OET interlinear HOS 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 (GW)

The action that the LORD will not do is described in the next line “devastate Ephraim.”Garrett (pages 227–229) suggests that this clause doesn’t mean Israel will escape punishment. It means that Yahweh will not give full vent to his fury, as he did in the case of Sodom. See also Kidner (pages 104–105) and Carroll (pages 286–287).

execute: The Hebrew word here means to do an action.HALOT I (electronic edition, page 891).

Here are some other ways to translate this line:

I will not unleash my fierce anger (NLT)

I will not execute my fierce anger (NASB)

full fury of My anger: The Hebrew phrase here is a Hebrew idiom “the blaze of the nose.” It means strong “burning anger.”HALOT (electronic edition, pages 351–352). For example:

my burning anger (ESV)

My wrath (NJPS)

my fury (REB)

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.”The Hebrew word shub has the sense of “again.” See BDB (#7725) 8 and HALOT (electronic edition, page 1430) qal 5. For example:

   I will not again destroy Ephraim (ESV) There are two possible ways to understand this interpretation:

   1. The LORD will not destroy Ephraim totally. He will not do again what he did to the cities of Admah and Zeboiim.Garrett (pages 227–229), Jamieson, Fausset and Brown (page 660) and Kidner (pages 104–105).

   2. After the Assyrians destroy Ephraim, the LORD will not destroy Ephraim again at a future time.This clause refers to a future time following the exile in Assyria. Ephraim will not be destroyed yet again. See Stuart (page 182), McComiskey (page 192), Hubbard (page 194) and Wood (page 214). The version examples listed here could be understood as following either (a) or (b) above. (CEV, ESV, GNT, GW, NAB, NASB, NCV, NJB, NRSV)

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.The Hebrew word shub has the sense of “change one’s course of action.” See BDB (#7725) 5e. See Macintosh (page 463) and Davies (page 263). For example:

   I will not turn to destroy Ephraim (NJPS) (BSB, KJV, NIV, NJPS, REB)

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 (NLT)

I cannot totally destroy Ephraim! (NET)

destroy: In this context the word means to completely destroy.Kidner (pages 104–105), Dearman (pages 289–292), McComiskey (pages 191–192), Macintosh (page 465) and Carroll (pages 286–287).

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:

^9cFor 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:

1. God is able to refrain from expressing his anger fully. He punishes to correct wrong behavior, not to destroy.Jamieson, Fausset and Brown (page 660), and Macintosh (page 465).

2. God responds to Ephraim’s sin with mercy. This is contrasted with human responses such as anger and vengeance.Davies (page 263) and Wood (page 214).

3. God is faithful to his people. This is contrasted with the people of Israel, who were not faithful to God.Davies (page 264).

Here are some other ways to translate this clause:

For I am God and not a mere human being. (GNT)

For I am God and not a mere mortal (NLT)

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.Dearman (pages 289–292) and Davies (page 263).

Holy One: The Hebrew word is literally Holy. Here the BSB 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.McComiskey (page 192), Macintosh (page 465) and Davies (page 263).

11:9e

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

1. The Hebrew has an affixed word that means “in agitation/anger.”Preposition ḇ “in/with” + noun îr “agitation,” HALOT (electronic edition, page 822) II. Favored by Stuart (page 182), Keil (page 92) and Dearman (pages 289–292). For example:

   And I shall not come to you in anger (NJB) (BSB, CEV, ESV, GNT, GW, NJPS, NASB, NCV, NET, NIV, NJB, NRSV, REB)

2. The Hebrew text has an affixed word that means, “into/against a city.”Preposition ḇ “in/into” + noun îr “city” HALOT (electronic edition, page 821) I. Favored by Garrett (pages 227–229), McComiskey (page 193), Macintosh (page 464), Andersen and Freedman (page 589), and Hubbard (page 195). This option has support from the LXX, Peshitta and Vulgate. However, few modern versions follow it. For example:

   And I will not enter into the city. (KJV) (KJV)

3. The Hebrew text has a word that means, “to devastate.”HALOT (electronic edition, p. 146) II. This option requires a different Hebrew vowel, “e” instead of “i.” For example:

   and I will not come to destroy (RSV) (RSV, NLT)

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 (NJPS)

I will not come against you in anger (NCV)

I won’t stay angry (CEV)

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.