1 And Abraham `is' old, he hath entered into days, and Jehovah hath blessed Abraham in all `things';
2 and Abraham saith unto his servant, the eldest of his house, who is ruling over all that he hath, `Put, I pray thee, thy hand under my thigh,
3 and I cause thee to swear by Jehovah, God of the heavens, and God of the earth, that thou dost not take a wife for my son from the daughters of the Canaanite, in the midst of whom I am dwelling;
4 but unto my land and unto my kindred dost thou go, and hast taken a wife for my son, for Isaac.'
5 And the servant saith unto him, `It may be the woman is not willing to come after me unto this land; do I at all cause thy son to turn back unto the land from whence thou camest out?'
6 And Abraham saith unto him, `Take heed to thyself, lest thou cause my son to turn back thither;
7 Jehovah, God of the heavens, who hath taken me from the house of my father, and from the land of my birth, and who hath spoken to me, and who hath sworn to me, saying, To thy seed I give this land, He doth send His messenger before thee, and thou hast taken a wife for my son from thence;
8 and if the woman be not willing to come after thee, then thou hast been acquitted from this mine oath: only my son thou dost not cause to turn back thither.'
9 And the servant putteth his hand under the thigh of Abraham his lord, and sweareth to him concerning this matter.
10 And the servant taketh ten camels of the camels of his lord and goeth, also of all the goods of his lord in his hand, and he riseth, and goeth unto Aram-Naharaim, unto the city of Nahor;
11 and he causeth the camels to kneel at the outside of the city, at the well of water, at even-time, at the time of the coming out of the women who draw water.
12 And he saith, `Jehovah, God of my lord Abraham, cause to meet, I pray Thee, before me this day -- (and do kindness with my lord Abraham;
13 lo, I am standing by the fountain of water, and daughters of the men of the city are coming out to draw water;
14 and it hath been, the young person unto whom I say, Incline, I pray thee, thy pitcher, and I drink, and she hath said, Drink, and I water also thy camels) -- her Thou hast decided for Thy servant, for Isaac; and by it I know that Thou hast done kindness with my lord.'
15 And it cometh to pass, before he hath finished speaking, that lo, Rebekah (who was born to Bethuel, son of Milcah, wife of Nahor, brother of Abraham) is coming out, and her pitcher on her shoulder,
16 and the young person `is' of very good appearance, a virgin, and a man hath not known her; and she goeth down to the fountain, and filleth her pitcher, and cometh up.
17 And the servant runneth to meet her, and saith, `Let me swallow, I pray thee, a little water from thy pitcher;'
18 and she saith, `Drink, my lord;' and she hasteth, and letteth down her pitcher upon her hand, and giveth him drink.
19 And she finisheth giving him drink, and saith, `Also for thy camels I draw till they have finished drinking;'
20 and she hasteth, and emptieth her pitcher into the drinking-trough, and runneth again unto the well to draw, and draweth for all his camels.
21 And the man, wondering at her, remaineth silent, to know whether Jehovah hath made his way prosperous or not.
22 And it cometh to pass when the camels have finished drinking, that the man taketh a golden ring (whose weight `is' a bekah), and two bracelets for her hands (whose weight `is' ten `bekahs' of gold),
23 and saith, `Whose daughter `art' thou? declare to me, I pray thee, is the house of thy father a place for us to lodge in?'
24 And she saith unto him, `I `am' daughter of Bethuel, son of Milcah, whom she hath borne to Nahor.'
25 She saith also unto him, `Both straw and provender `are' abundant with us, also a place to lodge in.'
26 And the man boweth, and doth obeisance to Jehovah,
27 and saith, `Blessed `is' Jehovah, God of my lord Abraham, who hath not left off His kindness and His truth with my lord; -- I `being' in the way, Jehovah hath led me to the house of my lord's brethren.'
28 And the young person runneth, and declareth to the house of her mother according to these words.
29 And Rebekah hath a brother, and his name `is' Laban, and Laban runneth unto the man who `is' without, unto the fountain;
30 yea, it cometh to pass, when he seeth the ring, and the bracelets on the hands of his sister, and when he heareth the words of Rebekah his sister, saying, `Thus hath the man spoken unto me,' that he cometh in unto the man, and lo, he is standing by the camels by the fountain.
31 And he saith, `Come in, O blessed one of Jehovah, why standest thou without, and I -- I have prepared the house and place for the camels!'
32 And he bringeth in the man into the house, and looseth the camels, and giveth straw and provender for the camels, and water to wash his feet, and the feet of the men who `are' with him:
33 and setteth before him to eat; but he saith, `I do not eat till I have spoken my word;' and he saith, `Speak.'
34 And he saith, `I `am' Abraham's servant;
35 and Jehovah hath blessed my lord exceedingly, and he is great; and He giveth to him flock, and herd, and silver, and gold, and men-servants, and maid-servants, and camels, and asses;
36 and Sarah, my lord's wife, beareth a son to my lord, after she hath been aged, and he giveth to him all that he hath.
37 `And my lord causeth me to swear, saying, Thou dost not take a wife to my son from the daughters of the Canaanite, in whose land I am dwelling.
38 If not -- unto the house of my father thou dost go, and unto my family, and thou hast taken a wife for my son.
39 `And I say unto my lord, It may be the woman doth not come after me;
40 and he saith unto me, Jehovah, before whom I have walked habitually, doth send His messenger with thee, and hath prospered thy way, and thou hast taken a wife for my son from my family, and from the house of my father;
41 then art thou acquitted from my oath, when thou comest unto my family, and if they give not `one' to thee; then thou hast been acquitted from my oath.
42 `And I come to-day unto the fountain, and I say, Jehovah, God of my lord Abraham, if Thou art, I pray Thee, making prosperous my way in which I am going --
43 (lo, I am standing by the fountain of water), then the virgin who is coming out to draw, and I have said unto her, Let me drink, I pray thee, a little water from thy pitcher,
44 and she hath said unto me, Both drink thou, and also for thy camels I draw -- she is the woman whom Jehovah hath decided for my lord's son.
45 `Before I finish speaking unto my heart, then lo, Rebekah is coming out, and her pitcher on her shoulder, and she goeth down to the fountain, and draweth; and I say unto her, Let me drink, I pray thee,
46 and she hasteth and letteth down her pitcher from off her and saith, Drink, and thy camels also I water; and I drink, and the camels also she hath watered.
47 `And I ask her, and say, Whose daughter `art' thou? and she saith, Daughter of Bethuel, son of Nahor, whom Milcah hath borne to him, and I put the ring on her nose, and the bracelets on her hands,
48 and I bow, and do obeisance before Jehovah, and I bless Jehovah, God of my lord Abraham, who hath led me in the true way to receive the daughter of my lord's brother for his son.
49 `And now, if ye are dealing kindly and truly with my lord, declare to me; and if not, declare to me; and I turn unto the right or unto the left.'
50 And Laban answereth -- Bethuel also -- and they say, `The thing hath gone out from Jehovah; we are not able to speak unto thee bad or good;
51 lo, Rebekah `is' before thee, take and go, and she is a wife to thy lord's son, as Jehovah hath spoken.'
52 And it cometh to pass, when the servant of Abraham hath heard their words, that he boweth himself towards the earth before Jehovah;
53 and the servant taketh out vessels of silver, and vessels of gold, and garments, and giveth to Rebekah; precious things also he hath given to her brother and to her mother.
54 And they eat and drink, he and the men who `are' with him, and lodge all night; and they rise in the morning, and he saith, `Send me to my lord;'
55 and her brother saith -- her mother also -- `Let the young person abide with us a week or ten days, afterwards doth she go.'
56 And he saith unto them, `Do not delay me, seeing Jehovah hath prospered my way; send me away, and I go to my lord;'
57 and they say, `Let us call for the young person, and ask at her mouth;'
58 and they call for Rebekah, and say unto her, `Dost thou go with this man?' and she saith, `I go.'
59 And they send away Rebekah their sister, and her nurse, and Abraham's servant, and his men;
60 and they bless Rebekah, and say to her, `Thou `art' our sister; become thou thousands of myriads, and thy seed doth possess the gate of those hating it.'
61 And Rebekah and her young women arise, and ride on the camels, and go after the man; and the servant taketh Rebekah and goeth.
62 And Isaac hath come in from the entrance of the Well of the Living One, my Beholder; and he is dwelling in the land of the south,
63 and Isaac goeth out to meditate in the field, at the turning of the evening, and he lifteth up his eyes, and looketh, and lo, camels are coming.
64 And Rebekah lifteth up her eyes, and seeth Isaac, and alighteth from off the camel;
65 and she saith unto the servant, `Who `is' this man who is walking in the field to meet us?' and the servant saith, `It `is' my lord;' and she taketh the veil, and covereth herself.
66 And the servant recounteth to Isaac all the things that he hath done,
67 and Isaac bringeth her in unto the tent of Sarah his mother, and he taketh Rebekah, and she becometh his wife, and he loveth her, and Isaac is comforted after `the death of' his mother.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 24
Commentary on Genesis 24 Keil & Delitzsch Commentary
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 .
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.
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.
“ 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.
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.
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.
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.
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.
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.
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 ).