2:24 That is why 1 a man leaves 2 his father and mother and unites with 3 his wife, and they become a new family. 4
34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet 7 the young women 8 of the land.
18:1 The Lord appeared to Abraham 9 by the oaks 10 of Mamre while 11 he was sitting at the entrance 12 to his tent during the hottest time of the day. 18:2 Abraham 13 looked up 14 and saw 15 three men standing across 16 from him. When he saw them 17 he ran from the entrance of the tent to meet them and bowed low 18 to the ground. 19
18:3 He said, “My lord, 20 if I have found favor in your sight, do not pass by and leave your servant. 21
18:1 The Lord appeared to Abraham 22 by the oaks 23 of Mamre while 24 he was sitting at the entrance 25 to his tent during the hottest time of the day.
12:9 Love must be 29 without hypocrisy. Abhor what is evil, cling to what is good.
1 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
2 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
3 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
4 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.
5 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
6 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
7 tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.
8 tn Heb “daughters.”
9 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
10 tn Or “terebinths.”
11 tn The disjunctive clause here is circumstantial to the main clause.
12 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
13 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
14 tn Heb “lifted up his eyes.”
15 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
16 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
17 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
18 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
19 sn The reader knows this is a theophany. The three visitors are probably the
20 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
21 tn Heb “do not pass by from upon your servant.”
22 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
23 tn Or “terebinths.”
24 tn The disjunctive clause here is circumstantial to the main clause.
25 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
26 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
27 tn Or perhaps “from the east” (NRSV) or “in the east.”
28 tn Heb “in the land of Shinar.”
29 tn The verb “must be” is understood in the Greek text.