SEV Biblia, Chapter 19:5
Y dijo: Por tanto, el hombre dejar padre y madre, y se unir a su mujer, y sern dos en una carne.
Clarke's Bible Commentary - Matthew 19:5
Verse 5. For this cause] Being created for this very purpose; that they might glorify their Maker in a matrimonial connection. A man shall leave (kataleiyai, wholly give up) both father and mother-the matrimonial union being more intimate and binding than even paternal or filial affection;- and shall be closely united, proskollhqhsetai, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, than in the glued joint. So also the Hebrew word qbd debak implies. And they twain shall be one flesh?] Not only meaning, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows.
Farther, it appears to me, that the words in Gen. ii. 24, dja rsbl lebasar achad, for one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the producing of one flesh, the very same kind of human creature with themselves. See the note on Gen. ii. 24.
John Gill's Bible Commentary
Ver. 5. And said , etc.] ( Genesis 2:24) where they seem to be the words of Adam, though here they are ascribed to God, who made Adam and Eve; and as if they were spoken by him, when he brought them together; and which is easily reconciled by observing, that these words were spoken by Adam, under the direction of a divine revelation; showing, that there would be fathers, and mothers, and children; and that the latter, when grown up, would enter into a marriage state, and leave their parents, and cleave to their proper yoke fellows, which relations then were not in being: this therefore being the effect of a pure revelation from God, may be truly affirmed to be said by him. Some think they are the words of Moses the historian; and if they were, as they were delivered by divine inspiration, they may be rightly called the word of God. A note by Jarchi on this text exactly agrees herewith, which is k trmwa dqh jwr , the holy Spirit says thus: for this cause shall a man leave father and mother, and shall cleave to his wife; and not wives: and the phrase denotes that close union between a man and his wife, which is not to be dissolved for every cause, it being stricter than that which is between parents and children; for the wife must be cleaved unto, and father and mother forsaken: not that upon this new relation between man and wife, the former relation between parents and children ceases; nor does this phrase denote an entire separation from them, so as to have the affection alienated from them, or to be disengaged from all duty and obedience to them, and care and regard for them, for the future; but a relinquishing the house of his father and the bed of his mother, as all the three Targums on the place explain it: that is, he shall quit the house of his father, and not bed and board there, and live with him as before; but having taken a wife to himself, shall live and cohabit with her: and they twain shall be one flesh ; the word twain is: not in the Hebrew text in Genesis, but in the Septuagint version compiled by Jews, in the Samaritan Pentateuch, and version, and in the Targum of Jonathan ben Uzziel, who renders, it as here, dj arybl whywwrt whyw , and they two shall be one flesh. This is the true sense, for neither more nor less can possibly be meant; and denotes that near conjunction, and strict union, between a man and his wife, the wife being a part of himself, and both as one flesh, and one body, and therefore not to be parted on every slight occasion; and has a particular respect to the act of carnal copulation, which only ought to be between one man and one woman, lawfully married to each other; (see Gill on 1 Corinthians 6:16).
Matthew Henry Commentary
Verses 3-12 - The Pharisees were desirous of drawing something from Jesus which the might represent as contrary to the law of Moses. Cases about marriag have been numerous, and sometimes perplexed; made so, not by the law of God, but by the lusts and follies of men; and often people fix what they will do, before they ask for advice. Jesus replied by askin whether they had not read the account of the creation, and the firs example of marriage; thus pointing out that every departure therefro was wrong. That condition is best for us, and to be chosen and kept to accordingly, which is best for our souls, and tends most to prepare u for, and preserve us to, the kingdom of heaven. When the gospel i really embraced, it makes men kind relatives and faithful friends; i teaches them to bear the burdens, and to bear with the infirmities of those with whom they are connected, to consider their peace an happiness more than their own. As to ungodly persons, it is proper tha they should be restrained by laws, from breaking the peace of society And we learn that the married state should be entered upon with grea seriousness and earnest prayer.
Greek Textus Receptus
και 2532 CONJ ειπεν 2036 5627 V-2AAI-3S ενεκεν 1752 ADV τουτου 5127 D-GSN καταλειψει 2641 5692 V-FAI-3S ανθρωπος 444 N-NSM τον 3588 T-ASM πατερα 3962 N-ASM και 2532 CONJ την 3588 T-ASF μητερα 3384 N-ASF και 2532 CONJ προσκολληθησεται 4347 5701 V-FPI-3S τη 3588 T-DSF γυναικι 1135 N-DSF αυτου 846 P-GSM και 2532 CONJ εσονται 2071 5704 V-FXI-3P οι 3588 T-NPM δυο 1417 A-NUI εις 1519 PREP σαρκα 4561 N-ASF μιαν 1520 A-ASF
Vincent's NT Word Studies
5. Shall cleave (kollhqhsetai). Lit., shall be glued.Shall be one flesh (esontai eiv sarka mian). Lit., "into one flesh;" Wyc., two in one flesh.
Robertson's NT Word Studies
19:5 {Shall cleave} (kolleqesetai). First future passive, "shall be glued to," the verb means. {The twain shall become one flesh} (esontai hoi duo eis sarka mian). this use of eis after eimi is an imitation of the Hebrew, though a few examples occur in the older Greek and in the papyri. The frequency of it is due to the Hebrew and here the LXX is a direct translation of the Hebrew idiom.
