The Hebrew and Greek that is translated as “sycamore” in English is translated in Chichewa as mkuyu or “fig tree.” (Source: Wendland 1987, p. 72)
Note that the tree referred to in these instances is the “Sycomore Fig (Ficus sycomorus), also called the “Mulberry Fig” (compare GermanMaulbeerfeigenbaum), is a type of fig that is found especially in low-land areas in the Mediterranean region. It was known in Egypt as early as 3000 B.C. but also in the Indus Valley in India. (…) The sycomore fig is not a tall tree (up to 10 meters [33 feet]) but has large low, spreading branches.” (Source: Koops 2012, p. 67)
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 )
Eugene Nida wrote the following about the translation of the Hebrew, Aramaic and Greek terms that are typically translated with “prophet” in English:
“The tendency in many translations is to use ‘to foretell the future’ for ‘prophesy,’ and ‘one who foretells the future’ for ‘prophet.’ This is not always a recommended usage, particularly if such expressions denote certain special native practices of spirit contact and control. It is true, of course, that prophets of the Bible did foretell the future, but this was not always their principal function. One essential significance of the Greek word prophētēs is ‘one who speaks forth,’ principally, of course, as a forth-teller of the Divine will. A translation such as ‘spokesman for God’ may often be employed profitably.” (1947, p. 234f.)
Following is a list of (back-) translations from other languages (click or tap for details):
Ayutla Mixtec: “one who talks as God’s representative”
Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)
In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)
“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)
In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)
“Prophet” in British Sign Language (source: Christian BSL, used with permission)
Amos begins his reply by telling why he is prophesying. He is speaking to the high priest, and if the language requires a special style for that, it should be used here.
Amos answered Amaziah, “I am no prophet, nor a prophet’s son (or: one of the sons of the prophet)/Amos answered, “I am not the kind of prophet who prophesies for pay. Scholars disagree on the translation of this verse. In recent English translations some have Amos speaking in the present tense (Revised Standard Version, Smith-Goodspeed, Moffatt, Good News Translation) and others in the past tense (New American Bible). The problem is that the Hebrew wording has no verbs, so that in English translation either a present or a past of the verb “to be” has to be supplied.
If the present tense is chosen, Amos is saying that he is not a prophet and even the order of the LORD to prophesy (verse 15) does not change this. In that case he is making a distinction between the office of prophet and the act of prophesying. If the past tense is chosen, Amos is saying that he was not a prophet, but became one when called by the LORD.
Scholars are almost equally divided, but it seems more satisfactory to use a present tense, because it fits the grammar and context better.
A prophet’s son does not mean the physical son of the prophet, but a member of a group of prophets (Smith-Goodspeed; “member of a prophetic order”; Moffatt: “member of any prophet’s guild”). Amos is saying that he is not a professional prophet. Therefore in answer to verses 12-13, Good News Translation has him say I am not the kind of prophet who prophesies for pay. This restructuring is helpful for languages where it might be possible to say, for example, “I am not of those prophets who live from the fruit of the message of God,” etc.
But I am a herdsman/I am a herdsman. The translation should fit with shepherd (see 1.1). In many cases it will be necessary to use the same term here. Many languages have such a word as “herd,” and it may be enough to say “I have herds” or “I take care of herds” or “I get my bread/rice/food/pay from caring for herds (of sheep),” etc.
And a dresser of sycamore trees (or: figs)/and I take care of fig trees. “A dresser of sycamore-figs” (New English Bible) or “someone who raises (dresses) figs of sycamore trees.” A general statement such as I take care of fig trees may be sufficient. In some languages it may be best to say simply “I have a field of fig trees,” especially if care for them would be understood.
The sycamore tree belongs to the same family as the mulberry and fig trees. It was a broad heavy tree 7.50 to 15 meters high, growing especially in the plains of Palestine. Its fruit looks like figs, but the taste is unpleasant.
Fig trees. See 4.9.
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 .
