Most modern translations do not identify second person singular pronouns as such.
So what? It is not necessary or required in present standard English. It does not make the English Bible translation wrong.
Alan Macgregor asserted: “Hebrew makes a gender distinction for second and third person pronouns (singular and plural) as it does also with singular demonstrative pronouns. The Greek has feminine third person plural pronouns, and feminine reflexive and reciprocal pronouns. However, the English language is incapable of effectively translating these” (
400 Years On, p. 254). William Mounce noted: “In English all imperatives are second person; in Greek there are second and third person imperatives” (
Greek for the Rest of Us, p. 194).
Every characteristic or aspect of the original-language texts of Scripture are not translated into English, but that does not diminish the proper secondary authority of the Bible translation.
E. W. Bullinger observed: “There are figures used in the English language, which have nothing that answers to them in Hebrew or Greek; and there are Oriental figures which have no counterpart in English” (
Figures of Speech, p. xv). Concerning one figure, Bullinger noted: “This figure is common to all languages, but the instances cannot readily be translated from one language into another” (p. 307). In one example of such figures, E. W. Bullinger asserted: “Acrostics, like many other figures, occur only in the Originals, and cannot be reproduced in a translation” (p. 188).
Concerning another difference, TR-defender Steve Combs acknowledged that “languages differ in their use of articles and conjunctions” (
Practical Theology, p. 103). William Mounce noted: “Greek can use conjunctions differently than we do in English” (
Greek for the Rest of Us, p. 82). William Mounce added: “Almost every sentence in Greek narrative begins with a conjunction” (
Ibid.). KJV-only author Kirk DiVietro claimed: “The conjunction does not always need to be translated into English. This is a matter of translator’s discretion and not textual reading” (
Where the KJB Leaves the Greek Text, pp. 8, 10, 13). William Barrick wrote: “Sometimes the conjunction serves no translatable purpose and the context allows for its omission in translation—especially when the receiving language prefers not to use one due to unnecessary repetition” (
Understanding Bible Translation, p. 86).