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 The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

⁶ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

⁷ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

⁸ tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

⁹ tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

¹⁰ tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

¹¹ tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

¹² tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

¹³ tn Or “the South [country]” (also in v. 3).

sn Negev is the name for the southern desert region in the land of Canaan.

¹⁴ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

¹⁵ tn The disjunctive clause signals the beginning of a new episode in the story.

¹⁶ sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

¹⁷ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

¹⁸ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

¹⁹ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

²⁰ sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

²¹ tn Heb “Because I said.”

²² tn Heb “over the matter of.”

²³ tn Heb “but also.”

²⁴ tn Heb “took and gave.”

²⁵ tn In the Hebrew text the clause begins with “because.”

²⁶ tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

²⁷ tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

²⁸ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

²⁹ tn Heb “after her old age.”

³⁰ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

³¹ tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

³² tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

³³ tn Heb “as the Lord has spoken.”

³⁴ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

³⁵ tn Heb “and it happened when the days were long to him there.”

³⁶ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

³⁷ tn Or “fondling.”

sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

³⁸ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

³⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

⁴⁰ 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.

⁴¹ 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.

⁴² tn Heb “God has given my reward.”

⁴³ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.

⁴⁴ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

⁴⁵ tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).

⁴⁶ tn Or “grandsons” (NIV); “descendants” (NEB).

⁴⁷ tn Or “grandsons” (NIV); “descendants” (NEB).

⁴⁸ tn Heb “daughter,” but see Gen 36:24-25.

⁴⁹ tn Heb “a man, a Canaanite.”

⁵⁰ tn Heb “and his name was Shua.”

⁵¹ tn Heb “and he took her.”

⁵² tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.