Genesis 2:24

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 

Genesis 8:14

8:14 And by the twenty-seventh day of the second month the earth ⁵  was dry.

Genesis 13:11

13:11 Lot chose for himself the whole region of the Jordan and traveled ⁶  toward the east.

So the relatives separated from each other. ⁷ 

Genesis 19:10

19:10 So the men inside ⁸  reached out ⁹  and pulled Lot back into the house ¹⁰  as they shut the door.

Genesis 25:3

25:3 Jokshan became the father of Sheba and Dedan. ¹¹  The descendants of Dedan were the Asshurites, Letushites, and Leummites.

Genesis 25:24

25:24 When the time came for Rebekah to give birth, ¹²  there were ¹³  twins in her womb.

Genesis 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ¹⁴ 

Genesis 33:4

33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept.

Genesis 34:9

34:9 Intermarry with us. ¹⁵  Let us marry your daughters, and take our daughters as wives for yourselves. ¹⁶ 

Genesis 38:27

38:27 When it was time for her to give birth, there were twins in her womb.

Genesis 41:11

41:11 We each had a dream one night; each of us had a dream with its own meaning. ¹⁷ 

[2:24]  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.

[2:24]  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.

[2:24]  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.

[2:24]  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.

[8:14]  ⁵ tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.

[13:11]  ⁹ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ¹⁰ tn Heb “a man from upon his brother.”

[19:10]  ¹³ tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.

[19:10]  ¹⁴ tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.

[19:10]  ¹⁵ tn Heb “to them into the house.”

[25:3]  ¹⁷ sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.

[25:24]  ²¹ tn Heb “And her days were filled to give birth.”

[25:24]  ²² tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.

[33:2]  ²⁵ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[34:9]  ²⁹ tn Heb “form marriage alliances with us.”

[34:9]  ³⁰ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[41:11]  ³³ tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”