The Hebrew poetry in 2 Kings 19:25-28 is translated by the GermanGute Nachricht Bibel (last rev. 2018) in poetic form:
So prahlst du. Hör zu jetzt und lass es dir sagen:
Ich hab’s so beschlossen seit uralten Tagen;
ich hab es geplant, was jetzt ist geschehen,
drum mussten die Städte zugrunde gehen.
Nichts ist davon übrig als Trümmer nur,
von ihren Bewohnern blieb keine Spur.
Der Mut, sich zu wehren, war ihnen entfallen,
verschwunden die Kraft, drum erging’s ihnen allen
wie Gras an einem trocknen Ort;
es sprießt – und schon ist es verdorrt.
Ich hab auch dich ganz fest in der Hand,
was immer du tust, ist mir vorher bekannt,
ob du stehst, liegst, kommst, gehst – alles sehe ich,
ich weiß genau, wie du tobst gegen mich.
Weil mir dein Geschwätz in die Ohren dringt,
schmück ich dir die Nase mit einem eisernen Ring,
ich lege dir meinen Zaum in das Maul
und zwing dich wie einen störrischen Gaul.
Den Weg, den du Prahlhans gekommen bist,
den bring ich zurück dich in kürzester Frist!
Literal translation:
“This is how you brag. Now listen and let me tell you:
I have decided this way since ancient times;
I planned for what happened now
therefore the cities had to perish.
Nothing is left of it but rubble,
no trace of its inhabitants remained.
They had lost the courage to defend themselves,
the strength disappeared, and that’s what happened to them all
like grass in a dry place;
it sprouts -– and then it withers.
I also have you firmly in my hand,
whatever you do is known to me beforehand,
whether you stand, lie, come, go — I see everything,
I know exactly how you rage against me.
Because your chatter gets into my ears,
I’ll decorate your nose with an iron ring,
I’ll put my bridle in your mouth
and force yourself like a stubborn horse.
The way you came as a braggard
is the way I’ll take you back as soon as possible!”
While the syllable count of the lines varies, the rhyming pattern is AA-BB-AA-BB (except for the first line).
Following are a number of back-translations as well as a sample translation for translators of 2 Kings 19:25:
Kupsabiny: “Hey, do you not realize/understand these words/matters? I am the one who prepared this from long ago. I prepared these things already/earlier to happen today. I wanted you to overthrow strongly guarded cities destroying them all completely!” (Source: Kupsabiny Back Translation)
Newari: “’Long ago I planned to do like this. What! Have you never heard? Now I have indeed fulfilled it. It is I who have given you the power to destroy cities surrounded by walls into heaps. ” (Source: Newari Back Translation)
Hiligaynon: “(It is) true that you (sing.) have-destroyed the stone-walled towns. But did- you (sing.) not -know that I already determined this a-long-time-ago? A-long-time-ago I already planned this to happen and now I am-fulfilling it.” (Source: Hiligaynon Back Translation)
English: “‘But I reply, ‘Have you never heard that long ago I determined that those things would happen? I planned it long ago, and now I have been causing it to happen. I planned that your army would have the power to capture many cities that were surrounded by high walls, and cause them to become piles of rubble.” (Source: Translation for Translators)
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 choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.
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 choice of a second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used anata (あなた) is typically used when the speaker is humbly addressing another person.
In these verses, however, omae (おまえ) is used, a cruder second person pronoun, that Jesus for instance chooses when chiding his disciples. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
The most important thing about the translation of this verse is to make it quite clear to readers that there has been a definite shift in speakers. The boast of King Sennacherib concludes at the end of verse 24. Here the prophet answers him in the name of Yahweh. Moffatt adds the words “so asks the Eternal” for the sake of clarity. This may be a good idea in other languages although it will be less necessary if the direct quotation of Sennacherib in verses 23b-24 has been transformed to indirect speech as recommended.
Have you not heard that I determined it long ago?: This question is rhetorical. God is amazed that Sennacherib does not know what God is about to say. If translators decide to make this rhetorical question a statement, NET Bible provides a good model with “Certainly you must have heard! Long ago I worked it out.”
A literal rendering of the clause I determined it long ago will almost certainly make readers ask what the LORD determined long ago. The answer, which should be made clear in translation, is the expansion of the kingdom of Assyria that Sennacherib has been talking about in verses 23b-24. By stating that the activities of the Assyrians were a part of God’s overall plan, the prophet asserts that Sennacherib was little more than Yahweh’s instrument and therefore had no reason to boast. Contemporary English Version translates “I planned all this long ago.” But if this does not clarify the meaning, translators may consider something like “I planned the expansion of your kingdom long ago.”
I planned from days of old: The verb planned is parallel to determined, and from days of old has the same meaning as long ago in the previous line. The repetition is intentional and serves to emphasize the truth of God’s predetermined plan of which the Assyrian king was but a small part and for which he could not legitimately take credit.
What now I bring to pass: The verb bring to pass is literally “cause to come.” The verb form in this verse may pose a problem for some translators. Revised English Bible is probably correct in giving it a past tense meaning, saying “now I have brought it about” (similarly New American Bible). Since Sennacherib had already brought about the destruction described, the present tense rendering of Revised Standard Version is confusing.
You should turn fortified cities into heaps of ruins: This action on the part of the Assyrian king is described in 2 Kgs 18.13.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .
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