Following are a number of back-translations as well as a sample translation for translators of Ezekiel 21:27:
Kupsabiny: “Destruction! Destruction! I will destroy the city ruining it so that it it is not restored until only the one who is worthy/fitting to rule has arrived. That one I shall give that city.” (Source: Kupsabiny Back Translation)
Hiligaynon: “I will- surely -destroy Jerusalem! This will- not -be-built-up again until my chosen-one will-arrive who will-judge this city; for he is- the -one- I -handed- this -over.” (Source: Hiligaynon Back Translation)
English: “Jerusalem will be completely ruined. I will cause it to be ruined, and it will not be rebuilt/restored until the king to whom the city truly belongs comes; I will give it to himto rule it.’ ’” (Source: Translation for Translators)
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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.
A ruin, ruin, ruin I will make it: The basic meaning of the Hebrew word rendered ruin is “be twisted” or “be distorted,” and here it refers to the total upheaval and destruction that will result when Nebuchadnezzar captures Jerusalem and punishes Zedekiah. The threefold repetition of the word ruin stresses how terrible the destruction will be. Ruin I will make it means God will destroy the city of Jerusalem. The pronoun it refers to Jerusalem. Good News Translation makes this clear by saying “I will make the city a ruin,” which other languages may find helpful. The repetition of the Hebrew word for ruin (ʿawwah) gives an impression of the cries and sounds of distress that will come at that time. It is good if translators can maintain this impression in their languages. Therefore translators should stay close to the text with something such as “A ruin, a ruin, I will make the city a ruin.” The Hebrew word ʿawwah is also a play on the word ʿawon (“guilt/punishment”) in verses 23-25.
There shall not be even a trace of it is literally “even this is not” or “This also will be no more” (New American Standard Bible). It is not clear what this clause refers to. According to some translations, it means that the city of Jerusalem will not exist, that is, will stay in ruins until he comes whose right it is (so Revised Standard Version, Contemporary English Version, New American Bible, New Jewish Publication Society’s Tanakh). Others interpret it to mean the city “will not be again,” that is, will not be restored until he comes (so New International Version, New Living Translation, New Century Version). These interpretations are not recommended because grammatically it is difficult to understand Jerusalem as the subject of the Hebrew verb here. Most translations take this clause as a reference to how terrible the destruction will be; for example, New Revised Standard Version says “Such [ruin] has never occurred” (similarly Revised English Bible, New Jerusalem Bible, Die Bibel im heutigen Deutsch). Good News Translation, on the other hand, takes it to mean that the destruction of Jerusalem will not happen until the person who is coming will destroy it. Depending on who this person is, either of these interpretations is acceptable.
Who is the person who comes whose right it is? The traditional interpretation depends on the Messianic passage of Gen 49.10 and identifies this person as the Messiah. Such an interpretation rules out Good News Translation‘s understanding of the previous clause. But the Hebrew word translated right never has the meaning of right to rule (so New Century Version, New Jerusalem Bible) in the book of Ezekiel. Rather, it usually means “judgment” or “punishment,” so a right to punish is probably what it means here (so Good News Translation, Contemporary English Version, Jerusalem Bible, New American Bible, Bible en français courant, Die Bibel im heutigen Deutsch). And to him I will give it indicates that Nebuchadnezzar is clearly the one God has chosen to inflict the punishment on the inhabitants of Jerusalem. In this way Ezekiel takes the traditional text of God’s promise to Judah (Gen 49.10) and uses it to overturn and dash the misplaced confidence of the people. This is a favorite technique of this prophet.
Two models are provided for this verse. The first model follows Good News Translation and fits the context best. The second model allows for a Messianic interpretation (if translators feel compelled to follow the traditional view), but it does not fit the context well and we do not recommend it.
• A wreck! A wreck! I will make the city a twisted wreck! But it will not be wrecked until that man comes! I have appointed him to punish the city! I will give it into his power!
• A wreck! A wreck! I will make the city a twisted wreck—a terrible wreck like no one has ever seen—until that man comes! I have appointed him to punish [or, judge] the city! I will give it into his power!
Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .
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