Worthy.Bible » KJV » Genesis » Chapter 24 » Verse 27

Genesis 24:27 King James Version (KJV)

27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.

Cross Reference

Genesis 24:48 KJV

And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.

Psalms 98:3 KJV

He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

Genesis 32:10 KJV

I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.

Genesis 24:12 KJV

And he said O LORD God of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham.

1 Samuel 25:32 KJV

And David said to Abigail, Blessed be the LORD God of Israel, which sent thee this day to meet me:

Ruth 4:14 KJV

And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.

Exodus 18:10 KJV

And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.

Luke 1:68 KJV

Blessed be the Lord God of Israel; for he hath visited and redeemed his people,

2 Samuel 18:28 KJV

And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king.

Proverbs 4:11-13 KJV

I have taught thee in the way of wisdom; I have led thee in right paths. When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. Take fast hold of instruction; let her not go: keep her; for she is thy life.

1 Timothy 1:17 KJV

Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Ephesians 1:3 KJV

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

John 1:17 KJV

For the law was given by Moses, but grace and truth came by Jesus Christ.

Micah 7:20 KJV

Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

Proverbs 8:20 KJV

I lead in the way of righteousness, in the midst of the paths of judgment:

Genesis 9:26 KJV

And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

Proverbs 3:6 KJV

In all thy ways acknowledge him, and he shall direct thy paths.

Psalms 100:5 KJV

For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

Psalms 72:18-19 KJV

Blessed be the LORD God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

Psalms 68:19 KJV

Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

1 Chronicles 29:10-13 KJV

Wherefore David blessed the LORD before all the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever. Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. Both riches and honor come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise thy glorious name.

1 Samuel 25:39 KJV

And when David heard that Nabal was dead, he said, Blessed be the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife.

Exodus 2:13 KJV

And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

Exodus 2:11 KJV

And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.

Genesis 24:42 KJV

And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:

Genesis 24:21 KJV

And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.

Genesis 24:4 KJV

But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

Genesis 14:20 KJV

And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

Genesis 13:8 KJV

And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 24

Commentary on Genesis 24 Keil & Delitzsch Commentary


Verses 1-4

After the death of Sarah, Abraham had still to arrange for the marriage of Isaac. He was induced to provide for this in a mode in harmony with the promise of God, quite as much by his increasing age as by the blessing of God in everything, which necessarily instilled the wish to transmit that blessing to a distant posterity. He entrusted this commission to his servant, “the eldest of his house,” - i.e., his upper servant, who had the management of all his house (according to general opinion, to Eliezer, whom he had previously thought of as the heir of his property, but who would now, like Abraham, be extremely old, as more than sixty years had passed since the occurrence related in Genesis 15:2), - and made him swear that he would not take a wife for his son from the daughters of the Canaanites, but would fetch one from his (Abraham's) native country, and his kindred. Abraham made the servant take an oath in order that his wishes might be inviolably fulfilled, even if he himself should die in the interim. In swearing, the servant put his hand under Abraham's hip. This custom, which is only mentioned here and in Genesis 47:29, the so-called bodily oath, was no doubt connected with the significance of the hip as the part from which the posterity issued (Genesis 46:26), and the seat of vital power; but the early Jewish commentators supposed it to be especially connected with the rite of circumcision. The oath was by “ Jehovah , God of heaven and earth,” as the God who rules in heaven and on earth, not by Elohim ; for it had respect not to an ordinary oath, but to a question of great importance in relation to the kingdom of God. “Isaac was not regarded as a merely pious candidate for matrimony, but as the heir of the promise, who must therefore be kept from any alliance with the race whose possessions were to come to his descendants, and which was ripening for the judgment to be executed by those descendants” (Hengstenberg, Dissertations i. 350). For this reason the rest of the negotiation was all conducted in the name of Jehovah .


Verses 5-9

Before taking the oath, the servant asks whether, in case no woman of their kindred would follow him to Canaan, Isaac was to be conducted to the land of his fathers. But Abraham rejected the proposal, because Jehovah took him from his father's house, and had promised him the land of Canaan for a possession. He also discharged the servant, if that should be the case, from the oath which he had taken, in the assurance that the Lord through His angel would bring a wife to his son from thence.


Verses 10-20

The servant then went, with ten camels and things of every description belonging to his master, into Mesopotamia to the city of Nahor, i.e., Haran, where Nahor dwelt (Genesis 11:31, and Genesis 12:4). On his arrival there, he made the camels kneel down, or rest, without the city by the well, “ at the time of evening, the time at which the women come out to draw water, ” and at which, now as then, women and girls are in the habit of fetching the water required for the house (vid., Robinson's Palestine ii. 368ff.). He then prayed to Jehovah , the God of Abraham, “ Let there come to meet me to-day, ” sc., the person desired, the object of my mission. He then fixed upon a sign connected with the custom of the country, by the occurrence of which he might decide upon the maiden ( הנּער puella , used in the Pentateuch for both sexes, except in Deuteronomy 22:19, where נערה occurs) whom Jehovah had indicated as the wife appointed for His servant Isaac. הוכיח (Genesis 24:14) to set right, then to point out as right; not merely to appoint. He had scarcely ended his prayer when his request was granted. Rebekah did just what he had fixed upon as a token, not only giving him to drink, but offering to water his camels, and with youthful vivacity carrying out her promise. Niebuhr met with similar kindness in those regions (see also Robinson, Pal. ii. 351, etc.). The servant did not give himself blindly up to first impressions, however, but tested the circumstances.


Verse 21

The man, wondering at her, stood silent, to know whether Jehovah had made his journey prosperous or not .” משׁתּאה , from שׁאה to be desert, inwardly laid waste, i.e., confused. Others derive it from שׁאה = שׁעה to see; but in the Hithpael this verb signifies to look restlessly about, which is not applicable here.


Verses 22-28

After the watering of the camels was over, the man took a golden nose-ring of the weight of a beka, i.e., half a shekel (Exodus 38:26), and two golden armlets of 10 shekels weight, and (as we find from Genesis 24:30 and Genesis 24:47) placed these ornaments upon her, not as a bridal gift, but in return for her kindness. He then asked her about her family, and whether there was room in her father's house for him and his attendants to pass the night there; and it was not trill after Rebekah had told him that she was the daughter of Bethuel, the nephew of Abraham, and had given a most cheerful assent to his second question, that he felt sure that this was the wife appointed by Jehovah for Isaac. He then fell down and thanked Jehovah for His grace and truth, whilst Rebekah in the meantime had hastened home to relate all that had occurred to “ her mother's house, ” i.e., to the female portion of her family. חסד the condescending love, אמת the truth which God had displayed in the fulfilment of His promise, and here especially manifested to him in bringing him to the home of his master's relations.


Verses 29-49

As soon as Laban her brother had seen the splendid presents and heard her account, he hurried out to the stranger at the well, to bring him to the house with his attendants and animals, and to show to him the customary hospitality of the East. The fact that Laban addressed him as the blessed of Jehovah (Genesis 24:31), may be explained from the words of the servant, who had called his master's God Jehovah . The servant discharged his commission before he partook of the food set before him (the Kethibh ויישׂם in Genesis 24:33 is the imperf. Kal of ישׂם = שׂוּם ); and commencing with his master's possessions and family affairs, he described with the greatest minuteness his search for a wife, and the success which he had thus far met with, and then (in Genesis 24:49) pressed his suit thus: “ And now, if he will show kindness and truth to my lord, tell me; and if not, tell me; that I may turn to the right hand or to the left, ” sc., to seek in other families a wife for Isaac.


Verse 50-51

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 (Numbers 24:13; 2 Samuel 13:22). That Rebekah's brother Laban should have taken part with her father in deciding, was in accordance with the usual custom (cf. Genesis 34:5, Genesis 34:11, Genesis 34:25; Judges 21:22; 2 Samuel 13:22), which may have arisen from the prevalence of polygamy, and the readiness of the father to neglect the children (daughters) of the wife he cared for least.


Verse 52-53

After receiving their assent, the servant first of all offered thanks to Jehovah with the deepest reverence; he then gave the remaining presents to the bride, and to her relations (brother and mother); and after everything was finished, partook of the food provided.


Verses 54-60

The next morning he desired at once to set off on the journey home; but her brother and mother wished to keep her with them עשׁור או ימים , “ some days, or rather ten; ” but when she was consulted, she decided to so, sc., without delay. “ Then they sent away Rebekah their sister (Laban being chiefly considered, as the leading person in the affair) and her nurse ” (Deborah; Genesis 35:8), with the parting wish that she might become the mother of an exceedingly numerous and victorious posterity. “ Become thousands of myriads ” is a hyperbolical expression for an innumerable host of children. 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.


Verses 61-67

When the caravan arrived in Canaan with Rebekah and her maidens, Isaac had just come from going to the well Lahai-Roi (Genesis 16:14), as he was then living in the south country; and he went towards evening ( ערב לפנות , at the turning, coming on, of the evening, Deuteronomy 23:12) to the field “to meditate.” It is impossible to determine whether Isaac had been to the well of Hagar which called to mind the omnipresence of God, and there, in accordance with his contemplative character, had laid the question of his marriage before the Lord ( Delitzsch ), or whether he had merely travelled thither to look after his flocks and herds ( Knobel ). But the object of his going to the field to meditate , was undoubtedly to lay the question of his marriage before God in solitude. שׂוּח , meditari , is rendered “ to pray ” in the Chaldee , and by Luther and others, with substantial correctness. The caravan arrived at the time; and Rebekah, as soon as she saw the man in the field coming to meet them, sprang ( נפל signifying a hasty descent, 2 Kings 5:21) from the camel to receive him, according to Oriental custom, in the most respectful manner. She then inquired the name of the man; and as soon as she heard that it was Isaac, she enveloped herself in her veil, as became a bride when meeting the bridegroom. צעיף , θέπιστρον , the cloak-like veil of Arabia (see my Archäologie , §103, 5). The servant then related to Isaac the result of his journey; and Isaac conducted the maiden, who had been brought to him by God, into the tent of Sarah his mother, and she became his wife, and he loved her, and was consoled after his mother, i.e., for his mother's death. האהלה , with ה local, in the construct state, as in Genesis 20:1; Genesis 28:2, etc.; and in addition to that, with the article prefixed (cf. Ges. Gram . §110, 2 bc ).