Back Translation)
  • Newari: “The food that he eats will turn sour in his stomach.
    Then it will become like the poison of a snake within him.” (Source: Newari Back Translation)
  • Hiligaynon: “But when it reaches his stomach it will-become bitter and will-poison him like the venom of a snake.” (Source: Hiligaynon Back Translation)
  • English: “but some day the evil things that they enjoyed doing will become like food that they swallow
    and which becomes as bitter as snake venom.” (Source: Translation for Translators)

Translation commentary on Job 20:12 - 20:14

Verse 12 begins Zophar’s portrayal of the ways in which the wicked is paid back for his sins. Verses 12 and 13 describe a condition whose consequences are seen in verse 14. These three verses form one long sentence in Hebrew.

Though wickedness is sweet in his mouth: here the poet depicts the wicked man making the enjoyment of sin last as long as possible and getting out of it everything he can. The imagery is that of a sweet taste in the mouth. In languages in which an abstract quality like wickedness cannot be said to be sweet, it will often be necessary to express the thought in the form of a simile; for example, “Although doing evil things may be like sugar in a person’s mouth…” or “Even though doing evil is like having sugar in his mouth.” In some languages it will not be advisable to have a string of concessive clauses as in verses 12 and 13. These may be expressed as statements.

Though he hides it under his tongue: the purpose of putting the sweet object under the tongue is to make it last and so keep the taste of sweetness lingering in the mouth. This line may be rendered, for example, “even if he keeps the sweetness hidden under his tongue” or “even if he prolongs the sweetness by putting it under his tongue.”

Though he is loath to let it go: verse 13 expresses the purpose of verse 12b, and Good News Translation accordingly reduces these two lines to one, “that he keeps … flavor,” and joins verse 13 with verse 12.

And holds it in his mouth: Bible en français courant has not condensed these lines like Good News Translation, and for translators who are able to preserve them meaningfully, this translation offers a good model:
12 In his mouth evil is sweet like candy,
and he slips it beneath his tongue.
13 He holds it there for a long time, he does not let it go,
prolonging the pleasure of its flavor.

Yet his food is turned in his stomach: the conclusion of this pleasurable savoring of sweetness is that it turns bitter and even poisonous. Turned was used in 19.19, where it referred to “turning against Job.” Here it is used of food that goes bad, becomes sour and indigestible, or, as Good News Translation, “But in his stomach the food turns bitter.” It may be necessary to adjust verse 14a to show how it is linked with verses 12 and 13; for example, “Yet when the sweetness reaches his stomach” or “However, when he swallows the sweetness.”

It is the gall of asps within him: the ancient view was that the gall bladder of snakes secreted poison, and consequently gall of asps means “snake poison.” The word translated asps refers to a poisonous snake, but not exclusively to the asp. Within him is literally “in his intestines.” Good News Translation “as bitter as any poison could be” is somewhat misleading. This line is an excellent example of raising poetic intensity of a general word in line a through the use of a more specific term in line b. In this way his food in line a is bitter in his stomach, but in line b it is more than bitter; it is poison in him. The conclusion of verse 14 may be expressed, for example, “it becomes like snake poison inside him” or “it is as deadly as snake venom in his intestines.”

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .