This verse is a real challenge to the translator because it should not only be clear but should also deal effectively with the balance of ideas (see 5.4). For an example of how the balance can be unnecessarily destroyed, see New English Bible.

On the other hand, if this kind of organization would have the effect of weakening the force of the message in a language, the translation must be restructured. Good News Translation does this by putting the middle part about Beersheba first, since this is the only part which does not have a matching part. Then the two parts about Bethel are combined, and the ones about Gilgal are combined. This may be a very useful way to translate in other languages (see the second restructuring in 5.4-6, and Translating Amos, Section 2.2).

However, the order in which these different parts are translated may differ from language to language, and in some cases the ways of showing directions which are characteristic of the language may influence the order. Bethel is the viewpoint place of the book (see Translating Amos, Section 3), and Gilgal is 30 kilometers southwest of Bethel in the Jordan Valley. Beersheba, on the other hand, is in the extreme south of the neighboring territory of Judah (see the map|fig:Map_Amos.jpg ). So the normal ways of showing such relationships in some languages may favor the order Bethel–Gilgal–Beersheba, or the reverse.

It is not only the balanced arrangement of the Hebrew which strengthened the message for the original hearer and reader, but also the play upon words and the repetition of sounds in Gilgal shall surely go into exile. Even those who do not know Hebrew can see the repetition if the Hebrew sounds are written out as follows: haggilgal galoh yigleh. The sequence gl is repeated four times, and each word begins or ends with h.

It is very hard, if not impossible, to translate with equivalent sound combinations in other languages. The effect is usually silly rather than forceful. So Moffatt: “for Gilgal shall have a galling exile.” The best example can perhaps be found in Wellhausen’s German translation: “Gilgal wird zum Galgen gehn” (“Gilgal will go to the gallows”). If the translator can find a dynamic pun in his language, it may be very helpful, but the pun should not be an artificial one, because an artificial pun is worse than no pun at all. What makes the play on words even more difficult is that the Hebrew reminds the people of Israel of things the modern reader may not know. Gilgal was the place where the land was symbolically given to Israel (Josh 4.20 and following) and now becomes the place where the land is to be lost. It may be very difficult to make this important part of the meaning clear without a footnote. Also, in many languages it is impossible to say for Gilgal shall surely go into exile, since a place cannot go into exile. One often has to say: “The people of Gilgal” (The Translator’s Old Testament) or her people. One could identify Gilgal: “Where you first entered this land” and balance “gate into exile” against “entered.”

Bethel shall come to nought/Bethel will come to nothing. Here the impact comes from the fact that Bethel means “the house of God” in Hebrew, and it will come to nothing. In many languages will come to nothing has to be translated something like “be annihilated” or “be destroyed,” unless, again, the translator is able to create an effective contrast in his language. A good example of such a contrast is again Wellhausen’s translation: “Bethel wird des Teufels werden” (“Bethel will become the devil’s,” or perhaps better, “Bethel will go to the devil”). Another translation which can perhaps be used as a cultural model is “Bethel becomes a house of ogres,” drawing on the idea that ogres and demons dwell in the ruins of destroyed cities. But none of these will really work unless the reader knows that Bethel means “house of God” or such information is supplied in the translation. It could be possible, for instance, to translate: “the house of God (the place called ‘house of God’) will become a place where bad spirits live,” or “haunted.”

In translation, the different verbs for “going” should be chosen in relation to Bethel as the viewpoint place and the directional system of the receptor language. It may not be enough to say Do not go to Beersheba to worship. It is true that go is not particularly emphasized here, but the precise meaning is “to cross the border (to go to),” and such precise geographical information may have to be clear. Also, instead of saying Do not try to find me at Bethel, one may have to say something like “do not go/come for help to Bethel” (The Translator’s Old Testament), “do not go/come to pray at Bethel.” In some cases such information as “the sanctuary (holy place) of Beersheba,” etc., may have to be stated.

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 .