hornet / wasp

There is little doubt among scholars that the Hebrew and Greek words refer to both hornets and wasps.

Hornets and wasps are closely related species, with the hornets being larger than the wasps. Like bees they both belong to the zoological order Hymenoptera, which means that they have stiff, transparent, membrane-like wings. The hornets are usually black or brown; some species have yellow bands. Wasps are often greenish and may also have yellow or light green bands. The larger hornets can be 30-40 millimeters (1-1.5 inches) long.
Both hornets and wasps are characterized by having a long narrow waist between the thorax (chest) and the abdomen (stomach). All have a sting that, because of their large size, can be very painful, even dangerous. Unlike bees, hornets and wasps do not have a detachable sting and can sting repeatedly. They feed on insects, caterpillars, and spiders, and many types sting their prey and then deposit the paralyzed but still living insect or spider near the hornet’s eggs, as a readily available source of food for the larvae when they hatch from the eggs. Some species actually lay their eggs on the paralyzed victim.

One of the most dangerous varieties is the Oriental Black Ground Hornet Vespa orientalis, which establishes large underground nests. They are large shiny black hornets, and when their nest is disturbed they emerge in numbers and attack any animal or person nearby. They are very sensitive to vibration, and a single animal or person walking nearby is enough to arouse them. Once they begin to sting, the smell of the sting arouses them even further, and they may remain in this angry state for hours, with each fresh sting stimulating their ferocity afresh. Some of their victims may end up paralyzed or may even die.

Black ground hornets are found across tropical Africa, through the Middle East, and across Asia to eastern China. In many of these countries known black ground hornet nest sites are marked in some way, such as with a sharpened stick pointing to the nest, as a warning to passersby.

It is little wonder that hornets are a symbol in the Bible for a dangerous enemy or an attacking army.

Although hornets or wasps are found in most warm countries, some large dangerous-looking hornets are relatively harmless. For instance, the black house hornet found all over Africa does not live in swarms but on its own. It makes mud nests on walls or under a roof. It is large and has a sting, but it is not aggressive and very seldom stings any person or animal. Thus care should be taken by translators to choose the name of a hornet that both lives in swarms and is dangerous. In cases where all local hornets or wasps are relatively harmless, a descriptive phrase meaning “warrior hornet”, “war hornet”, “army hornet”, “death hornet” or something similar can be used.

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

complete verse (Joshua 24:12)

Following are a number of back-translations as well as a sample translation for translators of Joshua 24:12:

  • Kupsabiny: “After that, I made the two kings of the Amorites panic so they ran away. It was not your swords or your bows which made you victorious.” (Source: Kupsabiny Back Translation)
  • Newari: “And I sent terror ahead of you to drive out the two kings of the Amorites. It did not happen with your swords and arrows.” (Source: Newari Back Translation)
  • Hiligaynon: “I sent- swarm of poisonous bees -upon the two Amornon kings to-drive- them -out before you (plur.) arrive. You (plur.) won not because of your (plur.) swords and bows-and-arrows.” (Source: Hiligaynon Back Translation)
  • English: “I am the one who caused them to panic as you advanced and enabled you to defeat them, as I had enabled you to do earlier to the two kings of the groups who were descendants of Amor. You did not defeat them by using your own bows and arrows and swords; it was I who defeated them.” (Source: Translation for Translators)

king

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:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • 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.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

formal 2nd person plural pronoun (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Joshua 24:12

As you advanced again represents the Hebrew “from your faces” (Revised Standard Version “before you”). It will not be necessary to express this in translation, if this meaning is clearly enough understood apart from an explicit statement of it.

Panic translates a Hebrew word which some have understood to mean “hornet” (see Revised Standard Version), used figuratively. As Soggin explains, it “is not the ‘wasp’ or ‘hornet’ … but ‘dismay,’ a typical consequence of divine intervention in the course of holy war” (see 2.11; and see the use of the word in Exo 23.28; Deut 7.20). I threw them into panic may be translated either “I caused them to panic” or “I caused them to fear and tremble.” It is highly probable that an acceptable idiomatic expression of the proper level may be found in many languages.

The two Amorite kings are Sihon king of Heshbon and Og king of Bashan (see 2.26–3.11), whose territory was on the east side of the Jordan, not on the west side, in Canaan proper. This phrase seems misplaced (see Bright), and New American Bible shifts it back to verse 8, where it is more fitting; but there is no manuscript evidence to support this.

The last part of verse 12 and verse 13 emphasize again that the victories won by the Israelites were not the result of their skill and valor as fighters, but were due to the Lord’s power. Your swords and bows had nothing to do with it may be translated without naming the specific weapons: “Your weapons and strength had nothing to do with it.” It is possible also to translate by both a positive and negative statement: “I defeated them for you. It was not your own strength and weapons that did it.”

Quoted with permission from Bratcher, Robert G. and Newman, Barclay M. A Handbook on Joshua. (UBS Helps for Translators). New York: UBS, 1983. For this and other handbooks for translators see here .