Kejadian 33:11

33:11 Please take my present ¹  that was brought to you, for God has been generous ²  to me and I have all I need.” ³  When Jacob urged him, he took it. ⁴ 

Kejadian 4:11

4:11 So now, you are banished ⁵  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 21:30

21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof ⁶  that I dug this well.” ⁷ 

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ⁸  “If I have found favor in your sight, accept ⁹  my gift from my hand. Now that I have seen your face and you have accepted me, ¹⁰  it is as if I have seen the face of God. ¹¹ 

Kejadian 32:10

32:10 I am not worthy of all the faithful love ¹²  you have shown ¹³  your servant. With only my walking stick ¹⁴  I crossed the Jordan, ¹⁵  but now I have become two camps.

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ¹⁶  to you the price ¹⁷  of the field. Take it from me so that I may ¹⁸  bury my dead there.”

Kejadian 43:23

43:23 “Everything is fine,” ¹⁹  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ²⁰  I had your money.” ²¹  Then he brought Simeon out to them.

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ²² 

Kejadian 19:21

19:21 “Very well,” he replied, ²³  “I will grant this request too ²⁴  and will not overthrow ²⁵  the town you mentioned.

Kejadian 31:15

31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted ²⁶  the money paid for us! ²⁷ 

Kejadian 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ²⁸  Jacob thought, ²⁹  “I will first appease him ³⁰  by sending a gift ahead of me. ³¹  After that I will meet him. ³²  Perhaps he will accept me.” ³³ 

Kejadian 34:17

34:17 But if you do not agree to our terms ³⁴  by being circumcised, then we will take ³⁵  our sister ³⁶  and depart.”

Kejadian 17:11

17:11 You must circumcise the flesh of your foreskins. This will be a reminder ³⁷  of the covenant between me and you.

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ³⁸  and given me a son.” That is why ³⁹  she named him Dan. ⁴⁰ 

Kejadian 14:24

14:24 I will take nothing ⁴¹  except compensation for what the young men have eaten. ⁴²  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Kejadian 50:16

50:16 So they sent word ⁴³  to Joseph, saying, “Your father gave these instructions before he died:

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁴⁴  for my master! The Lord has led me ⁴⁵  to the house ⁴⁶  of my master’s relatives!” ⁴⁷ 

Kejadian 45:16

45:16 Now it was reported ⁴⁸  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ⁴⁹  Pharaoh and his servants.

Kejadian 47:25

47:25 They replied, “You have saved our lives! You are showing us favor, ⁵⁰  and we will be Pharaoh’s slaves.” ⁵¹ 

Kejadian 18:5

18:5 And let me get ⁵²  a bit of food ⁵³  so that you may refresh yourselves ⁵⁴  since you have passed by your servant’s home. After that you may be on your way.” ⁵⁵  “All right,” they replied, “you may do as you say.”

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ⁵⁶  and the one who will reward you in great abundance.” ⁵⁷ 

Kejadian 40:14

40:14 But remember me ⁵⁸  when it goes well for you, and show ⁵⁹  me kindness. ⁶⁰  Make mention ⁶¹  of me to Pharaoh and bring me out of this prison, ⁶² 

Kejadian 41:37

41:37 This advice made sense to Pharaoh and all his officials. ⁶³ 

Kejadian 15:6

15:6 Abram believed ⁶⁴  the Lord, and the Lord ⁶⁵  considered his response of faith ⁶⁶  as proof of genuine loyalty. ⁶⁷ 

Kejadian 29:23

29:23 In the evening he brought his daughter Leah ⁶⁸  to Jacob, ⁶⁹  and Jacob ⁷⁰  had marital relations with her. ⁷¹ 

Kejadian 21:10

21:10 So she said to Abraham, “Banish ⁷²  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ⁷³  and weighed ⁷⁴  out for him ⁷⁵  the price ⁷⁶  that Ephron had quoted ⁷⁷  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ⁷⁸ 

Kejadian 29:30

29:30 Jacob ⁷⁹  had marital relations ⁸⁰  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ⁸¹  for seven more years. ⁸² 

Kejadian 43:34

43:34 He gave them portions of the food set before him, ⁸³  but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. ⁸⁴ 

Kejadian 47:26

47:26 So Joseph made it a statute, ⁸⁵  which is in effect ⁸⁶  to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.

Kejadian 4:7

4:7 Is it not true ⁸⁷  that if you do what is right, you will be fine? ⁸⁸  But if you do not do what is right, sin is crouching ⁸⁹  at the door. It desires to dominate you, but you must subdue it.” ⁹⁰ 

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ⁹¹  and wash your feet. Then you can be on your way early in the morning.” ⁹²  “No,” they replied, “we’ll spend the night in the town square.” ⁹³ 

[33:11]  ¹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ² tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ³ tn Heb “all.”

[33:11]  ⁴ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[4:11]  ⁵ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[21:30]  ⁶ tn Heb “that it be for me for a witness.”

[21:30]  ⁷ sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

[33:10]  ⁸ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ⁹ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ¹⁰ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ¹¹ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[32:10]  ¹² tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ¹³ tn Heb “you have done with.”

[32:10]  ¹⁴ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ¹⁵ tn Heb “this Jordan.”

[23:13]  ¹⁶ tn Heb “give.”

[23:13]  ¹⁷ tn Heb “silver.”

[23:13]  ¹⁸ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[43:23]  ¹⁹ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ²⁰ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ²¹ tn Heb “your money came to me.”

[50:17]  ²² tn Heb “and Joseph wept when they spoke to him.”

[19:21]  ²³ tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.

[19:21]  ²⁴ tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”

[19:21]  ²⁵ tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).

[31:15]  ²⁶ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

[31:15]  ²⁷ tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[32:20]  ²⁸ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ²⁹ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ³⁰ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ³¹ tn Heb “with a gift going before me.”

[32:20]  ³² tn Heb “I will see his face.”

[32:20]  ³³ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[34:17]  ³⁴ tn Heb “listen to us.”

[34:17]  ³⁵ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:17]  ³⁶ tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.

[17:11]  ³⁷ tn Or “sign.”

[30:6]  ³⁸ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ³⁹ tn Or “therefore.”

[30:6]  ⁴⁰ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[14:24]  ⁴¹ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ⁴² tn Heb “except only what the young men have eaten.”

[50:16]  ⁴³ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.

[24:27]  ⁴⁴ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁴⁵ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁴⁶ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁴⁷ tn Heb “brothers.”

[45:16]  ⁴⁸ tn Heb “and the sound was heard.”

[45:16]  ⁴⁹ tn Heb “was good in the eyes of.”

[47:25]  ⁵⁰ tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”

[47:25]  ⁵¹ sn Slaves. See the note on this word in v. 21.

[18:5]  ⁵² tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ⁵³ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ⁵⁴ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ⁵⁵ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[15:1]  ⁵⁶ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ⁵⁷ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[40:14]  ⁵⁸ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ⁵⁹ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ⁶⁰ tn Heb “deal with me [in] kindness.”

[40:14]  ⁶¹ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ⁶² tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[41:37]  ⁶³ tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”

[15:6]  ⁶⁴ tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

[15:6]  ⁶⁵ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ⁶⁶ tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

[15:6]  ⁶⁷ tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

[15:6]  sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, “Abram’s Amen,” WTJ 31 (1968): 1-11.

[29:23]  ⁶⁸ tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  sn His daughter Leah. Laban’s deception of Jacob by giving him the older daughter instead of the younger was God’s way of disciplining the deceiver who tricked his older brother. D. Kidner says this account is “the very embodiment of anti-climax, and this moment a miniature of man’s disillusion, experienced from Eden onwards” (Genesis [TOTC], 160). G. von Rad notes, “That Laban secretly gave the unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless treachery…It was certainly a move by which he won for himself far and wide the coarsest laughter” (Genesis [OTL], 291).

[29:23]  ⁶⁹ tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁷⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ⁷¹ tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[21:10]  ⁷² tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[23:16]  ⁷³ tn Heb “listened to Ephron.”

[23:16]  ⁷⁴ tn Heb “and Abraham weighed out.”

[23:16]  ⁷⁵ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ⁷⁶ tn Heb “silver.”

[23:16]  ⁷⁷ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ⁷⁸ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[29:30]  ⁷⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ⁸⁰ tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  ⁸¹ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ⁸² tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[43:34]  ⁸³ tn Heb “and he lifted up portions from before his face to them.”

[43:34]  ⁸⁴ tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.

[47:26]  ⁸⁵ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

[47:26]  ⁸⁶ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

[4:7]  ⁸⁷ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ⁸⁸ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ⁸⁹ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ⁹⁰ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[19:2]  ⁹¹ tn The imperatives have the force of invitation.

[19:2]  ⁹² tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁹³ sn The town square refers to the wide street area at the gate complex of the city.