Gênesis 24
Bob Utley · You Can Understand the Bible
Gênesis 24:1-9
24:1 "Now Abraham was old, advanced in age" When one compares Gen. 25:20, which says that Isaac was forty years old at his marriage to Rebekah, with Gen. 21:5, which says that Abraham was 100 years old at the birth of Isaac, then it seems that Abraham was 140 years old at the beginning of chapter 24. He lived to be 175 (cf. Gen. 25:7). ▣ "and the Lord had blessed Abraham in every way" See a complete listing of these blessings at Gen. 24:35. 24:2 "Abraham said to his servant, the oldest of his household, who had charge of all that he owned" The ADJECTIVE "oldest" (BDB 278, from the NOUN "beard") can mean a person of authority, not necessarily the oldest in age (cf. Gen. 50:7; Isa. 3:2). Many commentators assume that this faithful servant is Eliezer of Damascus, mentioned in Gen. 15:2. The fact that he was securing a wife for Isaac shows his unselfish nature in connection with the inheritance rights. As a matter of fact this is one of the most godly, beautiful, and faithful supporting actors mentioned in the Bible. ▣ "Please place your hand under my thigh" The VERB "place" (BDB 962, KB 1321, Qal IMPERATIVE) is an important cultural command related to the oath of Gen. 24:3 ("swear," BDB 989, KB 1396, Hiphil IMPERFECT used in a COHORTATIVE sense). This particular cultural act is mentioned only here and in Gen. 47:29. There have been several theories as to its exact purpose. Since the thigh represents the symbol of a man's descendants (BDB 437,1,b, cf. Gen. 46:26; Exod. 1:5; Jdg. 8:30), this may refer to the genital organs. If this is true it seems to refer to circumcision, which is the sign of YHWH's covenant (cf. Gen. 24:3). This is the way that this verse is interpreted by the Targum of Jonathan and Rashi. It is conceded that this refers to descendants and therefore, Jerome, Augustine, and Luther all say that it refers to the ultimate descendant of Abraham, the Messiah. Some see it as referring to the lordship of Abraham to this particular administrator for this important task of finding a wife for Isaac (cf. Aben Ezra and Calvin). It may reflect a cultural curse oath of sterility if violated. SPECIAL TOPIC: LAYING ON OF HANDS 24:3 "I will make you swear by the Lord, the God of heaven and the God of earth" There has been much discussion among commentators whether Abraham was a true monotheist or simply a henotheist (someone who had only one god himself, but did not deny the existence of other gods). Because of phrases like this, I believe that Abraham was a monotheist. Most scholars assume that full-blown monotheism, in a philosophical sense, did not develop until the 8 th century Prophets. SPECIAL TOPIC: MONOTHEISM ▣ "you shall not take a wife for my son from the daughters of the Canaanites" This is probably because of the prophecy of Gen. 15:13-16 or Gen. 9:25-27 (also note Exod. 34:15-16 and Deut. 7:3-6). Abraham had met several godly men who were Canaanites. the Amorite mentioned in Gen. 14;13 Melchizedek, mentioned in Gen. 14:18 Abimelech, mentioned in Genesis 20 This shows that the ultimate degradation of the Amorite was not yet complete at this stage in history. 24:4 "go to my country and to my relatives" This refers to Ur of the Chaldees and the family of Nahor mentioned in Gen. 11:27-31. 24:5 "Suppose the woman is not willing to follow me to this land" Apparently, the servant was concerned with the specific stipulations that Abraham had put in his request. Abraham was concerned that Isaac have a wife who was willing, by faith, to leave her family, as he had to leave his family knew YHWH, their God ▣ "should I take your son back to the land from where you came" Verse 5 is an emphatic question (Hiphil INFINITIVE ABSOLUTE and Hiphil IMPERFECT VERB of the same root, BDB 996, KB 1427) by the servant and Gen. 24:6 is an emphatic command ("see to it that you do not take," a Niphal IMPERATIVE [BDB 1036, KB 1581] followed by a Hiphil IMPERFECT [BDB 996, KB 1427]of the same VERB used in Gen. 24:5) by Abraham that Isaac is not to return to the land of Abraham's birth. There are two possible reasons: they were still polytheistic God's promises specifically related to Canaan (cf. Gen. 24:7; Heb. 11:15; Gen. 12:7; 13:15; 15:18) 24:7 "The Lord" See SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "the God of heaven" The LXX expandfs the designation to "God of Heaven and God of Earth," from v. 3. See Special Topics: SPECIAL TOPIC: HEAVEN SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN Notice the number of things YHWH did for/to Abraham. took me from my father's house ‒ BDB 542, KB 534, Qal PERFECT spoke to me ‒ BDB 180, KB 210, Piel PERFECT (see SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS) swore to me ‒ BDB 989, KB 1396, Niphal PERFECT He will send His angel before you ‒ BDB 1018, KB 1511, Qal IMPERFECT ▣ "He will send His angel before you" YHWH's angel often speaks and acts to carry out YHWH's will. He is mentioned several times in Genesis (cf. Gen. 16:7; 21:17; 22:11; also note Exod. 23:20,23). See note at Gen. 12:7 and SPECIAL TOPIC: THE ANGEL OF THE LORD
Gênesis 24:10-14
24:10 "Then the servant took ten camels" There has been much discussion among historians concerning the date when camels were domesticated. It is true that they were not widely used for commercial purposes (i.e., caravans) until 1200 B.C., but they seem to have been domesticated much earlier for private use. See IVP Bible Background Commentary, p. 55. ▣ "Mesopotamia" This is the Hebrew term "Aram-na-harain" (BDB 74 and BDB 625, cf. Deut. 23:4), which seems to mean "Aram of the two rivers." This phrase refers to northern central Mesopotamia. ▣ "the city of Nahor" Nahor (BDB 637, the meaning is uncertain) is the name of Terah, Abraham's father's father (cf. Gen. 11:22,23,24,25; 1 Chr. 1:26). It is also the name of one of Terah's sons (Gen. 11:26,27,29). Apparently, Abraham is telling the servant to return to the city where his brother Nahor lives (Gen. 22:20-24). It may have been known by another name, possibly even Ur of the Chaldees, Abrahams' original home or to the place where many of his family moved, Haran (cf. Gen. 11:31). The NIV Study Bible note mentions that a city by the name Nahor appears in clay tablets found at Mari (p. 41). In this sense "Haran" refers to a district, not just a city in north central Mesopotamia. 24:12 "He said, 'O Lord, the God of my master Abraham'" This is not a disparaging comment on the faith of the servant, but a recognition of the source of the covenant promise (cf. Gen. 24:26). His prayer contains two entreaties. "grant" (lit. "cause to occur"), BDB 899, KB 1137, Hiphil IMPERATIVE "show," BDB 793, KB 889, Qal IMPERATIVE The term "lovingkindness" is the powerful covenant NOUN חסד (cf. Gen. 19:19; 20:13; 21:23; 24:12,14,27,49; 32:10; 39:21; 40:14; 47:29; See SPECIAL TOPIC: LOVINGKINDNESS [Hesed]). This servant was surely addressing in prayer the covenant God of Abraham. 24:14,16 Several characteristics of Rebekah are highlighted. willingness and strength to help, Gen. 24:14 (prayer of Abraham's servant) very beautiful, Gen. 24:16 a virgin, Gen. 24:16 hospitable, Gen. 24:18-25
Gênesis 24:15-21
24:15 "Rebekah who was born to Bethuel the son of Milcah" This family was mentioned in Gen. 22:20-24. Her father's name, Bethuel, means "man of God" (BDB 143 I), which may show the spiritual nature of this family. It is also significant that the family line comes through Milcah, the true wife, and not a concubine of Nahor, Reumah. ▣ "came out with a jar on her shoulder" This is one point which shows the historicity of the account. Women in Egypt carried the water jars on their heads, but in Mesopotamia they carried it on their hip or shoulder. 24:16 See SPECIAL TOPIC: KNOW 24:17 "Please let me drink" This is a Hiphil IMPERATIVE (BDB 167, KB 196). This matches his prayer of Gen. 24:14. 24:18 "Drink" This is a Qal IMPERATIVE (BDB 1059, KB 1667), which also answers his prayer for guidance to the right woman. 24:19-20 "I will draw also for your camels" This was also part of the servant's prayer of Gen. 24:14. YHWH gave specific guidance to Abraham's servant about Rebekah. This act on Rebekah's part would have involved a considerable amount of time and energy for ten thirsty camels!
Gênesis 24:22-27
24:22 "the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold" This gold ring refers to a nose ring (cf. Gen. 24:47 and the Samaritan Pent, cf. Prov. 11:22; Isa. 3:21; Ezek. 16:12). A nose ring of a half-shekel (i.e., beka, about 2 oz.) was common. SPECIAL TOPIC: AND WEIGHTS AND VOLUMES 24:27 "lovingkindness" "mercy" "steadfast love" "grace" NJB, NET "faithful love" "faithfulness" "steadfast faithfulness" This is the Hebrew term hesed (BDB 338, see SPECIAL TOPIC: LOVINGKINDNESS), which means "kindness" or "covenant fidelity." It is mentioned quite often in connection with God's activity toward His chosen people. It is used to save one from their enemies to save one from death to turn one toward the Word of God (cf. Psalm 109:26; 119:41, 76, 88, 124, 149, 159) to forgive sin (cf. Ps. 25:7; 51:1) for covenant keeping (cf. Deut. 7:9, 12; 1 Kgs. 8:23; Neh. 1:5; 9:32; Dan. 9:4) often to describe the fulness and eternality of God's love and care (cf. 1 Chr. 16:34,41; 2 Chr. 5:13; 7:3,6; 20:21; Ezra 3:11; Ps. 100:5; 103:17; 106:1; 107:1; 118:1,2,3,4,29; 136:lff; 138:8) ▣ NASB, NKJV, LXX, Peshitta "truth" "faithfulness" "faithful love" This is another significant term, "truth," אמת (BDB 54) which often appears in conjunction with the term "lovingkindness." Its original etymology meant "to be firm" or "to be sure" and it came, therefore, to speak of "faithfulness." The Greek equivalent of this is the term Paul uses to describe justification by grace through faith in Romans 4 and Galatians 3, quoting from Habakkuk 2:4 (remember the NT writers were Hebrew thinkers writing in Koine Greek, see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT). These terms often appear together (cf. Ps. 25:10; 40:11; 57:3; 61:7; 85:10; 89:14; 115:1). ▣ "the Lord has guided me" The VERB (BDB 634, KB 685, Qal PERFECT) describes God's leadership and guidance for those who trust Him (cf. Ps. 5:8; 27:11; 139:24; Isa. 58:11). ▣ "in the way" This term (BDB 202) describes lifestyle faith in God (cf. Jdg. 2:22; Ps. 119:1). This OT idiom became the earliest title for the Christian church (i.e., "The Way," cf. Acts 9:2; 18:25,26; 19:9, 23; 22:4; 24:14, 22; and possibly John 14:6).
Gênesis 24:28-41
24:29 "Laban" Rabbinical sources are negative toward Laban, therefore, they interpret Gen. 24:30 to say that he only went out to meet the servant when he saw the gold which he had given to his sister. However, Gen. 24:30 also mentions the family of Abraham, which is another potential reason for Laban's interest. Laban is a difficult person to understand in Scripture because in Gen. 24:31 he uses the term "YHWH," but in Gen. 31:53 he seems to be an idolater and polytheist and implies that there is another god of Nahor. 24:32-33 Several expected cultural acts are done for the servant of Abraham by Laban/Laban's servants. unloaded the camels gave the camels food gave water for the servants who accompanied "the servant" to wash their feet fed all of them 24:34-41 This repeats the words of Abraham to his servant which are recorded earlier in this chapter. 24:36 "Now Sarah my master's wife bore a son to my master in her old age" Apparently this information was given to ease the family's mind about the age of Isaac. Isaac was the son of Abraham, while Rebekah was the granddaughter of Nahor. 24:40 "His angel" See SPECIAL TOPIC: THE ANGEL OF THE LORD 24:41 "oath" In the first part of this chapter Abraham asked the servant to take an oath (BDB 46). The form of the word used here in Gen. 24:41 also means "curse," which shows the very emphatic nature of Abraham's request.
Gênesis 24:42-44
24:43 "the maiden" It is interesting that Rebekah is called a virgin in Gen. 24:16, "bethulah" (BDB 143), while in Gen. 24:43 she is called a maiden, "alma" (BDB 761). The translators of the Septuagint translated the term "alma" as "virgin" in Isa. 7:14 and in this verse. It seems that the terms, culturally, meant the same thing, although "bethulah" specifically means "virgin" and "alma" means "a young woman of marriageable age" who was assumed to be a virgin. SPECIAL TOPIC: VIRGIN 24:42-48 This is a repetition of the previous discussion in Gen. 24:11-27.
Gênesis 24:45-49
24:49 The servant asks for a response from Laban. Will he act like Abraham in lovingkindness and truth? If he does not wish to proceed with the marriage bargaining the servant will leave (metaphor, "I may turn to the right hand or left") and try elsewhere. The verse has three IMPERATIVES. "tell me," BDB 616, KB 665, Hiphil IMPERATIVE "let me know," same VERB repeated "that I may turn," BDB 815, KB 937, Qal IMPERFECT used in a COHORTATIVE sense ▣ "kindly" See SPECIAL TOPIC: LOVINGKINDNESS ▣ "truly" See SPECIAL TOPIC: AMEN
Gênesis 24:50-51
24:50 "Then Laban and Bethuel answered and said, 'The matter comes from the Lord, so we cannot speak to you bad or good'" It is unusual that Laban, the brother, is listed before Bethuel, the father. We have learned from the Nuzi Tablets that a brother often took the lead in marriage negotiations. The last phrase of this verse has been greatly misunderstood by many commentators. It seems to be a Hebrew idiom for "YHWH has spoken, what then can we say?" (cf. Gen. 24:51c). It is surprising that Bethuel is mentioned in Gen. 24:50, but not in Gen. 24:53,55. Many assume he must have died during this time frame. Maybe Laban's response in Gen. 24:50 is characterized as from himself and Bethuel without the father being present. It is culturally possible that brothers negotiated the marriage of sisters. 24:51 There are several commands in response to the servant's recounting the reason he had come and his request for an immediate answer (Gen. 24:49). "take her," BDB 542, KB 534, Qal IMPERATIVE "go," BDB 229, KB 246, Qal IMPERATIVE "let her be the wife," BDB 224, KB 243, Qal JUSSIVE Notice, Rebekah is not asked about her actions in Gen. 24:48, but she is asked in Gen. 24:57-58, which seems to be a polite gesture since the dowry price is paid in Gen. 24:53. Remember the Bible only summarizes for us what was said and what happened, but we believe the Spirit guided these summaries.
Gênesis 24:52-61
24:52 "he bowed himself to the ground before the Lord" This is the third time that this servant has prayed in public, expressing his faith and thanksgiving to the Lord. This is truly a wonderful biblical character. SPECIAL TOPIC: WORSHIP 24:53 In the ancient world wealth was accumulated by having weights of precious metals jewels expensive clothing food stuffs land livestock Notice the servant brings several of these items, which could be transported easily. articles of silver articles of gold garments precious things Abraham was a wealthy man. To have a family member become part of his family (i.e., Isaac's wife) was a great honor. 24:54 Knowing the importance that was placed on a meal to conclude an agreement or establish a friendship bond, this meal may have been more than just a celebration. 24:55 "a few days, say ten" The Samaritan Pentateuch has "a month." 24:56 The servant wants to leave immediately. He wants to fulfill his assignment as soon as possible. "send me away to my master," Gen. 24:54, BDB 1018, KB 1511, Piel IMPERATIVE "do not delay me," Gen. 24:56, BDB 29, KB 34, Piel IMPERFECT used in a JUSSIVE sense "send me away," same as #1 "that I may go to my master," BDB 229, KB 246, Qal COHORTATIVE 24:58 "Then they called Rebekah and said to her, 'Will you go with this man?' And she said, 'I will go'" We learn from the Nuzi Tablets that the permission of the girl was required. "I will go" is a Qal COHORTATIVE (BDB 981, KB 1371). 24:59 "her nurse" We learn from Gen. 35:8 that her name was "Deborah" and she lived a long time and served Rebekah. The term "nurse" (BDB 413, KB 416, Hiphil PARTICIPLE) is from the VERB "to suck" (BDB 413), this could be literal or a metaphor for a personal helper. From Gen. 24:61 we learn there were other servants. 24:60 This farewell poem is very similar to the words of God which are recorded in Gen. 22:17. They request God on her behalf for many descendants and military victories. 24:61 The camels were primarily used to carry the dowry and gifts for Rebekah, and on the way home to carry Rebekah, her servants, and their belongings.
Gênesis 24:62-67
24:62 "Beer-lahai-roi" This is a term which means "the well of the living One who sees me" (BDB 97 CONSTRUCT BDB 91). This was the name given to the well where the Angel of the Lord found Hagar in Gen. 16:14. 24:63 NASB, NKJV, LXX "meditate" NRSV, TEV, NJB, JPSOA "walk" "to relax" "strolled" This is a rare Hebrew word (BDB 1001 I or BDB 962) used only here in the Hebrew Scriptures. Some of the various theories concerning its meaning are: Following the Septuagint and the Vulgate, it means "to meditate." There is a very similar term in Hebrew which means "to meditate" (BDB 967, cf. Ps. 105:2; 119:15, 23). The word can mean "to walk around mumbling to oneself in a depressed state" as Hagar did in this same location (chapter 16). The Targum of Onkelos translates this term "to pray." This third option is followed by the Samaritan Pentateuch, Kimchi, Rashi and Luther. 24:64 "dismounted" This is literally "fell" (BDB 656, KB 709, Qal IMPERFECTR with waw). It was culturally appropriate and expected for women to dismount from their animal in the presence of men. 24:65 "she took her veil and covered herself" This was a sign of respect for Isaac of betrothal to Isaac that she was unmarried For notes on "veil" (BDB 858) see note at Gen. 38:14. SPECIAL TOPIC: VEIL, SHAWL, COVERING 24:67 "Then Isaac brought her into his mother Sarah's tent" This was important because Sarah had died three years earlier and Isaac was still grieving. The beauty and honor of Sarah's tent was a wonderful way to welcome his bride-to-be. ▣ "thus Isaac was comforted after his mother's death" This verse seems to show that Isaac was still grieving over the death of his mother and this may affect the way we interpret the word "meditate" in Gen. 24:63. SPECIAL TOPIC: COMFORT