Kejadian 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 

Kejadian 34:3

34:3 Then he became very attached ⁵  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. ⁶ 

Kejadian 34:1

Dinah and the Shechemites

34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet ⁷  the young women ⁸  of the land.

1 Samuel 18:1-3

Saul Comes to Fear David

18:1 When David ⁹  had finished talking with Saul, Jonathan and David became bound together in close friendship. ¹⁰  Jonathan loved David as much as he did his own life. ¹¹  18:2 Saul retained David ¹²  on that day and did not allow him to return to his father’s house. 18:3 Jonathan made a covenant with David, for he loved him as much as he did his own life. ¹³ 

1 Samuel 18:1

Saul Comes to Fear David

18:1 When David ¹⁴  had finished talking with Saul, Jonathan and David became bound together in close friendship. ¹⁵  Jonathan loved David as much as he did his own life. ¹⁶ 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ¹⁷  the circumcised believers ¹⁸  took issue with ¹⁹  him,

Roma 12:9

Conduct in Love

12:9 Love must be ²⁰  without hypocrisy. Abhor what is evil, cling to what is good.

[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.

[34:3]  ⁵ tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  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”).

[34:1]  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.

[34:1]  ⁸ tn Heb “daughters.”

[18:1]  ⁹ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[18:1]  ¹⁰ tn Heb “the soul of Jonathan was bound with the soul of David.”

[18:1]  ¹¹ tn Heb “like his [own] soul.”

[18:1]  sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.

[18:2]  ¹² tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[18:3]  ¹³ tn Heb “like his [own] soul.”

[18:1]  ¹⁴ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[18:1]  ¹⁵ tn Heb “the soul of Jonathan was bound with the soul of David.”

[18:1]  ¹⁶ tn Heb “like his [own] soul.”

[18:1]  sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.

[11:2]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁸ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[12:9]  ²⁰ tn The verb “must be” is understood in the Greek text.