Genesis 24

Translator Notes

1. 'Advanced in days' (ba bayyamim) — literally, 'he had come into the days.' The idiom conveys not merely old age but the fullness of a long life experienced. Abraham has 'entered into' his days — he has lived them fully. He is approximately 140 years old at this point (Sarah died at 127 when Abraham was 137, and some time has passed).
2. 'The LORD had blessed Abraham in all things' (vaYHWH berakh et-Avraham bakkol) — this sweeping summary sets the stage for Abraham's final major act: securing a wife for Isaac. The word bakkol ('in all, in everything') encompasses wealth, descendants, land, and divine favor. Yet one critical matter remains: Isaac is unmarried, and the covenant line requires continuation.

Key Terms

Translator Notes

1. 'The elder of his household, who ruled over all that he had' — the servant is unnamed here, though tradition identifies him as Eliezer of Damascus (15:2). He is Abraham's most trusted steward, the chief administrator of all his affairs. The magnitude of the mission — choosing a wife for the covenant heir — is entrusted to this one man.
2. 'Put your hand under my thigh' (sim-na yadkha tachat yerekhi) — the thigh (yarekh) is a euphemism for the procreative organ. This oath gesture involves placing the hand near the source of progeny, invoking the unborn descendants as witnesses to the oath. The practice underscores that the oath concerns the future of Abraham's line. Some interpreters connect it to the covenant of circumcision — swearing by the sign of the covenant itself. The gesture appears only here and in 47:29 (Jacob's oath to Joseph).

Translator Notes

1. 'The LORD, the God of heaven and the God of the earth' (YHWH Elohei hashamayim ve'Elohei ha'arets) — the most expansive divine title Abraham uses. It asserts YHWH's universal sovereignty over both heavenly and earthly realms, establishing the cosmic weight of this oath. The God who rules all creation is invoked as guarantor of the servant's mission.
2. 'You shall not take a wife for my son from the daughters of the Canaanites' — Abraham's prohibition is categorical. The concern is not racial but religious and covenantal: the Canaanite culture was saturated with practices incompatible with the worship of YHWH. Intermarriage would risk the dilution or abandonment of covenant faithfulness. This concern becomes a recurring theme (cf. 26:34–35; 27:46; 28:1).

Translator Notes

1. 'To my land and to my kindred' (el-artsi ve'el-moladti) — Abraham sends the servant back to Mesopotamia, to the family from which Abraham himself came. The word moledeth means 'kindred, birthplace, native land.' Abraham left this land in obedience to God's call (12:1); now he reaches back to it for a bride. The logic is not ethnic purity but covenantal compatibility: the family of Terah, though not yet monotheistic, is at least not Canaanite and may be more receptive to the God of Abraham.
2. 'For my son, for Isaac' (livni leYitschaq) — the double specification ('my son... Isaac') echoes the style of 22:2 ('your son, your only son, whom you love — Isaac'). Isaac is again singled out with particular emphasis as the heir through whom everything continues.

Translator Notes

1. The servant raises a practical objection: what if the woman refuses to relocate? His solution — take Isaac to Mesopotamia — seems logical but would undermine the entire covenantal geography. Abraham's departure from Mesopotamia was itself an act of obedience; returning Isaac would reverse the trajectory of the divine call.
2. 'Perhaps' (ulay) — the servant's caution is reasonable, not faithless. He is thinking through contingencies. But Abraham's response in vv. 6–8 will reveal that for Abraham, some contingencies are simply not acceptable.

Translator Notes

1. 'Take care' (hishamer lekha) — literally, 'guard yourself.' This is a stern warning, not a gentle suggestion. The reflexive form (hishamer) emphasizes personal responsibility: 'You yourself must be on guard against this.' Abraham's tone shifts from request to command. Isaac must not go to Mesopotamia under any circumstances. The promised land is not merely a preference; it is a theological necessity.

Translator Notes

1. 'He will send His angel before you' (hu yishlach mal'akho lefanekha) — Abraham's confidence rests not on the servant's skill but on divine providence. The angel (mal'akh, 'messenger') goes ahead as a divine advance guard, preparing the way. Abraham has learned through decades of experience that God orchestrates events according to His promises. This is not presumption but mature faith: Abraham trusts the God who has spoken and sworn.
2. 'Who took me from my father's house' (asher leqachani mibbeit avi) — Abraham recounts his own story as the ground of his confidence. The same God who initiated the journey will bring it to completion. The verbs accumulate — 'took me,' 'spoke to me,' 'swore to me' — building a case from personal experience that God finishes what He starts.
3. 'To your offspring I will give this land' (lezar'akha etten et-ha'arets hazzot) — Abraham quotes the divine promise (cf. 12:7; 13:15; 15:18). The land promise is the theological anchor for keeping Isaac in Canaan. If the offspring must inherit this land, then the heir must remain in it.

Translator Notes

1. 'You shall be free from this oath' (veniqita mishvu'ati zot) — the verb niqah means 'to be clean, free, acquitted.' Abraham provides a contingency that releases the servant from obligation if the woman refuses — but the prohibition against taking Isaac back stands regardless. The oath has a built-in escape clause, demonstrating Abraham's reasonableness, but the non-negotiable principle remains: Isaac stays in Canaan.
2. 'Only do not bring my son back there' (raq et-beni lo tashev shammah) — the word raq ('only, but') introduces the one absolute condition. Abraham repeats this prohibition from v. 6, framing his instructions with it. The servant may fail to find a wife, but he must not fail in this: Isaac does not go back. The promised land holds the heir, not the other way around.

Translator Notes

1. The oath is solemnized. The servant physically commits — hand under thigh — and verbally commits — 'swore to him.' The narrative moves from instruction to oath to action without delay, reflecting the urgency and importance of the mission.

Key Terms

Translator Notes

1. 'Ten camels' — a substantial caravan indicating wealth and the seriousness of the mission. Ten camels could carry considerable cargo — gifts, provisions, and trade goods. The size of the entourage would also serve as a visible demonstration of Abraham's prosperity to the prospective bride's family.
2. 'Aram-naharaim' (Aram Naharayim) — literally, 'Aram of the two rivers,' referring to the region of upper Mesopotamia between the Euphrates and Habur rivers (or Euphrates and Tigris). The KJV renders it 'Mesopotamia' (from Greek, also meaning 'between rivers'). This is the ancestral homeland of Abraham's family.
3. 'The city of Nahor' (ir Nachor) — either a city belonging to or named after Abraham's brother Nahor, or the city where Nahor settled. This is likely Haran or a nearby settlement in the region of Paddan-aram.

Translator Notes

1. 'Made the camels kneel down' (vayyavrekh haggemalim) — the verb barakh in the Hiphil means 'to cause to kneel.' The camels are settled for rest, and the servant positions himself strategically at the well. Wells were social gathering points, especially in the evening when women came to draw water for the household. The servant's timing is deliberate — he arrives when he is most likely to encounter eligible women.
2. 'The time when the women go out to draw water' (le'et tset hasho'avot) — this detail sets the scene for the pivotal encounter. The well as a meeting place for future spouses is a recurring biblical type-scene (cf. Jacob and Rachel at the well in 29:1–12; Moses and Zipporah at the well in Exodus 2:15–21). The servant positions himself within this culturally expected framework.

Key Terms

Translator Notes

1. 'O LORD, God of my master Abraham' (YHWH Elohei adoni Avraham) — the servant does not call YHWH 'my God' but 'the God of my master Abraham.' This may indicate that the servant's own relationship with YHWH is mediated through Abraham, or it may be a deliberate rhetorical appeal: 'For the sake of Abraham, who serves You — act on his behalf.'
2. 'Grant me success' (haqreh-na lefanay) — literally, 'cause to happen before me.' The verb qarah means 'to happen, to encounter, to occur.' The servant asks God to orchestrate a providential encounter — not mere luck but divinely arranged circumstance.
3. 'Show steadfast love' (aseh-chesed) — chesed is one of the richest words in the Hebrew Bible: steadfast love, loyal love, covenant faithfulness, lovingkindness. The servant asks God to demonstrate chesed toward Abraham by making this mission succeed. The word will recur throughout the chapter (vv. 14, 27, 49) as the theological lens through which the entire narrative is interpreted.

Translator Notes

1. The servant describes his position — standing by the well — and the circumstance — women are coming to draw water. He sets the scene for the specific sign he is about to request from God.

Translator Notes

1. 'The one whom You have appointed' (otah hokhachta) — the verb yakhach in the Hiphil means 'to decide, to prove, to appoint, to designate.' The servant asks for a specific, observable sign by which God's choice will be made evident. The sign is not arbitrary but reveals character: a woman who not only gives water to a stranger but volunteers to water ten thirsty camels demonstrates extraordinary generosity, initiative, and physical stamina.
2. 'I will water your camels also' — a single camel can drink 20–30 gallons of water after a long journey. Ten camels could require 200–300 gallons. Drawing this water by hand from a well with a jar is enormous labor — possibly hours of work. The servant's test identifies a woman of remarkable energy, generosity, and willingness to serve beyond what is asked.
3. 'By this I shall know that You have shown steadfast love (chesed) to my master' — the sign, when fulfilled, will be interpreted not as coincidence but as divine chesed in action. Providence is recognized through specific, confirmable events.

Key Terms

Translator Notes

1. 'Before he had finished speaking' (terem killah ledabber) — the swiftness of the answer is stunning. The servant has not even completed his prayer when Rebekah appears. This is not merely efficient timing; it is a narrative signal of divine responsiveness. God answers before the asking is done (cf. Isaiah 65:24, 'Before they call I will answer').
2. 'Rebekah' (Rivqah) — her name may derive from a root meaning 'to tie, to bind' or 'to fatten' (as in a young cow/heifer), though the etymology is uncertain. She is introduced with her full genealogy: daughter of Bethuel, granddaughter of Milcah and Nahor (Abraham's brother). She is Abraham's grand-niece — family, as Abraham specified.
3. 'Her jar upon her shoulder' — the image is vivid and concrete. Rebekah is actively engaged in the daily labor of drawing water. She is not idle, not waiting to be found; she is working. The jar on the shoulder indicates she has come to the well for its intended purpose.

Key Terms

Translator Notes

1. 'Very beautiful in appearance' (tovat mar'eh me'od) — the narrator provides physical description, as with Sarah (12:11) and later Rachel (29:17). Beauty in the patriarchal narratives is noted but is never the primary criterion for divine selection; character and action are what matter.
2. 'A virgin — no man had known her' (betulah ve'ish lo yeda'ah) — the word betulah denotes a young woman of marriageable age, and the clarifying phrase 'no man had known her' (using yada' in its sexual sense) makes the virginity explicit. This double statement ensures there is no ambiguity about her status. She is eligible and unattached.
3. 'She went down to the spring and filled her jar and came up' — the verbs convey purposeful, unself-conscious activity. Rebekah descends, fills, ascends — she is capable, industrious, and going about her ordinary routine. The extraordinary encounter is about to intersect with the ordinary.

Translator Notes

1. 'Ran to meet her' (vayyarots liqratah) — the servant runs. The urgency reflects his recognition that this moment may be the answer to his prayer. He does not passively wait; he acts on the opportunity. The verb ruts ('to run') conveys eagerness and purposefulness.
2. 'A little water' (me'at-mayim) — the servant asks modestly, requesting only 'a little.' This restrained request is part of the test: will she offer merely what is asked, or will she go beyond? The sign requires her to volunteer to water the camels — something the servant deliberately does not request.

Translator Notes

1. 'Drink, my lord' (sheteh adoni) — Rebekah responds immediately and respectfully. She addresses a stranger as 'my lord' (adoni), showing courtesy. She does not hesitate or question why a stranger is asking her for water.
2. 'She quickly lowered her jar' (vatemaher vattored kaddah) — the verb mahar ('to hasten') is characteristic of Rebekah. She acts with speed and energy. This haste is not nervousness but readiness — a willingness to serve that does not calculate or delay.

Translator Notes

1. 'I will draw water for your camels also, until they have finished drinking' (gam ligmallekha esh'av ad im-killu lishtot) — this is the moment the servant has been waiting for. Rebekah volunteers exactly what the sign required: water for the camels. And she does not offer a token gesture ('I'll draw a little for them too') but commits to the full task: 'until they have finished drinking.' This is a pledge of enormous labor — potentially hours of carrying water for ten thirsty camels. The word gam ('also') is the crucial addition: she goes beyond what was asked.

Translator Notes

1. 'She quickly emptied... and ran again... and drew for all his camels' — three verbs of vigorous action in rapid succession: emptied (vateta'ar), ran (vattarots), drew (vattish'av). Rebekah's energy is extraordinary. She does not walk; she runs. She does not offer halfheartedly; she draws for all the camels. The narrative emphasizes her physical vigor and wholehearted generosity through the accumulation of active verbs.

Key Terms

Translator Notes

1. 'Gazed at her in silence' (mishtae'eh lah macharish) — two remarkable words. Mishtae'eh (from sha'ah, 'to gaze, to be astonished') describes rapt, wondering attention — the servant watches Rebekah with astonishment. Macharish means 'being silent, holding one's peace.' He says nothing. This is the silence of a man witnessing what may be a miracle unfolding before his eyes. He does not interrupt; he does not prompt; he watches and waits to see whether God is at work.
2. 'Whether the LORD had made his journey successful or not' — despite the sign matching perfectly, the servant does not leap to conclusions. He holds his judgment in suspense until the full picture emerges. This is patient, discerning faith — not demanding instant certainty but waiting for confirmation.

Translator Notes

1. 'A gold ring, a half-shekel in weight' (nezem zahav beqa mishqalo) — the nezem is a ring, likely a nose ring (cf. v. 47 where it is placed on her nose). A beqa is half a shekel, approximately 5.7 grams of gold. The gift is precious but not overwhelming — a sign of serious interest.
2. 'Two bracelets... ten shekels of gold' (shenei tsemidim... asarah zahav mishqalam) — each bracelet weighs five shekels of gold (approximately 57 grams each, or about 2 ounces). These are substantial gifts of considerable value. The servant presents them only after the sign has been fulfilled — the camels have finished drinking. He waited until Rebekah had fully demonstrated her character before offering gifts.

Translator Notes

1. 'Whose daughter are you?' (bat-mi att) — this is the critical question. The servant needs to know if Rebekah belongs to Abraham's family. Her identity will confirm or deny whether the sign was truly from God. The servant's restraint is notable: he gave the gifts before asking her identity, demonstrating trust that God had indeed guided him, while also needing the genealogical confirmation.

Translator Notes

1. 'The daughter of Bethuel the son of Milcah, whom she bore to Nahor' — Rebekah's genealogy confirms everything: she is the granddaughter of Nahor, Abraham's brother. The servant's prayer has been answered in every particular. The precision of her lineage — not just 'of Nahor's family' but the exact line through Milcah and Bethuel — mirrors the specificity of Abraham's instructions.

Translator Notes

1. 'Straw and feed in abundance, and also room to lodge' — Rebekah goes beyond answering the servant's question. He asked only about lodging; she volunteers that they have provisions for the camels as well (straw for bedding, mispo' for feed). Her generosity and hospitality continue to exceed what is asked — the same pattern of going beyond that characterized her offer to water the camels.

Translator Notes

1. 'Bowed his head and worshipped the LORD' (vayyiqqod... vayyishtachu laYHWH) — two acts: qadad means to bow the head, and hishtachavah means to prostrate oneself in worship. The servant's immediate response to confirmation is worship. He does not congratulate himself on clever planning; he worships the God who arranged the encounter. This is faith recognizing providence.

Key Terms

Translator Notes

1. 'His steadfast love and His faithfulness' (chasdo va'amitto) — the pairing of chesed and emet is one of the great theological dyads of the Hebrew Bible. Chesed is loyal love that keeps its commitments; emet is truth, reliability, faithfulness. Together they describe God's character as both lovingly committed and utterly dependable. God's love is not fickle, and His truth is not cold — they are fused in His dealings with His people.
2. 'The LORD has led me on the way' (badderekh nachani YHWH) — the servant testifies that God actively guided him. The word derekh ('way, road, journey') takes on theological significance: God does not merely permit the journey; He directs it step by step. The verb nachah ('to lead, to guide') echoes the language of divine guidance throughout the Psalms (23:3; 27:11; 31:3).

Translator Notes

1. 'Ran' (vattarots) — Rebekah runs again. She is consistently portrayed as energetic and decisive. She ran to water camels; now she runs to share the news.
2. 'Her mother's household' (beit immah) — not her father's house but her mother's. This designation may reflect the social structure of the household, where women's quarters (the 'mother's tent') were distinct, or it may hint at Bethuel's diminished role (he appears only briefly in v. 50). Laban, Rebekah's brother, emerges as the family's active representative.

Translator Notes

1. 'Laban' (Lavan) — the name means 'white.' This is the first appearance of Laban, who will become a major figure in the Jacob narrative (chapters 29–31). His introduction here is brief but revealing: the next verse will suggest that his eagerness is motivated at least in part by the sight of valuable gifts.

Translator Notes

1. 'When he saw the ring and the bracelets' — the narrator mentions what Laban saw before what he heard. The sequence may be deliberate: Laban's eyes fall first on the gold. This subtle detail begins a characterization that will become explicit in the Jacob narratives — Laban is a man motivated by material gain. His hospitality, while genuine in form, has mercenary undertones.
2. The narrator notes that the servant is 'standing by the camels at the spring' — ten camels loaded with goods. The visual impression of wealth reinforces Laban's motivation to extend hospitality.

Translator Notes

1. 'Blessed of the LORD' (berukh YHWH) — Laban uses YHWH's name, suggesting some familiarity with or acknowledgment of Abraham's God. Whether this reflects genuine faith or diplomatic courtesy is debatable; Laban will later invoke YHWH and other deities interchangeably (31:49–53).
2. 'I have prepared the house, and a place for the camels' — Laban has moved quickly to arrange hospitality. Ancient Near Eastern customs of hospitality were sacred obligations, and Laban fulfills them with energy — though the narrator has already hinted at his underlying motivation.

Translator Notes

1. 'He ungirded the camels' (vayfattach haggemalim) — the verb patach means 'to open, to loosen, to ungird.' The travel gear and loads are removed from the camels, indicating the caravan is settling in for a stay.
2. 'Water to wash his feet' — foot-washing is a standard element of ancient Near Eastern hospitality (cf. 18:4; 19:2; 43:24). After long travel on dusty roads, washing the feet was both practical hygiene and a gesture of welcome and care.

Translator Notes

1. 'I will not eat until I have spoken my words' — the servant refuses to eat before completing his mission. In a culture where sharing a meal carried covenantal implications and created bonds of obligation, the servant's refusal to eat first ensures that the family's decision about Rebekah will not be influenced by the social pressure of having already accepted his hospitality. His mission takes priority over comfort and custom.
2. 'Speak' (dabber) — Laban (or Bethuel, or the household) grants permission. What follows (vv. 34–49) is one of the longest speeches in Genesis: the servant's retelling of the entire narrative.

Translator Notes

1. 'I am Abraham's servant' (eved Avraham anokhi) — the servant identifies himself not by his own name but by his master's. His identity is defined by his relationship to Abraham. This self-designation establishes the authority behind his mission: he comes not on his own behalf but as the representative of a great man known in the region.

Translator Notes

1. The servant catalogs Abraham's wealth in paired categories: flocks and herds, silver and gold, male and female servants, camels and donkeys. The enumeration serves a rhetorical purpose: it demonstrates to Rebekah's family that Isaac's bride will want for nothing. The wealth is attributed entirely to YHWH's blessing — 'the LORD has blessed my master' — framing Abraham's prosperity as divine favor, not mere human achievement.

Translator Notes

1. 'After she had grown old' (acharei ziqnatah) — the servant highlights the miraculous nature of Isaac's birth: Sarah bore a son in her old age. This detail serves to present Isaac as a child of divine promise, not merely of natural procreation.
2. 'He has given him all that he has' — Isaac is Abraham's sole heir. Everything Abraham possesses will pass to Isaac. The bride who marries Isaac will marry into the full inheritance of Abraham's divinely blessed wealth. This is the servant's strongest selling point to the family.

Translator Notes

1. The servant begins retelling Abraham's instructions. This retelling (vv. 37–48) is a characteristic feature of Hebrew narrative: events are narrated, then retold by a character within the story. The retelling is not identical to the original — there are subtle variations that reflect the servant's perspective and rhetorical goals.

Translator Notes

1. 'My father's house... my family' (beit avi... mishpachti) — in the original instructions (v. 4), Abraham said 'my land and my kindred' (artsi... moladti). The servant's retelling shifts to 'my father's house and my family,' which is more specific and more personal. This rhetorical adjustment makes Abraham's request sound like a family reunion — emphasizing the kinship connection to Rebekah's household.

Translator Notes

1. The servant recounts his own objection from v. 5 but abbreviates it, omitting the question about taking Isaac back. In the retelling, the servant streamlines the exchange, focusing on the essential question and Abraham's confident answer.

Translator Notes

1. 'Before whom I have walked' (asher-hithallakhti lefanav) — in the original (v. 7), Abraham said 'who took me from my father's house.' The servant's retelling substitutes 'before whom I have walked,' using the language of covenant faithfulness (cf. 17:1, 'Walk before me and be blameless'). This variation is not error but rhetorical adaptation: the servant emphasizes Abraham's lifelong devotion to YHWH, presenting his master as a man of proven faith.
2. 'Will send His angel with you' — in v. 7, Abraham said 'before you' (lefanekha); here the servant says 'with you' (ittakh). The preposition shifts from 'ahead of' to 'alongside.' Both are true: God goes before to prepare and walks alongside to accompany.

Translator Notes

1. 'Free from my oath' (naqi me'alati) — the word alah here means 'oath' (with the sense of 'curse/imprecation for oath-breaking'). The servant recounts the release clause: if the family refuses, he is absolved. Notably, the servant omits Abraham's emphatic repetition of 'do not take my son back there' (vv. 6, 8). In addressing Rebekah's family, this prohibition would be irrelevant and potentially offensive — they might wonder why returning to their land is so objectionable. The servant tailors his account to his audience.

Translator Notes

1. The servant now retells his prayer at the well (originally vv. 12–14). Again, the retelling varies slightly from the original, condensing and adapting the language. He emphasizes the conditional nature of his request: 'if You are indeed prospering' — presenting himself as humbly seeking confirmation rather than demanding signs.

Translator Notes

1. 'The young woman' (ha'almah) — in the original prayer (v. 14), the servant used na'arah ('young woman, girl'). Here in the retelling he uses almah, a word denoting a young woman of marriageable age. The two terms are largely synonymous in this context, though almah specifically connotes a maiden in the bloom of youth.

Translator Notes

1. 'The woman whom the LORD has appointed' (ha'ishah asher-hokhiach YHWH leven adoni) — the verb yakhach again: 'appointed, designated, decided.' The servant frames the entire encounter as God's decision, not his own preference or Abraham's scheme. The right woman is the one YHWH designates through the sign.

Translator Notes

1. 'Speaking in my heart' (ledabber el-libbi) — in the original (v. 15), the narrator simply said 'before he had finished speaking' (terem killah ledabber). The servant's retelling adds 'in my heart,' indicating that his prayer was silent, internal — a conversation with God conducted within, not spoken aloud. This detail reveals that even the prayer was private; Rebekah's appearance was not prompted by overhearing his words.

Translator Notes

1. The servant's retelling matches the original events closely here, confirming Rebekah's swift, generous response. The fulfillment of the sign is presented directly to the family so they can judge for themselves: every element of the prayer was answered exactly as requested.

Translator Notes

1. 'I put the ring on her nose' (va'asim hannezem al-appah) — this verse clarifies that the nezem is a nose ring (appah, 'her nose'), not an earring. In the original narration (v. 22), the servant 'took' the ring after the camels finished drinking; here he says he placed it on her nose after learning her identity. The slight reordering in the retelling may reflect the servant presenting his actions in the most fitting sequence for his audience — showing that he confirmed her identity before bestowing the gifts. Some scholars see this as the servant slightly reshaping events for rhetorical effect.

Translator Notes

1. 'The way of truth' (derekh emet) — in v. 27, the servant said God had led him 'on the way' (badderekh); here he adds 'of truth' (emet). The path was not just any road but the way of faithfulness, the true path. Emet here carries the sense of 'reliability, trustworthiness, truth' — God's guidance is dependable and leads to the right destination.
2. 'The daughter of my master's brother' (bat-achi adoni) — the servant summarizes the genealogical connection: Rebekah is the granddaughter of Abraham's brother Nahor, making her Abraham's grand-niece. The kinship connection fulfills Abraham's requirement exactly.

Translator Notes

1. 'Steadfast love and faithfulness' (chesed ve'emet) — the servant uses the same word pair he attributed to God in v. 27. The implication is powerful: just as God has shown chesed and emet toward Abraham, will this family do the same? He invites them to participate in God's own pattern of covenant faithfulness.
2. 'That I may turn to the right or to the left' — a practical statement: if the answer is no, the servant will seek elsewhere. But it also gently applies pressure: the servant has options, and delay or equivocation will simply send him in another direction. The family must decide.

Key Terms

Translator Notes

1. 'The thing has come from the LORD' (meYHWH yatsa haddavar) — this is the decisive declaration. Laban and Bethuel recognize divine agency in the servant's account. The word davar ('thing, word, matter') has emerged 'from YHWH' — it originated with God, not with human scheming. Their acknowledgment removes any ground for refusal.
2. 'We cannot speak to you bad or good' — this idiom means 'we have nothing to say against it; it is settled.' They cannot oppose what God has arranged. The merism 'bad or good' encompasses every possible response — none is available to them. God's will has foreclosed debate.
3. Laban is named first, before his father Bethuel, suggesting Laban is the primary spokesman. Bethuel's role is minimal throughout the chapter, leading some commentators to speculate that he was elderly, infirm, or socially subordinate to his more assertive son.

Translator Notes

1. 'As the LORD has spoken' (ka'asher dibber YHWH) — the family attributes the arrangement to YHWH's speech, His declared will. They frame their consent not as a concession but as obedience to divine direction. The phrase 'as the LORD has spoken' carries the weight of prophetic fulfillment — what God has determined is now being carried out.

Translator Notes

1. 'He bowed himself to the ground before the LORD' — for the third time in the narrative (cf. vv. 26, 48), the servant worships. His instinct at every turning point is worship. Success does not produce self-congratulation but prostration before the God who brought it about. This pattern of worship punctuates the entire journey: prayer before action, worship after confirmation.

Translator Notes

1. 'Articles of silver and articles of gold and garments' — bridal gifts (mohar) given to the bride herself. These are personal possessions that belong to Rebekah, not to her family.
2. 'Precious things to her brother and to her mother' (migdanot... le'achiha ule'immah) — separate gifts to Laban and Rebekah's mother (again, the father is not mentioned as a recipient). Migdanot are 'choice things, delicacies, precious items.' These gifts to the family are distinct from the bridal gifts — they secure the family's goodwill and formalize the agreement.

Translator Notes

1. 'Send me away to my master' (shallechuni la'adoni) — now, with the agreement secured, the servant eats (cf. his refusal in v. 33). The next morning, he is eager to depart immediately. His single-minded devotion to his mission allows no lingering. He has accomplished what he was sent to do and seeks to return without delay.

Translator Notes

1. 'A few days, at least ten' (yamim o asor) — the word yamim can mean 'days' or, idiomatically, 'a period of time' (even a year in some contexts). The addition 'at least ten' (o asor) suggests a minimum of ten days, possibly longer. The family wants more time with Rebekah before she leaves. This is understandable: they are losing a daughter and sister, and the departure is permanent — she will travel hundreds of miles to a land she has never seen.
2. 'Her brother and her mother' — again Bethuel is absent from the conversation. Laban and Rebekah's mother are the active decision-makers.

Translator Notes

1. 'Do not delay me' (al-te'acharu oti) — the servant presses for immediate departure. His argument is theological: 'the LORD has prospered my way.' To delay is to impede what God has set in motion. The servant's urgency reflects his conviction that divine momentum should not be resisted by human sentiment, however natural that sentiment may be.

Translator Notes

1. 'Let us call the young woman and ask her' (niqra lanna'ar venish'alah et-piha) — literally, 'let us ask her mouth.' This is a remarkable moment: the family will let Rebekah decide for herself. In a culture where marriage arrangements were typically made by male family members, Rebekah is given a voice. Her consent is sought. This is not merely procedural; the narrative presents her agency as essential to the story's resolution.

Translator Notes

1. 'Will you go with this man? And she said, I will go' (hatelkhi im-ha'ish hazzeh vattomer elekh) — the question is direct and the answer is decisive. Elekh — 'I will go.' One word. No hesitation, no conditions, no request for more time. Rebekah's response echoes Abraham's own decisive obedience when called to leave his homeland. Like Abraham, she steps into an unknown future based on a conviction that this is the right path. Her single-word answer is one of the most powerful moments of personal agency in Genesis.
2. The courage required should not be understated: Rebekah is agreeing to leave her family, her homeland, and everything familiar to travel to a distant land and marry a man she has never met. Her 'I will go' is an act of faith and determination that parallels Abraham's 'lekh-lekha' obedience.

Translator Notes

1. 'Her nurse' (menikktah) — Rebekah's childhood nurse accompanies her on the journey. This nurse, later identified as Deborah (35:8), provides a link to home and continuity of care. Her presence suggests that while Rebekah is bold, the family ensures she does not depart entirely alone among strangers.

Key Terms

Translator Notes

1. 'Thousands of ten thousands' (le'alfei revavah) — an extravagant blessing of fertility and multiplication. The language echoes the Abrahamic promise of innumerable descendants (cf. 22:17). Though the family may not fully understand the covenantal dimensions, their blessing aligns with God's purposes for Abraham's line.
2. 'May your offspring possess the gate of those who hate them' (veyirash zar'ekh et sha'ar son'av) — this blessing closely echoes God's words to Abraham after the Akedah (22:17): 'your offspring shall possess the gate of his enemies.' The gate represents the seat of power and authority in a city. To 'possess the gate' is to have dominion, victory, and authority. The family's farewell blessing unwittingly repeats the divine covenant promise.

Translator Notes

1. 'Rebekah arose' (vattaqom Rivqah) — the verb qum ('to arise') signals decisive action, departure, a new phase beginning. Rebekah rises — she is not carried or led passively. She mounts the camel and follows.
2. 'Her young women' (na'aroteha) — Rebekah has attendant women who accompany her. She does not travel alone but as a woman of status with her own household.

Translator Notes

1. 'Beer-lahai-roi' — the 'Well of the Living One Who Sees Me,' named by Hagar in 16:14 after her encounter with the angel of the LORD. It is striking that Isaac settles near this well — the place associated with God's compassion for the outcast Hagar. The connection may hint at Isaac's contemplative, gentle character — he is drawn to places of divine encounter and sees significance in Hagar's story.
2. 'The land of the Negev' (erets hanNegev) — the dry, semi-arid southern region of Canaan. Isaac's location in the Negev places him at a distance from Hebron (where Abraham is), suggesting some degree of independent establishment.

Key Terms

Translator Notes

1. 'To meditate' (lasuach) — the verb suach is rare and its precise meaning is debated. It may mean 'to meditate, to muse, to pray, to walk about, to converse (with oneself or with God).' The traditional rendering 'meditate' suggests contemplative prayer or reflection. Some scholars connect it to siach ('to speak, to commune'). Whatever the exact nuance, Isaac is portrayed as a reflective, inward man — walking alone in the field at dusk, engaged in thought or prayer. This is the only glimpse the narrative gives us of Isaac's interior life at this moment, and it is one of quiet solitude.
2. 'Toward evening' (lifnot erev) — the same time of day when the servant arrived at the well (v. 11). Evening frames both the departure point and the arrival point of this journey. The setting sun provides a backdrop of beauty and transition for the meeting about to take place.

Translator Notes

1. 'She dismounted from the camel' (vattippol me'al haggamal) — the verb naphal means 'to fall,' which suggests she dismounted quickly, perhaps even leaping down. Whether this is haste, respect, or startled excitement, the narrative leaves ambiguous. The act is spontaneous — she sees a man in the field and immediately acts. Their eyes meet across the distance: he lifts his eyes (v. 63), she lifts hers (v. 64). The symmetry is deliberate and beautiful.

Key Terms

Translator Notes

1. 'Who is this man walking in the field to meet us?' — Rebekah's first words about Isaac are a question filled with curiosity. She sees a solitary figure approaching across the field in the fading light. The moment has the quality of a scene from a story — and indeed it is one of the most evocative meeting scenes in all of ancient literature.
2. 'She took her veil and covered herself' (vattiqach hatsa'if vattitkkas) — the tsa'if is a large veil or wrapper. Rebekah veils herself upon learning the man is Isaac — her future husband. The veiling is an act of modesty and bridal custom, marking the transition from stranger to bride. It is also the introduction of the veil motif that will recur dramatically when Laban substitutes Leah for Rachel on Jacob's wedding night (29:23–25).

Translator Notes

1. 'All the things that he had done' — the servant recounts the entire journey to Isaac. This is the third telling: the narrator told it (vv. 10–27), the servant retold it to Laban's family (vv. 34–49), and now he tells Isaac. The narrative does not repeat the speech a third time but summarizes it, trusting the reader to understand the content. The repetition is itself theologically significant: the story of God's providence is worth telling and retelling.

Key Terms

Translator Notes

1. 'Into the tent of Sarah his mother' (ha'ohelah Sarah immo) — Isaac brings Rebekah into Sarah's tent, not just any tent. This act symbolically installs Rebekah as the new matriarch, the successor to Sarah. The tent that was empty since Sarah's death (chapter 23) is now occupied again. Life continues; the matriarchal line is renewed.
2. 'And he loved her' (vayye'ehavehah) — this is one of the rare explicit statements of marital love in Genesis. The verb ahav ('to love') here describes not the initial attraction but the settled, committed love that follows marriage. Isaac and Rebekah's love is stated simply and without elaboration — a quiet, profound declaration.
3. 'And Isaac was comforted after his mother's death' (vayyinnachem Yitschaq acharei immo) — the verb nacham means 'to be comforted, to be consoled.' Isaac's grief for Sarah, which has shadowed the narrative since chapter 23, finds resolution in Rebekah. She fills the void left by his mother's death — not as a replacement but as a new source of love and companionship. The chapter that began with Abraham's old age and the need to secure the future ends with Isaac comforted, married, and loved. The covenant continues.