The Hebrew and Greek that is transliterated as “Ephraim” in English is translated in Spanish Sign Language with the sign for “palm tree” referring to the palm of Deborah in the land of Ephraim (see Judges 4:5. (Source: Steve Parkhurst)
Following are a number of back-translations as well as a sample translation for translators of Hosea 11:3:
Kupsabiny: “I am the one who taught Israel to walk. I took (him) by the hand so I could lead (him) along. Even though it was like that, he did not accept/agree that I was the one who healed him.” (Source: Kupsabiny Back Translation)
Newari: “I was the one who taught Ephraim to walk by holding his hand. But they did not realize that I had healed them.” (Source: Newari Back Translation)
Hiligaynon: “I (was) the-one-who took-good-care of them, as-if like I hold them in the hand and taught (them) to walk, but they did- not -acknowledge that I (was) the-one-who took-good-care of them.” (Source: Hiligaynon Back Translation)
Kankanaey: “I myself am the one-who-took-by-the-hand and taught the Israelita to walk, but they did not know that I am the one who was-taking-care-of them.” (Source: Kankanaey Back Translation)
English: “The people of Israel were like a little boy , and it was as though it was I who taught them to walk, holding them by their hands. But they did not realize that it was I who was taking care of them.” (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.
This verse clearly refers to Yahweh in the first person, using the pronoun I. A literal translation of the Hebrew is:
And I, I taught to walk to Ephraim,
he took them up in his arms,
and not they realized that I [had] healed them.
Yet renders the Hebrew waw conjunction (literally “And”). Here it introduces something unexpected in connection with the previous verse. The Israelites worshiped Baal, even though it was Yahweh himself who taught them to walk when they were just a child. This conjunction may also be rendered “However.”
It was I who taught Ephraim to walk: It was I who (Good News Translation “I was the one who”) renders an emphatic Hebrew pronominal construction. It is an independent pronoun and the regular pronominal affix on the verb. Most languages will have a way to show the emphasis on the pronoun I. It was not someone else who acted as a parent and taught Israel to walk, as one teaches a small child, but it was Yahweh. In African languages belonging to the Bantu family, the use of an independent pronoun to add emphasis is common.
According to most commentators, taught … to walk renders a rare causative form of the Hebrew verb meaning “to walk.” Some suggest this form of the verb means “to guide” or “to lead,” so this line may be rendered “Yet it was I who led Ephraim” ( NET Bible) or “But it was I who was a guide for Ephraim.” The fact that the Hebrew text uses a preposition meaning “to” or “for” with Ephraim supports this interpretation.
Ephraim refers to the northern kingdom of Israel (see comments on 4.17). Once again Good News Translation uses “Israel” for clarity.
I took them up in my arms: As noted above, the Hebrew for this line is literally “he took them up in his arms.” Hebrew Old Testament Text Project prefers the Hebrew text, but with a somewhat weak {C} decision. Hebrew Old Testament Text Project assumes this line in Hebrew is a “parenthetical expression.” However, it is difficult to see how it can function as a parenthetical expression in this context. The switch from first person in the previous line (I) to third person for Yahweh here (“he” and “his”) is strange. It causes many scholars to wonder if the standard Hebrew text (Masoretic Text) is no longer the original here. Revised Standard Version follows some Hebrew manuscripts and several ancient versions by translating I took them up in my arms, which seems to make good sense. However, the order of this line and the previous one does not make very good sense: first teaching the Israelites how to walk, and then taking them up in his arms. In view of this, our preferred reading here is “I took them by their arms,” and this is the manner in which the child is taught to walk. Contemporary English Version provides a helpful model for the first two lines: “I took Israel by the arm and taught them to walk.” This model uses the English common expression of “arm” in the singular, while the Hebrew uses the plural. And it also reverses the order of the two lines according to the normal order in English for describing the order of taking the arm first, then teaching to walk. If this reading is chosen, changing the order of the lines is not necessary.
But they did not know that I healed them: But renders well the Hebrew waw conjunction (literally “and”). Here it introduces another unexpected event. The prophets often reminded the Israelites of God’s care for them, so they should have known about it. But it was not in their minds at this time, whether they forgot, or did not remember, or simply paid no attention. Wolff suggests “But they did not perceive that I cared for them.”
I healed them expresses the normal meaning of the Hebrew verb here, but it sometimes includes more than just healing from illness. It can include restored favor and forgiveness. Or it can refer to restored comfort, prosperity, or well-being, because the difficulties of the past have been like a sickness or a disease. The Israelites’ time of bondage in Egypt was like a sickness or disease from which they needed healing. Good News Translation translates “I took care of them,” which is also possible in this context, especially as we look at the next verse. But something that includes the idea of healing and restoration is preferable. New Jewish Publication Society’s Tanakh has “But they have ignored My healing care.”
A translation model for this verse is:
• However, I was the one who was a guide for Ephraim,
I took him by his arm.
But the people did not realize
that I had cared for them.
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 .
Notice the parallel parts that are similar in meaning:
3a It was I who taughtEphraimto walk,
3b takingthemin My arms,
These lines are metaphors that compare two things:
(a) They compare the LORD to a father who loves and nurtures his child.
(b) They compare Ephraim/Israel to his child.
11:3a
It was I who taught Ephraim to walk: In this clause, the LORD compares himself to a parent who teaches his child to walk.
It was I who: The Hebrew uses a pronoun for I that indicates emphasis. Some English versions express this emphasis by using special wording. For example:
I myself taught (New Living Translation (2004)) -or-
I was the one who taught (God’s Word)
Other languages may be able to use an emphatic pronoun. You should express this emphasis in a way that is natural in your language.
Ephraim: In this clause, as elsewhere in Hosea, the name Ephraim refers to Israel. For example:
It was I who taught Israel to walk (New Century Version)
taught…to walk: This metaphor probably refers to the LORD’s guidance and care of young Israel in the wilderness of Sinai.
Here are some ways to translate this metaphor:
• Use a metaphor. For example:
I myself taught Ephraim to walk (New Jerusalem Bible)
• Change the metaphor to a simile. For example:
It was I who ⌊guided ⌋ Israel ⌊like a father ⌋ teaches ⌊his child ⌋ to walk.
• Translate the meaning without a figure of speech. For example:
Yet it was I who led Ephraim (NET Bible)
11:3b
taking them in My arms: In the Masoretic Text, the first part of this phrase is more literally “he took them.” The LXX and Peshitta have “I…took him/them.” The last part of this phrase in the MT is literally “on his arms.” The LXX and Peshitta have “on my arm(s).”
The Notes will not discuss these and other textual issues separately, but will combine them with interpretation issues. The Notes will focus on two main ways to interpret the phrase as a whole:
(1) This phrase means that the LORD took his child Ephraim up in his arms. For example:
I took my people up in my arms (Good News Translation)
(2) This phrase means that the LORD took his child Ephraim by the arm(s). For example:
I myself took them by the arm (New Jerusalem Bible)
You may follow either interpretation. They are supported by equal numbers of commentaries. The Display will follow interpretation (1). This interpretation is supported by the LXX and Peshitta. It is also supported by a similar description of the LORD carrying the Israelites through the wilderness like a child (Deuteronomy 1:31).
Interpretation (2) better fits the preceding context of a father teaching his child to walk, holding him by the arms as he guides him in the right direction. It is also supported by the similar description of the LORD guiding the Israelites through the wilderness by means of the cloud and fire (Exodus 40:36–38).
In interpretation (1), the LORD compares himself to a father who lifts his child to hold or carry him in his arms. This comparison may be a further description of what a father does in the overall process of teaching his child to walk. For example, when the child stumbles or grows weary, his father picks him up to give him comfort and encouragement.
11:3c
but: This clause contrasts with the previous one. Most versions use a word such as but or “yet” to indicate this contrast. Indicate this contrast in a natural way in your language.
they never realized that it was I who healed them: The LORD cared for the people of Israel as a father cares for his child. As a result, the people should have been grateful. However, they were not.
they never realized: In Hebrew, this phrase is more literally “they did not know.” There are two ways to interpret the Hebrew verb “know” here:
(1) It means that they did not acknowledge or admit that the LORD was the one who healed them. For example:
But they would not admit that I was the one who had healed them. (Contemporary English Version)
(2) It means that they did not know or realize that the LORD was the one who had healed them. For example:
but they did not know that I healed them (New Revised Standard Version)
It is recommended that you follow interpretation (1) along with a slight majority of commentaries. At this time in Israel’s history, the LORD was leading his people through the desert, and Moses told them that it was the LORD who healed them (Exodus 15:26). So the people must have realized this.
These words are similar to the phrase “she does not acknowledge” in 2:8a. See the comment there. In both places, the meaning is probably that the people were aware of the truth but refused to acknowledge it.
Here are some other ways to translate this clause:
they have ignored My healing care. (Tanakh: The Holy Scriptures) -or-
They would not admit that I was the one who had healed them. (Contemporary English Version)
healed: This word probably refers here to more than just physical healing. In this context, it refers to the many ways that the LORD helped Israel, especially in times of trouble in the wilderness of Sinai.
However, the word definitely includes the idea of physical healing, and most of the versions used in TN use a form of that word. In Exodus 15:26, the LORD promised that if the people obeyed him, he would keep them from getting any of the diseases that he had caused the Egyptians to suffer, “For I am the LORD who heals you” (Berean Standard Bible). And in Numbers 21:6–10, the LORD directed Moses to provide a bronze snake on a pole. All those who had been bitten by poisonous snakes and would have died were miraculously healed when they looked at the snake.
Some versions translate the word healed here as “cared for” or “took care of.” For example:
I took care of them (Good News Translation)
If you translate the term in a similar way, it is recommended that you also use a term in your language that refers to physical healing. For example:
but they have ignored my healing care (Tanakh: The Holy Scriptures) -or-
but they refused to admit that it was I who healed them and cared for them.
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