Ulangan 9:21

9:21 As for your sinful thing ¹  that you had made, the calf, I took it, melted it down, ²  ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ³ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁴  laid hands on ⁵  some from the church to harm them. ⁶ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁷  laid hands on ⁸  some from the church to harm them. ⁹ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹⁰  laid hands on ¹¹  some from the church to harm them. ¹² 

Kisah Para Rasul 13:22-34

13:22 After removing him, God ¹³  raised up ¹⁴  David their king. He testified about him: ¹⁵  ‘I have found David ¹⁶  the son of Jesse to be a man after my heart, ¹⁷  who will accomplish everything I want him to do.’ ¹⁸  13:23 From the descendants ¹⁹  of this man ²⁰  God brought to Israel a Savior, Jesus, just as he promised. ²¹  13:24 Before ²²  Jesus ²³  arrived, John ²⁴  had proclaimed a baptism for repentance ²⁵  to all the people of Israel. 13:25 But while John was completing his mission, ²⁶  he said repeatedly, ²⁷  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²⁸  13:26 Brothers, ²⁹  descendants ³⁰  of Abraham’s family, ³¹  and those Gentiles among you who fear God, ³²  the message ³³  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁴  him, ³⁵  and they fulfilled the sayings ³⁶  of the prophets that are read every Sabbath by condemning ³⁷  him. ³⁸  13:28 Though ³⁹  they found ⁴⁰  no basis ⁴¹  for a death sentence, ⁴²  they asked Pilate to have him executed. 13:29 When they had accomplished ⁴³  everything that was written ⁴⁴  about him, they took him down ⁴⁵  from the cross ⁴⁶  and placed him ⁴⁷  in a tomb. 13:30 But God raised ⁴⁸  him from the dead, 13:31 and ⁴⁹  for many days he appeared to those who had accompanied ⁵⁰  him from Galilee to Jerusalem. These ⁵¹  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ⁵²  13:33 that this promise ⁵³  God has fulfilled to us, their children, by raising ⁵⁴  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁵⁵  today I have fathered you.’ ⁵⁶  13:34 But regarding the fact that he has raised Jesus ⁵⁷  from the dead, never ⁵⁸  again to be ⁵⁹  in a state of decay, God ⁶⁰  has spoken in this way: ‘I will give you ⁶¹  the holy and trustworthy promises ⁶²  made to David.’ ⁶³ 

Kisah Para Rasul 14:16

14:16 In ⁶⁴  past ⁶⁵  generations he allowed all the nations ⁶⁶  to go their own ways,

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ⁶⁷  and fastened their feet in the stocks. ⁶⁸ 

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ⁶⁹  and Iconium ⁷⁰  spoke well ⁷¹  of him. ⁷² 

Kisah Para Rasul 10:29

10:29 Therefore when you sent for me, ⁷³  I came without any objection. Now may I ask why ⁷⁴  you sent for me?”

Hosea 8:5-6

8:5 O Samaria, he has rejected your calf idol!

My anger burns against them!

They will not survive much longer without being punished, ⁷⁵ 

even though they are Israelites!

8:6 That idol was made by a workman – it is not God!

The calf idol of Samaria will be broken to bits.

Hosea 10:5

The Calf Idol and Idolaters of Samaria Will Be Exiled

10:5 The inhabitants ⁷⁶  of Samaria will lament ⁷⁷  over the calf idol ⁷⁸  of Beth Aven. ⁷⁹ 

Its people will mourn over it;

its idolatrous priests will wail ⁸⁰  over it, ⁸¹ 

because its splendor will be taken from them ⁸²  into exile.

Hosea 13:2

13:2 Even now they persist in sin! ⁸³ 

They make metal images for themselves,

idols that they skillfully fashion ⁸⁴  from their own silver;

all of them are nothing but the work of craftsmen!

There is a saying about them: ⁸⁵ 

“Those who sacrifice ⁸⁶  to the calf idol are calf kissers!” ⁸⁷ 

Hosea 13:16

13:16 (14:1) ⁸⁸  Samaria will be held guilty, ⁸⁹ 

because she rebelled against her God.

They will fall by the sword,

their infants will be dashed to the ground –

their ⁹⁰  pregnant women will be ripped open.

[9:21]  ¹ tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).

[9:21]  ² tn Heb “burned it with fire.”

[9:1]  ³ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[12:1]  ⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁵ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁶ tn Or “to cause them injury.”

[12:1]  ⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁸ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁹ tn Or “to cause them injury.”

[12:1]  ¹⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹¹ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹² tn Or “to cause them injury.”

[13:22]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁴ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹⁵ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹⁶ sn A quotation from Ps 89:20.

[13:22]  ¹⁷ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁸ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹⁹ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ²⁰ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ²¹ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ²² tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ²⁴ sn John refers here to John the Baptist.

[13:24]  ²⁵ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ²⁶ tn Or “task.”

[13:25]  ²⁷ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²⁸ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ²⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ³⁰ tn Grk “sons”

[13:26]  ³¹ tn Or “race.”

[13:26]  ³² tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ³³ tn Grk “word.”

[13:27]  ³⁴ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ³⁵ tn Grk “this one.”

[13:27]  ³⁶ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ³⁷ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ³⁸ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ³⁹ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ⁴⁰ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁴¹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁴² tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁴³ tn Or “carried out.”

[13:29]  ⁴⁴ sn That is, everything that was written in OT scripture.

[13:29]  ⁴⁵ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁴⁶ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁴⁷ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ⁴⁸ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ⁴⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁵⁰ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁵¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ⁵² tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ⁵³ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ⁵⁴ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ⁵⁵ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁵⁶ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ⁵⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁵⁸ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ⁵⁹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ⁶⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁶¹ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁶² tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ⁶³ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[14:16]  ⁶⁴ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁶⁵ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁶⁶ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[16:24]  ⁶⁷ tn Or “prison.”

[16:24]  ⁶⁸ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:2]  ⁶⁹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁷⁰ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁷¹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁷² tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[10:29]  ⁷³ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ⁷⁴ tn Grk “ask for what reason.”

[8:5]  ⁷⁵ tn Heb “How long will they be able to be free from punishment?” This rhetorical question affirms that Israel will not survive much longer until God punishes it.

[10:5]  ⁷⁶ tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).

[10:5]  ⁷⁷ tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.

[10:5]  ⁷⁸ tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).

[10:5]  ⁷⁹ sn See the note on the place name Beth Aven in 4:15.

[10:5]  ⁸⁰ tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).

[10:5]  ⁸¹ tc This line division follows the MT rather than the line division suggested by the BHS editors.

[10:5]  ⁸² tn Heb “from it” (so NAB, NRSV).

[13:2]  ⁸³ tn The phrase יוֹסִפוּ לַחֲטֹא (yosifu lakhato’, “they add to sin”) is an idiom meaning either (1) “they sin more and more” or (2) “they continue to sin” (see BDB 415 s.v. יָסַף 2.a; HALOT 418 s.v. יסף 3.b). The English versions are divided: (1) “they sin more and more” (KJV, RSV, NASB, NIV) and (2) “they go on sinning” (NJPS), “they continue to sin” (NAB), “they (+ still TEV, NCV) keep on sinning” (NRSV, NLT).

[13:2]  ⁸⁴ tn The term כִּתְבוּנָם (kitvunam, “according to their skill”; preposition כְּ + feminine singular noun תְּבוּנָה, tÿvunah + 3rd person masculine plural suffix) is an abbreviated form of כִּתְבוּנָתָם (kitvunatam; GKC 255-56 §91.e). תְּבוּנָה means “understanding, faculty, skill” (BDB 108 s.v. תְּבוּנָה 1). It refers to a builder skillfully constructing a house (Prov 24:3), God skillfully fashioning creation (Ps 136:5; Prov 3:19), and a craftsman skillfully making an idol (Hos 13:2).

[13:2]  ⁸⁵ tn Heb “They say about them.” Another possible rendering for the line is: “It is said of them – those men who sacrifice, ‘They kiss calves!’” The phrase זֹבְחֵי אָדָם (zovkhe ’adam, “those men who sacrifice”) functions either (1) as the subject of the verb יִשָּׁקוּן (yishaqun, “they kiss”) in the quotation in the direct discourse: “It is said of them, ‘Those men who sacrifice kiss calves!’” or (2) in apposition to the indirect object 3rd person masculine plural suffix לָהֶם (lahem, “about them”): “It is said of them, that is, those men who sacrifice….”

[13:2]  ⁸⁶ tn Heb “Those among men who offer sacrifices.” The genitive construct זֹבְחֵי אָדָם (zovkhe ’adam, “the sacrificers of men”) is misunderstood by NIV as an objective genitive phrase: “they offer human sacrifice.” Such a classification is questionable: (1) Nowhere else in the book does Hosea accuse Israel of human sacrifice, and (2) archaeological evidence does not provide any evidence of human sacrifice in the Northern Kingdom during Iron Age I (1200-722 b.c.). This phrase should be classified as a genitive of species: the genitive represents the whole class or kind of a species (men) and the construct represents a part of the whole or subspecies within the whole (those who sacrifice): “those among men who offer sacrifice” (those who offer sacrifices). The expression “a fool of men” in Prov 15:20 provides a similar example: the genitive represents the whole class/species (men) and the construct represents a part of the whole/subspecies (a fool): “a foolish man.” This is the tactic adopted by most English versions: “the men that sacrifice” (KJV), “the men who sacrifice” (NASB), “they appoint men to sacrifice [to them]” (NJPS).

[13:2]  ⁸⁷ tn Heb “They kiss calves!” The verb יִשָּׁקוּן (yishaqun) may be parsed as an imperfect (“they kiss [calves]”) or jussive (“let them kiss [calves]!”). Paragogic nun endings (ן + יִשָּׁקוּ) are attached to imperfects to connote rhetorical emphasis. It is used either (1) to mark out an action that is contrary to normal practice and deviates from normal expectations (those who worship the calf idol are, in effect, kissing calves!), or (2) to express strong emotion (in this case disgust) at the action of the calf idolaters (they kiss calves!). For function of paragogic nun, see IBHS 516-17 §31.7.1.

[13:16]  ⁸⁸ sn Beginning with 13:16, the verse numbers through 14:9 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 13:16 ET = 14:1 HT, 14:1 ET = 14:2 HT, etc., through 14:9 ET = 14:10 HT. Thus ch. 14 in the Hebrew Bible has 10 verses.

[13:16]  ⁸⁹ tn Or “must bear its guilt” (NIV similar); NLT “must bear the consequences of their guilt”; CEV “will be punished.”

[13:16]  ⁹⁰ tn Heb “his.” This is a collective singular, as recognized by almost all English versions.