10Then Amaziah, the priest of Bethel, sent to King Jeroboam of Israel, saying, “Amos has conspired against you in the very center of the house of Israel; the land is not able to bear all his words.
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 Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)
Bratcher / Nida (1961) say this:
“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo (Dinė)), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”
In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).
For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this: “The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”
For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:
Bau cha r (បូជាចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.
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.”
The priest of Bethel. On the question of the need for a title for Amaziah and the kind of language he should use, see Translating Amos, Section 4, and the discussion under Amos in 1.1. Amaziah was not the only priest at the place of worship in Bethal. A translation of “chief priest” would be better to indicate the real position Amaziah held. In many languages, of course, the problem is to find any good equivalent for priest. Sometimes there is a cultural term, but too many unwanted meanings may be related to it. In certain cultures specific terms for priests exist, especially in relation to their sacrificial work, such as “knife men.” Such a functional expression may be more acceptable, but such a term is rather limited because the function of Hebrew priests is not restricted to the offering of sacrifices. But there may be no other choice than something limited like “one who presents sacrifices,” “one who takes the name of the sacrifice,” “one who speaks to God,” “spokesman of the people before God,” etc. Sometimes borrowed terms can be employed, like the Arabic malim, where it is widely known, but generally this cannot be recommended.
Amaziah may have to be introduced here with some expression like “There was a priest, Amaziah, who was the chief priest in the temple at Bethel” or “Have Amaziah….”
Sent to Jeroboam king of Israel, saying/sent a report to King Jeroboam of Israel. Something has to be sent, and what is sent often has to be made clear in translation. So, for example, “sent word” (Moffatt, New American Bible), sent a report, “reported” (New English Bible). In other languages, a translation something like “he caused (someone) to tell” might be used.
Amos has conspired against you in the midst of the house of Israel/Amos is plotting against you among the people. The language should be appropriate for a high priest to write to a king.
Many languages do not have specific verbs for plotting or “conspiring”. However, this human activity is common everywhere, and there is some way to talk about it. One possibility is a short descriptive phrase like “to prepare bad things against someone.” The accusation is that Amos was plotting within the territory of the king (“right here in the kingdom of Israel”), not that he was plotting with the people against the king.
The land is not able to bear all his words/His speeches will destroy the country. The land stands for “the people of the land,” so a good translation might be “The people cannot resist his many words.” However, in many languages it is necessary to say what will happen because they cannot resist: “The people cannot resist his many words which will destroy the country.” Amaziah is speaking his own thoughts rather than those of the people.
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 .
Leave a Reply
You must be logged in to post a comment.