the Week of Christ the King / Proper 29 / Ordinary 34
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New American Standard Bible
Genesis 2:24
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Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.
Therefore shall a man leave his father and his mother, and shall cleave to his wife: and they shall be one flesh.
So a man will leave his father and mother and be united with his wife, and the two will become one body.
That is why a man leaves his father and mother and unites with his wife, and they become a new family.
Therefore shall a man leave his father and his mother, and shall cleave to his wife: and they shall be one flesh.
Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.
For this reason a man shall leave his father and his mother, and shall be joined to his wife; and they shall become one flesh.
Wherfor a man schal forsake fadir and modir, and schal cleue to his wijf, and thei schulen be tweyne in o fleisch.
therefore doth a man leave his father and his mother, and hath cleaved unto his wife, and they have become one flesh.
For this reason a man will leave his father and his mother and be united to his wife, and they will become one flesh.
That's why a man will leave his own father and mother. He marries a woman, and the two of them become like one person.
This is why a man is to leave his father and mother and stick with his wife, and they are to be one flesh.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
For this cause will a man go away from his father and his mother and be joined to his wife; and they will be one flesh.
For this cause shall man leaue his father and his mother, and shalbe ioyned with his wyfe: and they shall become one fleshe.
Therefore shall a man leave his father and his mother, and cleave to his wife; and they shall become one flesh.
That is why a man leaves his father and mother and is joined to his wife. In this way two people become one.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
Therefore shall a man leaue his father and his mother, and shall cleaue vnto his wife: and they shalbe one flesh.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
For this reason a man will leave his father and his mother, and will be joined to his wife. And they will become one flesh.
Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.
For this cause, will a man leave his father and his mother, and cleave unto his wife, and they shall become one flesh.
Therefore shall man leaue his father and his mother, and shall cleaue to his wife, and they shall be one flesh.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
That is why a man leaves his father and mother and is united with his wife, and they become one.
Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.
Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh.
Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
This is why a man leaves his father and mother and bonds with his wife, and they become one flesh.
Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.
Therefore a man shall leave his father and his mother and shall cling to his wife, and they shall be as one flesh.
Therefore, a man shall leave his father and his mother, and shall cleave to his wife and they shall become one flesh.
For this cause shal a man leaue father and mother, and cleue vnto his wife, & they two shalbe one flesh.
Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.
This explains why a man leaves his father and mother and is joined to his wife, and the two are united into one.
For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.
Therefore a man shall leave his father and his mother, and cleave to his wife; and they shall become one flesh.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
leave: Genesis 24:58, Genesis 24:59, Genesis 31:14, Genesis 31:15, Psalms 45:10
cleave: Leviticus 22:12, Leviticus 22:13, Deuteronomy 4:4, Deuteronomy 10:20, Joshua 23:8, Psalms 45:10, Proverbs 12:4, Proverbs 31:10, Acts 11:23
and they shall be one flesh: The LXX, Vulgate, Syriac, Arabic, and Samaritan read, "they two;" as is also read in several of the Parallel Passages. Malachi 2:14-16, Matthew 19:3-9, Mark 10:6-12, Romans 7:2, 1 Corinthians 6:16, 1 Corinthians 6:17, 1 Corinthians 7:2-4, 1 Corinthians 7:10, 1 Corinthians 7:11, Ephesians 5:28-31, 1 Timothy 5:14, 1 Peter 3:1-7
Reciprocal: Genesis 2:23 - flesh Genesis 4:19 - two wives Genesis 24:61 - followed Genesis 31:26 - carried Genesis 41:26 - the dream is one Deuteronomy 11:22 - to cleave Deuteronomy 17:17 - multiply wives Deuteronomy 24:5 - a man Joshua 23:12 - cleave Judges 8:30 - many wives Judges 14:16 - I have not 1 Samuel 25:43 - both 1 Kings 11:2 - Solomon Matthew 19:8 - but Mark 10:7 - General 1 Corinthians 11:9 - the man Ephesians 5:25 - love Ephesians 5:31 - General Colossians 3:19 - love Hebrews 13:4 - Marriage 1 Peter 3:7 - ye
Cross-References
And so the heavens and the earth were completed, and all their heavenly lights.
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done.
Then God blessed the seventh day and sanctified it, because on it He rested from all His work which God had created and made.
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.
But a mist used to rise from the earth and water the whole surface of the ground.
Then the LORD God formed the man of dust from the ground, and breathed into his nostrils the breath of life; and the man became a living person.
Out of the ground the LORD God caused every tree to grow that is pleasing to the sight and good for food; the tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.
Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers.
The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold.
The gold of that land is good; the bdellium and the onyx stone are there as well.
Gill's Notes on the Bible
Therefore shall a man leave his father, and his mother,.... These are thought by some to be the words of Moses, inferring from the above fact, what ought to be among men; and by others, the words of Adam under divine inspiration, as the father of mankind instructing his sons what to do, and foretelling what would be done in all succeeding ages: though they rather seem to be the words of God himself, by whom marriage was now instituted; and who here gives direction about it, and declares the case and circumstance of man upon it, and how he would and should behave: and thus our Lord Jesus Christ, quoting these words, makes them to be the words of him that made man, male and female, and supplies and prefaces them thus, and said, "for this cause", c. Matthew 19:5 so Jarchi paraphrases them,
"the Holy Ghost said so:''
not that a man upon his marriage is to drop his affections to his parents, or be remiss in his obedience to them, honour of them, and esteem for then, or to neglect the care of them, if they stand in need of his assistance but that he should depart from his father's house, and no more dwell with him, or bed and board in his house; but having taken a wife to himself, should provide an habitation for him and her to dwell together: so all the three Targums interpret it, of quitting "the house of his father, and his mother's bed",
and shall cleave unto his wife; with a cordial affection, taking care of her, nourishing and cherishing her, providing all things comfortable for her, continuing to live with her, and not depart from her as long as they live: the phrase is expressive of the near union by marriage between man and wife; they are, as it were, glued together, and make but one; which is more fully and strongly expressed in the next clause:
and they shall be one flesh; that is, "they two", the man and his wife, as it is supplied and interpreted by Christ, Matthew 19:5 and so here in the Targum of Jonathan, and in the Septuagint and Samaritan versions: the union between them is so close, as if they were but one person, one soul, one body; and which is to be observed against polygamy, unlawful divorces, and all uncleanness, fornication, and adultery: only one man and one woman, being joined in lawful wedlock, have a right of copulation with each other, in order to produce a legitimate offspring, partaking of the same one flesh, as children do of their parents, without being able to distinguish the flesh of the one from the other, they partake of: and from hence it appears to be a fabulous notion, that Cecrops, the first king of Athens, was the first institutor of matrimony and joiner of one man to one woman; whence he was said to be "biformis" p, and was called διφυης; unless, as some q have thought, that he and Moses were one and the same who delivered out the first institution of marriage, which is this.
p Justin. e Trogo, l. 2. c. 6. q Vid. Saldeni Otia Theolog. Exercitat. 1. sect. 14. p. 13, 14.
Barnes' Notes on the Bible
These might be the words of the first man Genesis 2:24. As he thoroughly understood the relation between himself and the woman, there is no new difficulty in conceiving him to become acquainted at the same time with the relationship of son to father and mother, which was in fact only another form of that in which the newly-formed woman stood to himself. The latter is really more intimateand permanent than the former, and naturally therefore takes its place, especially as the practical of the filial tie, - that of being trained to maturity, - is already accomplished, when the conjugal one begins.
But it seems more probable that this sentence is the reflection of the inspired author on the special mode in which the female was formed from the male. Such remarks of the writer are frequently introduced by the word “therefore” (על־כן kēn-‛al). It is designed to inculcate on the race that was to spring from them the inviolable sanctity of the conjugal relation. In the primeval wedlock one man was joined to one woman only for life. Hence, in the marriage relation the animal is subordinate to the rational. The communication of ideas; the cherishing of the true, the right, the good; the cultivation of the social affections; the spontaneous outflow of mutual good offices; the thousand nameless little thoughts, looks, words, and deeds that cheer the brow and warm the heart; the common care of children, servants, and dependents; the constant and heartfelt worship of the Father of all, constitute the main ends and joys of the married state.
After the exclamation of the man on contemplating the woman, as bone of his bones and flesh of his flesh, and therefore physically, intellectually, and morally qualified to be his mate, we may suppose immediately to follow the blessing of man, and the general endowment of himself and the animals with the fruits of the soil as recorded in the preceding chapter Genesis 1:28-30. The endowment of man embraces every tree in which is the fruit of a tree yielding seed. This general grant was of course understood by man to exclude the tree of the knowledge of good and evil, which was excepted, if not by its specific nature, yet by the previous command given to man. This command we find was given before the formation of the woman, and therefore sometime before the events recorded in the second and third clauses of Genesis 1:27. Hence, it preceded the blessing and the endowment. It was not special, however, to the tree of the knowledge of good and evil to be intended for other purposes than the food of man, as there are very many other trees that afford no proper nutriment to man. The endowment, therefore, refers to such trees as were at the same time nutritive and not expressly and previously forbidden.
This chapter is occupied with the “generations, issues or products of the skies and the land,” or, in other words, of the things created in the six days. It is the meet preface to the more specific history of man, as it records his constitution, his provision, his moral and intellectual cultivation, and his social perfection. It brings us up to the close of the sixth day. As the Creator pronounced a sentence of approbation on all that he had made at the end of that day, we have reason to believe that no moral derangement had yet taken place in man’s nature.
Clarke's Notes on the Bible
Verse Genesis 2:24. Therefore shall a man leave his father and his mother —
There shall be, by the order of God, a more intimate connection formed between the man and woman, than can subsist even between parents and children.
And they shall be one flesh. — These words may be understood in a twofold sense.
1. These two shall be one flesh, shall be considered as one body, having no separate or independent rights, privileges, cares, concerns, c., each being equally interested in all things that concern the marriage state.
2. These two shall be for the production of one flesh from their union a posterity shall spring, as exactly resembling themselves as they do each other.
Our Lord quotes these words, Matthew 19:5, with some variation from this text: They TWAIN shall be one flesh. So in Mark 10:8. St. Paul quotes in the same way, 1 Corinthians 6:16, and in Ephesians 5:31. The Vulgate Latin, the Septuagint, the Syriac, the Arabic, and the Samaritan, all read the word TWO. That this is the genuine reading I have no doubt. The word שניהם sheneyhem, they two or both of them, was, I suppose, omitted at first from the Hebrew text, by mistake, because it occurs three words after in the following verse, or more probably it originally occurred in Genesis 2:24, and not in Genesis 2:25; and a copyist having found that he had written it twice, in correcting his copy, struck out the word in Genesis 2:24 instead of Genesis 2:25. But of what consequence is it? In the controversy concerning polygamy, it has been made of very great consequence. Without the word, some have contended a man may have as many wives as he chooses, as the terms are indefinite, THEY shall be, c., but with the word, marriage is restricted. A man can have in legal wedlock but ONE wife at the same time.
We have here the first institution of marriage, and we see in it several particulars worthy of our most serious regard.
1. God pronounces the state of celibacy to be a bad state, or, if the reader please, not a good one and the Lord God said, It is not good for man to be alone. This is GOD'S judgment. Councils, and fathers, and doctors, and synods, have given a different judgment; but on such a subject they are worthy of no attention. The word of God abideth for ever.
2. God made the woman for the man, and thus he has shown us that every son of Adam should be united to a daughter of Eve to the end of the world. 1 Corinthians 7:3. God made the woman out of the man, to intimate that the closest union, and the most affectionate attachment, should subsist in the matrimonial connection, so that the man should ever consider and treat the woman as a part of himself: and as no one ever hated his own flesh, but nourishes and supports it, so should a man deal with his wife; and on the other hand the woman should consider that the man was not made for her, but that she was made for the man, and derived, under God, her being from him; therefore the wife should see that she reverence her husband, Ephesians 5:33.
Genesis 2:23-24; Genesis 2:24 contain the very words of the marriage ceremony: This is flesh of my flesh, and bone of my bone, therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. How happy must such a state be where God's institution is properly regarded, where the parties are married, as the apostle expresses it, in the Lord; where each, by acts of the tenderest kindness, lives only to prevent the wishes and contribute in every possible way to the comfort and happiness of the other! Marriage might still be what it was in its original institution, pure and suitable; and in its first exercise, affectionate and happy; but how few such marriages are there to be found! Passion, turbulent and irregular, not religion; custom, founded by these irregularities, not reason; worldly prospects, originating and ending in selfishness and earthly affections, not in spiritual ends, are the grand producing causes of the great majority of matrimonial alliances. How then can such turbid and bitter fountains send forth pure and sweet waters? See the ancient allegory of Cupid and Psyche, by which marriage is so happily illustrated, explained in the notes on Matthew 19:4-6.
