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
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 5 And he replied, “I don’t know! Am I my brother’s guardian?” 6
9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.
14:20 Worthy of praise is 9 the Most High God,
who delivered 10 your enemies into your hand.”
Abram gave Melchizedek 11 a tenth of everything.
20:8 Early in the morning 12 Abimelech summoned 13 all his servants. When he told them about all these things, 14 they 15 were terrified.
21:32 So they made a treaty 16 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 17 to the land of the Philistines. 18
29:28 Jacob did as Laban said. 25 When Jacob 26 completed Leah’s bridal week, 27 Laban gave him his daughter Rachel to be his wife. 28
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 sn Where is Abel your brother? Again the
6 tn Heb “The one guarding my brother [am] I?”
sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.
7 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.
8 tn Heb “call in the name.” The expression refers to worshiping the
9 tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.
10 sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.
11 tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.
12 tn Heb “And Abimelech rose early in the morning and he summoned.”
13 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
14 tn Heb “And he spoke all these things in their ears.”
15 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
16 tn Heb “cut a covenant.”
17 tn Heb “arose and returned.”
18 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
19 tn The imperfect verbal form here has a modal nuance, expressing desire.
20 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
21 tn Heb “all of him.”
22 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
23 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
24 tn The disjunctive clause is circumstantial, expressing the reason for his question.
25 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.
26 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
27 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.
28 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.
29 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
30 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
31 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.”
32 sn Slaves. See the note on this word in v. 21.