Genesis 24
24
The Wife for Isaac
1 Now Abraham was old, well advanced in years,#tn Heb “days.” and the Lord had blessed him#tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons. in everything. 2 Abraham said to his servant, the senior one#tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both). in his household who was in charge of everything he had, “Put your hand under my thigh#sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42. 3 so that I may make you solemnly promise#tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose. by the Lord, the God of heaven and the God of the earth: You must not acquire#tn Heb “because you must not take.” a wife for my son from the daughters of the Canaanites, among whom I am living. 4 You must go instead to my country and to my relatives#tn Heb “for to my country and my relatives you must go.” to find#tn Heb “and take.” a wife for my son Isaac.”
5 The servant asked him, “What if the woman is not willing to come back with me#tn Heb “to go after me.” to this land? Must I then#tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation. take your son back to the land from which you came?”
6 “Be careful#tn Heb “guard yourself.” never to take my son back there!” Abraham told him.#tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons. 7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives,#tn Or “the land of my birth.” promised me with a solemn oath,#tn Heb “and who spoke to me and who swore to me, saying.” ‘To your descendants I will give this land.’ He will send his angel#tn Or “his messenger.” before you so that you may find#tn Heb “before you and you will take.” a wife for my son from there. 8 But if the woman is not willing to come back with you,#tn Heb “ to go after you.” you will be free#sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham. from this oath of mine. But you must not take my son back there!” 9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes.#tn Heb “and he swore to him concerning this matter.”
10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal.#tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion. He journeyed#tn Heb “and he arose and went.” to the region of Aram Naharaim#tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia. and the city of Nahor. 11 He made the camels kneel down by the well#tn Heb “well of water.” outside the city. It was evening,#tn Heb “at the time of evening.” the time when the women would go out to draw water. 12 He prayed, “O Lord, God of my master Abraham, guide me today.#tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14). Be faithful#tn Heb “act in loyal love with” or “show kindness to.” to my master Abraham. 13 Here I am, standing by the spring,#tn Heb “the spring of water.” and the daughters of the people#tn Heb “the men.” who live in the town are coming out to draw water. 14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’#sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous. In this way I will know that you have been faithful to my master.”#tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
15 Before he had finished praying, there came Rebekah#tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes. with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor).#tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons. 16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her.#tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community. She went down to the spring, filled her jug, and came back up. 17 Abraham’s servant#tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons. ran to meet her and said, “Please give me a sip of water from your jug.” 18 “Drink, my lord,” she replied, and quickly lowering#tn Heb “and she hurried and lowered.” her jug to her hands, she gave him a drink. 19 When she had done so,#tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons. she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 20 She quickly emptied#tn Heb “and she hurried and emptied.” her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 21 Silently the man watched her with interest to determine#tn Heb “to know.” if the Lord had made his journey successful#tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56). or not.
22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka#sn A beka weighed about 5-6 grams (0.2 ounce). and two gold bracelets weighing ten shekels#sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams). and gave them to her.#tn The words “and gave them to her” are not in the Hebrew text, but are implied. 23 “Whose daughter are you?” he asked.#tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons. “Tell me, is there room in your father’s house for us to spend the night?”
24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor.#tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity. 25 We have plenty of straw and feed,” she added,#tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons. “and room for you#tn Heb The words “for you” are not in the Hebrew text, but are implied. to spend the night.”
26 The man bowed his head and worshiped the Lord, 27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love#tn Heb “his faithfulness and his commitment.” for my master! The Lord has led me#tn Heb “As for me – in the way the Lord led me.” to the house#tn Here “house” is an adverbial accusative of termination. of my master’s relatives!”#tn Heb “brothers.”
28 The young woman ran and told her mother’s household all about#tn Heb “according to.” these things. 29 (Now Rebekah had a brother named Laban.)#tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story. Laban rushed out to meet the man at the spring. 30 When he saw the bracelets on his sister’s wrists and the nose ring#tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity. and heard his sister Rebekah say,#tn Heb “and when he heard the words of Rebekah his sister, saying.” “This is what the man said to me,” he went out to meet the man. There he was, standing#tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes. by the camels near the spring. 31 Laban said to him,#tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity. “Come, you who are blessed by the Lord!#sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic. Why are you standing out here when I have prepared#tn The disjunctive clause is circumstantial. the house and a place for the camels?”
32 So Abraham’s servant#tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity. went to the house and unloaded#tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV). the camels. Straw and feed were given#tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive. to the camels, and water was provided so that he and the men who were with him could wash their feet.#tn Heb “and water to wash his feet and the feet of the men who were with him.” 33 When food was served,#tn Heb “and food was placed before him.” he said, “I will not eat until I have said what I want to say.”#tn Heb “my words.” “Tell us,” Laban said.#tc Some ancient textual witnesses have a plural verb, “and they said.”tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.
34 “I am the servant of Abraham,” he began. 35 “The Lord has richly blessed my master and he has become very wealthy.#tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded. The Lord#tn Heb “and he.” The referent (the Lord) has been specified in the translation for clarity. has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 36 My master’s wife Sarah bore a son to him#tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons. when she was old,#tn Heb “after her old age.” and my master#tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity. has given him everything he owns. 37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 38 but you must go to the family of my father and to my relatives to find#tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.” a wife for my son.’ 39 But I said to my master, ‘What if the woman does not want to go#tn The imperfect is used here in a modal sense to indicate desire. with me?’#tn Heb “after me.” 40 He answered, ‘The Lord, before whom I have walked,#tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”). will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 41 You will be free from your oath#tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant). if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful,#tn Heb “if you are making successful my way on which I am going.” may events unfold as follows:#tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons. 43 Here I am, standing by the spring.#tn Heb “the spring of water.” When#tn Heb “and it will be.” the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
45 “Before I finished praying in my heart,#tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object. along came Rebekah#tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect. with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’#tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity. I put the ring in her nose and the bracelets on her wrists. 48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter#tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV). of my master’s brother for his son. 49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.”#tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
50 Then Laban and Bethuel replied, “This is the Lord’s doing.#tn Heb “From the Lord the matter has gone out.” Our wishes are of no concern.#tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will. 51 Rebekah stands here before you. Take her and go so that she may become#tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result. the wife of your master’s son, just as the Lord has decided.”#tn Heb “as the Lord has spoken.”
52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 53 Then he#tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons. brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 54 After this, he and the men who were with him ate a meal and stayed there overnight.#tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
When they got up in the morning, he said, “Let me leave now so I can return to my master.”#tn Heb “Send me away to my master.” 55 But Rebekah’s#tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity. brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 56 But he said to them, “Don’t detain me – the Lord#tn The disjunctive clause is circumstantial, indicating a reason for the preceding request. has granted me success on my journey. Let me leave now so I may return#tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result. to my master.” 57 Then they said, “We’ll call the girl and find out what she wants to do.”#tn Heb “and we will ask her mouth.” 58 So they called Rebekah and asked her, “Do you want#tn The imperfect verbal form here has a modal nuance, expressing desire. to go with this man?” She replied, “I want to go.”
59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 60 They blessed Rebekah with these words:#tn Heb “and said to her.”
“Our sister, may you become the mother#tn Heb “become thousands of ten thousands.”sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16). of thousands of ten thousands!
May your descendants possess the strongholds#tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17. of their enemies.”
61 Then Rebekah and her female servants mounted the camels and rode away with#tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.” the man. So Abraham’s servant#tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons. took Rebekah and left.
62 Now#tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story. Isaac came from#tn Heb “from the way of.” Beer Lahai Roi,#sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14. for#tn This disjunctive clause is explanatory. he was living in the Negev.#tn Or “the South [country].”sn Negev is the name for the southern desert region in the land of Canaan. 63 He#tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons. went out to relax#tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”). in the field in the early evening.#tn Heb “at the turning of the evening.” Then he looked up#tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan. and saw that#tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes. there were camels approaching. 64 Rebekah looked up#tn Heb “lifted up her eyes.” and saw Isaac. She got down from her camel 65 and asked#tn Heb “and she said to.” Abraham’s servant,#tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity. “Who is that man walking in the field toward us?” “That is my master,” the servant replied.#tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. So she took her veil and covered herself.
66 The servant told Isaac everything that had happened. 67 Then Isaac brought Rebekah#tn Heb “her”; the referent has been specified here in the translation for clarity. into his mother Sarah’s tent. He took her#tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons. as his wife and loved her.#tn Heb “and he took Rebekah and she became his wife and he loved her.” So Isaac was comforted after his mother’s death.#tn Heb “after his mother.” This must refer to Sarah’s death.
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Genesis 24: NET
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Genesis 24
24
Abraham Seeks a Wife for Isaac
1Now, Yahweh had wonderfully blessed Abraham in every way, and he became a very old man, well advanced in years. # 24:1 Or “gone in days,” a figure of speech for saying Abraham was very old and had little time left. Perhaps the Hebrew phrase ba bayamim is saying that Abraham “lived every day to its fullest.” 2One day, Abraham called for his trusted head servant, # 24:2 Or “oldest servant.” Many scholars conclude this was Eliezer. See Gen. 15:2. He becomes a type of the Holy Spirit, who finds and draws a bride for the Son of God by revealing him as Savior. who was in charge of all that he had, and said “Please, put your hand here under my thigh, # 24:2 Abraham is euphemistically referring to his private parts, his “family jewels.” The servant touching his private parts while making this oath was acknowledging that if he broke his solemn promise, Abraham’s seed (offspring) had the right to avenge him of this sin. In Western society, we raise our right hand and swear, but in this episode, the servant put his hand on Abraham’s reproductive power to give life. 3and I will make you swear by Yahweh, the God of heaven and earth, that you will not acquire a wife for my son among the daughters of the Canaanites among whom I am living. 4Promise me you will go instead to my relatives in my native land and find a wife among them for my son Isaac.”
5The servant asked him, “Suppose the woman is not willing to come back with me to this land. Should I then take your son back to your native land?”
6“Absolutely not,” Abraham answered, “make sure that you do not take my son back there. 7For Yahweh, the God of heaven, took me from my father’s house and from the land of my birth. He spoke to me and solemnly promised that he would give this land to my descendants. I know he will send his angel before you # 24:7 That is, the angel of God would lead Abraham’s servant to the right woman for his son. See Ex. 23:20; 32:34; Num. 20:16. so that you can find a wife for my son from there. 8And if for any reason the woman is unwilling to come back with you, then you are released from this oath that you swear to me. But no matter what, do not take my son back there!” 9So, the servant put his hand under the thigh of his master Abraham and swore an oath to carry out his wishes. # 24:9 We can see a picture here of the Father releasing the Holy Spirit to seek out a bride for his Son, Jesus Christ. It is the Father who brings the bride to Jesus as his love-gift to the Son (see John 17:24). In picture form, the details of this chapter point us to the heavenly scene of gathering a bride for Jesus from the nations of the earth. The church is the bride, the Lamb’s wife (see Rev. 21:9). His ministers are friends of the Bridegroom who are sent to awaken bridal love in the nations as they persuade souls to espouse their hearts to him (see Matt. 9:15; John 3:29; 2 Cor. 11:2). Only the trusted Servant, the Holy Spirit, is capable of drawing hearts to the Son, imparting endless love for him. Although unnamed here, the servant is elsewhere named Eliezer (see Gen. 15:2), which means “the God of help” or “the God of comfort.” Is not the Holy Spirit our Helper, our Comforter (see 2 Cor. 1:3)? He desires a willing bride for the heavenly “Isaac.” She will be willing to leave all to follow this Prince. She will be willing to follow the Holy Spirit as he leads her back to her Bridegroom.
The Woman at the Well
10So the servant took ten of his master’s camels, loaded them with all sorts of gifts, some of the best things his master owned, and journeyed toward the distant land of Mesopotamia # 24:10 Or “Aram Naharaim,” which means “two rivers” and refers to the Tigris and Euphrates Rivers in modern Iraq. until he got to the village where Abraham’s brother Nahor had lived. # 24:10 From Canaan to Mesopotamia was a journey of at least five hundred miles (eight hundred kilometers). 11He had his camels kneel by a well outside the village. It was evening, the time when the women came out to draw water. 12He prayed: “Yahweh, God of my master Abraham, let my journey here be a success and show your gracious love to my master Abraham. 13I am standing here by this well, and the young women of the village are coming out to draw water. Give me a sign. 14I will say to one of the girls, # 24:14 Or “virgins” (LXX). ‘Please, lower your jar and give me a drink.’ And if she is the right one, the girl whom you have chosen to be a wife for your servant Isaac, then let her say to me, ‘Drink, and I will also draw water for your camels.’ By this sign I will know that you have shown your gracious love to my master.” # 24:14 Would the girl be willing to give ten thirsty camels water from the well? The woman’s willingness to serve water showed that she had a true servant-spirit. What work to draw water for these thirsty camels! She had to lower her bucket down the well many times, for one camel can drink twenty gallons—all for a stranger! It was evening, and it would have been dark after she was done. Only an exceptional woman would do something like this. She is a picture of the servant-bride of Jesus Christ.
15Suddenly, before he had finished praying, there was Rebekah approaching the well with her jar on her shoulder. She was the daughter of Bethuel and the granddaughter of Milcah and Abraham’s brother Nahor. 16The young woman was strikingly beautiful, unmarried, and still a virgin. She walked down to the well, filled her jar, and came back up. 17Abraham’s servant hurried over to meet her and said, “Please, lower your jar and give me a little drink.” 18She responded, “Drink, my lord.” She then quickly lowered her jar to give him a drink. 19Then, after she had finished giving him a drink, she added, “I will also draw water for your camels until they have finished drinking.” 20She quickly emptied her jar into the watering trough and ran back to the well to draw more water, until she had watered all the camels. # 24:20 This one act of service qualified Rebekah to be Isaac’s bride and to be brought into the line of Christ and his inheritance. We often do not realize how one act of humble service will affect the world and bring promotion to our own life (see Matt. 10:42).
21Meanwhile, the servant stared at her, silently pondering whether Yahweh had indeed made his journey successful. 22After the camels had finished drinking, he took a costly gold nose ring weighing a half shekel # 24:22 That is, approximately ¼ ounce or 6 grams. and two solid gold bracelets weighing ten shekels, # 24:22 That is, approximately 5 ounces or 110 grams. and gave them to Rebekah. 23Then he asked her, “Tell me, who is your father? Is there room in your father’s house for me and my men to stay tonight?”
24She replied, “My father’s name is Bethuel, and my grandparents are Milcah and Nahor.” # 24:24 Rebekah was Isaac’s second cousin. 25She went on, “There is room for you to spend the night at our home, and plenty of straw and food for the camels.” 26Upon hearing this, the servant bowed down and worshiped Yahweh, 27saying, “Praised be Yahweh, the God of Abraham, for you have faithfully kept your promise to my master and displayed your wonderful kindness and love. Yahweh, you led me straight to the very place of my master’s relatives!”
Rebekah’s Family Agrees to the Marriage Arrangement
28Then the girl quickly ran # 24:28 What energy Rebekah had! After filling many buckets of water, she then ran home to tell her household what had taken place. to inform her mother and family about all that had happened. 29-30Now Rebekah had an older brother named Laban, # 24:29–30 Rebekah’s brother Laban saw her running home wearing gold jewelry and knew something good must have happened (see Prov. 18:16). Laban means “white.” It is also used poetically for the moon. See Song. 6:10; Isa. 24:23; 30:26. and when he heard everything the man had told his sister and saw her gold nose ring and the costly bracelets dangling on her wrists, Laban ran out to meet the man waiting at the well—and there he was standing beside his camels.
31Then Laban said to the man, “Friend, Yahweh has wonderfully blessed you; please, come to my home. Why are you standing out here when I have prepared the house for you and a place for your camels?” 32So the man came into the house, and his camels were unloaded and given straw and feed. The servants brought water to wash the man’s feet and the feet of the men with him.
33But when they set food before him, he said, “I won’t eat until I tell you why I’m here.”
“Please, tell us,” Laban said.
34“I am Abraham’s servant,” he began. 35“Yahweh has wonderfully blessed my master, and he has become extremely wealthy. # 24:35 Or “great” or “powerful.” Yahweh has given him flocks and herds, camels and donkeys, a fortune in silver and gold, and many male and female servants. 36And my master’s wife, Sarah, has miraculously borne him a son in her old age, and my master’s son is the sole heir of his fortune. 37My master has put me under an oath saying, ‘Do not get a wife for my son from among the daughters of the Canaanites among whom I am living. 38Instead, go to my relatives in my native land and find a wife among them for my son.’ 39In reply I said to my master, ‘Suppose the woman refuses to return with me.’ 40He answered me, ‘Yahweh, in whose presence I have walked all these years, will send his angel with you and will make your mission successful. You will find a wife for my son from among my relatives, my father’s family. 41If you go to my relatives, and they will not give her to you, then and only then will you be released from this oath.’ # 24:41 Or “from my adjuration.” The Hebrew implies that only if the girl’s family refused to release her would the servant be absolved from the curse and penalty for breaking his oath. 42So, when I arrived at the well today, I prayed, ‘O Yahweh, God of my master Abraham, make my mission a success. 43I’m here standing at this well. May the right girl for my master’s son come out to draw water. And when she does, I will say to her “Please give me a little drink from your jar.” 44And if she replies, saying, “Drink, and I will also draw water for your camels,” then I might know that she is the young woman Yahweh has chosen for my master’s son.’
45“Before I had even finished my heartfelt prayer, there was Rebekah coming out with her water jar on her shoulder! After she went down to the well and filled her jar, I said to her, ‘Please give me a drink.’ 46She quickly lowered her jar and said, ‘Drink, and I will also draw water for your camels.’ So, I drank, and she also watered the camels. 47Then I asked her, ‘Tell me, who is your father?’ She said, ‘I’m the daughter of Bethuel, son of Nahor, whom Milcah bore to him.’ When I learned she was of my master’s family, I put a gold ring in her nose and gold bracelets on her wrists, 48and I bowed before Yahweh and worshiped him. I praised Yahweh, the God of my master Abraham, who led me perfectly on the right path to find the very daughter of my master’s brother to marry his son. 49Now, if you will show faithful love to my master and do what is right, then give me permission to take Rebekah back to his land. If not, tell me, and I will go on my way.” # 24:49 Or “I will turn to the right or to the left,” which suggests going elsewhere to look for a wife for his master’s son.
50After hearing this, Laban and Bethuel said, “This was all planned by Yahweh! # 24:50 So many times we think the events of our life are happenstance, but they may be a “divine setup” to release the next phase of destiny in our lives. If this is his plan, what can we say? # 24:50 Or “we are not able to speak to you bad or good.” It didn’t matter to Laban and Bethuel what they could add, for they viewed all that happened as God’s will. 51Here stands our Rebekah before you. You may take her and go and let her marry your master’s son and fulfill Yahweh’s plan for her.”
52When Abraham’s servant heard their words, he bowed his face down to the ground and worshiped Yahweh. 53Then he brought expensive jewelry of silver and gold and exquisitely embroidered garments, and gave them all to Rebekah, and he gave costly gifts to her brother and her mother. # 24:53 These “costly gifts” would likely serve as the bride price required by the culture of that day. 54Afterward, the servant and his men ate and drank, and they spent the night in Laban’s home.
First thing in the morning, he said to them, “Allow me now to return to my master.” 55Her brother and mother replied, “Please let Rebekah remain with us a while—for ten days or so, then she may go with you.”
56He responded, “Please, Yahweh has made my mission successful. Send me off with her to my master, don’t make me wait.”
57They answered him, “We will call for Rebekah and see what she wants to do.” 58So they called for Rebekah and asked her, “Will you go with this man?”
“I will gladly go with him,” she answered. 59So they sent their sister Rebekah away with her servant girls to go with Abraham’s servant and his men. 60As she departed, they blessed her with these words:
“Our dear sister,
may you become thousands of ten thousands! # 24:60 Or “may you be [grow into] thousands of myriads!”
May your descendants gain possession
of the city gates of their foes!” # 24:60 Destiny hung over them that moment as the Spirit of Prophecy fell. The prophetic blessing was this: The seed (descendants) of Rebekah received the same blessing as the seed of Abraham: they would possess the city gates of their enemies. They would take cities! They would possess the places once held by God’s enemies. This is a prophetic promise of a coming anointing that would reach cities. This city-reaching power comes when God’s people walk with a heart like Rebekah. We must become Rebekah’s spiritual seed, so that we may enter into the gate-taking anointing for our cities.
61Then Rebekah and her servant girls mounted the camels and followed the servant and his men. # 24:61 Their journey to Isaac’s home would have lasted at least a month.
Isaac Meets Rebekah
62Meanwhile, Isaac, who was living in the southern desert of Canaan, # 24:62 Or “the land of the Negev.” had just come back to his camp from the Well of the Living One Who Watches Over Me. # 24:62 Or “Beer-Lahai-Roi.” See Gen. 16:14. 63Isaac went out in the evening into the field to meditate. # 24:63 Or possibly “to mourn [the loss of his mother].” The Hebrew is uncertain. Some translations have “Isaac went out into the field to take a walk.” He looked up, and saw camels coming in the distance. 64As Rebekah got closer, she raised her eyes, and when she saw Isaac, she nearly fell off her camel! # 24:64 The Hebrew phrase is literally “she fell off her camel” or “she collapsed.” One can imagine their eyes met, they locked eyes with each other, and something sparked between them. Some interpretations suggest that Isaac was simply glowing with God’s light and shining with God’s glory from spending time with God. Rashi (a well-known Torah commentator) writes about Rebekah and this initial meeting: “She saw his [Isaac’s] majestic appearance, and she was astounded by him.” 65She whispered to the servant, “Who is that man walking in the field toward us?”
“Why, he’s the one about whom I told you, that’s my young master!” the servant said. So Rebekah quickly took her veil and covered her face. 66Then the servant began to explain to Isaac in detail all the amazing things that had happened. 67Isaac fell in love # 24:67 Isaac’s love for Rebekah is the second time in the Bible that love is mentioned between people. The first is Abraham’s love for his son, Isaac. And now we have a man who loves his wife. This speaks of the two most loving bonds among humanity: the love of parents for their children and the love bond between husband and wife. with Rebekah. He took her to be his wife, and they were married, and he brought her into his mother Sarah’s tent. # 24:67 With Rebekah coming into Sarah’s tent, we see the matriarchal continuity from Sarah to Rebekah, a fitting successor. In this way, Isaac was greatly comforted after his mother’s death.
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