formal 2nd person plural pronoun (Japanese)

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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 formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).

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

Translation commentary on Hosea 11:9

This verse consists of a promise that is supported by a divine oath.

I will not execute my fierce anger renders the Hebrew somewhat literally. Execute translates the Hebrew verb meaning “do” or “make.” My fierce anger is literally “blaze of my nostril.” The receptor language may have a similar idiom to express extreme anger. If not, it may be possible to say “my burning anger” (English Standard Version) or “my glowing anger.” Good News Translation does not express the fierceness of the anger well.

I will not again destroy Ephraim is literally “I will not turn to destroy Ephraim” (similarly New Jewish Publication Society’s Tanakh), which, in this context, means God will not turn from his purpose of love. New English Bible says “I will not turn round and destroy Ephraim.” Similar translations are “I will not turn to destroy Ephraim” (Biblia Dios Habla Hoy), “and I will not return to the plan to destroy Ephraim” (Bible en français courant), and “nor will I turn and devastate Ephraim” (New International Version). However, Revised Standard Version and many other translations understand this line to mean that God will not destroy Israel again, but this interpretation does not fit the context. At this time Yahweh had not destroyed Ephraim a first time. He had only planned to do it. And even when something has been destroyed, there is no point in speaking about destroying it again.

As usual, Good News Translation uses “Israel” instead of Ephraim (see comments on 4.17). Since God is addressing the Israelites here, some languages may prefer to say “you, Ephraim” (similarly Contemporary English Version).

For I am God and not man: Human beings may change their plans and purposes, but God, who is not like humans, does not change from his purpose of love. This line has the effect of an oath. For renders the Hebrew word ki. Here it introduces the grounds for God not destroying Israel. The word man is used in the generic sense of “human being” (Good News Translation).

The Holy One in your midst: The Hebrew word for Holy emphasizes the idea of God being separate, away from what is common or evil. Not only is that the very nature of God, but the “separate” one is in your midst! This is an idea that fits with the story of the Tabernacle in the wilderness, located in the middle of the camp of Israel. Here it means that God continues to be that close to Israel. And this is the reason why he will not destroy his people. In your midst also reminds us of the presence of God in the Temple (see 2 Chr 7.1-2). However, the Temple was in Jerusalem, in the land of Judah, not in northern Israel. The Hebrew expression for in your midst emphasizes the idea that God is very close to them, and is with them. And even though they did not have the Temple in the northern kingdom of Israel, God was still in their midst. Good News Translation says simply “I … am with you.”

And I will not come to destroy: The last Hebrew word in this line can mean “into the city” (King James Version), but this reading does not make sense here. However, another possible, but rare, meaning of the Hebrew word for “city” is “anger/fury.” So Good News Translation interprets the Hebrew to mean “in anger,” and New Jewish Publication Society’s Tanakh is similar with “in fury.” This meaning makes sense. Revised Standard Version emends the text to read to destroy, but this change is unnecessary.

A translation model for this verse is:

• I will not punish you in my raging anger,
I will not turn to wipe out Ephraim,
for I am God, not just a human.
I am among you, I am holy,
I will not come in anger.

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

SIL Translator’s Notes on Hosea 11:9

11:9

In this verse, the LORD tells what he will do as a result of his change of mind in verse 8.

11:9a–b

Notice the parallel parts that are similar in meaning:

9a
I will not execute the full fury of My anger;

9b
I will not turn back to destroy Ephraim.

11:9a

I will not execute the full fury of My anger: This clause means that the LORD will not do something that is motivated by anger. For example:

I will not act on my burning anger (God’s Word)

The action that the LORD will not do is described in the next line “devastate Ephraim.”

execute: The Hebrew word here means to do an action.

Here are some other ways to translate this line:

I will not unleash my fierce anger (New Living Translation (2004))
-or-
I will not execute my fierce anger (New American Standard Bible)

full fury of My anger: The Hebrew phrase here is a Hebrew idiom “the blaze of the nose.” It means strong “burning anger.” For example:

my burning anger (English Standard Version)
-or-
My wrath (Tanakh: The Holy Scriptures)
-or-
my fury (Revised English Bible)

11:9b

I will not turn back to destroy Ephraim: There are two main interpretations of this clause:

(1) The clause is more literally “I will not repeat to destroy Ephraim.” For example:

I will not again destroy Ephraim (English Standard Version)

There are two possible ways to understand this interpretation:

(a) The LORD will not destroy Ephraim totally. He will not do again what he did to the cities of Admah and Zeboiim.

(b) After the Assyrians destroy Ephraim, the LORD will not destroy Ephraim again at a future time.

The version examples listed here could be understood as following either (a) or (b) above.

(2) The clause is more literally “I will not turn to destroy Ephraim.” The LORD will not turn away from his promises and/or acts of kindness toward his people in order to destroy them. For example:

I will not turn to destroy Ephraim (Tanakh: The Holy Scriptures)

It is recommended that you follow interpretation (1). However, interpretation (2) also has good support. It is recommended that you add a footnote with this interpretation. For example:

Another way to interpret this part of the verse is: I will not turn in order to destroy Ephraim.

In both interpretations, the LORD implicitly contrasts the coming Assyrian destruction of Ephraim to the destruction of the cities of Admah and Zeboiim of the past. The LORD destroyed those cities totally. But he will not destroy Ephraim totally.

Here are some other ways to translate this clause that do not use the words turn or “again”:

I will not completely destroy Israel (New Living Translation (2004))
-or-
I cannot totally destroy Ephraim! (NET Bible)

destroy: In this context the word means to completely destroy.

Ephraim: As in 11:8, the name Ephraim refers to the people of Israel.

11:9c–d

Notice the parallel parts that are similar in meaning:

9c For I am God and not man—

9d
the Holy One among you.

There is an ellipsis in the second line. In some languages, it may be necessary to supply the missing words from the first line. For example:

9d
⌊ I am⌋the Holy One among you.

These lines give the reason why the LORD will not allow the total destruction of Israel. It is because he is the holy God.

11:9c

For: The Hebrew clause starts with a word that introduces a reason. Many versions translate this word as “for” or “because.” Indicate that these lines are a reason in a natural way in your language.

I am God and not man: In this clause, God contrasts himself to man.

Here are some possible implications of this contrast:

(a) God is able to refrain from expressing his anger fully. He punishes to correct wrong behavior, not to destroy.

(b) God responds to Ephraim’s sin with mercy. This is contrasted with human responses such as anger and vengeance.

(c) God is faithful to his people. This is contrasted with the people of Israel, who were not faithful to God.

Here are some other ways to translate this clause:

For I am God and not a mere human being. (Good News Translation)
-or-
For I am God and not a mere mortal (New Living Translation (2004))

God: In this clause, the Hebrew word for God is el and not YHWH. Some versions translate el as God instead of “LORD.” Use your general term for God here.

11:9d

the Holy One among you: This line expands on the previous one. It indicates that the chief characteristic that separates God from man is his holiness in contrast to man’s sinfulness.

among you: God is present among the people of Israel. He has a relationship with them. Even though the people of Israel are sinful, they are his people and he is their God.

Holy One: The Hebrew word is literally Holy. Here the Berean Standard Bible and many other versions translate the Hebrew word Holy as Holy One, which is a name or title parallel to “God” in 9c. The word Holy means morally pure. He is completely good, separate from all sin and he opposes all that is evil.

11:9e

I will not come in wrath: There is a textual issue concerning the Hebrew word that the Berean Standard Bible translates as in wrath :

(1) The Hebrew has an affixed word that means “in agitation/anger.” For example:

And I shall not come to you in anger (New Jerusalem Bible)

(2) The Hebrew text has an affixed word that means, “into/against a city.” For example:

And I will not enter into the city. (King James Version)

(3) The Hebrew text has a word that means, “to devastate.” For example:

and I will not come to destroy (Revised Standard Version)

It is recommended that you follow option (1) along with most versions. It makes good sense in this context as a summary statement that confirms what is said in the previous lines. This line is similar to 9a “I shall not carry-out/execute my anger.”

Here are some other ways to translate this clause:

I will not come in fury (Tanakh: The Holy Scriptures)
-or-
I will not come against you in anger (New Century Version)
-or-
I won’t stay angry (Contemporary English Version)

not come in wrath: This phrase means that when God is present with his people he will not carry out his wrath. He will restrain his anger.

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