1The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of King Uzziah of Judah and in the days of King Jeroboam son of Joash of Israel, two years before the earthquake.
The Hebrew and Latin that is transliterated as “Amos” in English is translated in Spanish Sign Language with the sign for “renovate / renew,” particularly referring to Amos 9:11. (Source: Steve Parkhurst)
In Swiss-German Sign Language it is translated with the sign that depicts Amos’ move from the Southern Kingdom of Judah into the Northern Kingdom of Israel to prophesy against it.
Following is a Russian Orthodox icon of Amos from the 18th century (found in the Transfiguration Church, Kizhi Monastery, Karelia, Russia). The words on the scroll are extracted from Isaiah 13:6: “For the day of the Lord is near; it will come like destruction from the Almighty!”
Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)
The name that is transliterated as “Uzziah” in English is translated in Libras (Brazilian Sign Language) with a sign that refers to Uzziah contracting a rare forehead disease until he died as a result of him wrongly wanting to make an offering in the temple (see 2 Chronicles 26:16, 26:19, and 26:21). (Source: Missão Kophós )
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.”
In Hebrew this verse is a rather difficult sentence with three parts, as is clearly seen in the Revised Standard Version: (1) words of Amos, (2) who was among the shepherds of Tekoa (3) which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake. The problem is how (3) relates to (1). One possibility can be expressed like this: “words of Amos, who was among the shepherds of Tekoa, and who had visions….” Depending on the needs of the language of the translation, such a meaning can be expressed in slightly different ways: “These are the words of Amos, who…; these are the visions which he had”; or “This is the book of the words of Amos, who…; this is the book of the visions which he had….” The translator may use this meaning, which certainly shows the two major kinds of message in the book, although it is not the meaning most scholars prefer. The possibility which most scholars seem to prefer however, is “the words of Amos … which he received” (Smith-Goodspeed), as many languages would express it. This implies “which he received from God.” This meaning is the base of the Good News Translation: These are the words of Amos … God revealed to Amos all these things … Or: “This is the book of the words Amos spoke … God gave him these messages about Israel….”
Amos. This is the only person in the Old Testament who has this name. It should be translated as an ordinary name and the spelling adapted to the sounds of the language of the translation. (See Translators Handbook on Ruth 1.2) In doing this the translator should be careful not to use the same spelling as for the different name Amoz in Isaiah 1.1.
Amos’ father is not mentioned, which may be a problem in some languages, but this does not mean anything about Amos’ social position. In languages where names should have titles with them, the title for Amos should be based on his role as prophet rather than shepherd (Translating Amos, Section 4). A title suitable for someone who delivered God’s message and spoke it with authority should be used. However, Amos was not a priest or any other kind of official religious leader, and his title should not imply that he was.
In some languages the first introduction of a major person must be indicated by an expression such as “There was a prophet Amos” or “Have Amos,” as it is expressed in some parts of the world. The translator will have to decide whether this introduction is more natural here in verse 1, or (if verse 1 is treated as a title) if it should be in verse 2: “Have prophet Amos, who said”:
Who was among the shepherds of Tekoa/a shepherd from the town of Tekoa. This simply means that Amos was “formerly one of the shepherds from the town of Tekoa.” It does not mean that there were many shepherds living together, as Revised Standard Version can imply. The Good News Translation (compare New American Bible [New American Bible] and New English Bible) may also be misleading as it does not show that this was no longer true. (Moffatt) correctly translates: “who belonged to the shepherds of Tekoa.”
Shepherd. The Hebrew word translated here is used only one other time in the Old Testament (2 Kgs 3.4) where it is used of Mesha, the king of Moab, and where it has the meaning of “sheep-breeder.” Sheep breeding must have been a rather profitable business as it enabled King Mesha to send the wool of a hundred thousand lambs and a hundred thousand rams to the king of Israel each year. Texts from related cultures also seem to indicate that these sheep-breeders were well-to-do, and Amos was probably one of the important men of Tekoa. He was surely more than a simple shepherd: “one of the sheep-farmers” (New English Bible).
For languages which do not have vocabulary referring to stock raising, it may be possible to use some sort of descriptive phrase (such as “owner of sheep” or even “owner of many sheep”) to show the importance of Amos’ social position. Where people consider sheep to be dirty despised animals, it is even more important that the translation show Amos as the one profiting from owning the sheep rather than caring directly for them, if this is possible. Sheep are known in most parts of the world, although in some places they are called by such names as “cotton deer” or “woolly goat.” Where a specific name for sheep is lacking it may be possible to use a descriptive phrase like “an animal which produces wool.”
Of Tekoa/from the town of Tekoa. Tekoa was the town Amos considered his home, even though his ministry was in Bethel. Different languages express the idea of the home town in different ways: “born in the town/ village of Tekoa,” “his (father’s) town/village was Tekoa,” etc. In translation it will often be necessary to include the word “town/village.”
Which he saw concerning Israel/God revealed to Amos all these things about Israel. Good News Translation has changed the order of this phrase. Each translation should use whatever order is smooth and clear. Possible translations have already been discussed, but there are some other problems for the translator if the meaning chosen by the TEV is followed.
Reveal. The meaning may be expressed by “made known” or “showed.”
These things, in the Good News Translation, are the messages of the book. In some languages the expression for “this” or “these” does not point forward to what follows in the text so cannot be used here. Other restructurings can take care of this problem: “This book contains (or: in this book are written) the words of Amos, … God gave Amos these words to say about Israel….” Note that now “this book” points outside the text to the book itself, and “these words” points back to “words of Amos.” In other languages something like “the words continuing/going on from here” would be best.
Israel. Since this term has several meanings in the Bible, the translator should make sure that in the translation here it clearly means the kingdom which divided off from David’s and Solomon’s kingdom after Solomon died (1 Kgs 12.16-20; 2 Chr 10.1-19). It may be helpful in some translations to say “the country (or kingdom) of Israel.”
Two years before the earthquake … king of Israel. See Translating Amos, Section 1. In Hebrew the time of the earthquake is mentioned last, the time of the rulers first. The order is reversed in the Good News Translation because for English and many other languages the Hebrew order can be misleading. It can sound like the kings ruled two years before the earthquake rather than that Amos received the message then. Also, Two years before the earthquake is a more specific time than the longer period when the kings ruled. In each language the translator will have to decide what makes the clearest and most natural order.
All of these time periods are mentioned in a way which sounds as though the reader should know all about them, something which may not be true of modern readers. On the other hand, translations in some languages (especially languages without words like d thed*) are likely to sound as though the reader should be learning about this time information for the first time, as though the English were “… two years before an earthquake, when a certain Uzziah was king of a country called Judah, and someone called Jeroboam … was king of another country called Israel.” Such a translation is misleading. All languages have ways of indicating “the one you know about” either grammatically or with special words. Sometimes it is with the use of equivalents for “this” or “that”: “two years before that earthquake … when that Uzziah … and that Jeroboam….” The reader may not actually know about the earthquake or the kings, but the wording should express to him the idea that he is not being told about them but that they are the setting for the rest of what is being said.
In many languages the two kings should have titles with their names (Translating Amos, Section 4).
Earthquake. Most languages will have a term for earthquake. This earthquake, however, must have been a particularly violent one because it was used for dating in a region where earthquakes are common. The translator may have to say: “two years before the great/violent earthquake.” When there is no equivalent noun in the receptor language, the event can be described in a short phrase “two years before the earth/ ground shook violently.”
Quoted with permission from de Waard, Jan & Smalley, William A. A Handbook on Amos. (UBS Helps for Translators). New York: UBS, 1979. For this and other handbooks for translators see here .
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