Amos

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)


“Amos” in Spanish Sign Language, source: Sociedad Bíblica de España

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.


“Amos” in Swiss-German Sign Language, source: DSGS-Lexikon biblischer Begriffe , © CGG Schweiz

In Hungarian Sign Language it is translated with a sign reflecting the meaning and significance of the Hebrew name: burden-bearer or one who carries a load. While the biblical text does not explicitly define the name, its meaning indirectly alludes to the prophet’s ministry, as he proclaimed heavy judgments (burdens) against Israel. “I will crush you as a cart crushes, when loaded with grain.” (Amos 2:13). (Source: Jenjelvi Biblia and HSL Bible Translation Group)


“Amos” in Hungarian Sign Language — note that only the first part refers to “Amos,” the second and third parts refer to “prophet” and “book” (source )

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

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 )

More information on Amos (prophet) .

sycamore, sycomore

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)

 

The use of “sycomore” might be preferable to “sycamore,” since the “o” spelling preserves the Latin (sycomorus) and Greek (sukomorea) better and is used in French.

The Sycomore Fig Ficus sycomorus, also called the Mulberry Fig (compare German Maulbeerfeigenbaum), is a type of fig that is found especially in lowland 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 prophet Amos identified himself as “a dresser of sycamore trees” (Amos 7:14). It is possible that this refers to the practice of making a cut in the immature fruit, which has the effect of accelerating the growth of the fruit. Hepper (Baker Encyclopedia of Bible Plants: Flowers and Trees, Fruits and Vegetables, Ecology. Baker Book House, 1992) reports that this sudden growth is caused by ethylene gas released when the fruit is cut.

The sycomore fig is not a tall tree (up to 10 meters [33 feet]) but has large low, spreading branches — just right for a short man to climb up in order to see over a crowd of taller people (see the story of Zacchaeus in Luke 19:4). The fruit, while edible, is not as juicy or sweet as the more common variety. The most unusual thing about the fruit is that it grows in bunches right on the trunk and branches of the tree rather than among the leaves.

In 1 Kings 10:27 the sycomore is used as an image of something plentiful. The last half of this verse says “he [King Solomon] made cedar as plentiful as the sycamore of the Shephelah.” Translators should take care with the logic here. The verse does not say that Solomon would introduce cedars into the lowlands (the Shephelah), but rather that just as there are plenty of sycomores in the lowlands, there will be plenty of cedars in the land of Israel.

Translators need to deal with both sycomore and fig at the same time. If the translation leans toward foreignization, the translator may want to transliterate both fig and sycomore (sikomori, for example). It may be useful to use the full name sycomore fig in some cases. If a local type of fig is known, the translator could use the local name for the domestic fig (Hebrew te’enah, Greek sukē), and add the word “wild” or “lowland” when referring to the sycomore fig (Hebrew shiqmah, Greek sukomorea).

Where figs are totally unknown, transliterations can be made from an international language, for example, French (sycomore), Spanish (sicomoro), or Hebrew (shiqmah). In contrast to the regular fig, the sycomore grows in the lower elevations (Shephelah), a fact that could potentially come into use in a translation (for example, “lowland fig”).

Sycomore fig, Wikimedia Commons

Source: Each According to its Kind: Plants and Trees in the Bible (UBS Helps for Translators)

prophet

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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):

  • San Blas Kuna: “one who speaks the voice of God”
  • Central Pame and Vai: “interpreter for God”
  • Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
  • Northern Grebo: “God’s town crier” (see more about this below)
  • Sapo: “God’s sent-word person”
  • Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
  • Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
  • Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
  • Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
  • Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
  • Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
  • Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
  • Ekari: “person who speaks under divine impulse”
  • Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
  • Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
  • Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
  • Kafa: “decide for God only” (source: Loren Bliese)
  • Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
  • Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
  • Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
  • Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
  • Highland Totonac: “speaker on God’s behalf”
  • Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Coatlán Mixe: “God’s word-thrower”
  • 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)
  • Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
  • 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)

About the translation into Northern Grebo:

“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 American Sign Language it is a person who sees into the future:


“Prophet” in American Sign Language (source )

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)

See also prophesy and prophesy / prophetic frenzy.

Learn more on Bible Odyssey: How to Recognize a Biblical Prophet .

See also seer.

complete verse (Amos 7:14)

Following are a number of back-translations as well as a sample translation for translators of Amos 7:14:

  • Kupsabiny: “But then Amos answered Amaziah, ‘I was not a prophet or even the son of a prophet. I was looking after sheep and pruning fig trees.” (Source: Kupsabiny Back Translation)
  • Newari: “Amos answered to Amaziah, "I am not a prophet who prophesies for wages, nor am I one who belongs to a group of prophets. I am a shepherd and a man who takes care of sycamore-trees” (Source: Newari Back Translation)
  • Hiligaynon: “Amos replied to Amazia, ‘I (am) not a prophet before or a follower of a prophet, but-rather I was one-who-watches-over the sheep and care-taker of sycamore trees.” (Source: Hiligaynon Back Translation)
  • English: “I replied to Amaziah, ‘I was previously not a prophet, and my father was not a prophet; I was a shepherd. I also took care of sycamore-fig trees.” (Source: Translation for Translators)

Translation commentary on Amos 7:14

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 .

SIL Translator’s Notes on Amos 7:14

7:14a “I was not a prophet,” Amos replied, “nor was I the son of a prophet;

Then Amos responded to Amaziah, “I have not been a prophet or the son of a prophet.
-or-
⌊But⌋ Amos replied to Amaziah ⌊and told him this⌋ : “I am not a prophet or a member of a group of prophets ⌊who prophesy for pay⌋ .

7:14b rather, I was a herdsman

I have been a herdsman,
-or-
Rather I ⌊was a person who⌋ took care of herds ⌊of sheep and cattle⌋ .

7:14c and a tender of sycamore-fig trees.

and I also have been taking care of sycamore-fig trees.
-or-
And I also took care ⌊of fields⌋ of trees called sycamore-figs.

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