Zacchaeus in a Sycamore Tree

Illustration “So he ran ahead and climbed a sycamore tree to see him” by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service. More images can be viewed at rotation.org .

For other images by Annie Vallotton on Translation Insights & Perspectives, see here.

Following is a hand-colored stencil print on momigami by Sadao Watanabe (1993).

Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe.

For other images of Sadao Watanabe art works in TIPs, see here.

Following is a 1973 painting of the JESUS MAFA project, a response to New Testament readings from the Lectionary by a Christian community in Cameroon, Africa. Each of the readings was selected and adapted to dramatic interpretation by the community members. Photographs of their interpretations were made, and these were then transcribed to paintings:

From Art in the Christian Tradition , a project of the Vanderbilt Divinity Library, Nashville, TN. Image retrieved March 23, 2026. Original source: librairie-emmanuel.fr.

See also Zacchaeus.

complete verse (Luke 19:4)

Following are a number of back-translations of Luke 19:4:

  • Noongar: “Jesus was coming on the road, so he ran ahead and climbed a tree to see Jesus.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “So, he ran ahead of the crown, and he climbed a fig tree so that he could look-down on Yesus when he passed by there.” (Source: Uma Back Translation)
  • Yakan: “Therefore he ran ahead of the people and climbed up on a tree sikamol at the edge of the road so that he could see Isa when he passed by.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “So what Zacchaeus did was, he ran on up ahead and he climbed up in a tree named sycamore, where Jesus was to pass by, so that ha might see Jesus very well as he passed by.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “So he ran to-go-ahead of plural Jesus and went and climbed a sikomoro tree so that thus he would have a way of seeing Jesus when he passed.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Therefore what he did was, he ran on ahead and climbed a sikumoro tree so that he would see Jesus well when he passed by.” (Source: Tagbanwa Back Translation)

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)

Scriptures Plain & Simple (Luke 19:1-10)

Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Luke 19:1-10:

Zacchaeus lived in Jericho and was rich — yet he was hated,
       because he collected taxes for the Roman authorities.

Somehow Zacchaeus found out
that Jesus was passing through Jericho,
       and he wanted to see what he was like.
Crowds covered every inch of the ground,
and since Zacchaeus was short and couldn’t see the road,
       he climbed up a big tree and waited.
Jesus spotted him in the tree and shouted,
       “Zacchaeus, come down! I want to visit with you today.”
Zacchaeus scampered down and greeted Jesus with a smile.

But jealousy took control of the crowds, and they grumbled,
“This guy Zacchaeus is scum!
       Is Jesus really going to eat with him?”

When Zacchaeus got up from the meal, he said to Jesus,
“Lord, I promise to give half of my property to the poor,
       and to everyone I’ve ever cheated,
       I’ll pay back four times as much.”

“Now you and your family are acceptable to God!” said Jesus.
“Indeed you are truly a son of your ancestor Abraham.
       I came to look for and to save people that others reject.”

Honorary "rare" construct denoting God ("intending to pass")

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme rare (られ) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, sugiyōtoshiteo-rare-ru (過ぎようとしておられる) or “intending to pass” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )