The Fallible · Synthetic · Study Bible
Rebekah Is Chosen
Genesis 24:15–61 — Rebekah Is Chosen. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
15Before the servant had finished praying, Rebekah came out with her jar on her shoulder. She was the daughter of Bethuel son of Milcah, the wife of Abraham’s brother Nahor.
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Hebrew — tap a word ↓
way·hî- ṭe·rem hū kil·lāh lə·ḏab·bêr wə·hin·nêh riḇ·qāh yō·ṣêṯ wə·ḵad·dāh ‘al- šiḵ·māh ’ă·šer yul·lə·ḏāh liḇ·ṯū·’êl ben- mil·kāh ’ê·šeṯ ’aḇ·rā·hām ’ă·ḥî nā·ḥō·wr
Literal — word-for-word from the original
And-it-came-to-pass, before he had-finished to-speak, and-behold Rebekah coming-out, and-her-jar upon her-shoulder — she who was-born to-Bethuel son of-Milcah, the-wife of-Nahor, brother-of Abraham.
Where the English smooths the original
God, in his providence, doth sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek him, and trust in him; yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it.
that very moment, as the Targum of Jonathan; so soon were his prayers heard and answered, Isaiah 65:24
God gives success to all things that are done for the glory of his name and according to his word.
his prayer was answered (cf. Isaiah 65:24 ; Daniel 9:20, 21 ). From ver. 45 it appears that the servant's prayer was not articulately spoken, but offered "in his heart;"
16Now the girl was very beautiful, a virgin who had not had relations with any man. She went down to the spring, filled her jar, and came up again.
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Hebrew — tap a word ↓
wə·han·na·‘ă·rā mə·’ōḏ ṭō·ḇaṯ mar·’eh bə·ṯū·lāh lō yə·ḏā·‘āh wə·’îš wat·tê·reḏ hā·‘ay·nāh wat·tə·mal·lê ḵad·dāh wat·tā·‘al
Literal — word-for-word from the original
And-the-girl very good of-appearance, a-virgin, and-a-man had-not known her; and-she-went-down to-the-spring, and-she-filled her-jar, and-she-came-up.
Where the English smooths the original
The water, therefore, was reached by a flight of steps, the usual rule wherever the well was fed by a natural spring. Cisterns, on the contrary, supplied from the rains were narrower at the top than at the bottom.
She was a virgin not only in title and show, but in truth, for no man had known her, i.e. corrupted her.
Rebekah was very diligent and speedy in doing her work, she did not stay to look at strangers, or hold an idle conversation with other damsels that came thither on the same account; but, having filled her pitcher, was making the best of her way home.
A virgin . Bethulah , i . e . one separated and secluded from intercourse with men; from batik , to seclude
17So the servant ran to meet her and said, “Please let me have a little water from your jar.”
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hā·‘e·ḇeḏ way·yā·rāṣ liq·rā·ṯāh way·yō·mer nā haḡ·mî·’î·nî mə·‘aṭ- ma·yim mik·kad·dêḵ
Literal — word-for-word from the original
And-ran the-servant to-meet-her, and-he-said, "Let-me-sip, please, a-little water from-your-jar."
Where the English smooths the original
but this was done to try whether she was the person, and whether her conduct and carriage would answer the token
thus proving that the kindly disposition within her bosom was "not simply the reflex of national customs, but the invisible sun beaming through her mind, and freely bringing forward the blossoms of sterling goodness" (Kalisch)
Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him but to pour it into the trough for his camels, afforded him the most agreeable surprise.
18“Drink, my lord,” she replied, and she quickly lowered her jar to her hands and gave him a drink.
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šə·ṯêh ’ă·ḏō·nî wat·tō·mer wat·tə·ma·hêr wat·tō·reḏ kad·dāh ‘al- yā·ḏāh wat·taš·qê·hū
Literal — word-for-word from the original
And-she-said, "Drink, my-lord." And-she-hurried and-let-down her-jar upon her-hand, and-she-gave-him-drink.
Where the English smooths the original
She said, Drink, my lord; for his retinue showed him to be a person of more than ordinary quality.
Signifying at once that he was welcome to drink what he would, giving him a very honourable title
Rebekah did just what he had fixed upon as a token, not only giving him to drink, but offering to water his camels, and with youthful vivacity carrying out her promise.
19After she had given him a drink, she said, “I will also draw water for your camels, until they have had enough to drink.”
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Hebrew — tap a word ↓
wat·tə·ḵal lə·haš·qō·ṯōw wat·tō·mer gam ’eš·’āḇ liḡ·mal·le·ḵā ‘aḏ ’im- kil·lū liš·tōṯ
Literal — word-for-word from the original
And-she-finished to-give-him-drink, and-she-said, "Also for-your-camels I-will-draw, until they-have-finished to-drink."
Where the English smooths the original
What amiable qualities does Rebekah show! What condescension! what good-nature! what humanity! The servant asks only to drink a little water out of her pitcher, and she not only gives this with the most obliging courtesy, but hastens to draw water for all his camels.
and this now was the sign or token the servant had desired might be, by which he would know who was the person intended for the wife of his master's son
She did not stand to gaze upon the strange man his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good.
20And she quickly emptied her jar into the trough and ran back to the well to draw water, until she had drawn water for all his camels.
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wat·tə·ma·hêr wat·tə·‘ar kad·dāh ’el- haš·šō·qeṯ wat·tā·rāṣ ‘ō·wḏ ’el- hab·bə·’êr liš·’ōḇ wat·tiš·’aḇ lə·ḵāl gə·mal·lāw
Literal — word-for-word from the original
And-she-hurried and-she-emptied her-jar into-the-trough, and-she-ran again to-the-well to-draw, and-she-drew for-all his-camels.
Where the English smooths the original
It is recorded that an individual [camel] has drunk as much as 20 gallons at a sitting, a fact which throws new light on the incident of Rebekah at the well.
and there were ten of them; and these, being thirsty after so long a journey, required a great deal of water to satisfy them; therefore Rebekah must take a vast deal of pains and labour to draw water for them all until they had enough.
or gutter made of stone, with which wells were usually provided, and which were filled with water when animals required to drink
21Meanwhile, the man watched her silently to see whether or not the LORD had made his journey a success.
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Hebrew — tap a word ↓
wə·hā·’îš miš·tā·’êh lāh ma·ḥă·rîš lā·ḏa·‘aṯ ’im- lō Yah·weh dar·kōw ha·hiṣ·lî·aḥ
Literal — word-for-word from the original
And-the-man gazing-astonished at-her, keeping-silent, to-know whether had-prospered the-LORD his-journey or-not.
Where the English smooths the original
The man wondered at her, i.e. at the wonderful providence of God, and the eminent answer of his prayer.
משׁתּאה, from שׁאה to be desert, inwardly laid waste, i.e., confused. Others derive it from שׁאה equals שׁעה to see; but in the Hithpael this verb signifies to look restlessly about, which is not applicable here.
silence being the customary attitude for the soul in either expecting or receiving a Divine communication (cf. Leviticus 10:3 ; Psalm 39:2 ; Acts 11:18 )
rather, it sets him before us as keenly observing all she said and did, and carefully coming to the conclusion that the comely and generous maiden was the destined bride of the son of his lord.
22And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels.
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way·hî ka·’ă·šer hag·gə·mal·lîm kil·lū liš·tō·wṯ hā·’îš way·yiq·qaḥ zā·hāḇ ne·zem miš·qā·lōw be·qa‘ ū·šə·nê zā·hāḇ ṣə·mî·ḏîm ‘al- yā·ḏe·hā miš·qā·lām ‘ă·śā·rāh
Literal — word-for-word from the original
And-it-came-to-pass, as the-camels had-finished to-drink, and-the-man took a-nose-ring of-gold, a-beka its-weight, and-two bracelets for-her-hands, ten of-gold their-weight.
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Really nose-ring; for in Genesis 24:47 the man places it on her nose, wrongly translated face in our version.
St. Paul and St. Peter have directed Christians to a more excellent way of adorning themselves; “not with gold, or pearls, or costly array, but (which becometh women professing godliness) with good works;”
placed these ornaments upon her, not as a bridal gift, but in return for her kindness
half a shekel weight ] Heb. beḳa . See Exodus 38:26 . Half a shekel weighed one quarter of an ounce.
23“Whose daughter are you?” he asked. “Please tell me, is there room in your father’s house for us to spend the night?”
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Hebrew — tap a word ↓
mî baṯ- ’at way·yō·mer nā hag·gî·ḏî lî hă·yêš mā·qō·wm ’ā·ḇîḵ bêṯ- lā·nū lā·lîn
Literal — word-for-word from the original
And-he-said, "Whose daughter [are] you? Tell, please, to-me: is-there in-house-of your-father room for-us to-lodge?"
Where the English smooths the original
the reason of this question is, because by her answer to it he would know whether she was of the family related to Abraham or not; from whom only, according to his oath, he was to take a wife for Isaac
or, for he had said; for it is probable he inquired who she was before he gave her those presents.
room ] Lit. “place” as in Genesis 24:25 . Cf. Psalm 31:8 , “in a large room” (A.V.) = “in a large place” (R.V.).
24She replied, “I am the daughter of Bethuel, the son that Milcah bore to Nahor.”
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wat·tō·mer ’ê·lāw ’ā·nō·ḵî baṯ- bə·ṯū·’êl ben- ’ă·šer mil·kāh yā·lə·ḏāh lə·nā·ḥō·wr
Literal — word-for-word from the original
And-she-said to-him, "I [am] daughter-of Bethuel son-of-Milcah, whom she-bore to-Nahor."
Where the English smooths the original
Rebekah mentions her father’s mother to show that she was descended from a highborn wife; but the servant would welcome it as proving that not only on the father’s side, but also on the mother’s, she was Isaac’s cousin
So she signifies that she was Nahor’s daughter, not by his concubine, but by his lawful and principal wife.
which sets Rebekah's descent in a true light, see Genesis 22:20
25Then she added, “We have plenty of straw and feed, as well as a place for you to spend the night.”
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wat·tō·mer ’ê·lāw ‘im·mā·nū gam- raḇ te·ḇen gam- mis·pō·w gam- mā·qō·wm lā·lūn
Literal — word-for-word from the original
And-she-said to-him, "Also straw, also feed, plenty with-us; also a-place to-lodge."
Where the English smooths the original
this she could venture to say, and invite him to come and take up his quarters in her father's house, without going home to relate the question put to her, and to have leave to give the invitation, knowing full well the generosity, liberality, and hospitable spirit of her father.
The character of Rebekah comes out in her practical answer. Food and stabling for the 10 camels would be more difficult to find than a lodging for the man.
She said moreover unto him, We have both straw and provender enough, and room to lodge in.
26Then the man bowed down and worshiped the LORD,
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hā·’îš way·yiq·qōḏ way·yiš·ta·ḥū Yah·weh
Literal — word-for-word from the original
And-the-man bowed-low, and-he-prostrated-himself to-the-LORD.
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Giving thanks to God for his marvellous assistance hitherto, and begging the continuance of his presence and blessing.
To show what a deep sense he had of the divine goodness, and in humble acknowledgment of the favours he had received in being thus providentially directed
Rebekah’s mention of her family had dispelled the servant’s last doubt; bowing his head he gives praise to Jehovah, the God of Abraham
27saying, “Blessed be the LORD, the God of my master Abraham, who has not withheld His kindness and faithfulness from my master. As for me, the LORD has led me on the journey to the house of my master’s relatives.”
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Hebrew — tap a word ↓
way·yō·mer bā·rūḵ Yah·weh ’ĕ·lō·hê ’ă·ḏō·nî ’aḇ·rā·hām ’ă·šer lō- ‘ā·zaḇ ḥas·dōw wa·’ă·mit·tōw mê·‘im ’ă·ḏō·nî ’ā·nō·ḵî Yah·weh nā·ḥa·nî bad·de·reḵ bêṯ ’ă·ḏō·nî ’ă·ḥê
Literal — word-for-word from the original
And-he-said, "Blessed [be] the-LORD, God of-my-master Abraham, who has-not forsaken His-kindness-and-faithfulness from my-master; I, in-the-way, the-LORD led me to-house-of brethren-of my-master."
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the people that have any right to expect any kind of guidance from God are those who have their feet upon a path which conscience approves
Here again this servant shows a noble example in returning thanks to God, as soon as he finds that his errand is likely to succeed. He had prayed for good speed, and, having sped well so far, he blesses God, although, as yet, he is not certain what the issue may be.
“Mercy” denotes the goodness, “truth” the fidelity of God, in the fulfilment of His promises.
He does not boast in his good fortune (as the wicked do) but acknowledges that God has dealt mercifully with this matter in keeping his promise.
28The girl ran and told her mother’s household about these things.
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Hebrew — tap a word ↓
han·na·‘ă·rā wat·tā·rāṣ wat·tag·gêḏ ’im·māh lə·ḇêṯ hā·’êl·leh kad·də·ḇā·rîm
Literal — word-for-word from the original
And-ran the-girl, and-she-told to-house-of her-mother these things.
Where the English smooths the original
The wife of a sheik has a separate tent ( Genesis 24:67 ), and the result of polygamy is to make each family hold closely together. Naturally, too, the maiden would first show her mother and the women presents of so special a meaning.
With womanly instinct, discerning the possibility of a love-suit, she imparts the joyful intelligence neither to her brother nor to her father, but to her mother and the other females of the household
and because daughters are generally more free to converse with their mothers and impart things to them than to their fathers, which may be the true reason of Rebekah's conduct.
29Now Rebekah had a brother named Laban, and he rushed out to the man at the spring.
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Hebrew — tap a word ↓
ū·lə·riḇ·qāh ’āḥ ū·šə·mōw lā·ḇān lā·ḇān way·yā·rāṣ ha·ḥū·ṣāh ’el- hā·’îš ’el- hā·‘ā·yin
Literal — word-for-word from the original
And-to-Rebekah a-brother, and-his-name Laban; and-Laban ran out to-the-man, to-the-spring.
Where the English smooths the original
Milcah had probably sent and summoned him to her tent, where his sister showed him her presents, and told him what had happened. He then hurried out to offer due hospitality to the generous stranger.
"White," whose character has been considerably traduced, the Biblical narrative not representing him as "a monster of moral depravity," but rather as actuated by generous imputes and hospitable dispositions (Kalisch).
Rebekah’s brother Laban (cf. Genesis 25:20 , Genesis 28:2 , Genesis 29:5 ) takes the part of the chief representative of Rebekah’s family.
30As soon as he saw the ring, and the bracelets on his sister’s wrists, and heard Rebekah’s words, “The man said this to me,” he went and found the man standing by the camels near the spring.
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Hebrew — tap a word ↓
way·hî kir·’ōṯ ’eṯ- han·ne·zem wə·’eṯ- haṣ·ṣə·mi·ḏîm ‘al- ’ă·ḥō·ṯōw yə·ḏê ū·ḵə·šā·mə·‘ōw ’eṯ- ’ă·ḥō·ṯōw lê·mōr riḇ·qāh diḇ·rê hā·’îš ḏib·ber kōh- ’ê·lay way·yā·ḇō ’el- hā·’îš ‘ō·mêḏ wə·hin·nêh ‘al- hag·gə·mal·lîm ‘al- hā·‘ā·yin
Literal — word-for-word from the original
And-it-came-to-pass, as-he-saw the-nose-ring and-the-bracelets upon hands-of his-sister, and-as-he-heard the-words of-Rebekah his-sister saying, "Thus spoke to-me the-man," that-he-came to-the-man, and-behold he-standing by the-camels at the-spring.
Where the English smooths the original
With a slight touch of ironical humour, the first hint is thus given of Laban’s avaricious character. The sight of the gold seems to stimulate his courtesy to the servant.
or however might judge he should be no loser by receiving him kindly and entertaining him generously; therefore it was that he made haste, and ran to him to bring him in; for that Laban was of a covetous disposition, appears from the whole story of him
For he waited on God's hand, who heard his prayer.
31“Come, you who are blessed by the LORD,” said Laban. “Why are you standing out here? I have prepared the house and a place for the camels.”
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Hebrew — tap a word ↓
bō·w bə·rūḵ Yah·weh way·yō·mer lām·māh ṯa·‘ă·mōḏ ba·ḥūṣ wə·’ā·nō·ḵî pin·nî·ṯî hab·ba·yiṯ ū·mā·qō·wm lag·gə·mal·lîm
Literal — word-for-word from the original
And-he-said, "Come, blessed-of the-LORD! Why do-you-stand outside? And-I have-cleared the-house, and-a-place for-the-camels."
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More remarkable is it that Laban addresses the servant as “blessed of Jehovah;” for we learn in Joshua 24:2 that the monotheism of Nahor and his family was by no means pure.
Such was the beautiful language of those ancient times, whereby a sense of God was constantly kept up in their minds. How little is this language used in our day!
it seems more satisfactory to regard him as belonging to a family in which the worship of Jehovah had originated, and by which it was still retained (Murphy, Wordsworth)
Jonathan and Jarchi interpret it of purging the house from idols and strange worship, which he knew would be offensive to Abraham, or any that belonged to him; but the former sense is best
32So the man came to the house, and the camels were unloaded. Straw and feed were brought to the camels, and water to wash his feet and the feet of his companions.
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Hebrew — tap a word ↓
hā·’îš way·yā·ḇō hab·bay·ṯāh hag·gə·mal·lîm way·p̄at·taḥ te·ḇen ū·mis·pō·w way·yit·tên lag·gə·mal·lîm ū·ma·yim lir·ḥōṣ raḡ·lāw wə·raḡ·lê hā·’ă·nā·šîm ’ă·šer ’it·tōw
Literal — word-for-word from the original
And-came the-man to-the-house, and-he-unloosed the-camels; and-he-gave straw and-feed for-the-camels, and-water to-wash his-feet and-feet-of the-men who [were] with-him.
Where the English smooths the original
The gentle entertainment of strangers practised by the godly fathers.
The camel is a most valuable possession, but a delicate animal, needing care and attention.
The Vulgate Latin version is, "and water to wash the feet of the camels"; which, though it is possible might be done, yet is without any foundation in the text.
33Then a meal was set before the man, but he said, “I will not eat until I have told you what I came to say.” So Laban said, “Please speak.”
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Hebrew — tap a word ↓
way·yī·śɛm lə·p̄ā·nāw way·yō·mer lō ’ō·ḵal le·’ĕ·ḵōl ‘aḏ ’im- dib·bar·tî də·ḇā·rāy way·yō·mer dab·bêr
Literal — word-for-word from the original
And-was-set before-him to-eat; but-he-said, "I-will-not eat until I-have-spoken my-words." And-he-said, "Speak."
Where the English smooths the original
What a fine picture of diligence and zeal for a master’s service is this! How worthy to be imitated by all servants! Though it was after a long journey, and much fatigue, yet so impatient is he to do his master’s business, that he will not eat till he has proceeded in it.
Aware of this feeling, Abraham’s servant will not partake of Laban’s bread and salt until he has told his request.
an instance of self-forgetful zeal of which Christ was the highest example ( vide Mark 6:31 ; John 4:34 )
The faithfulness that servants owe to their masters, causes them to prefer their masters business before their own needs.
34“I am Abraham’s servant,” he replied.
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’ā·nō·ḵî ’aḇ·rā·hām ‘e·ḇeḏ way·yō·mar
Literal — word-for-word from the original
And-he-said, "Servant-of Abraham [am] I."
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Abraham’s name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state; for Abraham knew theirs, Genesis 22:20 .
this undeceived Laban, if he so thought, but a servant of his; which was enough to introduce his discourse, his master being a near relation of theirs
Availing himself of the privilege thus accorded, the faithful ambassador recounted the story of his master's prosperity
35“The LORD has greatly blessed my master, and he has become rich. He has given him sheep and cattle, silver and gold, menservants and maidservants, camels and donkeys.
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Hebrew — tap a word ↓
Yah·weh mə·’ōḏ bê·raḵ ’eṯ- ’ă·ḏō·nî way·yiḡ·dāl way·yit·ten- lōw ṣōn ū·ḇā·qār wə·ḵe·sep̄ wə·zā·hāḇ wa·‘ă·ḇā·ḏim ū·šə·p̄ā·ḥōṯ ū·ḡə·mal·lîm wa·ḥă·mō·rîm
Literal — word-for-word from the original
"And-the-LORD has-blessed my-master greatly, and-he-has-become-great; and-He-gave to-him flocks and-herds, and-silver and-gold, and-menservants and-maidservants, and-camels and-donkeys."
Where the English smooths the original
though many of them were obtained in the diligent use of means, yet with the blessing of God; and others were the gifts of princes to him, as of Pharaoh king of Egypt, and Abimelech king of Gerar
The servant’s first object is to represent that, from a worldly point of view, a marriage with Abraham’s son would be not only prudent, but desirable.
To bless signifies here to enrich, or increase with substance as the text in the same verse declares.
36My master’s wife Sarah has borne him a son in her old age, and my master has given him everything he owns.
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Hebrew — tap a word ↓
’ă·ḏō·nî ’ê·šeṯ śā·rāh wat·tê·leḏ la·ḏō·nî ḇên ’a·ḥă·rê ziq·nā·ṯāh way·yit·ten- lō ’eṯ- kāl- ’ă·šer- lōw
Literal — word-for-word from the original
"And-bore Sarah, wife-of my-master, a-son to-my-master after her-old-age; and-he-gave to-him all that [is] to-him."
Where the English smooths the original
even when ninety years of age, Genesis 17:17 ; this is mentioned because it was an extraordinary thing, and an instance of divine power and of the favour of God; and this son of their old age must be very dear unto Abraham
The servant here states that Abraham has already made over to Isaac the great bulk of his wealth, as is stated in Genesis 25:5 .
Hath purposed and promised, and doth by me engage that he will give. Things are oft said to be done, in Scripture language, when they will certainly and shortly be done.
37My master made me swear an oath and said, ‘You shall not take a wife for my son from the daughters of the Canaanites in whose land I dwell,
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Hebrew — tap a word ↓
’ă·ḏō·nî way·yaš·bi·‘ê·nî lê·mōr lō- ṯiq·qaḥ ’iš·šāh liḇ·nî mib·bə·nō·wṯ hak·kə·na·‘ă·nî ’ă·šer bə·’ar·ṣōw ’ā·nō·ḵî yō·šêḇ
Literal — word-for-word from the original
"And-made-me-swear my-master, saying, 'You-shall-not take a-wife for-my-son from-the-daughters of-the-Canaanite, in-whose land I [am] dwelling.'"
Where the English smooths the original
In Genesis 24:37 , the servant relates the oath his master made him take, and the charge he gave him, much in the same language as in Genesis 24:3 .
The Canaanites were cursed, and therefore the godly could not join with them in marriage.
This and the four following verses recapitulate the substance of Genesis 24:3-8 . The dénouement of the story is thus retarded.
38but you shall go to my father’s house and to my kindred to take a wife for my son.’
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Hebrew — tap a word ↓
’im- lō tê·lêḵ ’el- ’ā·ḇî bêṯ- wə·’el- miš·paḥ·tî wə·lā·qaḥ·tā ’iš·šāh liḇ·nî
Literal — word-for-word from the original
"'Surely to house-of my-father you-shall-go, and-to my-kindred, and-you-shall-take a-wife for-my-son.'"
Where the English smooths the original
Strictly, it signifies a subdivision of a tribe ( Numbers 1:18 ).
commencing with his master's possessions and family affairs, he described with the greatest minuteness his search for a wife, and the success which he had thus far met with
He explains his business in a singularly artless and pleasing manner. He then leaves the matter in the hands of the family.
39Then I asked my master, ‘What if the woman will not come back with me?’
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Hebrew — tap a word ↓
wā·’ō·mar ’el- ’ă·ḏō·nî ’u·lay hā·’iš·šāh lō- ṯê·lêḵ ’a·ḥă·rāy
Literal — word-for-word from the original
"And-I-said to my-master, 'Perhaps the-woman will-not go after-me.'"
Where the English smooths the original
And I said unto my master, Peradventure the woman will not follow me. See Gill on Genesis 24:5 .
What a beautiful picture of piety, fidelity, and disinterestedness in a servant! He declined all attention to his own comforts till he had told his name and his errand.
And I said unto my master, Peradventure the woman will not follow me.
40And he told me, ‘The LORD, before whom I have walked, will send His angel with you and make your journey a success, so that you may take a wife for my son from my kindred and from my father’s house.
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Hebrew — tap a word ↓
way·yō·mer ’ê·lāy Yah·weh lə·p̄ā·nāw ’ă·šer- hiṯ·hal·laḵ·tî yiš·laḥ mal·’ā·ḵōw ’it·tāḵ dar·ke·ḵā wə·hiṣ·lî·aḥ wə·lā·qaḥ·tā ’iš·šāh liḇ·nî mim·miš·paḥ·tî ’ā·ḇî ū·mib·bêṯ
Literal — word-for-word from the original
"And-he-said to-me, 'The-LORD, before-whom I-have-walked, will-send His-angel with-you and-prosper your-way, and-you-shall-take a-wife for-my-son from-my-kindred and-from house-of my-father.'"
Where the English smooths the original
Before whom I walk, in obedience to all his commands, and in hearty trust in his promises and gracious providence towards me and mine.
And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way
The knowledge and worship of the living God, the God of truth and mercy, was still retained in the family of Nahor.
41And when you go to my kindred, if they refuse to give her to you, then you will be released from my oath.’
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Hebrew — tap a word ↓
kî ṯā·ḇō·w ’el- miš·paḥ·tî tin·nā·qeh mê·’ā·lā·ṯî wə·’im- lō yit·tə·nū lāḵ ’āz wə·hā·yî·ṯā nā·qî mê·’ā·lā·ṯî
Literal — word-for-word from the original
"'Then you-shall-be-cleared from-my-oath, when you-come to my-kindred; and-if they-do-not give to-you, then you-shall-be clear from-my-oath.'"
Where the English smooths the original
Clear from this my oath; Heb. from my curse, denounced against thee if thou shouldst violate thine oath. The words oath and curse are ofttimes indifferently used, because they commonly go together
Then shalt thou be clear from this {u} my oath, when thou comest to my kindred; and if they give not thee one , thou shalt be clear from my oath.
"And now, if he will show kindness and truth to my lord, tell me; and if not, tell me; that I may turn to the right hand or to the left," sc., to seek in other families a wife for Isaac.
42So when I came to the spring today, I prayed: O LORD, God of my master Abraham, if only You would make my journey a success!
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Hebrew — tap a word ↓
wā·’ā·ḇō ’el- hā·‘ā·yin hay·yō·wm wā·’ō·mar Yah·weh ’ĕ·lō·hê ’ă·ḏō·nî ’aḇ·rā·hām ’im- yeš·ḵā- nā dar·kî ’ă·šer ’ā·nō·ḵî hō·lêḵ ‘ā·le·hā maṣ·lî·aḥ
Literal — word-for-word from the original
"And-I-came the-day to the-spring, and-I-said, 'O-LORD, God of-my-master Abraham, if only You-are prospering my-way on-which I [am] walking —'"
Where the English smooths the original
his meaning is, that if it was the pleasure of God that he should succeed in what he was come about, that he would let him know it by a token
Genesis 24:42-48 recapitulate the substance of 12–27.
The crowning act of an Eastern reception is the presenting of food. But the faithful servant must deliver his message before partaking of the friendly meal.
43Here I am, standing beside this spring. Now if a maiden comes out to draw water and I say to her, ‘Please let me drink a little water from your jar,’
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Hebrew — tap a word ↓
hin·nêh ’ā·nō·ḵî niṣ·ṣāḇ ‘al- ‘ên ham·mā·yim wə·hā·yāh hā·‘al·māh hay·yō·ṣêṯ liš·’ōḇ wə·’ā·mar·tî ’ê·le·hā nā haš·qî·nî- mə·‘aṭ- ma·yim mik·kad·dêḵ
Literal — word-for-word from the original
"'Behold, I [am] standing by the-spring of-the-water; and-it-shall-be [that] the-maiden who-comes-out to-draw, and-I-say to-her, "Give-me-drink, please, a-little water from-your-jar,"'"
Where the English smooths the original
Not the word used in Genesis 24:16 , nor that rendered damsel there and in Genesis 24:14 , but almah, a young woman just ripening for marriage. It is applied to Miriam in Exodus 2:8 , where it is rendered maid, and to the mother of the Immanuel in Isaiah 7:14 .
he described with the greatest minuteness his search for a wife, and the success which he had thus far met with
Behold, I stand by the well of water, and it shall come to pass,.... See Gill on Genesis 24:14 .
44and she replies, ‘Drink, and I will draw water for your camels as well,’ may she be the woman the LORD has appointed for my master’s son.
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Hebrew — tap a word ↓
wə·’ā·mə·rāh ’ê·lay šə·ṯêh wə·ḡam ’eš·’āḇ liḡ·mal·le·ḵā gam- ’at·tāh hî hā·’iš·šāh ’ă·šer- Yah·weh hō·ḵî·aḥ ’ă·ḏō·nî lə·ḇen-
Literal — word-for-word from the original
"'And-she-says to-me, "Drink, and-also for-your-camels I-will-draw," — she [is] the-woman whom has-appointed the-LORD for-the-son of-my-master.'"
Where the English smooths the original
We are to notice God's providence in the common events of human life, and in them to exercise prudence and other graces.
And she say to me, both drink thou, and I will also draw for thy camels,.... See Gill on Genesis 24:14 .
let the same be the woman whom the LORD hath appointed out for my master's son.
45And before I had finished praying in my heart, there was Rebekah coming out with her jar on her shoulder, and she went down to the spring and drew water. So I said to her, ‘Please give me a drink.’
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Hebrew — tap a word ↓
ṭe·rem ’ă·nî ’ă·ḵal·leh lə·ḏab·bêr ’el- lib·bî wə·hin·nêh riḇ·qāh yō·ṣêṯ wə·ḵad·dāh ‘al- šiḵ·māh wat·tê·reḏ hā·‘ay·nāh wat·tiš·’āḇ wā·’ō·mar ’ê·le·hā nā haš·qî·nî
Literal — word-for-word from the original
"Before I had-finished to-speak to my-heart, and-behold Rebekah coming-out, and-her-jar upon her-shoulder, and-she-went-down to-the-spring and-drew; and-I-said to-her, 'Give-me-drink, please.'"
Where the English smooths the original
I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from whom the answer came.
The Heb. idiom is far more exact and true: namely, before I had done speaking to my heart.
Signifying that this prayer was not spoken by the mouth, but only in his heart.
46She quickly lowered her jar from her shoulder and said, ‘Drink, and I will water your camels as well.’ So I drank, and she also watered the camels.
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Hebrew — tap a word ↓
wat·tə·ma·hêr wat·tō·w·reḏ kad·dāh mê·‘ā·le·hā wat·tō·mer šə·ṯêh ’aš·qeh gə·mal·le·ḵā wə·ḡam- wā·’ê·šət wə·ḡam hiš·qā·ṯāh hag·gə·mal·lîm
Literal — word-for-word from the original
"And-she-hurried and-let-down her-jar from-upon-her, and-she-said, 'Drink, and-also your-camels I-will-water.' So-I-drank, and-also the-camels she-watered."
Where the English smooths the original
And she made haste, and let down her pitcher from her shoulder,.... See Gill on Genesis 24:18 .
he hurried out to the stranger at the well, to bring him to the house with his attendants and animals, and to show to him the customary hospitality of the East
He declined all attention to his own comforts till he had told his name and his errand.
47Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel son of Nahor, whom Milcah bore to him.’ So I put the ring on her nose and the bracelets on her wrists.
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Hebrew — tap a word ↓
wā·’eš·’al ’ō·ṯāh mî baṯ- ’at wat·tō·mer wā·’ō·mar baṯ- bə·ṯū·’êl ben- nā·ḥō·wr ’ă·šer mil·kāh yā·lə·ḏāh- lōw wā·’ā·śim han·ne·zem ‘al- ’ap·pāh wə·haṣ·ṣə·mî·ḏîm ‘al- yā·ḏe·hā
Literal — word-for-word from the original
"And-I-asked her, and-I-said, 'Whose daughter [are] you?' And-she-said, 'Daughter-of Bethuel son-of Nahor, whom bore to-him Milcah.' And-I-put the-nose-ring upon her-nose, and-the-bracelets upon her-hands."
Where the English smooths the original
Heb., upon her nose. This mistranslation explains the strange rendering jewel for the forehead in the margin of Genesis 24:22 .
First he asks who she was, then he gives the gifts to her; which is the right order, and is here observed in the repetition; which was inverted in the first relation, Genesis 24:22 ,23 .
And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: See Gill on Genesis 24:24 .
48Then I bowed down and worshiped the LORD; and I blessed the LORD, the God of my master Abraham, who led me on the right road to take the granddaughter of my master’s brother for his son.
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Hebrew — tap a word ↓
wā·’eq·qōḏ wā·’eš·ta·ḥă·weh Yah·weh wā·’ă·ḇā·rêḵ ’eṯ- Yah·weh ’ĕ·lō·hê ’ă·ḏō·nî ’aḇ·rā·hām ’ă·šer hin·ḥa·nî ’ĕ·meṯ bə·ḏe·reḵ lā·qa·ḥaṯ ’eṯ- baṯ- ’ă·ḏō·nî ’ă·ḥî liḇ·nōw
Literal — word-for-word from the original
"And-I-bowed-low and-I-prostrated-myself to-the-LORD; and-I-blessed the-LORD, God of-my-master Abraham, who led me in-the-way of-truth to-take the-daughter of-the-brother-of my-master for-his-son."
Where the English smooths the original
He shows our duty when we have received any benefit from the Lord.
The servant definitely states the relationship of Rebekah; cf. Genesis 22:23 . “Brother” may mean “relative” ( Genesis 13:8 , Genesis 14:14 ).
And blessed the Lord God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. See Gill on Genesis 24:27 .
49Now if you will show kindness and faithfulness to my master, tell me; but if not, let me know, so that I may go elsewhere.”
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Hebrew — tap a word ↓
wə·‘at·tāh ’im- yeš·ḵem ‘ō·śîm ḥe·seḏ we·’ĕ·meṯ ’eṯ- ’ă·ḏō·nî hag·gî·ḏū lî wə·’im- lō hag·gî·ḏū lî wə·’ep̄·neh ‘al- yā·mîn ’ōw ‘al- śə·mōl
Literal — word-for-word from the original
"And-now, if you-are doing kindness-and-truth with my-master, tell me; and-if not, tell me, that I-may-turn to right-hand or to left."
Where the English smooths the original
If you will show true kindness and real friendship to him in giving your daughter to his son, tell me; and if not, tell me, that I may look out a wife for him elsewhere.
Lit. “do kindness and truth”; cf. Genesis 47:29 . See note on Genesis 24:27 .
that I may turn to the right hand or to the left; look out elsewhere among the daughters of some of the other sons of Nahor
50Laban and Bethuel answered, “This is from the LORD; we have no choice in the matter.
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Hebrew — tap a word ↓
lā·ḇān ū·ḇə·ṯū·’êl way·yō·mə·rū way·ya·‘an yā·ṣā Yah·weh lō nū·ḵal dab·bêr ’ê·le·ḵā ra‘ ’ōw- ṭō·wḇ had·dā·ḇār
Literal — word-for-word from the original
And-answered Laban and-Bethuel, and-they-said, "From the-LORD came the-matter; we-are-not able to-speak to-you bad or good."
Where the English smooths the original
Hereby it appears they had the knowledge and worship of the true God among them, though they added idols to him. We cannot without opposing God speak or act any thing which may hinder thy design, or thwart thy desire.
He, in his providence, evidently favoured it, and therefore they properly concluded that it was his will; which is the only safe rule of conduct in all cases.
“Bad and good,” “yes and no,” are evenly balanced. It is a proverbial phrase, cf. Genesis 31:24 ; Numbers 24:13 ; 2 Samuel 13:22 .
Laban and Bethuel recognised in this the guidance of God, and said, "From Jehovah (the God of Abraham) the thing proceedeth; we cannot speak unto thee bad or good," i.e., cannot add a word, cannot alter anything
The brothers conduct all the marriage negotiations, their father being probably dead, and without consulting their sister.JFB infers Bethuel was “probably dead” because Laban leads throughout (vv. 29-31, 50, 55); yet the MT of v. 50 names “Laban and Bethuel” answering together, so the father is not clearly absent. Read the conjecture as one proposed solution to Bethuel’s odd recessiveness, not a settled fact.
51Rebekah is here before you. Take her and go, and let her become the wife of your master’s son, just as the LORD has decreed.”
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Hebrew — tap a word ↓
riḇ·qāh hin·nêh- lə·p̄ā·ne·ḵā qaḥ wā·lêḵ ū·ṯə·hî ’iš·šāh ’ă·ḏō·ne·ḵā lə·ḇen- ka·’ă·šer Yah·weh dib·ber
Literal — word-for-word from the original
"Behold, Rebekah [is] before-you; take and-go, and-let-her-be a-wife for-the-son-of your-master, just-as has-spoken the-LORD."
Where the English smooths the original
Rebekah is before thee, i.e. in thy power and disposal; as this phrase is taken, Genesis 20:15 , and elsewhere.
Referring to the manner in which the will Jehovah had evidently been made known. Events, not words, had been the means of revelation.
not that they meant he should go away directly with her; for they afterwards solicit her stay with them some time; but they agreed that he should bare her and conduct her to Isaac, to be taken by him for his wife
52When Abraham’s servant heard their words, he bowed down to the ground before the LORD.
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Hebrew — tap a word ↓
way·hî ka·’ă·šer ’aḇ·rā·hām ’eṯ- ‘e·ḇeḏ šā·ma‘ diḇ·rê·hem way·yiš·ta·ḥū ’ar·ṣāh Yah·weh
Literal — word-for-word from the original
And-it-came-to-pass, when heard servant-of Abraham their-words, and-he-prostrated-himself to-the-ground to-the-LORD.
Where the English smooths the original
As his good success went on, he went on to bless God. Those that pray without ceasing, should in every thing give thanks, and own God in every step of mercy.
The servant renders thanks to Jehovah before proceeding to ratify the betrothal.
in the most humble manner he prostrated himself before the Lord, acknowledging his kindness, and goodness, his faithfulness and truth, his power and his providence in this affair.
53Then he brought out jewels of silver and gold, and articles of clothing, and he gave them to Rebekah. He also gave precious gifts to her brother and her mother.
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Hebrew — tap a word ↓
hā·‘e·ḇeḏ way·yō·w·ṣê kə·lê- ḵe·sep̄ ū·ḵə·lê zā·hāḇ ū·ḇə·ḡā·ḏîm way·yit·tên lə·riḇ·qāh nā·ṯan ū·miḡ·dā·nōṯ lə·’ā·ḥî·hā ū·lə·’im·māh
Literal — word-for-word from the original
And-brought-out the-servant vessels-of silver and-vessels-of gold, and-garments, and-he-gave [them] to-Rebekah; and-precious-things he-gave to-her-brother and-to-her-mother.
Where the English smooths the original
In ancient times a wife had to be bought ( Genesis 34:12 ), and the presents given were not mere ornaments and jewellery, but articles of substantial use and value.
The custom must be regarded as a remnant of still earlier times, when the bride was purchased, and the marriage ceremony consisted chiefly of a financial transaction.
and gave them to Rebekah - as betrothal presents, which are absolutely essential, and usually given with much ceremony before witnesses
54Then he and the men with him ate and drank and spent the night there. When they got up the next morning, he said, “Send me on my way to my master.”
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Hebrew — tap a word ↓
hū wə·hā·’ă·nā·šîm ’ă·šer- ‘im·mōw way·yō·ḵə·lū way·yiš·tū way·yā·lî·nū way·yā·qū·mū ḇab·bō·qer way·yō·mer šal·lə·ḥu·nî la·ḏō·nî
Literal — word-for-word from the original
And-they-ate and-they-drank, he and-the-men who [were] with-him, and-they-lodged; and-they-rose-up in-the-morning, and-he-said, "Send-me-away to my-master."
Where the English smooths the original
still showing himself a diligent faithful servant, heartily and sincerely attached to his master's interest, and not consulting his own ease and pleasure
The next morning he desired at once to set off on the journey home
Now at length the thankful guest partakes of the fare set before him along with his entertainers, and after the night's repose requests to be dismissed.
55But her brother and mother said, “Let the girl remain with us ten days or so. After that, she may go.”
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Hebrew — tap a word ↓
’ā·ḥî·hā wə·’im·māh way·yō·mer han·na·‘ă·rā tê·šêḇ ’it·tā·nū ‘ā·śō·wr yā·mîm ’ōw ’a·ḥar tê·lêḵ
Literal — word-for-word from the original
And-said her-brother and-her-mother, "Let-remain the-girl with-us days or ten; after she-shall-go."
Where the English smooths the original
yet more probably decade was the name for the third part of a month. It would be curious thus to find that the family of Terah, either with or instead of weeks, measured time by periods of ten days
The words in the Hebrew here, ימים או עשׂור , are rather equivocal, and may be rendered, as in the margin, a full year, or ten months, the word translated days being sometimes put for a year.
Heb. “days or ten,” or, as we should say, “a week or ten days”; the word “or” meaning “or rather.”
56But he replied, “Do not delay me, since the LORD has made my journey a success. Send me on my way so that I may go to my master.”
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Hebrew — tap a word ↓
way·yō·mer ’ă·lê·hem ’al- tə·’a·ḥă·rū ’ō·ṯî Yah·weh dar·kî hiṣ·lî·aḥ šal·lə·ḥū·nî wə·’ê·lə·ḵāh la·ḏō·nî
Literal — word-for-word from the original
And-he-said to-them, "Do-not delay me, since the-LORD has-prospered my-way; send-me-away, that-I-may-go to my-master."
Where the English smooths the original
and by his being succeeded so well, and so soon, it seemed to be the mind of the Lord that he should hasten his journey homeward
The servant entreats that there should be no delay. He wishes to return with the bride to his master.
Still urging his suit for permission to depart, Laban and the mother of Rebekah proposed that the maiden should be left to decide a matter so important for her by her own inclinations.
57So they said, “We will call the girl and ask her opinion.”
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Hebrew — tap a word ↓
way·yō·mə·rū niq·rā lan·na·‘ă·rā wə·niš·’ă·lāh ’eṯ- pî·hā
Literal — word-for-word from the original
And-they-said, "We-will-call the-girl and-we-will-ask her-mouth."
Where the English smooths the original
As children ought not to marry without their parents’ consent, so parents ought not to marry them without their own.
This shows that parents do not have the authority to marry their children without the consent of both parties.
the matter in question was referred to her, and left to her decision.
58They called Rebekah and asked her, “Will you go with this man?” “I will go,” she replied.
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Hebrew — tap a word ↓
way·yiq·rə·’ū lə·riḇ·qāh way·yō·mə·rū ’ê·le·hā hă·ṯê·lə·ḵî ‘im- haz·zeh hā·’îš ’ê·lêḵ wat·tō·mer
Literal — word-for-word from the original
And-they-called Rebekah and-they-said to-her, "Will-you-go with this man?" And-she-said, "I-will-go."
Where the English smooths the original
here, moreover, everything was so plainly providential, that Rebekah, like her father and brother ( Genesis 24:50 ), would have felt it wrong to make difficulties, and she expresses her readiness to go at once, though she will never see her relatives again.
but on the contrary found a strong inclination to it, and was determined on it; and perhaps was under a divine impulse, which strongly wrought upon her, and caused her to be so willing to leave her own people, and her father's house.
This is the only free choice in the matter that seems to be given to Rebekah. Her consent may have been modestly indicated, before her family ratified the contract.
59So they sent their sister Rebekah on her way, along with her nurse and Abraham’s servant and his men.
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Hebrew — tap a word ↓
way·šal·lə·ḥū ’eṯ- ’ă·ḥō·ṯām wə·’eṯ- riḇ·qāh mê·niq·tāh wə·’eṯ- ’aḇ·rā·hām wə·’eṯ- ‘e·ḇeḏ ’ă·nā·šāw
Literal — word-for-word from the original
And-they-sent-away Rebekah their-sister, and-her-nurse, and the-servant-of Abraham and-his-men.
Where the English smooths the original
Deborah, as appears from chap. Genesis 35:8 ; where we learn that she was held in great esteem, as indeed nurses in general were in ancient times, both in Asia and in Greece.
Her nurse was Deborah, by comparing Genesis 35:8 . In this corrupt family, the mother and the nurse are two distinct persons; but in Abraham’s pious family there was no such principle or practice. See Genesis 21:7 .
Laban is thus referred to as the head of the family; cf. “your daughter” in Genesis 34:8 .
60And they blessed Rebekah and said to her, “Our sister, may you become the mother of thousands upon thousands. May your offspring possess the gates of their enemies.”
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Hebrew — tap a word ↓
way·ḇā·ră·ḵū ’eṯ- riḇ·qāh way·yō·mə·rū lāh ’ă·ḥō·ṯê·nū ’at hă·yî lə·’al·p̄ê rə·ḇā·ḇāh zar·‘êḵ ’êṯ wə·yî·raš ša·‘ar śō·nə·’āw
Literal — word-for-word from the original
And-they-blessed Rebekah and-they-said to-her, "Our-sister, may-you become to-thousands of-myriads, and-may-possess your-seed the-gate of-those-who-hate-them."
Where the English smooths the original
The blessing contains two parts: the first, the hope of fruitfulness founded on the primæval command ( Genesis 1:28 ); the second, that of victory in war (see Genesis 22:17 ).
That is, let them be victorious over their enemies: a blessing that is fully accomplished through Jesus Christ.
and particularly this had its accomplishment in Christ, who sprung from her in the line of Jacob, Matthew 1:2 ; some respect seems to be had to the promise made to Abraham, Genesis 22:17
The second portion of the blessing ( Genesis 24:60 ) is almost verbatim the same as Genesis 22:17 , but is hardly borrowed thence, as the thought does not contain anything specifically connected with the history of salvation.
61Then Rebekah and her servant girls got ready, mounted the camels, and followed the man. So the servant took Rebekah and left.
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Hebrew — tap a word ↓
riḇ·qāh wə·na·‘ă·rō·ṯe·hā wat·tā·qām wat·tir·kaḇ·nāh ‘al- hag·gə·mal·lîm wat·tê·laḵ·nāh ’a·ḥă·rê hā·’îš hā·‘e·ḇeḏ ’eṯ- way·yiq·qaḥ riḇ·qāh way·yê·laḵ
Literal — word-for-word from the original
And-arose Rebekah and-her-servant-girls, and-they-rode upon the-camels, and-they-went after the-man; and-took the-servant Rebekah and-he-went.
Where the English smooths the original
It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in these instances of humanity and industry.
And Rebekah arose (expressive of the promptitude, celerity, and decision of her departure)
who rode before and directed the way; the sense is only, that she went along with him
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The unit opens on a seam in time. The Hebrew is way·hî ṭerem hū killāh ləḏabbēr — "and it came to pass, not yet had he finished to speak" — and on that ṭerem ("not-yet," v. 15) the whole scene turns. John Gill hears Isaiah 65:24 in it: "so soon were his prayers heard and answered, Isaiah 65:24." Joseph Benson draws the careful balance the chapter will keep: "God, in his providence, doth sometimes wonderfully own the prayer of faith ... yet we must take heed of being over bold in prescribing to God, lest the event should weaken our faith rather than strengthen it." Rebekah comes with her kad (the pail the Pulpit Commentary likens to the Greek cadus) on her shoulder, and the sign the servant set — the unbidden "also [gam] for your camels I will draw" (v. 19) — is fulfilled to the letter. Keil & Delitzsch note she did "just what he had fixed upon as a token ... and with youthful vivacity carrying out her promise." Then comes the verse the parses make strange: the man stood mištāʼēh (v. 21), a rare word K&D derive "from שׁאה to be desert, inwardly laid waste, i.e., confused" — astonished into silence, watching to know whether the LORD had prospered his way. The Pulpit Commentary catches the posture exactly: silence is "the customary attitude for the soul in either expecting or receiving a Divine communication."
The gifts come first — a nezem (Ellicott: "Really nose-ring; for in Genesis 24:47 the man places it on her nose") weighing a beqaʻ, a half-shekel that Hebrew uses in only one other verse, the Sinai census of Exodus 38:26. Then the servant bows. His doxology in v. 27 holds the theological core of the unit: bārûḵ Yahweh ... ʼăšer lōʼ-ʻāzaḇ ḥasdô waʼămittô — "Blessed be the LORD ... who has not forsaken His ḥesed and His ʼemeth." Cambridge defines the pair precisely: "'Mercy' denotes the goodness, 'truth' the fidelity of God, in the fulfilment of His promises." These two words are the chapter's spine: the servant praises God's ḥesed wəʼemeth in v. 27, then asks the very same of Rebekah's family in v. 49 ("if you are doing kindness and truth"). The divine pattern becomes the human measure. And at the verse's heart stands the clause Alexander Maclaren built a sermon upon — ʼānōḵî baddereḵ naḥanî Yahweh, "I being in the way, the LORD led me": "the people that have any right to expect any kind of guidance from God are those who have their feet upon a path which conscience approves."
The narrator's irony is quiet but unmistakable. Laban runs out (v. 29) — but the syntax of v. 30 names the cause: "when he saw the ring" comes before "when he heard the words." Cambridge calls it "a slight touch of ironical humour, the first hint ... of Laban's avaricious character. The sight of the gold seems to stimulate his courtesy." Yet this same Laban greets the servant bərûḵ Yahweh, "blessed of the LORD" (v. 31), and the family confesses mê-Yahweh yāṣā haddāḇār, "from the LORD the matter has gone forth" (v. 50). Ellicott finds it "remarkable that Laban addresses the servant as 'blessed of Jehovah'; for we learn in Joshua 24:2 that the monotheism of Nahor and his family was by no means pure." Matthew Poole reads the household honestly: "they had the knowledge and worship of the true God among them, though they added idols to him." Mixed faith, real confession — the chapter does not whitewash Laban, but neither does it deny that the LORD's name still lived in that house.
The chapter's longest movement is the servant's own retelling — and its first note is renunciation of food: lōʼ ʼōḵal ʻaḏ ... dibbartî dəḇārāy, "I will not eat until I have spoken my errand" (v. 33). Benson: "What a fine picture of diligence and zeal for a master's service is this! ... so impatient is he to do his master's business, that he will not eat till he has proceeded in it." The Pulpit Commentary lifts it higher — "self-forgetful zeal of which Christ was the highest example (vide Mark 6:31; John 4:34)." He names himself only once — ʻeḇeḏ ʼAḇrāhām ʼānōḵî, "Abraham's servant am I" (v. 34) — and thereafter speaks of Abraham, of Isaac, and above all of the LORD. Albert Barnes: "He explains his business in a singularly artless and pleasing manner. He then leaves the matter in the hands of the family." The retelling even tidies the chronology — Poole notes that here "first he asks who she was, then he gives the gifts ... which was inverted in the first relation" (vv. 22-23). The ambassador disappears behind his master and his master's God.
The decision is settled in heaven (v. 50), ratified by the elders (v. 51), and then — strikingly — referred to the bride: "we will ask her mouth" (pîhā, v. 57). Geneva draws the principle: this "shows that parents do not have the authority to marry their children without the consent of both parties." Asked "will you go?" Rebekah answers with one Hebrew word, ʼēlēḵ — "I will go" (v. 58) — the same verb that voiced the servant's fear ("perhaps she will not go," v. 39), now turned to faith. Gill: she was "under a divine impulse ... so willing to leave her own people, and her father's house." The family's farewell blessing (v. 60) is no mere good wish: ləʼalp̄ê rəḇāḇāh ("thousands of myriads") and yiraš ... šaʻar śōnəʼāw ("possess the gate of their enemies") repeat almost verbatim the oath God swore to Abraham at the Aqedah (Gen 22:17). Geneva sees it carried to its end: "a blessing that is fully accomplished through Jesus Christ." Rebekah arises (wattāqom, v. 61) and goes — and the verb of the whole commission, lāqaḥ ("take a wife," vv. 4, 38, 40), lands at last on its object: "the servant took Rebekah, and went."
Read under the rule that Scripture alone is the final authority — this reading offered to be tested, not trusted — the chapter teaches how divine sovereignty and human responsibility are not rivals but partners. The servant prays for a specific sign, yet calls the result the LORD's leading, not his own cleverness. The two truths sit unembarrassed side by side: God had already chosen the bride before the servant opened his mouth (the answer outran the prayer, v. 15), and yet the servant must travel, pray, test, and ask, and Rebekah must say "I will go." Providence does not cancel duty; it crowns it. The hinge is Maclaren's clause: "I being in the way, the LORD led me" (v. 27) — guidance is promised to the one already walking the path of obedience, not to the one who demands a map before he will move. And the engine underneath it all is ḥesed wəʼemeth, the covenant kindness and faithfulness of God (vv. 27, 49): the marriage that secures the line of promise is, at bottom, God keeping His word to Abraham. The reader is meant to watch a betrothal and see a covenant being kept — and to learn to read his own ordinary days, the wells and the water-jars, as the place where the LORD leads those who are in the way.
The answer was already on her shoulder before the prayer left his lips — providence does not wait for our words, but it honors them.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The servant is told Rebekah’s lineage (v. 15) and she confirms it (v. 24), naming the same four figures — Rebekah, Bethuel, Milcah, Nahor — recorded in the family notice of Genesis 22:20-23, where Rebekah is first mentioned precisely so this marriage could be read. Gill makes the link explicit: "for the sake of her is the account of Nahor’s family given, Genesis 22:20." The shared names are rare (Milcah and Bethuel each occur in only ten verses of the whole Hebrew Bible), but a shared name is the same person being identified, not a quotation — so the tie is genealogical and structural, the kind of recurrence that knits a family narrative together, rather than a verbal citation.
Genesis 22:23 · Genesis 24:24 · Genesis 25:20
basis: shared proper-name lexemes (Verifier): H1328 Bᵉthûwʼêl (10 vv), H4435 Milkâh (10 vv), H5152 Nâchôwr (17 vv), H7259 Ribqâh (29 vv). These are rare names, but a shared name is identity-of-reference (the same persons), not borrowed wording — so this is downgraded from "verbal/quotation" to a genealogical/structural tie, not a citation.
The nose-ring given to Rebekah weighs beqaʻ, "a beka" — half a shekel (v. 22). The word is exceedingly rare: it appears in only two verses of the Hebrew Bible, here and Exodus 38:26, where it is the head-tax of "a beka a head" weighed by every man numbered at Sinai for the sanctuary. Cambridge ties them: "Heb. beḳa. See Exodus 38:26." The same weight that adorns one chosen bride later ransoms the whole redeemed assembly — a verbal coincidence with quiet theological reach, offered as observation, not as a claim the text itself draws.
Genesis 24:22 · Exodus 38:26
basis: shared rare lexeme (Verifier): H1235 beqaʻ occurs in only 2 verses (Gen 24:22; Exod 38:26) — a low-frequency verbal link
Rebekah empties her jar into haššōqeṯ, "the trough" (v. 20), to water the camels. The noun is rare — found in only two verses of Scripture — the other being Genesis 30:38, where Jacob sets his rods "in the gutters [šōqeṯ] in the watering troughs" before Laban's flocks. The same uncommon word quietly binds the betrothal at the well to the later Jacob-and-Laban cycle in the very household Rebekah is leaving — a structural foreshadowing carried on a single shared term.
Genesis 24:20 · Genesis 30:38
basis: shared rare lexeme (Verifier): H8268 shôqeth occurs in only 2 verses (Gen 24:20; Gen 30:38) — a low-frequency verbal link
The family's farewell blessing over Rebekah — "may your seed possess the gate of those who hate them" (v. 60) — repeats almost verbatim the oath God swore to Abraham after the binding of Isaac: "your seed shall possess the gate of his enemies" (Genesis 22:17). The shared vocabulary is dense (yāraš, to possess; zeraʻ, seed; bārak, bless; šaʻar, gate). Keil & Delitzsch note it is "almost verbatim the same as Genesis 22:17," while cautiously adding it is "hardly borrowed thence." Either way, the family unwittingly speaks the covenant promise over the woman who will carry it.
Genesis 24:60 · Genesis 22:17
basis: shared lexemes (Verifier): H3423 yârash, H2233 zeraʻ, H1288 bârak, H8179 shaʻar — a shared blessing-formula, not a quotation-claim; K&D flags it as parallel rather than citation
The pairing ḥesed wəʼemeth ("kindness and truth") bookends the servant's role: he praises it in God (v. 27, "who has not forsaken His kindness and His truth") and asks it of Rebekah's family (v. 49, "if you are doing kindness and truth"). The same near-formulaic pair sounds in Ruth 2:20 — "Blessed be he of the LORD who hath not left off his kindness" — where, as Cambridge observes, the wording closely parallels Genesis 24:27. The motif is shared (covenant loyalty echoed back), though the strongest single shared lexeme (ḥesed) is common; this is a thematic, not a quotation, link.
Genesis 24:27 · Genesis 24:49 · Ruth 2:20
basis: shared lexemes (Verifier, Gen 24:27↔Ruth 2:20): H2617 chêçêd, H5800 ʻâzab, H1288 bârak; recurring covenant-loyalty motif, not a citation
A servant meets a woman at a well, she draws water, kindness is shown, kin is disclosed, and a marriage follows: this pattern recurs across the patriarchal narratives. Within Genesis 24 itself the vocabulary of drawing water (šāʼab) and the well (bᵉʼêr) binds the servant's arrival (v. 11) to the scene (v. 20). The same shape returns at Jacob's meeting with Rachel (Genesis 29:10, sharing the well-word bᵉʼêr) and at Moses and Zipporah (Exodus 2:16). This is a recognized structural "type-scene"; the cross-references rest on shared motif and (for Gen 29) one shared noun, not on quotation.
Genesis 24:11 · Genesis 24:20 · Genesis 29:10
basis: shared lexemes (Verifier, Gen 24:20↔29:10): H875 bᵉʼêr; within-unit Gen 24:11↔24:20 also shares H7579 shâʼab — a recurring betrothal-at-the-well pattern, not a verbal citation
In the servant's retelling he calls the awaited woman hāʻalmāh, "the maiden" (v. 43) — a different and rarer word than the naʻărāh and bᵉṯûlāh used earlier. Ellicott flags the word's reach: ʻalmāh is "applied to Miriam in Exodus 2:8 ... and to the mother of the Immanuel in Isaiah 7:14." The verbal link (the rare noun ʻalmāh, in only seven verses) is real and confirmed by the Verifier; the further messianic application of Isaiah 7:14 is an interpretive, typological reading and is treated separately under the Christ layer, not asserted here as the meaning of Genesis 24.
Genesis 24:43 · Isaiah 7:14 · Exodus 2:8
basis: shared rare lexeme (Verifier): H5959 ʻalmâh occurs in only 7 verses — a low-frequency Hebrew↔Hebrew verbal link on the word itself (Gen 24:43 ↔ Exod 2:8 ↔ Isa 7:14, all Hebrew). The link is lexical only; any messianic reading of Isa 7:14 is typological, treated under the Christ layer, not asserted by this basis.
AI-generated reading; weigh it against the text.
From the earliest Christian reading, the chapter has been seen figurally: a father (Abraham) sends his unnamed, trusted servant on oath into a far country to win a bride for the beloved son (Isaac), the heir of "all that he hath" (v. 36). The pattern presses toward the gospel — the Father seeking a people for the Son, the Spirit-like servant who does not speak of himself but glorifies the master and the son, leading the bride home across a wilderness. The figure is suggestive, not stated by the text; it belongs to the long tradition of typological reading and is offered as a widely-held devotional pattern, to be weighed under Scripture, not as the chapter's own claim.
Genesis 24:34 · Genesis 24:36 · Genesis 24:61
The blessing pronounced over Rebekah — countless offspring, and a seed who shall "possess the gate of those who hate them" (v. 60) — repeats the Abrahamic oath of Genesis 22:17. Geneva reads its trajectory: "let them be victorious over their enemies: a blessing that is fully accomplished through Jesus Christ." Gill agrees: "this had its accomplishment in Christ, who sprung from her in the line of Jacob, Matthew 1:2." That Christ descends from Rebekah through Jacob is plain genealogy (Matthew 1:2); that the victory-blessing finds its fullest end in Him is the traditional canonical reading these commentators voice — a confessional reading, here named as such.
Genesis 24:60 · Genesis 22:17 · Matthew 1:2
Rebekah, never having seen her bridegroom, answers "I will go" (ʼēlēḵ, v. 58) and leaves her people on the word of a messenger and the evidence of providence. Read figurally, hers is the response of faith to the call that summons one out of the old household into the bridegroom's land — the same shape as Abraham's own "go" (Genesis 12:1) and, in the wider canon, the bride who hears and comes. This is a devotional, typological application rather than a verbal citation; it is offered for testing, with the literal sense — a real woman's courageous consent — held first.
Genesis 24:58 · Genesis 12:1
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
The biblical text is the Berean Standard Bible (BSB), public domain. The named voices (✦) are quoted verbatim from public-domain commentaries on biblehub.com, attributed in place: Benson, Matthew Henry's Concise Commentary, Barnes' Notes, Jamieson-Fausset-Brown, Matthew Poole, Gill's Exposition, the Geneva Study Bible (1599), the Cambridge Bible for Schools and Colleges, Ellicott's Commentary for English Readers, the Pulpit Commentary, Keil & Delitzsch, and Alexander Maclaren's Expositions (the single sermon on v. 27, "Guidance in the Way"). Several of the repeated block-comments (Henry on 24:10-28; Barnes on the reception scene; JFB on 24:15-21 and 24:32-49; K&D's running summary) cover ranges of verses; excerpts are drawn from them only where they bear on the specific verse. The ⚙ machine layer is fallible and additive only: it never overrules the Berean/Strong's parses. Where a parse is itself contested — e.g. mištāʼēh (v. 21), whose root the lexicographers dispute, and the Kethib/Qere split at wayyîśem / wayyûśam (v. 33) — the note records the uncertainty rather than resolving it. The ambiguous time-phrase of v. 55 (yāmîm ʼô ʻāśôr) is rendered "days, or ten" with the older Jewish "a year or ten months" flagged, not adopted. Cross-reference bases are the Verifier's computed shared-lexeme sets; rare common-noun lexemes (beqaʻ, shôqeth, ʻalmāh) ground the "verbal — confirmed" badges, while common shared words ground only "structural / thematic" ones. Shared proper names are treated as identity-of-reference rather than quotation, so the genealogy link (Rebekah, Bethuel, Milcah, Nahor) is filed "structural," not "verbal," even though the Verifier flags it on rare-lexeme grounds. The Christ-layer readings are explicitly marked as typological/confessional, distinct from the literal sense, which is given priority throughout.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)