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 19:28:
Kupsabiny: “But since you have bitterness towards me, and you have rebelled against me. I have a tied a rope on (your/the) leg and tied a ring around your neck. I shall pull you along like an animal returning (you) to where you came from.’” (Source: Kupsabiny Back Translation)
Newari: “I have heard about your anger and your arrogance. Therefore I will put a hook in your nose and a bridle in your mouth. The road by which you came by that same road I will send you back.’” (Source: Newari Back Translation)
Hiligaynon: “Because I have-heard your (sing.) anger-(against) me and your (sing.) boasting, I will-put-a-hook in your (sing.) nose and I will-muzzle your (sing.) mouth, and drag you (sing.) back where you (sing.) came from, on the road you (sing.) passed-by.’ ’” (Source: Hiligaynon Back Translation)
English: “So, because you have raged against me, and because I have heard you speak very proudly/arrogantly, it will be as though I will put a hook in your nose and an iron bit/piece of metal in your mouth in order that I can lead you where I want you to go, and I will force you to return to your own country on the same road on which you came here, without conquering Jerusalem.’ ‘” (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. )
Raged: See the comments on raging in the previous verse.
Your arrogance has come into my ears: A more natural wording of this line may be “I have heard your arrogance.” The Hebrew word translated arrogance may be better rendered “pride” (Knox) or “insolence” (New International Version). In the Masoretic Textyour arrogance is literally “your self-confidence” or “your tranquility” (shaʾananka in Hebrew). Many scholars, however, suggest that the Hebrew word should be slightly changed to read “your roaring” (shaʾavanka in Hebrew), which would make it parallel to the first part of this verse. This Handbook recommends that the reading in the Masoretic Text be followed with the word arrogance (also New Revised Standard Version, New Living Translation, Revised English Bible).
I will put my hook in your nose and my bit in your mouth: While translators may possibly be familiar with the image of putting a bit in the mouth of a horse to tame it, the first of these two images may be more puzzling. Apparently it is an allusion to the way the Assyrians treated their enemies after they had been defeated, as is known from Assyrian texts and monuments. A metal hook was placed through the nose, or sometimes the lip, of the enemy and a rope tied through the hook would permit the captors to lead the captives wherever they wanted. The Assyrian king would now be treated in the same way as he and his army had treated their enemies. He would then be completely submissive to the will of Yahweh. Some may prefer to translate “I will treat you as my prisoner.” But if a more literal rendering is retained, it will probably be a good idea to add a footnote explaining the meaning.
I will turn you back on the way by which you came: Turn you back is literally “cause you to turn back.” The Hebrew verb used here is the same one that is translated “repent” in other contexts (for example, 1 Kgs 8.47-48). Instead of conquering the city of Jerusalem as expected, Sennacherib would have to go back home by the same road that he had taken to come to Jerusalem.
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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