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.

Translation commentary on Luke 3:7

Exegesis:

elegen oun ‘and so he said.’ oun indicates the resuming of the narrative after the interruption of vv. 4-6. The imperfect tense is best understood as introducing what may be regarded as the content of the summary of a speech, cf. 6.20.

tois ekporeuomenois ochlois baptisthēnai hup’ autou ‘to the crowds who came out to get baptized by him.’ The infinitive baptisthēnai is dependent upon the participle ekporeuomenois indicating the purpose of the crowds in coming out.

ekporeuomai ‘to come out,’ without indication from where and whither. The latter is implied in v. 3 but the former remains open.

ochlos ‘crowd,’ without unfavourable connotation. Here the plural suggests a very big crowd.

baptizō, ‘to dip,’ ‘to immerse,’ exc. 11.38 and 12.50, in Luke always used with reference to the baptism preached and administered by John the baptist. The aorist tense implies that the rite of baptism is administered only once. As to the meaning of the passive two explanations are possible: (1) ‘to be baptized,’ or (2) ‘to get baptized,’ cf. sich taufen zu lassen (Zürcher Bibel, Nieuwe Vertaling), and “to have oneself baptized”. The latter fits the context better because of the final force of the infinitive baptisthēnai; the emphasis is on the intention of the crowds.

gennēmata echidnōn ‘brood of vipers.’ The exact meaning of the phrase (clearly meant as reproach) has to be determined in the light of the context. Since the crowds want to be baptized as a safeguard against the impending judgment of God, the phrase gennēmata echidnōn exposes them as cunning, cf. Mt. 10.16, and the Jewish parallels quoted by Strack-Billerbeck I, 574f on that verse.

gennēma ‘offspring,’ ‘brood.’

echidna ‘viper,’ ‘poisonous snake.’

tis hupedeixen humin ‘who has suggested to you.’ The usual meaning of hupodeiknumi with the following infinitive is ‘to warn,’ but this is not fitting here. The coming judgment was part of John’s message (cf. v. 9) and we may assume that he called his hearers to repent before the day of judgment would dawn. The point of the passage is that people think that they can escape from judgment by being baptized without sincere repentance, and John asks the crowds who suggested that impossible idea to them.

hupodeiknumi ‘to show,’ ‘to warn.’

phugein apo tēs melloussēs orgēs ‘to fly from the coming wrath.’ The participle of mellō usually refers to events or situations of eschatological order.

orgē (also 21.23) ‘wrath,’ in Luke of the future judgment of God.

mellō with present infinitive following ‘to be about to,’ ‘to be on the point of’ often of that which is divinely bound to happen: with less emphasis ‘to have in mind.’ The participle mellōn (of which here the feminine form melloussēs) means ‘future,’ ‘coming’ or ‘to come’; here with the connotation that the ‘coming wrath’ is bound to come.

Translation:

He said. The pronominal reference will have to be elucidated in many languages, cf. above on 1.8.

The multitudes that came out to be baptized by him refers to a fact that is prior to John’s speaking, and essential to the understanding of what follows; hence it may be better rendered as an introductory sentence, e.g. ‘people came to John in-order to be-baptized by him. He said to them…’ (Kituba, cf. also Good News Translation). — The multitudes. The noun (also in 1.10; 2.13; 3.10; 5.15; 6.17; 7.9; 8.45; 12.1, 13, 54; 14.25; 18.36; 19.37, 39; 22.6; 23.4, 27, 48) can often be rendered by ‘mass,’ ‘gathering of people,’ ‘many people.’ The plural has augmentative force here, i.e. emphasizes that the reference is to a multitude of large size. For the force of the definite article see below on “the crowd” in 5.19. — To be baptized can often be rendered by a causative reflexive form (Manobo, see on v. 3) or phrase (Sranan Tongo), or by ‘to take baptism’ (Marathi), ‘to receive baptism’ (Hindi), ‘to receive water’ (Medumba), ‘to ask him/John to baptize them.’ In Tae’ one can use a verbal form with a specific prefix indicating that the subject asks for, evokes, or instigates the act of ‘washing/baptism’ expressed by the root-word. Cf. also the Pohnpeian rendering mentioned below.

You here helps to identify what follows as an exclamation; one may have to add or substitute an exclamatory particle.

Brood of vipers. In languages were honorific forms of speech are normally used towards strangers, this strong term of abuse is an important clue, because it may be taken as an indication that the speaker is not in a mood to be polite. In some languages ‘vipers’ or ‘snakes’ is not commonly used as an invective, e.g. in Balinese or Kituba, where the natural equivalent would be ‘leeches’ or ‘insects,’ respectively. Even in such languages, however, translators often have kept to the literal rendering, probably because they felt that the bad connotation was sufficiently suggested by the situation. It may be advisable then to shift from metaphor to simile, adding e.g. ‘like,’ ‘as it were’ etc. — The normal equivalent of brood, e.g. ‘young ones,’ may rather impair the pejorative force of the expression; hence it had to be omitted in some versions. — Vipers, or a local equivalent, or, ‘poisonous snakes,’ or simply ‘snakes.’

Who…? If the intention of this rhetorical question must be brought out, one may add an answer such as ‘It is not I!.’ The people’s intention in asking for baptism (as explained in Exegesis) is brought out economically in Pohnpeian by the use of a suffix which, added to ‘be-baptized,’ suggests that the physical experience was all they came for.

Warned you, or, following the interpretation advocated in Exegesis, ‘gave you a hint’ (Nieuwe Vertaling, Hindi; also Sranan Tongo, lit. ‘pinched you to’); ‘counselled you’ (Telugu), ‘pointed-out to you the way’ (Bahasa Indonesia), ‘showed you the means’ (Tamil), ‘taught you,’ cf. also “told you that you could” (Good News Translation, similarly Nyakyusa).

Flee, or ‘run off/away (from danger)’; here metaphorically, ‘to shun,’ ‘to try to escape from.’

Wrath, or specified, ‘God’s wrath,’ ‘divine anger’ (Chinese, Balinese, Dravidian languages). Here the term does not primarily refer to the emotion felt but to the action resulting from that emotion; hence such rendering as, ‘judgment,’ “retribution” (New English Bible), ‘punishment’ (Manobo).

To come, or ‘impending’ (Willibrord); cf. also ‘wrath which God will have’ (Kekchi).

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.

SIL Translator’s Notes on Luke 3:7

Paragraph 3:7–9

These verses are similar to the text in Matthew 3:7–10.

3:7a

Then John said to the crowds coming out to be baptized by him: In some languages, it may be helpful to change the order of information in this part of the verse. For example:

Crowds of people were coming out to be baptized by John. So John said to them….

Then At the end of 3:6, Luke ended his quote from the book of Isaiah. In 3:7, Luke began to tell how John fulfilled this prophecy by his preaching. In Greek, there is a conjunction at the beginning of 3:7 that indicates this connection. The Berean Standard Bible and some other versions (CSB, New King James Version) translate this conjunction as “then,” introducing the next event that happened. Other versions (New American Standard Bible, NET Bible) translate this conjunction as “so,” indicating that what John did fulfilled Isaiah’s prophecy. Some other ways to express this connection are:

John ⌊did as the words from Isaiah’s book said
-or-
In keeping with ⌊the words of Isaiah’s book

Connect these verses in a natural way in your language. In some languages a connector may not be needed.

crowds: The word crowds is a plural form. In this context it has the same meaning as the singular form “crowd.” It refers to many people. It does not focus on different groups that may have been included in the crowd.

coming out: The crowds were coming out of the towns and villages to where John was, in the desert.

to be baptized by him: The phrase to be baptized by him is passive. It also indicates the purpose for which the people came to John in the desert. They came out to John in order to be baptized by him.

In some languages it may be more natural to use an active phrase here. For example:

in order for John to baptize them

be baptized: The Greek word that the Berean Standard Bible translates here as be baptized means to be ceremonially washed/purified with a special ritual that uses water. In this context people were purified from their sins. They were not washed to remove dirt from their bodies. A person was baptized as an initiation into a new spiritual condition.

The verb be baptized is another form of the word that was translated as “baptism” in 3:3c. You should translate the verb baptize in a similar way as you translate the noun “baptism.” See the note on “baptism” in 3:3c. Here are some ways to translate baptize in this context:

Use a descriptive term. For example:

ritually⌋ wash
-or-
initiate ⌊people⌋ in/with water
-or-
enter water

Use a term for a similar ritual that is already part of your culture. You may need to indicate that in this context it has a special connection with God. For example:

purify people with God’s ceremonial bath
-or-
wash people in initiation water for God

Use a term that is already accepted by the local churches. In some areas this term may have been borrowed from the national language or transliterated from Greek or English.

See baptize, Meaning 1, in the Glossary.

3:7b

You brood of vipers: Many English versions punctuate the phrase You brood of vipers as a separate sentence, as an exclamation. They begin a new sentence, a question, in 3:7c. Other versions, including the Berean Standard Bible, punctuate it as part of the same sentence as 3:7c. Connect 3:7b and 3:7c in the most natural way in your language.

brood of vipers: The word vipers refers to poisonous snakes. Another name for this type of snakes is “adders.” The phrase brood of vipers means “children/offspring of poisonous snakes.”

John used a metaphor here to criticize the people in the crowds. He called them a group of poisonous snakes. This phrase was an insult to the people. It meant that they were treacherous and evil, like deadly snakes.

In some cultures people may not understand the meaning of this metaphor. In some languages it may not be considered an insult. If that is true in your language, some other ways to translate it are:

Use a simile and make the point of comparison explicit. For example:

You are ⌊as treacherous/dangerous as⌋ a group of vipers!
-or-
You are ⌊dangerous, like⌋ a bunch of poisonous snakes!

Use an idiom that has the same meaning in your culture. If you do this, you may want to include a footnote that gives the biblical metaphor. For example:

The Greek text literally says, “you brood of vipers.”

Translate the meaning without the metaphor. For example:

You treacherous deceivers!
-or-
You deceitful people!
-or-
You evil frauds!

brood: The Greek word that the Berean Standard Bible translates here as brood means offspring. However, John was not saying that the people were young or childlike. Some English translations do not translate the word brood. For example:

You snakes! (Good News Translation)
-or-
You poisonous snakes! (God’s Word)

3:7c

who warned you to flee from the coming wrath?: This is a rhetorical question. John asked the question to rebuke the people. He implied that the people were coming to be baptized so that God would not punish them in the future. John also implied that the people did not really intend to repent of their sins.

Some ways to translate this rhetorical question include:

As a rhetorical question. For example:

Who warned you to run away from God’s coming punishment? (New Century Version)

As a statement. For example:

So,⌋ someone has told you to try to escape God’s wrath!

If you translate this rebuke as a question, it may be necessary to have a transition to the next verse. For example:

Who warned you to run away from God’s coming punishment? Now that you have been warned….

See the note on the connection in 3:8a. Translate this rhetorical question in a natural way in your language.

flee: The Greek word that the Berean Standard Bible translates as flee means “to run away from (something)” or “avoid/escape danger.”

the coming wrath: The word wrath means “anger” or “the punishment that comes as a consequence of someone’s anger.” In this context the phrase the coming wrath refers to the fact that God will judge and punish people because of their rebellious attitudes and their sins. Some other ways to translate the coming wrath are:

the punishment God is about to send (Good News Translation)
-or-
the coming judgment (Contemporary English Version)

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