Discovery BoxGenesis 4:1-26
Context4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5 4:2 Then she gave birth 6 to his brother Abel. 7 Abel took care of the flocks, while Cain cultivated the ground. 8
4:3 At the designated time 9 Cain brought some of the fruit of the ground for an offering 10 to the Lord. 4:4 But Abel brought 11 some of the firstborn of his flock – even the fattest 12 of them. And the Lord was pleased with 13 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 14 So Cain became very angry, 15 and his expression was downcast. 16
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 17 that if you do what is right, you will be fine? 18 But if you do not do what is right, sin is crouching 19 at the door. It desires to dominate you, but you must subdue it.” 20
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 21 While they were in the field, Cain attacked 22 his brother 23 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 24 And he replied, “I don’t know! Am I my brother’s guardian?” 25 4:10 But the Lord said, “What have you done? 26 The voice 27 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 28 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 29 the
ground it will no longer yield 30 its best 31 for you. You will be a homeless wanderer 32 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 33 is too great to endure! 34 4:14 Look! You are driving me off the land 35 today, and I must hide from your presence. 36 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 37 if anyone kills Cain, Cain will be avenged seven times as much.” 38 Then the Lord put a special mark 39 on Cain so that no one who found him would strike him down. 40 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 41 east of Eden.
4:17 Cain had marital relations 42 with his wife, and she became pregnant 43 and gave birth to Enoch. Cain was building a city, and he named the city after 44 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 45 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 46 of those who live in tents and keep 47 livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 48 all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.
4:23 Lamech said to his wives,
“Adah and Zillah! Listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man 49 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 50
4:25 And Adam had marital relations 51 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 52 me another child 53 in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 54 began to worship 55 the Lord.
Genesis 4:10
Context4:10 But the Lord said, “What have you done? 56 The voice 57 of your brother’s blood is crying out to me from the ground!
Genesis 5:31
Context5:31 The entire lifetime of Lamech was 777 years, and then he died.
Genesis 8:10
Context8:10 He waited seven more days and then sent out the dove again from the ark.
Genesis 14:13-14
Context14:13 A fugitive 58 came and told Abram the Hebrew. 59 Now Abram was living by the oaks 60 of Mamre the Amorite, the brother 61 of Eshcol and Aner. (All these were allied by treaty 62 with Abram.) 63 14:14 When Abram heard that his nephew 64 had been taken captive, he mobilized 65 his 318 trained men who had been born in his household, and he pursued the invaders 66 as far as Dan. 67
Genesis 23:14-16
Context23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 68 400 pieces of silver, 69 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 70 and weighed 71 out for him 72 the price 73 that Ephron had quoted 74 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 75
Genesis 23:1
Context23:1 Sarah lived 127 years. 76
Genesis 23:1
Context23:1 Sarah lived 127 years. 77
Isaiah 28:15
Context28:15 For you say,
“We have made a treaty with death,
with Sheol 78 we have made an agreement. 79
When the overwhelming judgment sweeps by 80
it will not reach us.
For we have made a lie our refuge,
we have hidden ourselves in a deceitful word.” 81
Isaiah 30:10
Context30:10 They 82 say to the visionaries, “See no more visions!”
and to the seers, “Don’t relate messages to us about what is right! 83
Tell us nice things,
relate deceptive messages. 84
Ezekiel 13:6-16
Context13:6 They see delusion and their omens are a lie. 85 They say, “the Lord declares,” though the Lord has not sent them; 86 yet they expect their word to be confirmed. 87 13:7 Have you not seen a false vision and announced a lying omen when you say, “the Lord declares,” although I myself never spoke?
13:8 “‘Therefore, this is what the sovereign Lord says: Because you have spoken false words and forecast delusion, look, 88 I am against you, 89 declares the sovereign Lord. 13:9 My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council 90 of my people, nor be written in the registry 91 of the house of Israel, nor enter the land of Israel. Then you will know that I am the sovereign Lord.
13:10 “‘This is because they have led my people astray saying, “All is well,” 92 when things are not well. When anyone builds a wall without mortar, 93 they coat it with whitewash. 13:11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones 94 will fall and a violent wind will break out. 95 13:12 When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”
13:13 “‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. 13:14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, 96 and you will know that I am the Lord. 13:15 I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more – 13:16 those prophets of Israel who would prophesy about Jerusalem 97 and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’
[4:1] 1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 3 tn Or “she conceived.”
[4:1] 4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 5 tn Heb “with the
[4:2] 6 tn Heb “And she again gave birth.”
[4:2] 7 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
[4:2] 8 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
[4:3] 9 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
[4:3] 10 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
[4:4] 11 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
[4:4] 12 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).
[4:4] 13 tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
[4:5] 14 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
[4:5] 15 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 16 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
[4:7] 17 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] 18 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] 19 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] 20 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.
[4:8] 21 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
[4:8] 22 tn Heb “arose against” (in a hostile sense).
[4:8] 23 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 24 sn Where is Abel your brother? Again the
[4:9] 25 tn Heb “The one guarding my brother [am] I?”
[4:10] 26 sn What have you done? Again the
[4:10] 27 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
[4:11] 28 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).
[4:12] 30 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
[4:12] 31 tn Heb “its strength.”
[4:12] 32 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
[4:13] 33 tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the
[4:13] 34 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 35 tn Heb “from upon the surface of the ground.”
[4:14] 36 sn I must hide from your presence. The motif of hiding from the
[4:15] 37 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
[4:15] 38 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
[4:15] 39 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
[4:15] 40 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
[4:16] 41 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[4:17] 42 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:17] 43 tn Or “she conceived.”
[4:17] 44 tn Heb “according to the name of.”
[4:18] 45 tn Heb “and Irad fathered.”
[4:20] 46 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
[4:20] 47 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
[4:22] 48 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
[4:23] 49 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
[4:24] 50 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
[4:25] 51 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 52 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
[4:26] 54 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
[4:26] 55 tn Heb “call in the name.” The expression refers to worshiping the
[4:10] 56 sn What have you done? Again the
[4:10] 57 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
[14:13] 58 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
[14:13] 59 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).
[14:13] 60 tn Or “terebinths.”
[14:13] 61 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
[14:13] 62 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.
[14:13] 63 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
[14:14] 64 tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).
[14:14] 65 tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.
[14:14] 66 tn The words “the invaders” have been supplied in the translation for clarification.
[14:14] 67 sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.
[23:15] 68 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 69 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
[23:16] 70 tn Heb “listened to Ephron.”
[23:16] 71 tn Heb “and Abraham weighed out.”
[23:16] 72 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 74 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 75 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.
[23:1] 76 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[23:1] 77 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[28:15] 78 sn Sheol is the underworld, land of the dead, according to the OT world view.
[28:15] 79 tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.
[28:15] 80 tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).
[28:15] 81 sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.
[30:10] 82 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.
[30:10] 83 tn Heb “Do not see for us right things.”
[30:10] 84 tn Heb “Tell us smooth things, see deceptive things.”
[13:6] 85 sn The same description of a false prophet is found in Micah 2:11.
[13:6] 86 sn The
[13:6] 87 tn Or “confirmed”; NIV “to be fulfilled”; TEV “to come true.”
[13:8] 88 tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.
[13:8] 89 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
[13:9] 90 tn The Hebrew term may refer to the secret council of the
[13:9] 91 tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).
[13:10] 93 tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.
[13:11] 94 tn Heb “and you, O hailstones.”
[13:11] 95 sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).
[13:14] 96 tn Or “within it,” referring to the city of Jerusalem.
[13:16] 97 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
