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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.

The Voices✦ 4 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

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.

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John GillExposition of the Entire Bible1746–63

that very moment, as the Targum of Jonathan; so soon were his prayers heard and answered, Isaiah 65:24

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Geneva Study BibleMarginal Notes1599

God gives success to all things that are done for the glory of his name and according to his word.

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The Pulpit CommentarySpence & Exell, eds.1880s

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;"

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Before 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.

Berean Standard Bible · CC0

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

Word by word20 · parsed

וַֽיְהִי־way·hî-H1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

טֶרֶם֮ṭe·remBeforeH2962

√ ṭerem — properly, non-occurrenceAdverb

ṭerem ("not-yet, ere") fixes the timing: the answer is already underway while the words are still unspoken — the narrative embodiment of Isaiah 65:24.

ה֗וּאhū[the servant]H1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

כִּלָּ֣הkil·lāhhad finishedH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)VerbPielPerfectthird person masculine singular

killāh is the Piel of kālāh, "to bring to completion"; the same root recurs in v. 19 and v. 22 (the camels "finished" drinking), a quiet verbal thread binding the prayer's end to the sign's end.

לְדַבֵּר֒lə·ḏab·bêrprayingH1696

√ dâbar — perhaps properly, to arrangePreposition-lVerbPielInfinitive construct

וְהִנֵּ֧הwə·hin·nêhH2009

√ hinnêh — lo!Conjunctive wawInterjection

wəhinnēh, the interjection of surprise, lets the reader stand in the servant's sandals at the instant Rebekah appears.

רִבְקָ֣הriḇ·qāhRebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

Riḇqāh — Rebekah — is named here for the first time in the scene; the genealogy that follows (Bethuel, Milcah, Nahor) is supplied so that the reader, before the servant, already knows she is of Abraham's kin.

יֹצֵ֗אתyō·ṣêṯcame outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalParticiplefeminine singular construct

וְכַדָּ֖הּwə·ḵad·dāhwith her jarH3537

√ kad — properly, a pailConjunctive wawNounfeminine singular constructthird person feminine singular

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

שִׁכְמָֽהּ׃šiḵ·māhher shoulderH7926

√ shᵉkem — the neck (between the shoulders) as the place of burdensNounmasculine singular constructthird person feminine singular

šiḵmāh, "her shoulder," is from šekem, the neck/shoulder "as the place of burdens" — a small realism that paints a working girl, not an idle one.

אֲשֶׁ֤ר’ă·šerSheH834

√ ʼăsher — who, which, what, thatPronounrelative

יֻלְּדָה֙yul·lə·ḏāhwasH3205

√ yâlad — to bear youngVerbQalPassPerfectthird person feminine singular

לִבְתוּאֵ֣לliḇ·ṯū·’êlthe daughter of BethuelH1328

√ Bᵉthûwʼêl — Bethuel, the name of a nephew of Abraham, and of a place in PalestinePreposition-lNounpropermasculine singular

בֶּן־ben-sonH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct

מִלְכָּ֔הmil·kāhof MilcahH4435

√ Milkâh — Milcah, the name of a Hebrewess and of an IsraeliteNounproperfeminine singular

אֵ֥שֶׁת’ê·šeṯthe wifeH802

√ ʼishshâh — a womanNounfeminine singular construct

אַבְרָהָ֑ם’aḇ·rā·hāmof Abraham’sH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

אֲחִ֣י’ă·ḥîbrotherH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine singular construct

נָח֖וֹרnā·ḥō·wrNahorH5152

√ Nâchôwr — Nochor, the name of the grandfather and a brother of AbrahamNounpropermasculine singular

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

וַֽיְהִי־ טֶרֶם BSB's smooth Before the servant had finished praying opens in Hebrew with way·hî ṭerem — "and-it-came-to-pass, not-yet." The narrative formula wayhî frames the whole as an event that befell; ṭerem is "not-yet / ere," stressing that the answer outran the prayer.
ה֗וּא כִּלָּ֣ה לְדַבֵּר֒ The original has no word for "praying": it reads simply hū killāh ləḏabbēr, "he had-finished to-speak." From v. 45 we learn the speech was inward ("in my heart"); the English supplies "praying" interpretively.
וְהִנֵּ֧ה wəhinnēh — "and behold!" — is the storyteller's pointing finger, a particle of vivid presentation the BSB drops. It marks the exact seam where petition meets fulfillment.

The Voices✦ 4 public domain

Charles EllicottCommentary for English Readers1878

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.

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Matthew PooleAnnotations upon the Holy Bible1685

She was a virgin not only in title and show, but in truth, for no man had known her, i.e. corrupted her.

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John GillExposition of the Entire Bible1746–63

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.

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The Pulpit CommentarySpence & Exell, eds.1880s

A virgin . Bethulah , i . e . one separated and secluded from intercourse with men; from batik , to seclude

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Now 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.

Berean Standard Bible · CC0

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

Word by word13 · parsed

וְהַֽנַּעֲרָ֗wə·han·na·‘ă·rāNow the girlH5291

√ naʻărâh — a girl (from infancy to adolescence)Conjunctive waw, ArticleNounfeminine singular

מְאֹ֔דmə·’ōḏwas veryH3966

√ mᵉʼôd — properly, vehemence, iAdverb

טֹבַ֤תṭō·ḇaṯbeautifulH2896

√ ṭôwb — good (as an adjective) in the widest senseAdjectivefeminine singular construct

ṭōḇaṯ ("good of") echoes the creation refrain; beauty here is framed as a good thing, not a snare.

מַרְאֶה֙mar·’eh. . .H4758

√ marʼeh — a view (the act of seeing)Nounmasculine singular

בְּתוּלָ֕הbə·ṯū·lāha virginH1330

√ bᵉthûwlâh — a virgin (from her privacy)Nounfeminine singular

bəṯūlāh denotes one secluded from intercourse with men — the Pulpit Commentary derives it from a root "to seclude." It is the standard word for "virgin," distinct from ʻalmāh in v. 43.

לֹ֣אlō. . .H3808

√ lôʼ — not (the simple or absAdverbNegative particle

יְדָעָ֑הּyə·ḏā·‘āhwho had not had relationsH3045

√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalPerfectthird person masculine singularthird person feminine singular

yəḏāʻāh, "he knew her," is the Hebrew euphemism for sexual union (cf. Gen 4:1); negated here it underlines her purity.

וְאִ֖ישׁwə·’îšwith any manH376

√ ʼîysh — a man as an individual or a male personConjunctive wawNounmasculine singular

וַתֵּ֣רֶדwat·tê·reḏShe went downH3381

√ yârad — to descend (literally, to go downwardsConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

הָעַ֔יְנָהhā·‘ay·nāhto the springH5869

√ ʻayin — an eye (literally or figuratively)ArticleNouncommon singularthird person feminine singular

hāʻaynāh, "to the spring," carries the directional -āh: the well is fed by a living spring, reached (Ellicott notes) by a flight of steps.

וַתְּמַלֵּ֥אwat·tə·mal·lêfilledH4390

√ mâlêʼ — to fill or (intransitively) be full of, in a wide application (literally and figuratively)Conjunctive wawVerbPielConsecutive imperfectthird person feminine singular

כַדָּ֖הּḵad·dāhher jarH3537

√ kad — properly, a pailNounfeminine singular constructthird person feminine singular

וַתָּֽעַל׃wat·tā·‘aland came up againH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

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

טֹבַ֤ת מַרְאֶה֙ BSB very beautiful renders ṭōḇaṯ marʼeh — literally "good of appearance / sight." The adjective is ṭôḇ, the same "good" pronounced over creation; the idiom is "good to look upon," said also of Sarah (Gen 12:11) and Rachel (Gen 29:17).
בְּתוּלָ֕ה ... לֹ֣א יְדָעָ֑הּ The verse stacks two clauses the BSB folds together: bəṯūlāh ("a virgin") and then lōʼ yəḏāʻāh wəʼîš ("and a man had not known her"). The repetition is deliberate emphasis, not redundancy — Hebrew confirms her chastity twice over.
וַתֵּ֣רֶד ... וַתָּֽעַל Three terse verbs chase each other — wattēreḏ (went-down), wattəmallē (filled), wattāʻal (came-up) — capturing brisk, unhesitating action that the leisurely English "went down ... filled ... came up again" softens.

So the servant ran to meet her and said, “Please let me have a little water from your jar.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hā·‘e·ḇeḏ way·yā·rāṣ liq·rā·ṯāh way·yō·mer nā haḡ·mî·’î·nî mə·‘aṭ- ma·yim mik·kad·dêḵ

Word by word9 · parsed

הָעֶ֖בֶדhā·‘e·ḇeḏSo the servantH5650

√ ʻebed — a servantArticleNounmasculine singular

וַיָּ֥רָץway·yā·rāṣranH7323

√ rûwts — to run (for whatever reason, especially to rush)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyāroṣ ("ran"): a thread of running animates the whole scene — servant (v.17), Rebekah (v.28), Laban (vv.29-30) — urgency surrounding a providential meeting.

לִקְרָאתָ֑הּliq·rā·ṯāhto meet herH7122

√ qârâʼ — to encounter, whether accidentally or in a hostile mannerPreposition-lVerbQalInfinitive constructthird person feminine singular

וַיֹּ֕אמֶרway·yō·merand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

נָ֛אnāPleaseH4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

הַגְמִיאִ֥ינִיhaḡ·mî·’î·nîlet me haveH1572

√ gâmâʼ — to absorbVerbHifilImperativefeminine singularfirst person common singular

haḡmîʼînî is a hapax-rare causative ("give me to swallow"), shared only with Job 39:24; the test was framed in the smallest terms.

מְעַט־mə·‘aṭ-a littleH4592

√ mᵉʻaṭ — a little or few (often adverbial or comparAdjectivemasculine singular construct

məʻaṭ, "a little," keeps the request modest; her overflowing response (drawing for ten camels) is all the more striking against it.

מַ֖יִםma·yimwaterH4325

√ mayim — waterNounmasculine plural

מִכַּדֵּֽךְ׃mik·kad·dêḵfrom your jarH3537

√ kad — properly, a pailPreposition-mNounfeminine singular constructsecond person feminine singular

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

וַיָּ֥רָץ wayyāroṣ — "and he ran." The dignified old steward runs to meet her; the verb (from rûṣ, "to rush") conveys eager haste that BSB's flat "ran to meet her" registers but does not stress. The same root marks Rebekah's running (v. 28) and Laban's (vv. 29-30).
הַגְמִיאִ֥ינִי BSB let me have renders haḡmîʼînî — from gāmāʼ, "to swallow / sip / let swallow." It is a rare verb (only here and Job 39:24); Onkelos and Jonathan render it "let me taste." The servant asks merely to wet his lips — a small request, by design, to test her heart.
נָ֛א nāʼ, the particle of polite entreaty ("I pray"), frames the request as courteous, not commanding — part of the deliberate gentleness of his test.

“Drink, my lord,” she replied, and she quickly lowered her jar to her hands and gave him a drink.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šə·ṯêh ’ă·ḏō·nî wat·tō·mer wat·tə·ma·hêr wat·tō·reḏ kad·dāh ‘al- yā·ḏāh wat·taš·qê·hū

Word by word9 · parsed

שְׁתֵ֣הšə·ṯêhDrinkH8354

√ shâthâh — to imbibe (literally or figuratively)VerbQalImperativemasculine singular

אֲדֹנִ֑י’ă·ḏō·nîmy lordH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

šəṯēh is the bare imperative "Drink"; her instant yes already begins to fulfill the servant's sign before he can ask for more.

וַתֹּ֖אמֶרwat·tō·mershe repliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

וַתְּמַהֵ֗רwat·tə·ma·hêrand she quicklyH4116

√ mâhar — properly, to be liquid or flow easily, iConjunctive wawVerbPielConsecutive imperfectthird person feminine singular

wattəmahēr ("hurried") is the first of three speed-verbs (vv.18,20,46) that characterize Rebekah throughout the betrothal.

וַתֹּ֧רֶדwat·tō·reḏloweredH3381

√ yârad — to descend (literally, to go downwardsConjunctive wawVerbHifilConsecutive imperfectthird person feminine singular

wattōreḏ, the Hiphil of "go down," pictures her lowering the jar to her hand to give him drink — courteous, deliberate service.

כַּדָּ֛הּkad·dāhher jarH3537

√ kad — properly, a pailNounfeminine singular constructthird person feminine singular

עַל־‘al-toH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

יָדָ֖הּyā·ḏāhher handsH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine singular constructthird person feminine singular

וַתַּשְׁקֵֽהוּ׃wat·taš·qê·hūand gave him a drinkH8248

√ shâqâh — to quaff, iConjunctive wawVerbHifilConsecutive imperfectthird person feminine singularthird person masculine singular

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

אֲדֹנִ֑י ʼăḏōnî, "my lord," is a courtesy title (from ʼāḏôn, "sovereign / master"). Poole notes his retinue marked him "a person of more than ordinary quality"; she answers a stranger with deference.
וַתְּמַהֵ֗ר wattəmahēr — "and she hastened." The verb māhar ("to be quick, to flow easily") recurs in v. 20 and v. 46; her speed, not just her consent, is the mark the servant watches for.
וַתֹּ֧רֶד BSB lowered her jar uses wattōreḏ, the Hiphil (causative) of yāraḏ, "to make come down" — she actively brought the heavy jar down upon her hand to offer it, a gesture of service.

The Voices✦ 3 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

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.

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John GillExposition of the Entire Bible1746–63

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

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Matthew HenryConcise Commentary on the Whole Bible1706

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.

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After she had given him a drink, she said, “I will also draw water for your camels, until they have had enough to drink.”

Berean Standard Bible · CC0

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

Word by word10 · parsed

וַתְּכַ֖לwat·tə·ḵalAfter sheH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)Conjunctive wawVerbPielConsecutive imperfectthird person feminine singular

לְהַשְׁקֹת֑וֹlə·haš·qō·ṯōwhad given him a drinkH8248

√ shâqâh — to quaff, iPreposition-lVerbHifilInfinitive constructthird person masculine singular

וַתֹּ֗אמֶרwat·tō·mershe saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

גַּ֤םgamI will alsoH1571

√ gam — properly, assemblageConjunction

gam ("also"): the hinge of the divine sign — she offers the unrequested kindness that v. 14 had made the token.

אֶשְׁאָ֔ב’eš·’āḇdraw waterH7579

√ shâʼab — to bale up waterVerbQalImperfectfirst person common singular

ʼešʼāḇ ("I will draw") is the toilsome hand-drawing of water; the offer is generous beyond ordinary courtesy.

לִגְמַלֶּ֙יךָ֙liḡ·mal·le·ḵāfor your camelsH1581

√ gâmâl — a camelPreposition-lNounmasculine plural constructsecond person masculine singular

עַ֥ד‘aḏuntilH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

אִם־’im-. . .H518

√ ʼim — used very widely as demonstrative, lo!Conjunction

כִּלּ֖וּkil·lūthey have had enoughH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)VerbPielPerfectthird person common plural

killû, "they finished," is kālāh again — the camels' satisfaction completes the sign as the prayer was completed in v. 15.

לִשְׁתֹּֽת׃liš·tōṯto drinkH8354

√ shâthâh — to imbibe (literally or figuratively)Preposition-lVerbQalInfinitive construct

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

גַּ֤ם gam — "also / moreover." This single particle carries the surprise: she volunteers what was never asked. The servant's sign (v. 14) hung on this unbidden "also"; the BSB "I will also draw" keeps it, but the weight of the whole test rests on this one word.
אֶשְׁאָ֔ב ʼešʼāḇ is from šāʼab, "to bale up water" — labor-intensive drawing by hand. To water ten thirsty camels (Cambridge: up to twenty gallons each) was an extraordinary offer the plain English cannot quantify.
עַ֥ד אִם־ כִּלּ֖וּ "until they have finished" repeats kālāh (v.15, the prayer "finished"; v.22, the camels "finished") — a verbal echo binding her thoroughness to the completeness of the answered prayer.

And 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.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

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

Word by word13 · parsed

וַתְּמַהֵ֗רwat·tə·ma·hêrAnd she quicklyH4116

√ mâhar — properly, to be liquid or flow easily, iConjunctive wawVerbPielConsecutive imperfectthird person feminine singular

וַתְּעַ֤רwat·tə·‘aremptiedH6168

√ ʻârâh — to be (causatively, make) bareConjunctive wawVerbPielConsecutive imperfectthird person feminine singular

wattəmahēr ("hurried") — the second of Rebekah's speed-verbs (cf. vv. 18, 46).

כַּדָּהּ֙kad·dāhher jarH3537

√ kad — properly, a pailNounfeminine singular constructthird person feminine singular

אֶל־’el-intoH413

√ ʼêl — near, with or amongPreposition

הַשֹּׁ֔קֶתhaš·šō·qeṯthe troughH8268

√ shôqeth — a trough (for watering)ArticleNounfeminine singular

haššōqeṯ ("the trough") appears only here and in Gen 30:38; the rare word is a thread to Laban's watering-troughs in the Jacob cycle.

וַתָּ֥רָץwat·tā·rāṣand ranH7323

√ rûwts — to run (for whatever reason, especially to rush)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

ע֛וֹד‘ō·wḏbackH5750

√ ʻôwd — properly, iteration or continuanceAdverb

אֶֽל־’el-toH413

√ ʼêl — near, with or amongPreposition

הַבְּאֵ֖רhab·bə·’êrthe wellH875

√ bᵉʼêr — a pitArticleNounfeminine singular

לִשְׁאֹ֑בliš·’ōḇto draw waterH7579

√ shâʼab — to bale up waterPreposition-lVerbQalInfinitive construct

וַתִּשְׁאַ֖בwat·tiš·’aḇuntil she had drawn waterH7579

√ shâʼab — to bale up waterConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

wattišʼaḇ, "until she had drawn," closes the labor: šāʼab repeated marks the sheer extent of her kindness — Cambridge cites a naturalist on how much a camel drinks.

לְכָל־lə·ḵālfor allH3605

√ kôl — properly, the wholePreposition-lNounmasculine singular construct

גְּמַלָּֽיו׃gə·mal·lāwhis camelsH1581

√ gâmâl — a camelNounmasculine plural constructthird person masculine singular

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

וַתְּעַ֤ר wattəʻar, "and she poured out / made empty," from ʻārāh ("to make bare"). The vivid emptying-and-refilling is a single decisive motion the BSB "emptied her jar" reports flatly.
הַשֹּׁ֔קֶת haššōqeṯ, "the trough," is a strikingly rare word — it occurs in only two verses of the Hebrew Bible (here and Gen 30:38, Jacob's flocks at Laban's troughs). The watering-trough quietly links Rebekah's scene to her future household.
וַתָּ֥רָץ ע֛וֹד wattāroṣ ʻôḏ — "and she ran again." The adverb ʻôḏ ("yet, still, again") makes the labor repetitive: trip after trip, until "all his camels" were satisfied. The English "ran back" loses the wearying iteration.

The Voices✦ 4 public domain

Matthew PooleAnnotations upon the Holy Bible1685

The man wondered at her, i.e. at the wonderful providence of God, and the eminent answer of his prayer.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

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.

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The Pulpit CommentarySpence & Exell, eds.1880s

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 )

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Charles EllicottCommentary for English Readers1878

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.

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Meanwhile, the man watched her silently to see whether or not the LORD had made his journey a success.

Berean Standard Bible · CC0

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

Word by word10 · parsed

וְהָאִ֥ישׁwə·hā·’îšMeanwhile, the manH376

√ ʼîysh — a man as an individual or a male personConjunctive waw, ArticleNounmasculine singular

מִשְׁתָּאֵ֖הmiš·tā·’êhwatchedH7583

√ shâʼâh — to stun, iVerbHitpaelParticiplemasculine singular construct

mištāʼēh — "wondering/astonished." The grammarians divide (Keil: from šāʼāh, "to be confounded"; LXX/Vulgate: "to gaze"); either way the man stands transfixed. The Berean parse follows the rare Hitpael; we do not overrule it.

לָ֑הּlāhher

Prepositionthird person feminine singular

מַחֲרִ֕ישׁma·ḥă·rîšsilentlyH2790

√ chârash — to scratch, iVerbHifilParticiplemasculine singular

maḥărîš ("silent") frames worshipful attentiveness — he watches and waits rather than presuming the answer.

לָדַ֗עַתlā·ḏa·‘aṯto seeH3045

√ yâdaʻ — to know (properly, to ascertain by seeing)Preposition-lVerbQalInfinitive construct

אִם־’im-whetherH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

לֹֽא׃lōor notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

יְהוָ֛הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Yahweh stands at the center of his silent question: the whole drama is whether the LORD has prospered the way.

דַּרְכּ֖וֹdar·kōwhad made his journeyH1870

√ derek — a road (as trodden)Nouncommon singular constructthird person masculine singular

הַֽהִצְלִ֧יחַha·hiṣ·lî·aḥa successH6743

√ tsâlach — to push forward, in various senses (literal or figurative, transitive or intransitive)VerbHifilPerfectthird person masculine singular

hahiṣlîaḥ ("prospered") is the chapter's success-refrain (vv. 21, 40, 42, 56), always ascribed to the LORD.

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

מִשְׁתָּאֵ֖ה mištāʼēh is a rare Hitpael whose root the commentators dispute: Keil derives it from šāʼāh, "to be laid waste, inwardly confused" — i.e. astonished; others read "to gaze fixedly." BSB's "watched her" flattens a word that means he stood inwardly stunned, drinking in the answer to his prayer.
מַחֲרִ֕ישׁ maḥărîš, "keeping silent / holding his peace," from ḥārash. Silence, the Pulpit Commentary notes, was "the customary attitude for the soul in either expecting or receiving a Divine communication." BSB "silently" captures the manner but not the reverent weight.
הַֽהִצְלִ֧יחַ hahiṣlîaḥ, "had he [the LORD] prospered," from tsālaḥ, "to push forward / make succeed." This success-word is the leitmotif of the chapter (vv. 21, 40, 42, 56), each time crediting the LORD, not the servant, with the prospering.

The Voices✦ 4 public domain

Charles EllicottCommentary for English Readers1878

Really nose-ring; for in Genesis 24:47 the man places it on her nose, wrongly translated face in our version.

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Joseph BensonCommentary on the Old and New Testaments1810s

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;”

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

placed these ornaments upon her, not as a bridal gift, but in return for her kindness

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Cambridge Bible for Schools and Colleges—1880s

half a shekel weight ] Heb. beḳa . See Exodus 38:26 . Half a shekel weighed one quarter of an ounce.

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And 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.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

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

Word by word18 · parsed

וַיְהִ֗יway·hîAndH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

כַּאֲשֶׁ֨רka·’ă·šerafterH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

הַגְּמַלִּים֙hag·gə·mal·lîmthe camelsH1581

√ gâmâl — a camelArticleNounmasculine plural

כִּלּ֤וּkil·lūhad finishedH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)VerbPielPerfectthird person common plural

killû — the camels "finished" drinking — is kālāh once more (vv. 15, 19), marking the completion of the sign before the gifts are given.

לִשְׁתּ֔וֹתliš·tō·wṯdrinkingH8354

√ shâthâh — to imbibe (literally or figuratively)Preposition-lVerbQalInfinitive construct

הָאִישׁ֙hā·’îš[he]H376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

וַיִּקַּ֤חway·yiq·qaḥtook outH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

זָהָ֔בzā·hāḇa goldH2091

√ zâhâb — gold, figuratively, something gold-colored (iNounmasculine singular

נֶ֣זֶםne·zemringH5141

√ nezem — a nose-ringNounmasculine singular construct

nezem ("nose-ring") is fixed by v. 47 ("upon her nose") and Prov 11:22; centuries of English versions wavered, but the Hebrew is unambiguous.

מִשְׁקָל֑וֹmiš·qā·lōwweighingH4948

√ mishqâl — weight (numerically estimated)Nounmasculine singular constructthird person masculine singular

בֶּ֖קַעbe·qa‘a bekaH1235

√ beqaʻ — a section (half) of ashekel, iNounmasculine singular

beqaʻ ("a beka," half-shekel) is a rare weight shared only with Exodus 38:26 — the Sinai sanctuary-tax — a verbal coincidence with theological resonance (see Threads).

וּשְׁנֵ֤יū·šə·nêand twoH8147

√ shᵉnayim — twoConjunctive wawNumbermasculine dual construct

זָהָ֖בzā·hāḇgoldH2091

√ zâhâb — gold, figuratively, something gold-colored (iNounmasculine singular

צְמִידִים֙ṣə·mî·ḏîmbraceletsH6781

√ tsâmîyd — a bracelet or arm-claspNounmasculine plural

ṣəmîḏîm ("bracelets"): K&D notes they were placed on her (vv. 30, 47) not as a bridal price but in return for her kindness — the betrothal proper comes later.

עַל־‘al-forH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

יָדֶ֔יהָyā·ḏe·hāher wristsH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine dual constructthird person feminine singular

מִשְׁקָלָֽם׃miš·qā·lāmweighingH4948

√ mishqâl — weight (numerically estimated)Nounmasculine singular constructthird person masculine plural

עֲשָׂרָ֥ה‘ă·śā·rāhten [shekels]H6235

√ ʻeser — ten (as an accumulation to the extent of the digits)Numbermasculine singular

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.

Where the English smooths the original

נֶ֣זֶם BSB's "ring" is nezem — a nose-ring (so v. 47, where he sets it "on her nose"); the same word names a swine's snout-ring in Proverbs 11:22. The AV margin's "jewel for the forehead" and "earring" are guesses; the Samaritan reads "and put it on her nose." Hebrew is specific where English wavers.
בֶּ֖קַע beqaʻ, "a beka" (half-shekel), is a rare measure occurring in only two verses — here and Exodus 38:26, where it is the head-tax weighed by every Israelite at Sinai. The same weight that adorns a bride later numbers the redeemed nation.
צְמִידִים֙ ṣəmîḏîm, "bracelets," from ṣāmaḏ, "to bind / fasten" — arm-clasps. "Ten of gold their weight" leaves the unit implicit; Hebrew counts by weight, and the gifts reward her kindness lavishly before any word of betrothal.

“Whose daughter are you?” he asked. “Please tell me, is there room in your father’s house for us to spend the night?”

Berean Standard Bible · CC0

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

Word by word13 · parsed

מִ֣יmîWhoseH4310

√ mîy — who? (occasionally, by a peculiar idiom, of things)Interrogative

mî ("who?") opens the decisive question: her answer, not her beauty, will settle whether the LORD has led him to the right house.

בַּת־baṯ-daughterH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct

אַ֔תְּ’atare youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person feminine singular

וַיֹּ֙אמֶר֙way·yō·merhe askedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

נָ֖אnāPleaseH4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

הַגִּ֥ידִיhag·gî·ḏîtellH5046

√ nâgad — properly, to front, iVerbHifilImperativefeminine singular

לִ֑יlîme

Prepositionfirst person common singular

הֲיֵ֧שׁhă·yêšis thereH3426

√ yêsh — there is or are (or any other form of the verb to be, as may suit the connection)Adverb

מָק֥וֹםmā·qō·wmroomH4725

√ mâqôwm — properly, a standing, iNounmasculine singular

māqôm ("room/place") is the practical second question — quarters for ten camels and their men.

אָבִ֛יךְ’ā·ḇîḵin your father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person feminine singular

בֵּית־bêṯ-houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

לָ֖נוּlā·nūfor us

Prepositionfirst person common plural

לָלִֽין׃lā·lînto spend the nightH3885

√ lûwn — to stop (usually over night)Preposition-lVerbQalInfinitive construct

lālîn ("to lodge"): the request for a night's shelter is the courteous opening that lets the betrothal unfold under Bethuel's roof.

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

מִ֣י בַּת־ אַ֔תְּ Hebrew is abrupt: mî baṯ ʼatt — "Whose daughter [are] you?" No verb "to be"; the bare juxtaposition presses straight to the question of lineage, which alone could confirm whether she was of Abraham's kin.
מָק֥וֹם māqôm, "room / place" (from a root "to stand"), recurs in v. 25 and is the same noun translated "place" throughout. BSB "room" is apt, but the word is the broad "a place" — he asks whether there is standing-room for a caravan.
לָלִֽין lālîn, "to lodge / pass the night," from lûn, "to stop (usually overnight)." The same verb returns in v. 25 and v. 54; hospitality across a single night frames the whole negotiation.

She replied, “I am the daughter of Bethuel, the son that Milcah bore to Nahor.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wat·tō·mer ’ê·lāw ’ā·nō·ḵî baṯ- bə·ṯū·’êl ben- ’ă·šer mil·kāh yā·lə·ḏāh lə·nā·ḥō·wr

Word by word10 · parsed

וַתֹּ֣אמֶרwat·tō·merShe repliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

אֵלָ֔יו’ê·lāw. . .H413

√ ʼêl — near, with or amongPrepositionthird person masculine singular

אָנֹ֑כִי’ā·nō·ḵîIH595

√ ʼânôkîy — IPronounfirst person common singular

ʼānōkî is the long, emphatic "I myself," chosen over the shorter ʼănî; her forthright self-naming answers the servant’s decisive "Whose daughter?" with dignity, and the same emphatic pronoun returns on his lips ("ʼānōkî, in the way the LORD led me," v. 27) — two people each speaking plainly of their own part in a providence neither yet fully sees.

בַּת־baṯ-am the daughterH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct

בְּתוּאֵ֖לbə·ṯū·’êlof BethuelH1328

√ Bᵉthûwʼêl — Bethuel, the name of a nephew of Abraham, and of a place in PalestineNounpropermasculine singular

Bəṯūʼēl — Bethuel — her father; the chapter's only consistent naming of him (cf. v. 50, where his role is debated).

בֶּן־ben-the sonH1121

אֲשֶׁ֥ר’ă·šerthatH834

√ ʼăsher — who, which, what, thatPronounrelative

מִלְכָּ֕הmil·kāhMilcahH4435

√ Milkâh — Milcah, the name of a Hebrewess and of an IsraeliteNounproperfeminine singular

יָלְדָ֖הyā·lə·ḏāhboreH3205

√ yâlad — to bear youngVerbQalPerfectthird person feminine singular

yāləḏāh ("she bore") repeats the begetting-root of v. 15, sealing the lineage that answers the servant's question.

לְנָחֽוֹר׃lə·nā·ḥō·wrto NahorH5152

√ Nâchôwr — Nochor, the name of the grandfather and a brother of AbrahamPreposition-lNounpropermasculine singular

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

אָנֹ֑כִי ʼānōḵî is the long, emphatic "I" (over the shorter ʼănî) — "I myself." Her self-naming is forthright; the English "I am" cannot show that she fronts the emphatic pronoun.
בַּת־ בְּתוּאֵ֖ל "daughter of Bethuel": she names her father, then her grandmother Milcah and grandfather Nahor — Ellicott notes she traces descent from "a highborn wife," not Nahor's concubine, confirming for the servant her full kinship with Abraham on both sides.
יָלְדָ֖ה yāləḏāh, "she bore," from yālaḏ — the same begetting-verb of v. 15 (yullədāh, "was born"). The genealogy is the load-bearing answer: her pedigree is the sign's confirmation.

Then she added, “We have plenty of straw and feed, as well as a place for you to spend the night.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wat·tō·mer ’ê·lāw ‘im·mā·nū gam- raḇ te·ḇen gam- mis·pō·w gam- mā·qō·wm lā·lūn

Word by word11 · parsed

וַתֹּ֣אמֶרwat·tō·merThen she addedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

אֵלָ֔יו’ê·lāw. . .H413

√ ʼêl — near, with or amongPrepositionthird person masculine singular

עִמָּ֑נוּ‘im·mā·nūWe haveH5973

√ ʻim — adverb or preposition, with (iPrepositionfirst person common plural

גַּם־gam-. . .H1571

√ gam — properly, assemblageConjunction

רַ֣בraḇplentyH7227

√ rab — abundant (in quantity, size, age, number, rank, quality)Adjectivemasculine singular

raḇ ("plenty") frames the offer as abundance, not bare sufficiency.

תֶּ֥בֶןte·ḇenof strawH8401

√ teben — properly, material, iNounmasculine singular

teḇen ("straw") for bedding and mispôʼ ("feed") for fodder — the same pair reappears in v. 32 when Laban actually provides them.

גַּם־gam-andH1571

√ gam — properly, assemblageConjunction

מִסְפּ֖וֹאmis·pō·wfeedH4554

√ miçpôwʼ — fodderNounmasculine singular

גַּם־gam-as well asH1571

√ gam — properly, assemblageConjunction

מָק֖וֹםmā·qō·wma place [for you]H4725

√ mâqôwm — properly, a standing, iNounmasculine singular

לָלֽוּן׃lā·lūnto spend the nightH3885

√ lûwn — to stop (usually over night)Preposition-lVerbQalInfinitive construct

lālûn ("to lodge") echoes the servant's lālîn (v. 23): her answer mirrors his question exactly.

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

גַּם־ ... גַּם־ ... גַּם־ Hebrew piles up three gam's — "also ... also ... also" — a generous staccato: straw, fodder, and lodging, each added freely. BSB's smooth "plenty of straw and feed, as well as a place" loses the eager triple offer that mirrors her over-the-top kindness at the well.
רַ֣ב raḇ, "abundant / plenty," governs the whole list — she does not merely have room but abundance. The hospitality is lavish, in keeping with the family of Abraham's kin.
מָק֖וֹם לָלֽוּן māqôm lālûn repeats the very words of the servant's question (v. 23) — "a place to lodge" — answering him point for point and confirming she has understood and welcomed his request.

Then the man bowed down and worshiped the LORD,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hā·’îš way·yiq·qōḏ way·yiš·ta·ḥū Yah·weh

Word by word4 · parsed

הָאִ֔ישׁhā·’îšThen the manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

וַיִּקֹּ֣דway·yiq·qōḏbowed downH6915

√ qâdad — to shrivel up, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyiqqōḏ ("bowed the head") and wayyištaḥû ("prostrated") form the chapter's posture of worship, repeated at v. 48 and v. 52.

וַיִּשְׁתַּ֖חוּway·yiš·ta·ḥūand worshipedH7812

√ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular

לַֽיהוָֽה׃Yah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

la-Yahweh: the servant worships the LORD by name — the prayer answered is the LORD's doing, and the thanks go to Him alone.

Literal — word-for-word from the original

And-the-man bowed-low, and-he-prostrated-himself to-the-LORD.

Where the English smooths the original

וַיִּקֹּ֣ד wayyiqqōḏ, from qāḏaḏ ("to bow the head, shrivel down") — the reverent inclination of the head. Paired with the next verb it forms a two-stage act of worship the BSB merges into "bowed down."
וַיִּשְׁתַּ֖חוּ wayyištaḥû, from šāḥāh ("to depress, prostrate") — full bodily prostration. BSB "worshiped" is correct in sense, but the Hebrew is concretely physical: he flung himself to the ground before Yahweh.
לַֽיהוָֽה la-Yahweh, "to the LORD" — the act is directed specifically to the covenant God of Abraham, in the open, before Rebekah. Worship is the servant's first response to answered prayer (cf. v. 48, v. 52).

The Voices✦ 4 public domain

Alexander MaclarenExpositions of Holy Scripturec. 1905

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

source ↗

Joseph BensonCommentary on the Old and New Testaments1810s

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.

source ↗

Cambridge Bible for Schools and Colleges—1880s

“Mercy” denotes the goodness, “truth” the fidelity of God, in the fulfilment of His promises.

source ↗

Geneva Study BibleMarginal Notes1599

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.

source ↗

saying, “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.”

Berean Standard Bible · CC0

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

Word by word20 · parsed

וַיֹּ֗אמֶרway·yō·mersayingH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בָּר֤וּךְbā·rūḵBlessedH1288

√ bârak — to kneelVerbQalQalPassParticiplemasculine singular

bārûḵ ("blessed") from bārak; the servant's instinct is praise — the doxology threads through Laban's greeting (v. 31) and the family's farewell blessing (v. 60).

יְהוָה֙Yah·weh[be] the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֱלֹהֵי֙’ĕ·lō·hêthe GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural construct

אֲדֹנִ֣י’ă·ḏō·nîof my masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אַבְרָהָ֔ם’aḇ·rā·hāmAbrahamH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

אֲ֠שֶׁר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

לֹֽא־lō-has notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

עָזַ֥ב‘ā·zaḇwithheldH5800

√ ʻâzab — to loosen, iVerbQalPerfectthird person masculine singular

חַסְדּ֛וֹḥas·dōwHis kindnessH2617

√ chêçêd — kindnessNounmasculine singular constructthird person masculine singular

ḥasdô ("His kindness"): ḥesed is covenant-love; here joined to ʼemeth, it names the steadfast loyalty by which God keeps His promise to Abraham.

וַאֲמִתּ֖וֹwa·’ă·mit·tōwand faithfulnessH571

√ ʼemeth — stabilityConjunctive wawNounfeminine singular constructthird person masculine singular

waʼămittô ("and His truth/faithfulness"): the pairing ḥesed wəʼemeth is almost formulaic (Gen 32:10; 47:29; Ps 98:3) and returns in the servant's plea at v. 49.

מֵעִ֣םmê·‘imfromH5973

√ ʻim — adverb or preposition, with (iPreposition-m

אֲדֹנִ֑י’ă·ḏō·nîmy masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אָנֹכִ֗י’ā·nō·ḵîAs for meH595

√ ʼânôkîy — IPronounfirst person common singular

יְהוָ֔הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

נָחַ֣נִיnā·ḥa·nîhas led meH5148

√ nâchâh — to guideVerbQalPerfectthird person masculine singularfirst person common singular

naḥanî ("He led me"), from nāḥāh, "to guide"; the same verb recurs in the servant's retelling (v. 48). The emphatic ʼānōḵî baddereḵ ("I, in the way") is the verse's load-bearing clause.

בַּדֶּ֙רֶךְ֙bad·de·reḵon the journeyH1870

√ derek — a road (as trodden)Preposition-b, ArticleNouncommon singular

בֵּ֖יתbêṯto the houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

אֲדֹנִֽי׃’ă·ḏō·nîof my master’sH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אֲחֵ֥י’ă·ḥêrelativesH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural construct

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."

Where the English smooths the original

בָּר֤וּךְ יְהוָה֙ bārûḵ Yahweh — "Blessed [be] the LORD." The participle bārûḵ is from bārak, "to kneel / bless"; the man's first word is doxology. The same root will sound again over Rebekah herself (v. 31, v. 60).
חַסְדּ֛וֹ וַאֲמִתּ֖וֹ ḥasdô waʼămittô — "His ḥesed and His ʼemeth": covenant-kindness and faithfulness/truth. This near-proverbial pair (cf. Gen 32:10; Ruth 2:20) is the theological heart of the chapter; BSB "His kindness and faithfulness" is faithful, but the bond is to the very vocabulary of God's covenant loyalty (and recurs at v. 49).
אָנֹכִ֗י ... נָחַ֣נִי The Hebrew word-order is striking: ʼānōḵî ... naḥanî — "I [being] in the way, [the LORD] led me." The emphatic "I" set against "He led me" became Maclaren's whole sermon: it is the one who is already in the way of duty whom the LORD guides. The Revised Version smooths it to "as for me, the LORD hath led me."

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

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.

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

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

source ↗

John GillExposition of the Entire Bible1746–63

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.

source ↗

The girl ran and told her mother’s household about these things.

Berean Standard Bible · CC0

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

Word by word7 · parsed

הַֽנַּעֲרָ֔han·na·‘ă·rāThe girlH5291

√ naʻărâh — a girl (from infancy to adolescence)ArticleNounfeminine singular

וַתָּ֙רָץ֙wat·tā·rāṣranH7323

√ rûwts — to run (for whatever reason, especially to rush)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

wattāroṣ ("ran") — Rebekah shares the chapter's running motif; news of a possible suit cannot wait.

וַתַּגֵּ֖דwat·tag·gêḏand toldH5046

√ nâgad — properly, to front, iConjunctive wawVerbHifilConsecutive imperfectthird person feminine singular

אִמָּ֑הּ’im·māhher mother’sH517

√ ʼêm — a mother (as the bond of the family)Nounfeminine singular constructthird person feminine singular

ʼimmāh ("her mother"): the mother's house, the women's quarters, is the natural place for a girl to bring such tidings — and a hint (with v. 53, 55) that the mother and brother lead the household.

לְבֵ֣יתlə·ḇêṯhouseholdH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-lNounmasculine singular construct

הָאֵֽלֶּה׃hā·’êl·lehabout theseH428

√ ʼêl-leh — these or thoseArticlePronouncommon plural

כַּדְּבָרִ֖יםkad·də·ḇā·rîmthingsH1697

√ dâbâr — a wordPreposition-k, ArticleNounmasculine plural

kaddəḇārîm ("these things/words"): dāḇār is the recurring "word/matter" of the chapter (vv. 30, 33, 50, 52).

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

וַתָּ֙רָץ֙ wattāroṣ, "and she ran" — the running-verb again (cf. servant, v. 17; Laban, v. 29). Rebekah hurries home with the news, the same eager motion that marked her kindness at the well.
לְבֵ֣ית אִמָּ֑הּ BSB "her mother's household" renders ləḇêṯ ʼimmāh — "to her mother's house." The choice is deliberate and telling: not her father's, but her mother's quarters, where the women lived separately. The AV's inserted "them of" is, Ellicott says, "worse than useless."
כַּדְּבָרִ֖ים הָאֵֽלֶּה kaddəḇārîm hāʼēlleh, "these words/things" — dāḇār means both "word" and "matter." She reports the whole encounter; the nose-jewel, the Pulpit Commentary notes, "would tell its own tale."

Now Rebekah had a brother named Laban, and he rushed out to the man at the spring.

Berean Standard Bible · CC0

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

Word by word11 · parsed

וּלְרִבְקָ֥הū·lə·riḇ·qāhNow RebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacConjunctive waw, Preposition-lNounproperfeminine singular

אָ֖ח’āḥhad a brotherH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine singular

וּשְׁמ֣וֹū·šə·mōwnamedH8034

√ shêm — an appellation, as amark or memorial of individualityConjunctive wawNounmasculine singular constructthird person masculine singular

לָבָ֑ןlā·ḇānLabanH3837

√ Lâbân — Laban, a MesopotamianNounpropermasculine singular

Lāḇān ("Laban," = white): named twice, he becomes the family's chief negotiator; his later character (Gen 29-31) colors how the commentators read him here.

לָבָ֧ןlā·ḇānand [he]H3837

√ Lâbân — Laban, a MesopotamianNounpropermasculine singular

וַיָּ֨רָץway·yā·rāṣrushedH7323

√ rûwts — to run (for whatever reason, especially to rush)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyāroṣ ("ran"): the third runner; Cambridge and the Pulpit both note Laban's prominence, with Bethuel oddly in the background.

הַח֖וּצָהha·ḥū·ṣāhoutH2351

√ chûwts — properly, separate by awall, iArticleNounmasculine singularthird person feminine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

הָאִ֛ישׁhā·’îšthe manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

אֶל־’el-atH413

√ ʼêl — near, with or amongPreposition

הָעָֽיִן׃hā·‘ā·yinthe springH5869

√ ʻayin — an eye (literally or figuratively)ArticleNouncommon singular

hāʻāyin ("the spring") relocates the action back to the well, where the servant still waits by the camels.

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

לָבָ֑ן Lāḇān, "Laban," means "White." He steps forward here and dominates the rest of the chapter; the narrator's repetition of his name (twice in this verse) flags his prominence over the shadowy Bethuel.
וַיָּ֨רָץ wayyāroṣ — Laban too "runs." The running-verb now passes to him; but where Rebekah ran in kindness and the servant ran in eagerness, the narrator will soon hint (v. 30) that Laban runs at the sight of gold.
הַח֖וּצָה haḥûṣāh, "to the outside," with directional -āh — Laban hurries out of the house to the well. The motion is centrifugal: the household reaches outward to receive Abraham's envoy.

As 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.

Berean Standard Bible · CC0

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

Word by word28 · parsed

וַיְהִ֣י׀way·hîH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

כִּרְאֹ֣תkir·’ōṯAs soon as he sawH7200

√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Preposition-kVerbQalInfinitive construct

kirʼōṯ ("as he saw"): the syntax puts the ring before the welcome — the gold moves Laban as much as the kinship.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַנֶּ֗זֶםhan·ne·zemthe ringH5141

√ nezem — a nose-ringArticleNounmasculine singular

וְֽאֶת־wə·’eṯ-andH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הַצְּמִדִים֮haṣ·ṣə·mi·ḏîmthe braceletsH6781

√ tsâmîyd — a bracelet or arm-claspArticleNounmasculine plural

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

אֲחֹתוֹ֒’ă·ḥō·ṯōwhis sister’sH269

√ ʼâchôwth — a sister (used very widely (like brother), literally and figuratively)Nounfeminine singular constructthird person masculine singular

יְדֵ֣יyə·ḏêwristsH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine dual construct

וּכְשָׁמְע֗וֹū·ḵə·šā·mə·‘ōwand heardH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcConjunctive waw, Preposition-kVerbQalInfinitive constructthird person masculine singular

ûḵəšāmʻô ("and as he heard"): the second trigger; šāmaʻ here is plain hearing, but the same root means "obey" elsewhere — a contrast with the obedient servant.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲחֹתוֹ֙’ă·ḥō·ṯōwH269

√ ʼâchôwth — a sister (used very widely (like brother), literally and figuratively)Nounfeminine singular constructthird person masculine singular

לֵאמֹ֔רlê·mōr. . .H559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

רִבְקָ֤הriḇ·qāhRebekah’sH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

דִּבְרֵ֞יdiḇ·rêwordsH1697

√ dâbâr — a wordNounmasculine plural construct

הָאִ֑ישׁhā·’îšThe manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

דִבֶּ֥רḏib·bersaidH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person masculine singular

כֹּֽה־kōh-thisH3541

√ kôh — properly, like this, iAdverb

אֵלַ֖י’ê·layto meH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

וַיָּבֹא֙way·yā·ḇōhe went and foundH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֶל־’el-H413

√ ʼêl — near, with or amongPreposition

הָאִ֔ישׁhā·’îšthe manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

עֹמֵ֥ד‘ō·mêḏstandingH5975

√ ʻâmad — to stand, in various relations (literal and figurative, intransitive and transitive)VerbQalParticiplemasculine singular

ʻōmēḏ ("standing"): the servant waits by the camels rather than pressing in — Geneva reads it as waiting on God's hand.

וְהִנֵּ֛הwə·hin·nêhH2009

√ hinnêh — lo!Conjunctive wawInterjection

עַל־‘al-byH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַגְּמַלִּ֖יםhag·gə·mal·lîmthe camelsH1581

√ gâmâl — a camelArticleNounmasculine plural

עַל־‘al-nearH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הָעָֽיִן׃hā·‘ā·yinthe springH5869

√ ʻayin — an eye (literally or figuratively)ArticleNouncommon singular

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

כִּרְאֹ֣ת ... הַנֶּ֗זֶם The verse front-loads the cause: "as he saw the nose-ring." The narrator names the gold first, before Laban's words — a quiet, ironic ordering Cambridge calls "a slight touch of ironical humour," the first hint of Laban's avarice. BSB preserves the sequence but not the edge.
וּכְשָׁמְע֗וֹ ûḵəšāmʻô, "and when he heard," from šāmaʻ — to hear with attention. Sight of the gold and report of the words together move him; the doubled trigger (seeing + hearing) exposes his motive.
עֹמֵ֥ד ... עַל־ הַגְּמַלִּ֖ים ʻōmēḏ ... ʻal-haggəmallîm, "standing by the camels." The servant has not presumed to follow; he waits, Geneva says, "on God's hand, who heard his prayer" — a posture of patient trust amid Laban's bustle.

The Voices✦ 4 public domain

Charles EllicottCommentary for English Readers1878

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.

source ↗

Joseph BensonCommentary on the Old and New Testaments1810s

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!

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

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)

source ↗

John GillExposition of the Entire Bible1746–63

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

source ↗

“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.”

Berean Standard Bible · CC0

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

Word by word12 · parsed

בּ֖וֹאbō·wComeH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperativemasculine singular

בְּר֣וּךְbə·rūḵyou who are blessedH1288

√ bârak — to kneelVerbQalQalPassParticiplemasculine singular construct

bərûḵ Yahweh ("blessed of the LORD"): Laban uses the covenant name, echoing v. 27; the family of Nahor still knew Yahweh, though not purely (cf. Gen 31:30; Josh 24:2).

יְהוָ֑הYah·wehby the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וַיֹּ֕אמֶרway·yō·mersaid LabanH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לָ֤מָּהlām·māhWhyH4100

√ mâh — properly, interrogative what? (including how? why? when?)Interrogative

תַעֲמֹד֙ṯa·‘ă·mōḏare you standingH5975

√ ʻâmad — to stand, in various relations (literal and figurative, intransitive and transitive)VerbQalImperfectsecond person masculine singular

ṯaʻămōḏ ("you stand") echoes the servant's posture (v. 30): Laban urges him in.

בַּח֔וּץba·ḥūṣout hereH2351

√ chûwts — properly, separate by awall, iPreposition-b, ArticleNounmasculine singular

וְאָנֹכִי֙wə·’ā·nō·ḵîIH595

√ ʼânôkîy — IConjunctive wawPronounfirst person common singular

פִּנִּ֣יתִיpin·nî·ṯîhave preparedH6437

√ pânâh — to turnVerbPielPerfectfirst person common singular

pinnîṯî ("I have cleared/prepared") from pānāh; the same root will end the servant's plea — "that I may turn" (v. 49).

הַבַּ֔יִתhab·ba·yiṯthe houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcArticleNounmasculine singular

וּמָק֖וֹםū·mā·qō·wmand a placeH4725

√ mâqôwm — properly, a standing, iConjunctive wawNounmasculine singular

לַגְּמַלִּֽים׃lag·gə·mal·lîmfor the camelsH1581

√ gâmâl — a camelPreposition-l, ArticleNounmasculine plural

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."

Where the English smooths the original

בְּר֣וּךְ יְהוָ֑ה bərûḵ Yahweh — "blessed of the LORD!" Laban greets the stranger with the covenant name Yahweh on his lips, echoing the servant's own doxology (v. 27). That an idolater's household (Josh 24:2) still knew and named the LORD is, the commentators note, remarkable; whether Laban learned the name from the servant or retained it is debated.
פִּנִּ֣יתִי BSB "I have prepared" renders pinnîṯî — from pānāh, "to turn / clear away." Literally "I have cleared" the house (of clutter, or as Jonathan/Jarchi suggest, of idols). The verb pictures active turning-out to make room.
לָ֤מָּה תַעֲמֹד֙ lāmmāh ṯaʻămōḏ, "why do you stand?" — the verb ʻāmaḏ ("to stand") picks up the servant's standing in v. 30; Laban's near-reproach treats hesitation as a slight on his hospitality.

So 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.

Berean Standard Bible · CC0

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

Word by word16 · parsed

הָאִישׁ֙hā·’îšSo the manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

וַיָּבֹ֤אway·yā·ḇōcameH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

הַבַּ֔יְתָהhab·bay·ṯāhto the houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcArticleNounmasculine singularthird person feminine singular

הַגְּמַלִּ֑יםhag·gə·mal·lîmand the camelsH1581

√ gâmâl — a camelArticleNounmasculine plural

וַיְפַתַּ֖חway·p̄at·taḥwere unloadedH6605

√ pâthach — to open wide (literally or figuratively)Conjunctive wawVerbPielConsecutive imperfectthird person masculine singular

wayp̄attaḥ ("he unloosed"): the active Hebrew names Laban as host (so Geneva's marginal "That is, Laban"); BSB's passive obscures the agent.

תֶּ֤בֶןte·ḇenStrawH8401

√ teben — properly, material, iNounmasculine singular

teḇen ("straw") and mispôʼ ("feed") fulfill word-for-word Rebekah's offer of v. 25.

וּמִסְפּוֹא֙ū·mis·pō·wand feedH4554

√ miçpôwʼ — fodderConjunctive wawNounmasculine singular

וַיִּתֵּ֨ןway·yit·tênwere broughtH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לַגְּמַלִּ֔יםlag·gə·mal·lîmto the camelsH1581

√ gâmâl — a camelPreposition-l, ArticleNounmasculine plural

וּמַ֙יִם֙ū·ma·yimand waterH4325

√ mayim — waterConjunctive wawNounmasculine plural

לִרְחֹ֣ץlir·ḥōṣto washH7364

√ râchats — to lave (the whole or a part of a thing)Preposition-lVerbQalInfinitive construct

lirḥōṣ ("to wash"): foot-washing is the standard hospitality of Genesis (18:4; 19:2), a mark of the godly fathers' reception of strangers.

רַגְלָ֔יוraḡ·lāwhis feetH7272

√ regel — a foot (as used in walking)Nounfeminine dual constructthird person masculine singular

וְרַגְלֵ֥יwə·raḡ·lêand the feetH7272

√ regel — a foot (as used in walking)Conjunctive wawNounfeminine dual construct

הָאֲנָשִׁ֖יםhā·’ă·nā·šîmof his companionsH582

√ ʼĕnôwsh — a man in general (singly or collectively)ArticleNounmasculine plural

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

אִתּֽוֹ׃’it·tōwH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine singular

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

וַיְפַתַּ֖ח BSB's passive "the camels were unloaded" renders the active wayp̄attaḥ — "and he unloosed / opened [their loads]," from pāṯaḥ, "to open wide." Hebrew names a doer (Laban, per Geneva and Cambridge); the English passive hides who served whom.
תֶּ֤בֶן וּמִסְפּוֹא֙ teḇen ûmispôʼ, "straw and feed," repeats Rebekah's exact offer in v. 25 — the promise of hospitality now made good. The verbal echo binds her word to its fulfillment.
לִרְחֹ֣ץ רַגְלָ֔יו lirḥōṣ raḡlāw, "to wash his feet" (cf. Gen 18:4; 19:2) — the customary first courtesy to a desert traveler. The Vulgate's "to wash the camels' feet" is, Gill notes, "without any foundation in the text."

The Voices✦ 4 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

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.

source ↗

Charles EllicottCommentary for English Readers1878

Aware of this feeling, Abraham’s servant will not partake of Laban’s bread and salt until he has told his request.

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

an instance of self-forgetful zeal of which Christ was the highest example ( vide Mark 6:31 ; John 4:34 )

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Geneva Study BibleMarginal Notes1599

The faithfulness that servants owe to their masters, causes them to prefer their masters business before their own needs.

source ↗

Then 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.”

Berean Standard Bible · CC0

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

Word by word12 · parsed

וַיִּישֶׂםway·yī·śɛmThen a meal was setH3455

√ yâsam — to placeConjunctive wawVerbHofalConsecutive imperfectthird person masculine singular

wayyîśem/wayyûśam ("he set / was set"): the rare verb yāśam appears only here and Gen 50:26; the Kethib/Qere split is genuine. The Berean parse takes the passive; we record the variant.

לְפָנָיו֙lə·p̄ā·nāwbefore [the man]H6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural constructthird person masculine singular

וַיֹּ֙אמֶר֙way·yō·merbut he saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לֹ֣אlōI will notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

אֹכַ֔ל’ō·ḵal. . .H398

√ ʼâkal — to eat (literally or figuratively)VerbQalImperfectfirst person common singular

לֶאֱכֹ֔לle·’ĕ·ḵōleatH398

√ ʼâkal — to eat (literally or figuratively)Preposition-lVerbQalInfinitive construct

עַ֥ד‘aḏuntilH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

אִם־’im-. . .H518

√ ʼim — used very widely as demonstrative, lo!Conjunction

דִּבַּ֖רְתִּיdib·bar·tîI have told youH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectfirst person common singular

dibbartî ("I have spoken") with dəḇārāy ("my words") forms an emphatic word-on-word construction — duty named twice.

דְּבָרָ֑יdə·ḇā·rāywhat I came to sayH1697

√ dâbâr — a wordNounmasculine plural constructfirst person common singular

וַיֹּ֖אמֶרway·yō·merSo Laban saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

דַּבֵּֽר׃dab·bêrPlease speakH1696

√ dâbar — perhaps properly, to arrangeVerbPielImperativemasculine singular

dabbēr ("Speak"): Laban's curt assent opens the long speech (vv. 34-49) that is the chapter's center of gravity.

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

וַיִּישֶׂם / וַיּוּשַׂם The first word is textually contested: read as the Kethib it is wayyîśem ("and he set"); the Qere reads the Hophal wayyûśam ("and was set"). BSB follows the passive "was set." The root yāśam ("to place") is itself rare. We follow the Berean text and flag the variant rather than overrule it.
דִּבַּ֖רְתִּי דְּבָרָ֑י Hebrew has a figura etymologica: dibbartî dəḇārāy — "I have spoken my words / errand." BSB "told you what I came to say" is right in sense but loses the root-on-root emphasis. dāḇār is the chapter's recurring "word/matter."
לֹ֣א אֹכַ֔ל lōʼ ʼōḵal — "I will not eat." The blunt refusal of food before duty is the heart of the verse: Eastern courtesy deferred questions until after a meal, but the servant reverses custom, putting his master's errand before his own hunger.

“I am Abraham’s servant,” he replied.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ā·nō·ḵî ’aḇ·rā·hām ‘e·ḇeḏ way·yō·mar

Word by word4 · parsed

אָנֹֽכִי׃’ā·nō·ḵîIH595

√ ʼânôkîy — IPronounfirst person common singular

ʻeḇeḏ ("servant"): he names his office first; the whole speech subordinates self to master.

אַבְרָהָ֖ם’aḇ·rā·hāmam Abraham’sH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

עֶ֥בֶד‘e·ḇeḏservantH5650

√ ʻebed — a servantNounmasculine singular construct

ʼānōḵî (emphatic "I") comes last in Hebrew — the servant is the least prominent figure in his own report.

וַיֹּאמַ֑רway·yō·marhe repliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

“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.

Berean Standard Bible · CC0

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

Word by word16 · parsed

וַיהוָ֞הYah·wehThe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodConjunctive wawNounpropermasculine singular

מְאֹ֖דmə·’ōḏhas greatlyH3966

√ mᵉʼôd — properly, vehemence, iAdverb

בֵּרַ֧ךְbê·raḵblessedH1288

√ bârak — to kneelVerbPielPerfectthird person masculine singular

bēraḵ ("blessed," intensive): the divine blessing on Abraham, same root as the human blessings of vv. 27, 31, 60.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲדֹנִ֛י’ă·ḏō·nîmy masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

וַיִּגְדָּ֑לway·yiḡ·dāland he has become richH1431

√ gâdal — to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyiḡdāl ("he became great") fulfills the promise of Gen 12:2; the servant reads Abraham's estate as evidence of God's word kept.

וַיִּתֶּן־way·yit·ten-He has givenH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyitten ("He gave"): the giving-verb nāṯan recurs through the chapter (vv. 36, 53) — God gives to Abraham, Abraham to Isaac, the servant to Rebekah's house.

ל֞וֹlōwhim

Prepositionthird person masculine singular

צֹ֤אןṣōnsheepH6629

√ tsôʼn — a collective name for a flock (of sheep or goats)Nouncommon singular

וּבָקָר֙ū·ḇā·qārand cattleH1241

√ bâqâr — beef cattle or an animal of the ox family of either gender (as used for plowing)Conjunctive wawNounmasculine singular

וְכֶ֣סֶףwə·ḵe·sep̄silverH3701

√ keçeph — silver (from its pale color)Conjunctive wawNounmasculine singular

וְזָהָ֔בwə·zā·hāḇand goldH2091

√ zâhâb — gold, figuratively, something gold-colored (iConjunctive wawNounmasculine singular

וַעֲבָדִם֙wa·‘ă·ḇā·ḏimmenservantsH5650

√ ʻebed — a servantConjunctive wawNounmasculine plural

וּשְׁפָחֹ֔תū·šə·p̄ā·ḥōṯand maidservantsH8198

√ shiphchâh — a female slave (as a member of the household)Conjunctive wawNounfeminine plural

וּגְמַלִּ֖יםū·ḡə·mal·lîmcamelsH1581

√ gâmâl — a camelConjunctive wawNounmasculine plural

וַחֲמֹרִֽים׃wa·ḥă·mō·rîmand donkeysH2543

√ chămôwr — a male ass (from its dun red)Conjunctive wawNounmasculine plural

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

בֵּרַ֧ךְ bēraḵ is the Piel (intensive) of bārak — God "greatly blessed" Abraham. The same root that meant "blessed [be the LORD]" (v. 27) and "blessed of the LORD" (v. 31) now describes the LORD's blessing on Abraham: the chapter's blessing-thread runs Godward and manward alike.
וַיִּגְדָּ֑ל wayyiḡdāl, "and he became great," from gāḏal, "to grow great" — the same promise spoken to Abram in Gen 12:2 ("I will make your name great"). The servant frames Abraham's wealth as the visible keeping of that ancient word.
וַיִּתֶּן־ ל֞וֹ wayyitten-lô, "and He gave to him" — every item that follows is named as God's gift, not the servant's salesmanship. Gill: though gained by means, all is "ascribed to him, the Father, fountain, author, and giver."

My master’s wife Sarah has borne him a son in her old age, and my master has given him everything he owns.

Berean Standard Bible · CC0

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

Word by word14 · parsed

אֲדֹנִ֥י’ă·ḏō·nîMy master’sH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אֵ֨שֶׁת’ê·šeṯwifeH802

√ ʼishshâh — a womanNounfeminine singular construct

שָׂרָה֩śā·rāhSarahH8283

√ Sârâh — Sarah, Abraham's wifeNounproperfeminine singular

Śārāh ("Sarah") is named for the family who knew her — likely sister to Milcah, Bethuel's mother — strengthening the kinship appeal.

וַתֵּ֡לֶדwat·tê·leḏhas borneH3205

√ yâlad — to bear youngConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

לַֽאדֹנִ֔יla·ḏō·nî[him]H113

√ ʼâdôwn — sovereign, iPreposition-lNounmasculine singular constructfirst person common singular

בֵן֙ḇêna sonH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular

אַחֲרֵ֖י’a·ḥă·rêinH310

√ ʼachar — properly, the hind partPreposition

ʼaḥărê ziqnāṯāh ("after her old age"): the phrase magnifies the miracle of Isaac's birth (Gen 17:17; 21:2).

זִקְנָתָ֑הּziq·nā·ṯāhher old ageH2209

√ ziqnâh — old ageNounfeminine singular constructthird person feminine singular

וַיִּתֶּן־way·yit·ten-and [my master] has givenH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyitten ("he gave"): Abraham's transfer of all to Isaac (Gen 25:5) makes the son sole heir — the marriage is to the whole inheritance.

לּ֖וֹlōhim

Prepositionthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כָּל־kāl-everything he ownsH3605

√ kôl — properly, the wholeNounmasculine singular construct

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

לֽוֹ׃lōw

Prepositionthird person masculine singular

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

אַחֲרֵ֖י זִקְנָתָ֑הּ BSB "in her old age" renders ʼaḥărê ziqnāṯāh — literally "after her old age." The phrase underscores the miracle: the child of promise came not merely late but past the natural season, by God's power (cf. Gen 17:17, Sarah at ninety).
וַיִּתֶּן־ ל֖וֹ אֶת־ כָּל־ אֲשֶׁר־ לֽוֹ "he gave him everything he owns" is in Hebrew wayyitten-lô ʼeṯ-kol-ʼăšer-lô — "he gave to him all that [is] to him." The legal force matters: Isaac is sole heir (cf. Gen 25:5). The servant signals that this is no minor match — the bride marries the heir of everything.

My 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,

Berean Standard Bible · CC0

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

Word by word13 · parsed

אֲדֹנִ֖י’ă·ḏō·nîMy masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

וַיַּשְׁבִּעֵ֥נִיway·yaš·bi·‘ê·nîmade me swear an oathH7650

√ shâbaʻ — to seven oneself, iConjunctive wawVerbHifilConsecutive imperfectthird person masculine singularfirst person common singular

wayyašbiʻēnî ("he made me swear") recalls the oath of vv. 2-3; the root šāḇaʻ binds by seven — the most solemn form of pledge.

לֵאמֹ֑רlê·mōrand saidH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

לֹא־lō-You shall notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

תִקַּ֤חṯiq·qaḥtakeH3947

√ lâqach — to take (in the widest variety of applications)VerbQalImperfectsecond person masculine singular

אִשָּׁה֙’iš·šāha wifeH802

√ ʼishshâh — a womanNounfeminine singular

לִבְנִ֔יliḇ·nîfor my sonH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcPreposition-lNounmasculine singular constructfirst person common singular

מִבְּנוֹת֙mib·bə·nō·wṯfrom the daughtersH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Preposition-mNounfeminine plural construct

הַֽכְּנַעֲנִ֔יhak·kə·na·‘ă·nîof the CanaanitesH3669

√ Kᵉnaʻanîy — a Kenaanite or inhabitant of KenaanArticleNounpropermasculine singular

hakkənaʻănî ("the Canaanite"): the marriage-ban is rooted in the curse on Canaan (Gen 9:25) and the call to keep the promised seed distinct.

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

בְּאַרְצֽוֹ׃bə·’ar·ṣōwin whose landH776

√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructthird person masculine singular

אָנֹכִ֖י’ā·nō·ḵîIH595

√ ʼânôkîy — IPronounfirst person common singular

יֹשֵׁ֥בyō·šêḇdwellH3427

√ yâshab — properly, to sit down (specifically as judgeVerbQalParticiplemasculine singular

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

וַיַּשְׁבִּעֵ֥נִי wayyašbiʻēnî, "and he made me swear," from šāḇaʻ — literally "to seven oneself," i.e. to bind by a sevenfold oath. The servant recounts the solemn oath of vv. 2-3; the binding is what gives his mission its weight before this family.
מִבְּנוֹת֙ הַֽכְּנַעֲנִ֔י "from the daughters of the Canaanite": the prohibition is theological, not ethnic snobbery — Geneva: "The Canaanites were cursed, and therefore the godly could not join with them in marriage" (cf. Gen 9:25). The bride must come from the covenant line, not the cursed land.

but you shall go to my father’s house and to my kindred to take a wife for my son.’

Berean Standard Bible · CC0

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

Word by word11 · parsed

אִם־’im-butH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

ʼim-lōʼ ("surely"): the oath-particle, not a true conditional — the idiom of a binding vow (cf. v. 41).

לֹ֧אlō. . .H3808

√ lôʼ — not (the simple or absAdverbNegative particle

תֵּלֵ֖ךְtê·lêḵyou shall goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectsecond person masculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

אָבִ֛י’ā·ḇîmy father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

בֵּית־bêṯ-houseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct

וְאֶל־wə·’el-and toH413

√ ʼêl — near, with or amongConjunctive wawPreposition

מִשְׁפַּחְתִּ֑יmiš·paḥ·tîmy kindredH4940

√ mishpâchâh — a family, iNounfeminine singular constructfirst person common singular

mišpaḥtî ("my kindred/clan"): Ellicott distinguishes this mišpāḥāh (a tribal subdivision) from the term used in vv. 4, 7 — precision about the covenant line.

וְלָקַחְתָּ֥wə·lā·qaḥ·tāto takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectsecond person masculine singular

אִשָּׁ֖ה’iš·šāha wifeH802

√ ʼishshâh — a womanNounfeminine singular

לִבְנִֽי׃liḇ·nîfor my sonH1121

Then I asked my master, ‘What if the woman will not come back with me?’

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wā·’ō·mar ’el- ’ă·ḏō·nî ’u·lay hā·’iš·šāh lō- ṯê·lêḵ ’a·ḥă·rāy

Word by word8 · parsed

וָאֹמַ֖רwā·’ō·marThen I askedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

אֲדֹנִ֑י’ă·ḏō·nîmy masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אֻלַ֛י’u·layWhat ifH194

√ ʼûwlay — if notAdverb

ʼulay ("perhaps"): the servant's candid foresight of refusal, recounted from v. 5 — honesty woven into a providential narrative.

הָאִשָּׁ֖הhā·’iš·šāhthe womanH802

√ ʼishshâh — a womanArticleNounfeminine singular

לֹא־lō-will notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

תֵלֵ֥ךְṯê·lêḵcomeH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectthird person feminine singular

tēlēḵ ("will go") from hālaḵ; the doubt of v. 39 is resolved by the same verb in Rebekah's "I will go" (v. 58).

אַחֲרָֽי׃’a·ḥă·rāyback with meH310

√ ʼachar — properly, the hind partPrepositionfirst person common singular

And 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.

Berean Standard Bible · CC0

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

Word by word17 · parsed

וַיֹּ֖אמֶרway·yō·merAnd he toldH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֵלָ֑י’ê·lāymeH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

יְהוָ֞הYah·wehThe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

לְפָנָ֗יוlə·p̄ā·nāwbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural constructthird person masculine singular

ləp̄ānāw ("before whom"): walking before the LORD's face is covenant language; Abraham rests his hope on a life of fellowship, not on chance.

אֲשֶׁר־’ă·šer-whomH834

√ ʼăsher — who, which, what, thatPronounrelative

הִתְהַלַּ֣כְתִּיhiṯ·hal·laḵ·tîI have walkedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbHitpaelPerfectfirst person common singular

hiṯhallaḵtî ("I have walked," Hitpael) is the verb of Enoch and Noah (Gen 5:24; 6:9) — habitual walking with God.

יִשְׁלַ֨חyiš·laḥwill sendH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbQalImperfectthird person masculine singular

yišlaḥ ("will send") with malʼāḵô ("His angel"): the LORD's messenger precedes the man's mission — the hidden guarantee of v. 7's promise.

מַלְאָכ֤וֹmal·’ā·ḵōwHis angelH4397

√ mălʼâk — a messengerNounmasculine singular constructthird person masculine singular

אִתָּךְ֙’it·tāḵwith youH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionsecond person masculine singular

דַּרְכֶּ֔ךָdar·ke·ḵāand make your journeyH1870

√ derek — a road (as trodden)Nouncommon singular constructsecond person masculine singular

וְהִצְלִ֣יחַwə·hiṣ·lî·aḥa successH6743

√ tsâlach — to push forward, in various senses (literal or figurative, transitive or intransitive)Conjunctive wawVerbHifilConjunctive perfectthird person masculine singular

wəhiṣlîaḥ ("and prosper"): the chapter's success-refrain, here on Abraham's lips as promise.

וְלָקַחְתָּ֤wə·lā·qaḥ·tāso that you may takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectsecond person masculine singular

אִשָּׁה֙’iš·šāha wifeH802

√ ʼishshâh — a womanNounfeminine singular

לִבְנִ֔יliḇ·nîfor my sonH1121

מִמִּשְׁפַּחְתִּ֖יmim·miš·paḥ·tîfrom my kindredH4940

√ mishpâchâh — a family, iPreposition-mNounfeminine singular constructfirst person common singular

אָבִֽי׃’ā·ḇîand from my father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

וּמִבֵּ֥יתū·mib·bêṯhouseH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcConjunctive waw, Preposition-mNounmasculine singular construct

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

לְפָנָ֗יו ... הִתְהַלַּ֣כְתִּי ləp̄ānāw ... hiṯhallaḵtî — "before whom I have walked." The verb is the Hitpael of hālaḵ, a habitual "walked to and fro," the same form used of Enoch and Noah "walking with God" (Gen 5:24; 6:9). Abraham grounds his confidence not in the journey but in a life lived before the LORD's face.
יִשְׁלַ֨ח מַלְאָכ֤וֹ yišlaḥ malʼāḵô, "He will send His angel/messenger." malʼāḵ is simply "messenger"; here it is the LORD's own envoy who goes before the human envoy. The unseen messenger guarantees the seen one's success — the providence the servant has been watching all along.
וְהִצְלִ֣יחַ wəhiṣlîaḥ, "and He will prosper," the success-root tsālaḥ again (vv. 21, 42, 56) — the prospering of the way is repeatedly God's act, here promised by Abraham before it is witnessed by the servant.

And when you go to my kindred, if they refuse to give her to you, then you will be released from my oath.’

Berean Standard Bible · CC0

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

Word by word14 · parsed

כִּ֥יkîAnd whenH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

תָב֖וֹאṯā·ḇō·wyou goH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectsecond person masculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מִשְׁפַּחְתִּ֑יmiš·paḥ·tîmy kindredH4940

√ mishpâchâh — a family, iNounfeminine singular constructfirst person common singular

תִּנָּקֶה֙tin·nā·qehH5352

√ nâqâh — to be (or make) clean (literally or figuratively)VerbNifalImperfectsecond person masculine singular

tinnāqeh ("you shall be cleared") from nāqāh; the root frames the only escape-clause from the oath.

מֵאָ֣לָתִ֔יmê·’ā·lā·ṯîH423

√ ʼâlâh — an imprecationPreposition-mNounfeminine singular constructfirst person common singular

mēʼālāṯî ("from my oath"): ʼālāh is properly the curse sworn — Poole notes oath and curse "commonly go together." The servant's binding included a self-imprecation.

וְאִם־wə·’im-ifH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

לֹ֤אlōthey refuse toH3808

√ lôʼ — not (the simple or absAdverbNegative particle

יִתְּנוּ֙yit·tə·nūgive herH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalImperfectthird person masculine plural

לָ֔ךְlāḵto you

Prepositionsecond person feminine singular

אָ֤ז’āzthenH227

√ ʼâz — at that time or placeAdverb

וְהָיִ֥יתָwə·hā·yî·ṯāyou will beH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectsecond person masculine singular

נָקִ֖יnā·qîreleasedH5355

√ nâqîy — innocentAdjectivemasculine singular

מֵאָלָתִֽי׃mê·’ā·lā·ṯîfrom my oathH423

√ ʼâlâh — an imprecationPreposition-mNounfeminine singular constructfirst person common singular

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

תִּנָּקֶה֙ ... נָקִ֖י Two forms of the same root nāqāh ("to be clean / clear") bracket the verse — tinnāqeh ("you shall be cleared") and nāqî ("clear / innocent"). The release from the oath is doubly stated; the servant is bound, but not impossibly so.
מֵאָ֣לָתִ֔י BSB "from my oath" renders mēʼālāṯî — from ʼālāh, "an imprecation / curse," not the ordinary word for oath. Poole: "Heb. from my curse, denounced against thee if thou shouldst violate thine oath." The vow carried a self-curse; release from it is release from that curse.

So 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!

Berean Standard Bible · CC0

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

Word by word18 · parsed

וָאָבֹ֥אwā·’ā·ḇōSo when I cameH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

wāʼāḇō ("I came") with hayyôm ("today") stresses immediacy — the prayer and its answer fell on the same day.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

הָעָ֑יִןhā·‘ā·yinthe springH5869

√ ʻayin — an eye (literally or figuratively)ArticleNouncommon singular

הַיּ֖וֹםhay·yō·wmtodayH3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular

וָאֹמַ֗רwā·’ō·marI prayedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

יְהוָה֙Yah·wehO LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Yahweh: the prayer is addressed to the covenant God of his master Abraham — the same name Laban will echo (v. 31).

אֱלֹהֵי֙’ĕ·lō·hêGodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural construct

אֲדֹנִ֣י’ă·ḏō·nîof my masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אַבְרָהָ֔ם’aḇ·rā·hāmAbrahamH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

אִם־’im-if onlyH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

יֶשְׁךָ־yeš·ḵā-You wouldH3426

√ yêsh — there is or are (or any other form of the verb to be, as may suit the connection)Adverbsecond person masculine singular

נָּא֙nā. . .H4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

דַּרְכִּ֔יdar·kîmake my journeyH1870

√ derek — a road (as trodden)Nouncommon singular constructfirst person common singular

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

אָנֹכִ֖י’ā·nō·ḵîH595

√ ʼânôkîy — IPronounfirst person common singular

הֹלֵ֥ךְhō·lêḵ. . .H1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalParticiplemasculine singular

עָלֶֽיהָ׃‘ā·le·hā. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person feminine singular

מַצְלִ֣יחַmaṣ·lî·aḥa successH6743

√ tsâlach — to push forward, in various senses (literal or figurative, transitive or intransitive)VerbHifilParticiplemasculine singular

maṣlîaḥ ("prospering"): the success-root tsālaḥ once more (vv. 21, 40, 56); the servant frames his petition around God's prospering, never his own competence.

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

וָאָבֹ֥א ... הַיּ֖וֹם wāʼāḇō ... hayyôm, "and I came ... today." The servant compresses a long journey into "this very day" — the Jewish tradition (which Gill cites) even imagined a miraculous one-day passage. The point is the freshness: the answer came at once, the same day he prayed.
אִם־ יֶשְׁךָ־ נָּא֙ מַצְלִ֣יחַ BSB "if only You would make ... a success" renders ʼim-yešḵā-nāʼ maṣlîaḥ — "if You are (please) prospering." The participle maṣlîaḥ (success-root tsālaḥ again) makes the prayer a humble conditional: if You are the one prospering this way. The servant prayed tentatively; the answer was emphatic.

Here 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,’

Berean Standard Bible · CC0

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

Word by word17 · parsed

הִנֵּ֛הhin·nêhHereH2009

√ hinnêh — lo!Interjection

אָנֹכִ֥י’ā·nō·ḵîI amH595

√ ʼânôkîy — IPronounfirst person common singular

נִצָּ֖בniṣ·ṣāḇstandingH5324

√ nâtsab — to station, in various applications (literally or figuratively)VerbNifalParticiplemasculine singular

niṣṣāḇ ("standing," from nāṣaḇ) is the planted, expectant stance of one stationed and waiting; in the retelling the servant pictures himself posted at the spring as a sentry of providence, the same posture of patient trust that marked him beside the camels in v. 21. The word often carries the sense of being set in place by another — fitting for a man who casts the whole outcome on the LORD’s appointing.

עַל־‘al-besideH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

עֵ֣ין‘ênthis springH5869

√ ʻayin — an eye (literally or figuratively)Nouncommon singular construct

הַמָּ֑יִםham·mā·yim. . .H4325

√ mayim — waterArticleNounmasculine plural

וְהָיָ֤הwə·hā·yāhNow [if]H1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

הָֽעַלְמָה֙hā·‘al·māha maidenH5959

√ ʻalmâh — a lass (as veiled or private)ArticleNounfeminine singular

hāʻalmāh ("the maiden"): a marriageable young woman; the rare word (Exod 2:8; Isa 7:14, of Immanuel's mother) — the lexical thread to Isaiah's prophecy is real, though the messianic reading is interpretive (see Threads).

הַיֹּצֵ֣אתhay·yō·ṣêṯcomes outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximArticleVerbQalParticiplefeminine singular

לִשְׁאֹ֔בliš·’ōḇto draw waterH7579

√ shâʼab — to bale up waterPreposition-lVerbQalInfinitive construct

וְאָמַרְתִּ֣יwə·’ā·mar·tîand I sayH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConjunctive perfectfirst person common singular

אֵלֶ֔יהָ’ê·le·hāto herH413

√ ʼêl — near, with or amongPrepositionthird person feminine singular

נָ֥אnāPleaseH4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

הַשְׁקִֽינִי־haš·qî·nî-let me drinkH8248

√ shâqâh — to quaff, iVerbHifilImperativefeminine singularfirst person common singular

מְעַט־mə·‘aṭ-a littleH4592

√ mᵉʻaṭ — a little or few (often adverbial or comparAdjectivemasculine singular construct

מַ֖יִםma·yimwaterH4325

√ mayim — waterNounmasculine plural

מִכַּדֵּֽךְ׃mik·kad·dêḵfrom your jarH3537

√ kad — properly, a pailPreposition-mNounfeminine singular constructsecond person feminine singular

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

הָֽעַלְמָה֙ BSB "maiden" here renders hāʻalmāh — a different word from the naʻărāh ("girl") of v. 14 or the bəṯûlāh ("virgin") of v. 16. ʻalmāh means a young woman of marriageable age, "as veiled or private." It is the very word of Isaiah 7:14 ("the ʻalmāh shall conceive") — a rare term (7 occurrences) the English cannot distinguish.
נִצָּ֖ב niṣṣāḇ, "standing / stationed," a Niphal participle from nāṣaḇ ("to take one's stand"). It conveys settled, expectant posture — the servant stood waiting by the spring, certain the LORD would act.

and 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.

Berean Standard Bible · CC0

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-

Word by word15 · parsed

וְאָמְרָ֤הwə·’ā·mə·rāhand she repliesH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConjunctive perfectthird person feminine singular

אֵלַי֙’ê·lay. . .H413

√ ʼêl — near, with or amongPrepositionfirst person common singular

שְׁתֵ֔הšə·ṯêhDrinkH8354

√ shâthâh — to imbibe (literally or figuratively)VerbQalImperativemasculine singular

וְגַ֥םwə·ḡam. . .H1571

√ gam — properly, assemblageConjunction

אֶשְׁאָ֑ב’eš·’āḇand I will draw waterH7579

√ shâʼab — to bale up waterVerbQalImperfectfirst person common singular

לִגְמַלֶּ֖יךָliḡ·mal·le·ḵāfor your camelsH1581

√ gâmâl — a camelPreposition-lNounmasculine plural constructsecond person masculine singular

גַּם־gam-as wellH1571

√ gam — properly, assemblageConjunction

אַתָּ֣ה’at·tāh. . .H859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine singular

הִ֣ואhîmay sheH1931

√ hûwʼ — he (she or it)Pronounthird person feminine singular

hî ("she"): the emphatic pronoun marks the moment of recognition — this one is the appointed woman.

הָֽאִשָּׁ֔הhā·’iš·šāhbe the womanH802

√ ʼishshâh — a womanArticleNounfeminine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

הֹכִ֥יחַhō·ḵî·aḥhas appointedH3198

√ yâkach — to be right (iVerbHifilPerfectthird person masculine singular

hōḵîaḥ ("has appointed"): from yākaḥ, "to designate as right" (so K&D on v. 14) — divine designation, not mere assignment.

אֲדֹנִֽי׃’ă·ḏō·nîfor my master’sH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

לְבֶן־lə·ḇen-sonH1121

And 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.’

Berean Standard Bible · CC0

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

Word by word19 · parsed

טֶ֨רֶםṭe·remAnd beforeH2962

√ ṭerem — properly, non-occurrenceAdverb

ṭerem ("before") repeats the opening word of v. 15 — the retelling savors the precision of the answer.

אֲנִי֩’ă·nîIH589

√ ʼănîy — IPronounfirst person common singular

אֲכַלֶּ֜ה’ă·ḵal·lehhad finishedH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)VerbPielImperfectfirst person common singular

ʼăḵalleh ("I finished") is kālāh once more, the prayer-and-sign completion-verb.

לְדַבֵּ֣רlə·ḏab·bêrprayingH1696

√ dâbar — perhaps properly, to arrangePreposition-lVerbPielInfinitive construct

אֶל־’el-inH413

√ ʼêl — near, with or amongPreposition

לִבִּ֗יlib·bîmy heartH3820

√ lêb — the heartNounmasculine singular constructfirst person common singular

libbî ("my heart"): the only mention of the inward seat of the prayer — confirming it was unspoken, so the meeting was no human contrivance.

וְהִנֵּ֨הwə·hin·nêhthereH2009

√ hinnêh — lo!Conjunctive wawInterjection

רִבְקָ֤הriḇ·qāhwas RebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

יֹצֵאת֙yō·ṣêṯcoming outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalParticiplefeminine singular construct

וְכַדָּ֣הּwə·ḵad·dāhwith her jarH3537

√ kad — properly, a pailConjunctive wawNounfeminine singular constructthird person feminine singular

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

שִׁכְמָ֔הּšiḵ·māhher shoulderH7926

√ shᵉkem — the neck (between the shoulders) as the place of burdensNounmasculine singular constructthird person feminine singular

וַתֵּ֥רֶדwat·tê·reḏand she went downH3381

√ yârad — to descend (literally, to go downwardsConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

הָעַ֖יְנָהhā·‘ay·nāhto the springH5869

√ ʻayin — an eye (literally or figuratively)ArticleNouncommon singularthird person feminine singular

וַתִּשְׁאָ֑בwat·tiš·’āḇand drew waterH7579

√ shâʼab — to bale up waterConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

וָאֹמַ֥רwā·’ō·marSo I saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

אֵלֶ֖יהָ’ê·le·hāto herH413

√ ʼêl — near, with or amongPrepositionthird person feminine singular

נָֽא׃nāPleaseH4994

√ nâʼ — 'I pray', 'now', or 'then'Interjection

הַשְׁקִ֥ינִיhaš·qî·nîgive me a drinkH8248

√ shâqâh — to quaff, iVerbHifilImperativefeminine singularfirst person common singular

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

טֶ֨רֶם אֲנִי֩ אֲכַלֶּ֜ה ṭerem ʼănî ʼăḵalleh — "before I had finished" — repeats v. 15's ṭerem ... killāh, framing the retelling with the same "not-yet." The answer outran the prayer; the servant lingers on that wonder.
אֶל־ לִבִּ֗י ʼel-libbî, "to my heart" — here the servant reveals what v. 15 only implied: the prayer was silent, spoken inwardly. Benson notes this proves Rebekah "had not overheard his prayer"; the match was God's doing, not hers. lēḇ ("heart") appears only here in the unit.

She 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.

Berean Standard Bible · CC0

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

Word by word13 · parsed

וַתְּמַהֵ֗רwat·tə·ma·hêrShe quicklyH4116

√ mâhar — properly, to be liquid or flow easily, iConjunctive wawVerbPielConsecutive imperfectthird person feminine singular

wattəmahēr ("hurried"): Rebekah's speed-verb a third time — consistency of character across the original telling (v. 18) and the retelling.

וַתּ֤וֹרֶדwat·tō·w·reḏloweredH3381

√ yârad — to descend (literally, to go downwardsConjunctive wawVerbHifilConsecutive imperfectthird person feminine singular

כַּדָּהּ֙kad·dāhher jarH3537

√ kad — properly, a pailNounfeminine singular constructthird person feminine singular

מֵֽעָלֶ֔יהָmê·‘ā·le·hāfrom her [shoulder]H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition-mthird person feminine singular

וַתֹּ֣אמֶרwat·tō·merand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

שְׁתֵ֔הšə·ṯêhDrinkH8354

√ shâthâh — to imbibe (literally or figuratively)VerbQalImperativemasculine singular

אַשְׁקֶ֑ה’aš·qehand I will waterH8248

√ shâqâh — to quaff, iVerbHifilImperfectfirst person common singular

גְּמַלֶּ֖יךָgə·mal·le·ḵāyour camelsH1581

√ gâmâl — a camelNounmasculine plural constructsecond person masculine singular

וְגַם־wə·ḡam-as wellH1571

√ gam — properly, assemblageConjunction

wəḡam ("as well") twice: promise ("also your camels") and deed ("also the camels") matched word for word — the sign answered in full.

וָאֵ֕שְׁתְּwā·’ê·šətSo I drankH8354

√ shâthâh — to imbibe (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

וְגַ֥םwə·ḡamand she alsoH1571

√ gam — properly, assemblageConjunction

הִשְׁקָֽתָה׃hiš·qā·ṯāhwateredH8248

√ shâqâh — to quaff, iVerbHifilPerfectthird person feminine singular

הַגְּמַלִּ֖יםhag·gə·mal·lîmthe camelsH1581

√ gâmâl — a camelArticleNounmasculine plural

Then 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.

Berean Standard Bible · CC0

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

Word by word22 · parsed

וָאֶשְׁאַ֣לwā·’eš·’alThen I asked herH7592

√ shâʼal — to inquireConjunctive wawVerbQalConsecutive imperfectfirst person common singular

אֹתָ֗הּ’ō·ṯāhH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person feminine singular

מִ֣יmîWhoseH4310

√ mîy — who? (occasionally, by a peculiar idiom, of things)Interrogative

בַּת־baṯ-daughterH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct

אַתְּ֒’atare youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person feminine singular

וַתֹּ֗אמֶרwat·tō·mer. . .H559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

וָאֹמַר֮wā·’ō·marShe repliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

בַּת־baṯ-The daughterH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct

בְּתוּאֵל֙bə·ṯū·’êlof BethuelH1328

√ Bᵉthûwʼêl — Bethuel, the name of a nephew of Abraham, and of a place in PalestineNounpropermasculine singular

בֶּן־ben-sonH1121

נָח֔וֹרnā·ḥō·wrof NahorH5152

√ Nâchôwr — Nochor, the name of the grandfather and a brother of AbrahamNounpropermasculine singular

אֲשֶׁ֥ר’ă·šerwhomH834

√ ʼăsher — who, which, what, thatPronounrelative

מִלְכָּ֑הmil·kāhMilcahH4435

√ Milkâh — Milcah, the name of a Hebrewess and of an IsraeliteNounproperfeminine singular

יָֽלְדָה־yā·lə·ḏāh-boreH3205

√ yâlad — to bear youngVerbQalPerfectthird person feminine singular

yāləḏāh ("bore"): the begetting-verb again confirms the lineage — Bethuel, Nahor, Milcah, the full kinship the servant sought.

לּ֖וֹlōwto him

Prepositionthird person masculine singular

וָאָשִׂ֤םwā·’ā·śimSo I putH7760

√ sûwm — to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular

הַנֶּ֙זֶם֙han·ne·zemthe ringH5141

√ nezem — a nose-ringArticleNounmasculine singular

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

אַפָּ֔הּ’ap·pāhher noseH639

√ ʼaph — properly, the nose or nostrilNounmasculine singular constructthird person feminine singular

ʼappāh ("her nose"): the retelling fixes the nezem as a nose-ring (so v. 22), correcting centuries of English wavering.

וְהַצְּמִידִ֖יםwə·haṣ·ṣə·mî·ḏîmand the braceletsH6781

√ tsâmîyd — a bracelet or arm-claspConjunctive waw, ArticleNounmasculine plural

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

יָדֶֽיהָ׃yā·ḏe·hāher wristsH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine dual constructthird person feminine singular

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

עַל־ אַפָּ֔הּ ʻal-ʼappāh, "upon her nose" — the servant's retelling settles the question of v. 22: the nezem was a nose-ring. ʼaph is "nose / nostril." Ellicott: the AV's "upon her face" is a "mistranslation" that bred the wrong margin-note "jewel for the forehead."
וָאֶשְׁאַ֣ל ... וָאֹמַר֮ In the retelling the order is corrected: he asks first, then gives the gifts. Poole: "First he asks who she was, then he gives the gifts to her; which is the right order" — the live narration (vv. 22-23) had reversed the sequence for effect. The servant tidies the chronology for his hosts.

Then 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.

Berean Standard Bible · CC0

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

Word by word19 · parsed

וָאֶקֹּ֥דwā·’eq·qōḏThen I bowed downH6915

√ qâdad — to shrivel up, iConjunctive wawVerbQalConsecutive imperfectfirst person common singular

wāʼeqqōḏ ("I bowed") and wāʼeštaḥăweh ("I prostrated"): the worship-posture of v. 26, now in the first person within the speech.

וָֽאֶשְׁתַּחֲוֶ֖הwā·’eš·ta·ḥă·wehand worshipedH7812

√ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectfirst person common singular

לַיהוָ֑הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

וָאֲבָרֵ֗ךְwā·’ă·ḇā·rêḵand I blessedH1288

√ bârak — to kneelConjunctive wawVerbPielConsecutive imperfectfirst person common singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יְהוָה֙Yah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֱלֹהֵי֙’ĕ·lō·hêthe GodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural construct

אֲדֹנִ֣י’ă·ḏō·nîof my masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אַבְרָהָ֔ם’aḇ·rā·hāmAbrahamH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

אֲשֶׁ֤ר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

הִנְחַ֙נִי֙hin·ḥa·nîled meH5148

√ nâchâh — to guideVerbHifilPerfectthird person masculine singularfirst person common singular

hinḥanî ("led me") echoes v. 27's naḥanî — the leading is the LORD's, retold.

אֱמֶ֔ת’ĕ·meṯon the rightH571

√ ʼemeth — stabilityNounfeminine singular

ʼĕmeṯ ("truth/faithfulness"): "a way of truth" reuses the covenant-word of v. 27, framing the whole journey as God's faithfulness.

בְּדֶ֣רֶךְbə·ḏe·reḵroadH1870

√ derek — a road (as trodden)Preposition-bNouncommon singular construct

לָקַ֛חַתlā·qa·ḥaṯto takeH3947

√ lâqach — to take (in the widest variety of applications)Preposition-lVerbQalInfinitive construct

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בַּת־baṯ-the granddaughterH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct

אֲדֹנִ֖י’ă·ḏō·nîof my master’sH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

אֲחִ֥י’ă·ḥîbrotherH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine singular construct

לִבְנֽוֹ׃liḇ·nōwfor his sonH1121

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

בְּדֶ֣רֶךְ אֱמֶ֔ת BSB "on the right road" renders bəḏereḵ ʼĕmeṯ — literally "in a way of truth / faithfulness." ʼĕmeṯ is the same "truth" paired with ḥesed in v. 27; the servant's path was not merely "right" but a road of God's faithfulness. The covenant-word recurs at the climax.
הִנְחַ֙נִי֙ hinḥanî, "He led me," repeats the leading-verb nāḥāh of v. 27. The servant's first response to the family's pending answer is, as twice before (v. 26), to bow and bless — worship bookends his whole report.

Now if you will show kindness and faithfulness to my master, tell me; but if not, let me know, so that I may go elsewhere.”

Berean Standard Bible · CC0

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

Word by word20 · parsed

וְ֠עַתָּהwə·‘at·tāhNowH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveConjunctive wawAdverb

אִם־’im-ifH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

יֶשְׁכֶ֨םyeš·ḵemyou willH3426

√ yêsh — there is or are (or any other form of the verb to be, as may suit the connection)Adverbsecond person masculine plural

עֹשִׂ֜ים‘ō·śîmshowH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalParticiplemasculine plural

חֶ֧סֶדḥe·seḏkindnessH2617

√ chêçêd — kindnessNounmasculine singular

ḥeseḏ ("kindness"): the covenant-word of v. 27, now requested of the family — divine loyalty mirrored in human dealing.

וֶֽאֱמֶ֛תwe·’ĕ·meṯand faithfulnessH571

√ ʼemeth — stabilityConjunctive wawNounfeminine singular

weʼĕmeṯ ("and truth"): the pairing ḥesed wəʼemeth bookends the servant's speech (vv. 27, 49).

אֶת־’eṯ-toH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

אֲדֹנִ֖י’ă·ḏō·nîmy masterH113

√ ʼâdôwn — sovereign, iNounmasculine singular constructfirst person common singular

הַגִּ֣ידוּhag·gî·ḏūtellH5046

√ nâgad — properly, to front, iVerbHifilImperativemasculine plural

לִ֑יlîme

Prepositionfirst person common singular

וְאִם־wə·’im-but ifH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

לֹ֕אlōnotH3808

√ lôʼ — not (the simple or absAdverbNegative particle

הַגִּ֣ידוּhag·gî·ḏūlet me knowH5046

√ nâgad — properly, to front, iVerbHifilImperativemasculine plural

לִ֔יlî

Prepositionfirst person common singular

וְאֶפְנֶ֥הwə·’ep̄·nehso that I may goH6437

√ pânâh — to turnConjunctive wawVerbQalConjunctive imperfect Cohortative if contextualfirst person common singular

wəʼep̄neh ("that I may turn") from pānāh — the same root as Laban's "I have cleared" (v. 31); the idiom "right or left" (Num 20:17) means to seek elsewhere.

עַל־‘al-elsewhereH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

יָמִ֖יןyā·mîn. . .H3225

√ yâmîyn — the right hand or side (leg, eye) of a person or other object (as the stronger and more dexterous)Nounfeminine singular

א֥וֹ’ōw. . .H176

√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction

עַל־‘al-. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

שְׂמֹֽאל׃śə·mōl. . .H8040

√ sᵉmôʼwl — properly, dark (as enveloped), iNounmasculine singular

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

חֶ֧סֶד וֶֽאֱמֶ֛ת ḥeseḏ weʼĕmeṯ — "kindness and truth" — the very pair the servant praised in God (v. 27) he now asks of the family. BSB "kindness and faithfulness" is faithful; the point is that the human response is being measured by the divine pattern: covenant-loyalty answered by covenant-loyalty.
עֹשִׂ֜ים חֶ֧סֶד Hebrew is idiomatic: ʻōśîm ḥeseḏ — "doing kindness." ḥesed is not felt but enacted; the servant asks not for goodwill but for a deed (cf. Ruth 2:20). "If ye are doing kindness" presses for action, plainly yes or no.
עַל־ יָמִ֖ין א֥וֹ עַל־ שְׂמֹֽאל "to the right hand or to the left" is a proverbial expression (Num 20:17) for turning aside elsewhere. BSB "go elsewhere" gives the sense but flattens the idiom; Calvin dismisses the rabbinic guess that "right" and "left" named other families.

The Voices✦ 5 public domain

Matthew PooleAnnotations upon the Holy Bible1685

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.

source ↗

Joseph BensonCommentary on the Old and New Testaments1810s

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.

source ↗

Cambridge Bible for Schools and Colleges—1880s

“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 .

source ↗

Keil & DelitzschBiblical Commentary on the Old Testament1860s

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

source ↗

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

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.

source ↗

Laban and Bethuel answered, “This is from the LORD; we have no choice in the matter.

Berean Standard Bible · CC0

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

Word by word14 · parsed

לָבָ֤ןlā·ḇānLabanH3837

√ Lâbân — Laban, a MesopotamianNounpropermasculine singular

וּבְתוּאֵל֙ū·ḇə·ṯū·’êland BethuelH1328

√ Bᵉthûwʼêl — Bethuel, the name of a nephew of Abraham, and of a place in PalestineConjunctive wawNounpropermasculine singular

וַיֹּ֣אמְר֔וּway·yō·mə·rū. . .H559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיַּ֨עַןway·ya·‘anansweredH6030

√ ʻânâh — properly, to eye or (generally) to heed, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyaʻan ("answered") is singular though two names precede; the grammar (and Bethuel's silence elsewhere) underlies the question of whether his name here is original.

יָצָ֣אyā·ṣāThis is fromH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalPerfectthird person masculine singular

yāṣā ("came/went forth") with haddāḇār ("the matter"): the family confesses the marriage as a thing proceeding from Yahweh — striking faith from a household not purely monotheistic.

מֵיְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-mNounpropermasculine singular

לֹ֥אlōwe have no choiceH3808

√ lôʼ — not (the simple or absAdverbNegative particle

lōʼ nûḵal ("we are not able"): the merism "bad or good" (Num 24:13; 2 Sam 13:22) means total deference — nothing can be added to God's decision.

נוּכַ֛לnū·ḵal. . .H3201

√ yâkôl — to be able, literally (can, could) or morally (may, might)VerbQalImperfectfirst person common plural

דַּבֵּ֥רdab·bêr. . .H1696

√ dâbar — perhaps properly, to arrangeVerbPielInfinitive construct

אֵלֶ֖יךָ’ê·le·ḵā. . .H413

√ ʼêl — near, with or amongPrepositionsecond person masculine singular

רַ֥עra‘. . .H7451

√ raʻ — bad or (as noun) evil (natural or moral)Adjectivemasculine singular

אוֹ־’ōw-. . .H176

√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction

טֽוֹב׃ṭō·wḇ. . .H2896

√ ṭôwb — good (as an adjective) in the widest senseNounmasculine singular

הַדָּבָ֑רhad·dā·ḇārin the matterH1697

√ dâbâr — a wordArticleNounmasculine singular

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

מֵיְהוָ֖ה יָצָ֣א הַדָּבָ֑ר mê-Yahweh yāṣā haddāḇār — "from the LORD the matter went forth." The verb yāṣā ("to go out") and the noun dāḇār ("word / matter") combine to confess that the whole affair proceeds from Yahweh. BSB "This is from the LORD" is right but quieter than the Hebrew's decisive "it has gone forth from the LORD."
לֹ֥א נוּכַ֛ל דַּבֵּ֥ר ... רַ֥ע אוֹ־ טֽוֹב "we cannot speak to you bad or good" is the idiom of total acquiescence (cf. Num 24:13; 2 Sam 13:22). BSB's "we have no choice in the matter" gives the force but loses the Hebrew merism — they cannot add or subtract one word, for God has settled it.
לָבָ֤ן וּבְתוּאֵל֙ ... וַיַּ֨עַן The verb "answered" (wayyaʻan) is singular, though "Laban and Bethuel" are two — a grammatical oddity. Gill notes Laban likely spoke for both; the singular verb, with Bethuel's near-absence elsewhere, fuels the scholarly debate over his place in the chapter.

Rebekah 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.”

Berean Standard Bible · CC0

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

Word by word12 · parsed

רִבְקָ֥הriḇ·qāhRebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

הִנֵּֽה־hin·nêh-is hereH2009

√ hinnêh — lo!Interjection

hinnēh-ləp̄āneḵā ("before you"): the formula of handing-over (Gen 20:15) — Rebekah is consigned to the servant for Isaac.

לְפָנֶ֖יךָlə·p̄ā·ne·ḵābefore youH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural constructsecond person masculine singular

קַ֣חqaḥTake herH3947

√ lâqach — to take (in the widest variety of applications)VerbQalImperativemasculine singular

qaḥ ("take") with wālēḵ ("and go"): the betrothal is settled in two imperatives; the bride, the commentators note, is not consulted until v. 58.

וָלֵ֑ךְwā·lêḵand goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalImperativemasculine singular

וּתְהִ֤יū·ṯə·hîand let her becomeH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive imperfect Jussivethird person feminine singular

אִשָּׁה֙’iš·šāhthe wifeH802

√ ʼishshâh — a womanNounfeminine singular

אֲדֹנֶ֔יךָ’ă·ḏō·ne·ḵāof your master’sH113

√ ʼâdôwn — sovereign, iNounmasculine plural constructsecond person masculine singular

לְבֶן־lə·ḇen-sonH1121

כַּאֲשֶׁ֖רka·’ă·šerjust asH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

יְהוָֽה׃Yah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

דִּבֶּ֥רdib·berhas decreedH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person masculine singular

dibber ("has spoken/decreed"): God's "speaking" here is His providential leading — revelation through events, not words.

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

הִנֵּֽה־ לְפָנֶ֖יךָ hinnēh-ləp̄āneḵā — "behold, [she is] before you." The idiom "before you" (cf. Gen 20:15) means "in your power, at your disposal." They formally hand Rebekah over; BSB "is here before you" keeps the word but not its legal weight of consignment.
כַּאֲשֶׁ֖ר ... דִּבֶּ֥ר BSB "as the LORD has decreed" renders kaʼăšer ... dibber — "just as the LORD has spoken." The verb is plain dāḇar, "to speak"; yet, as Cambridge notes, no words were spoken — "events, not words, had been the means of revelation." The family reads providence itself as God's speech.

When Abraham’s servant heard their words, he bowed down to the ground before the LORD.

Berean Standard Bible · CC0

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

Word by word10 · parsed

וַיְהִ֕יway·hîH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

כַּאֲשֶׁ֥רka·’ă·šerWhenH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

אַבְרָהָ֖ם’aḇ·rā·hāmAbraham’sH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

עֶ֥בֶד‘e·ḇeḏservantH5650

√ ʻebed — a servantNounmasculine singular construct

שָׁמַ֛עšā·ma‘heardH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbQalPerfectthird person masculine singular

šāmaʻ ("heard"): the servant hears the consent and immediately worships — hearing leading to praise, not negotiation.

דִּבְרֵיהֶ֑םdiḇ·rê·hemtheir wordsH1697

√ dâbâr — a wordNounmasculine plural constructthird person masculine plural

וַיִּשְׁתַּ֥חוּway·yiš·ta·ḥūhe bowed downH7812

√ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular

wayyištaḥû ("he prostrated") with ʼarṣāh ("to the ground"): the fullest of the chapter's three worship-acts (vv. 26, 48, 52) — thanksgiving at the granted prayer.

אַ֖רְצָה’ar·ṣāhto the groundH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singularthird person feminine singular

לַֽיהוָֽה׃Yah·wehbefore the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

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

וַיִּשְׁתַּ֥חוּ אַ֖רְצָה wayyištaḥû ʼarṣāh — "he prostrated himself to the ground." Where v. 26 had the head-bow and prostration, here the worship is fuller: face to the earth. The intensifying ʼarṣāh ("earthward") shows thanksgiving deepening as the prayer is fully answered.
שָׁמַ֛ע ... דִּבְרֵיהֶ֑ם šāmaʻ ... diḇrêhem — "heard their words." The servant's response to the family's dāḇār ("word," v. 50) is not speech but worship. Hearing the good word, he hits the ground in praise — the third act of worship in the chapter (vv. 26, 48, 52).

Then 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.

Berean Standard Bible · CC0

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

Word by word13 · parsed

הָעֶ֜בֶדhā·‘e·ḇeḏThen heH5650

√ ʻebed — a servantArticleNounmasculine singular

וַיּוֹצֵ֨אway·yō·w·ṣêbrought outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

כְּלֵי־kə·lê-jewelsH3627

√ kᵉlîy — something prepared, iNounmasculine plural construct

kəlê ("vessels/jewels"): the broad word for articles (LXX skeuē); these constitute the betrothal payment, a remnant of the ancient bride-price (cf. Gen 34:12).

כֶ֨סֶףḵe·sep̄of silverH3701

√ keçeph — silver (from its pale color)Nounmasculine singular

וּכְלֵ֤יū·ḵə·lê. . .H3627

√ kᵉlîy — something prepared, iConjunctive wawNounmasculine plural construct

זָהָב֙zā·hāḇand goldH2091

√ zâhâb — gold, figuratively, something gold-colored (iNounmasculine singular

וּבְגָדִ֔יםū·ḇə·ḡā·ḏîmand articles of clothingH899

√ beged — a covering, iConjunctive wawNounmasculine plural

וַיִּתֵּ֖ןway·yit·tênand he gave themH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לְרִבְקָ֑הlə·riḇ·qāhto RebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacPreposition-lNounproperfeminine singular

נָתַ֥ןnā·ṯanHe also gaveH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person masculine singular

וּמִ֨גְדָּנֹ֔תū·miḡ·dā·nōṯprecious giftsH4030

√ migdânâh — preciousness, iConjunctive wawNounmasculine plural

miḡdānōṯ ("precious things"): a rare term; given to brother and mother — the mohar to the bride's family, with the father conspicuously unmentioned.

לְאָחִ֖יהָlə·’ā·ḥî·hāto her brotherH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Preposition-lNounmasculine singular constructthird person feminine singular

וּלְאִמָּֽהּ׃ū·lə·’im·māhand her motherH517

√ ʼêm — a mother (as the bond of the family)Conjunctive waw, Preposition-lNounfeminine singular constructthird person feminine singular

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

כְּלֵי־ כֶ֨סֶף וּכְלֵ֤י זָהָב֙ BSB "jewels of silver and gold" renders kəlê-ḵesep̄ ûḵəlê zāhāḇ — literally "vessels / articles of silver and of gold." kəlî is "something prepared, an implement" (LXX skeuē, Vulgate vasa), not necessarily jewelry. These are the substantial betrothal-gifts, the mohar by which, in ancient custom, a bride was acquired.
וּמִ֨גְדָּנֹ֔ת ûmiḡdānōṯ, "precious things," from meḡeḏ ("preciousness") — a rare word (elsewhere only 2 Chr 21:3; Ezra 1:6). These go to her brother and mother — not her father — the customary gift to the bride's family, and (Cambridge argues) further evidence that Bethuel was absent or dead.

Then 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.”

Berean Standard Bible · CC0

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

Word by word12 · parsed

ה֛וּאhūThen heH1931

√ hûwʼ — he (she or it)Pronounthird person masculine singular

וְהָאֲנָשִׁ֥יםwə·hā·’ă·nā·šîmand the menH582

√ ʼĕnôwsh — a man in general (singly or collectively)Conjunctive waw, ArticleNounmasculine plural

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

עִמּ֖וֹ‘im·mōwwith himH5973

√ ʻim — adverb or preposition, with (iPrepositionthird person masculine singular

וַיֹּאכְל֣וּway·yō·ḵə·lūateH398

√ ʼâkal — to eat (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

wayyōḵəlû ("ate"): the meal refused in v. 33 is now taken — duty discharged, fellowship follows.

וַיִּשְׁתּ֗וּway·yiš·tūand drankH8354

√ shâthâh — to imbibe (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיָּלִ֑ינוּway·yā·lî·nūand spent the night thereH3885

√ lûwn — to stop (usually over night)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיָּק֣וּמוּway·yā·qū·mūWhen they got upH6965

√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

בַבֹּ֔קֶרḇab·bō·qerthe next morningH1242

√ bôqer — properly, dawn (as the break of day)Preposition-b, ArticleNounmasculine singular

וַיֹּ֖אמֶרway·yō·merhe saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

שַׁלְּחֻ֥נִיšal·lə·ḥu·nîSend me on my wayH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbPielImperativemasculine pluralfirst person common singular

šalləḥunî ("send me away"): the sending-root šālaḥ ties the servant's request to the LORD's sending of the angel (v. 40) and the family's sending of Rebekah (v. 59).

לַֽאדֹנִֽי׃la·ḏō·nîto my masterH113

√ ʼâdôwn — sovereign, iPreposition-lNounmasculine singular constructfirst person common singular

But 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

Word by word11 · parsed

אָחִ֙יהָ֙’ā·ḥî·hāBut her brotherH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine singular constructthird person feminine singular

ʼāḥîhā ("her brother") again precedes the mother — Laban leads (cf. vv. 50, 29).

וְאִמָּ֔הּwə·’im·māhand motherH517

√ ʼêm — a mother (as the bond of the family)Conjunctive wawNounfeminine singular constructthird person feminine singular

וַיֹּ֤אמֶרway·yō·mersaidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

הַנַּעֲרָ֥han·na·‘ă·rāLet the girlH5291

√ naʻărâh — a girl (from infancy to adolescence)ArticleNounfeminine singular

תֵּשֵׁ֨בtê·šêḇremainH3427

√ yâshab — properly, to sit down (specifically as judgeVerbQalImperfectthird person feminine singular

אִתָּ֛נוּ’it·tā·nūwith usH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionfirst person common plural

עָשׂ֑וֹר‘ā·śō·wrtenH6218

√ ʻâsôwr — tenNounmasculine singular

ʻāśôr ("ten"): the time-phrase yāmîm ʼô ʻāśôr is famously obscure; the rendering "days, or ten" is preferred to the Jewish "a year or ten months," but the ambiguity is real.

יָמִ֖יםyā·mîmdaysH3117

א֣וֹ’ōwor soH176

√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction

אַחַ֖ר’a·ḥarAfter thatH310

√ ʼachar — properly, the hind partAdverb

תֵּלֵֽךְ׃tê·lêḵshe may goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectthird person feminine singular

tēlēḵ ("she may go"): the going-verb (hālaḵ) sets up Rebekah's own "I will go" (v. 58).

But 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.”

Berean Standard Bible · CC0

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

Word by word11 · parsed

וַיֹּ֤אמֶרway·yō·merBut he repliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֲלֵהֶם֙’ă·lê·hem. . .H413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

אַל־’al-Do notH408

√ ʼal — not (the qualified negation, used as a deprecative)Adverb

ʼal-təʼaḥărû ("do not delay me"): the urgent prohibition; the servant's haste mirrors his refusal of food (v. 33) — the master's business outweighs comfort and custom.

תְּאַחֲר֣וּtə·’a·ḥă·rūdelay meH309

√ ʼâchar — to loiter (iVerbPielImperfectsecond person masculine plural

אֹתִ֔י’ō·ṯîH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerfirst person common singular

וַֽיהוָ֖הYah·wehsince the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodConjunctive wawNounpropermasculine singular

דַּרְכִּ֑יdar·kîhas made my journeyH1870

√ derek — a road (as trodden)Nouncommon singular constructfirst person common singular

הִצְלִ֣יחַhiṣ·lî·aḥa successH6743

√ tsâlach — to push forward, in various senses (literal or figurative, transitive or intransitive)VerbHifilPerfectthird person masculine singular

hiṣlîaḥ ("has prospered"): the success-refrain's final, confident appearance — now stated as settled fact, the answer to v. 21's question and v. 42's prayer.

שַׁלְּח֕וּנִיšal·lə·ḥū·nîSend me on my wayH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbPielImperativemasculine pluralfirst person common singular

וְאֵלְכָ֖הwə·’ê·lə·ḵāhso that I may goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConjunctive imperfect Cohortativefirst person common singular

לַֽאדֹנִֽי׃la·ḏō·nîto my masterH113

√ ʼâdôwn — sovereign, iPreposition-lNounmasculine singular constructfirst person common singular

So they said, “We will call the girl and ask her opinion.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yō·mə·rū niq·rā lan·na·‘ă·rā wə·niš·’ă·lāh ’eṯ- pî·hā

Word by word6 · parsed

וַיֹּאמְר֖וּway·yō·mə·rūSo they saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

נִקְרָ֣אniq·rāWe will callH7121

√ qârâʼ — to call out to (iVerbQalImperfect Cohortative if contextualfirst person common plural

niqrā ("we will call"): the cohortative of shared resolve to summon Rebekah.

לַֽנַּעֲרָ֑lan·na·‘ă·rāthe girlH5291

√ naʻărâh — a girl (from infancy to adolescence)Preposition-l, ArticleNounfeminine singular

וְנִשְׁאֲלָ֖הwə·niš·’ă·lāhand askH7592

√ shâʼal — to inquireConjunctive wawVerbQalConjunctive imperfect Cohortativefirst person common plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

פִּֽיהָ׃pî·hāher opinionH6310

√ peh — the mouth (as the means of blowing), whether literal or figurative (particularly speech)Nounmasculine singular constructthird person feminine singular

pîhā ("her mouth"): "to inquire at her mouth" gives Rebekah genuine agency; Geneva and Benson read it as the consent of the bride, not merely the parents.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

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.

source ↗

John GillExposition of the Entire Bible1746–63

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.

source ↗

Albert BarnesNotes on the Bible1834

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.

source ↗

They called Rebekah and asked her, “Will you go with this man?” “I will go,” she replied.

Berean Standard Bible · CC0

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

Word by word10 · parsed

וַיִּקְרְא֤וּway·yiq·rə·’ūThey calledH7121

√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

לְרִבְקָה֙lə·riḇ·qāhRebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacPreposition-lNounproperfeminine singular

וַיֹּאמְר֣וּway·yō·mə·rūand askedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

אֵלֶ֔יהָ’ê·le·hāherH413

√ ʼêl — near, with or amongPrepositionthird person feminine singular

הֲתֵלְכִ֖יhă·ṯê·lə·ḵîWill you goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectsecond person feminine singular

hăṯēləḵî ("will you go"): the question is about going now — Rebekah's consent to immediate departure.

עִם־‘im-withH5973

√ ʻim — adverb or preposition, with (iPreposition

הַזֶּ֑הhaz·zehthisH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

הָאִ֣ישׁhā·’îšmanH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

אֵלֵֽךְ׃’ê·lêḵI will goH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectfirst person common singular

ʼēlēḵ ("I will go"): one resolute word answering v. 39's "perhaps she will not go" with the same verb — a faith-departure echoed later by Ruth (Ruth 1:16).

וַתֹּ֖אמֶרwat·tō·mershe repliedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

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

אֵלֵֽךְ ʼēlēḵ — "I will go." One word in Hebrew, terse and resolute, from hālaḵ ("to go / walk"). It answers the servant's old fear (v. 39, "perhaps she will not go") with the same verb, and matches the family's own "from the LORD the matter came" (v. 50). Rebekah's faith leaves home for an unseen husband.
הֲתֵלְכִ֖י עִם־ הָאִ֣ישׁ הַזֶּ֑ה "Will you go with this man?" — the question, Cambridge notes, concerns not the marriage (already agreed) but the immediate departure. Rebekah is asked to leave her people at once; her single-word "I will go" is a decision of striking resolve.

So they sent their sister Rebekah on her way, along with her nurse and Abraham’s servant and his men.

Berean Standard Bible · CC0

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

Word by word11 · parsed

וַֽיְשַׁלְּח֛וּway·šal·lə·ḥūSo they sentH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbPielConsecutive imperfectthird person masculine plural

wayšalləḥû ("they sent away"): the sending-verb šālaḥ answers the servant's "send me away" (vv. 54, 56) and echoes the angel "sent" before him (v. 40).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲחֹתָ֖ם’ă·ḥō·ṯāmtheir sisterH269

√ ʼâchôwth — a sister (used very widely (like brother), literally and figuratively)Nounfeminine singular constructthird person masculine plural

ʼăḥōṯām ("their sister"): Laban heads the family ("their"), as throughout.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

רִבְקָ֥הriḇ·qāhRebekah {on her way}H7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

מֵנִקְתָּ֑הּmê·niq·tāhalong with her nurseH3243

√ yânaq — to suckVerbHifilParticiplefeminine singular constructthird person feminine singular

mêniqtāh ("her nurse"): Deborah (Gen 35:8), whose later death is mourned at "the oak of weeping" — a window into the bond between nurse and household.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אַבְרָהָ֖ם’aḇ·rā·hāmand Abraham’sH85

√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

עֶ֥בֶד‘e·ḇeḏservantH5650

√ ʻebed — a servantNounmasculine singular construct

אֲנָשָֽׁיו׃’ă·nā·šāwand his menH582

√ ʼĕnôwsh — a man in general (singly or collectively)Nounmasculine plural constructthird person masculine singular

The Voices✦ 4 public domain

Charles EllicottCommentary for English Readers1878

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 ).

source ↗

Geneva Study BibleMarginal Notes1599

That is, let them be victorious over their enemies: a blessing that is fully accomplished through Jesus Christ.

source ↗

John GillExposition of the Entire Bible1746–63

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

source ↗

Keil & DelitzschBiblical Commentary on the Old Testament1860s

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.

source ↗

And 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.”

Berean Standard Bible · CC0

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

Word by word15 · parsed

וַיְבָרֲכ֤וּway·ḇā·ră·ḵūAnd they blessedH1288

√ bârak — to kneelConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

wayḇārăḵû ("they blessed"): the blessing-root bārak closes the chapter as it opened the servant's praise (v. 27) and Laban's greeting (v. 31).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

רִבְקָה֙riḇ·qāhRebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

וַיֹּ֣אמְרוּway·yō·mə·rūand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

לָ֔הּlāhto her

Prepositionthird person feminine singular

אֲחֹתֵ֕נוּ’ă·ḥō·ṯê·nūOur sisterH269

√ ʼâchôwth — a sister (used very widely (like brother), literally and figuratively)Nounfeminine singular constructfirst person common plural

אַ֥תְּ’atmay youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person feminine singular

הֲיִ֖יhă·yîbecome the motherH1961

√ hâyâh — to exist, iVerbQalImperativefeminine singular

לְאַלְפֵ֣יlə·’al·p̄êof thousandsH505

√ ʼeleph — hence (the ox's head being the first letter of the alphabet, and this eventually used as a numeral) a thousandPreposition-lNumbermasculine plural construct

ləʼalp̄ê rəḇāḇāh ("thousands of myriads"): hyperbole for innumerable offspring — the fruitfulness half of the patriarchal blessing (Gen 1:28; 22:17).

רְבָבָ֑הrə·ḇā·ḇāhupon thousandsH7233

√ rᵉbâbâh — abundance (in number), iNumberfeminine singular

זַרְעֵ֔ךְzar·‘êḵMay your offspringH2233

√ zeraʻ — seedNounmasculine singular constructsecond person feminine singular

אֵ֖ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְיִירַ֣שׁwə·yî·rašpossessH3423

√ yârash — to occupy (by driving out previous tenants, and possessing in their place)Conjunctive wawVerbQalConjunctive imperfectthird person masculine singular

שַׁ֥עַרša·‘arthe gatesH8179

√ shaʻar — an opening, iNounmasculine singular construct

šaʻar ("the gate") with śōnəʼāw ("their enemies"): a near-quotation of Gen 22:17 (see Threads); Geneva and Gill see it fulfilled ultimately in Christ, born of Rebekah's line.

שֹׂנְאָֽיו׃śō·nə·’āwof their enemiesH8130

√ sânêʼ — to hate (personally)VerbQalParticiplemasculine plural constructthird person masculine singular

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

לְאַלְפֵ֣י רְבָבָ֑ה BSB "thousands upon thousands" renders ləʼalp̄ê rəḇāḇāh — "to thousands of myriads." Ellicott notes "a million was a number which at this early period the Hebrews had no means of expressing"; the doubled plural is a hyperbole for countless descendants — the patriarchal fertility-blessing.
וְיִירַ֣שׁ ... שַׁ֥עַר שֹׂנְאָֽיו "may your seed possess the gate of their enemies" repeats almost verbatim the blessing God swore to Abraham at the Aqedah (Gen 22:17). The verb yāraš ("to dispossess, take by driving out") and the phrase šaʻar śōnəʼāw ("the gate of those who hate him") are shared. The family unwittingly speaks the covenant promise over its own daughter.

Then Rebekah and her servant girls got ready, mounted the camels, and followed the man. So the servant took Rebekah and left.

Berean Standard Bible · CC0

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

Word by word14 · parsed

רִבְקָ֜הriḇ·qāhThen RebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

וְנַעֲרֹתֶ֗יהָwə·na·‘ă·rō·ṯe·hāand her servant girlsH5291

√ naʻărâh — a girl (from infancy to adolescence)Conjunctive wawNounfeminine plural constructthird person feminine singular

וַתָּ֨קָםwat·tā·qāmgot readyH6965

√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

wattāqom ("arose"): the rising-verb qûm marks decisive, unhesitating departure (so the Pulpit Commentary).

וַתִּרְכַּ֙בְנָה֙wat·tir·kaḇ·nāhmountedH7392

√ râkab — to ride (on an animal or in a vehicle)Conjunctive wawVerbQalConsecutive imperfectthird person feminine plural

עַל־‘al-. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַגְּמַלִּ֔יםhag·gə·mal·lîmthe camelsH1581

√ gâmâl — a camelArticleNounmasculine plural

וַתֵּלַ֖כְנָהwat·tê·laḵ·nāhand followedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person feminine plural

wattēlaḵnāh ("and followed"): hālaḵ fulfills Rebekah's "I will go" (v. 58) and answers the servant's fear of v. 39.

אַחֲרֵ֣י’a·ḥă·rê. . .H310

√ ʼachar — properly, the hind partPreposition

הָאִ֑ישׁhā·’îšthe manH376

√ ʼîysh — a man as an individual or a male personArticleNounmasculine singular

הָעֶ֛בֶדhā·‘e·ḇeḏSo the servantH5650

√ ʻebed — a servantArticleNounmasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיִּקַּ֥חway·yiq·qaḥtookH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayyiqqaḥ ("took"): lāqaḥ is the commission's keyword ("take a wife," vv. 4, 38, 40); the chapter ends with the taking accomplished.

רִבְקָ֖הriḇ·qāhRebekahH7259

√ Ribqâh — Ribkah, the wife of IsaacNounproperfeminine singular

וַיֵּלַֽךְ׃way·yê·laḵand leftH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

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

וַתָּ֨קָם wattāqom, "and she arose," from qûm ("to rise") — the Pulpit Commentary hears in it "the promptitude, celerity, and decision of her departure." Having said "I will go" (v. 58), she rises at once; no lingering.
וַתֵּלַ֖כְנָה אַחֲרֵ֣י הָאִ֑ישׁ wattēlaḵnāh ʼaḥărê hāʼîš — "and they went after the man." The going-verb hālaḵ fulfills her "I will go" (v. 58) and dissolves the servant's old fear (v. 39, "will not go after me"). She goes "not in fear, but in hope."
וַיִּקַּ֥ח ... רִבְקָ֖ה wayyiqqaḥ ... Riḇqāh, "and the servant took Rebekah," from lāqaḥ ("to take") — the very verb of the whole commission ("take a wife for my son," vv. 4, 38, 40). The mission's keyword lands on its object: the bride is taken, and the servant "went."

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.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The answer that outran the prayer — 24:15-21

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."

ii. Hesed and emeth: the covenant words at the center — 24:22-27, 49

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."

iii. Laban, the gold, and the God he half-knew — 24:28-32, 50

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.

iv. The faithful servant: a self-effacing ambassador — 24:33-49

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.

v. "I will go": the bride's faith and the patriarchal blessing — 24:50-61

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 Sola Scriptura — this tool’s own fallible reading (⚙)

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.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The genealogy of the bride: Rebekah, Bethuel, Milcah, Nahor structural / thematic — confirmed

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 beka: a bride's adornment and a nation's ransom verbal / quotation — confirmed

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

The watering-trough: Rebekah's well and Jacob's flocks verbal / quotation — confirmed

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

"Possess the gate of their enemies": the Aqedah blessing repeated structural / thematic — confirmed

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

Hesed and emeth: covenant kindness, from God to family structural / thematic — confirmed

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

The well-betrothal type-scene structural / thematic — confirmed

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

The maiden (almah) of v. 43 and the sign of Isaiah 7:14 verbal / quotation — confirmed

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.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The father's servant who seeks a bride for the son ancient/widely-held

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

Rebekah's line and the seed that possesses the gate ancient/widely-held

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

"I will go": the bride's faith leaving her father's house novel

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

Apparatus & Provenance

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:

Albert Barnes, Notes on the Bible (1834)
Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

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)