the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 24:22
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When the camels had finished drinking, the man took a gold ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels,
And it came to pass, as the camels were done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
After the camels had finished drinking, he gave Rebekah a gold ring weighing one-fifth of an ounce and two gold arm bracelets weighing about four ounces each.
After the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels and gave them to her.
And it came to pass as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;
It happened, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
When the camels had finished drinking, Eliezer took a gold ring weighing a half-shekel and two bracelets for her hands weighing ten shekels in gold,
Therfor after that the camels drunken, the man brouyte forth goldun eere ryngis, weiynge twei siclis, and as many bies of the arm, in the weiyte of ten siclis.
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),
And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels.
The servant had brought along an expensive gold ring and two large gold bracelets. When Rebekah had finished bringing the water, he gave her the ring for her nose and the bracelets for her arms.
When the camels were done drinking, the man took a gold nose-ring weighing one-fifth of an ounce and two gold bracelets weighing four ounces
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
And when the camels had had enough, the man took a gold nose-ring, half a shekel in weight, and two ornaments for her arms of ten shekels weight of gold;
And as the Camelles had left drinking, the man tooke a golden earring of halfe a sickle wayght, and two bracelettes for her handes, of ten sickles wayght of golde,
And it came to pass when the camels had drunk enough, that the man took a gold ring, of half a shekel weight, and two bracelets for her hands, ten [shekels] weight of gold,
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And it came to passe as the camels had done drinking, that the man tooke a golden eare-ring, of halfe a shekel weight, & two bracelets for her handes, of ten shekels weight of gold,
And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
When the camels had finished drinking, the man took a heavy gold ring and two heavy gold objects to wear on her arms.
When the camels had finished drinking, the man took a gold nose-ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels,
And it came to pass when the camels had done drinking, that the man took a ring of gold, half a shekel its weight, - and two bracelets for her hands, ten of gold their weight;
And when the camels had left drinking, the man tooke a golden abillement of halfe a shekell weight, and two bracelets for her hands, of ten shekels weight of golde:
And it came to pass, when the camels were through drinking, the man took golden earrings weighing a shekel and two bracelets for her wrists weighing ten shekels of gold,
When she had finished, the man took an expensive gold ring and put it in her nose and put two large gold bracelets on her arms.
And after that the camels had drunk, the man took out golden earrings, weighing two sicles; and as many bracelets, of ten sicles weight.
When the camels had done drinking, the man took a gold ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels,
And it came to pass when all the camels ceased drinking, that the man took golden ear-rings, each of a drachm weight, and he put two bracelets on her hands, their weight was ten pieces of gold.
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
As the camels finished drinking, the man took a gold ring weighing half a shekel, and for her wrists two bracelets weighing ten shekels of gold.
It happened, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
And it happened that as the camels finished drinking the man took a gold ring of a half shekel in weight and two bracelets for her arms, ten shekels in weight,
And it happened when the camels had finished drinking, the man took a golden ring, its weighing a half shekel, and two bracelets for her hands, ten of gold their weighing.
Now whan the Camels had all dronken, he toke a golde earynge of half a Sycle weight, and two bracelettes for hir handes, weynge ten Sycles of golde,
When the camels had finished drinking, the man brought out gifts, a gold nose ring weighing a little over a quarter of an ounce and two arm bracelets weighing about four ounces, and gave them to her. He asked her, "Tell me about your family? Whose daughter are you? Is there room in your father's house for us to stay the night?"
When the camels had finished drinking, the man took a gold ring weighing a half-shekel, and two bracelets for her wrists weighing ten shekels in gold,
So it was, when the camels had finished drinking, that the man took a golden nose ring weighing half a shekel, and two bracelets for her wrists weighing ten shekels of gold,
Then at last, when the camels had finished drinking, he took out a gold ring for her nose and two large gold bracelets for her wrists.
When the camels had finished drinking, the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold,
Now it happened that when the camels had finished drinking, the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
took: Genesis 24:30, Exodus 32:2, Exodus 32:3, Esther 5:1, Jeremiah 2:32, 1 Timothy 2:9, 1 Timothy 2:10, 1 Peter 3:3, 1 Peter 3:8
earring: or, jewel for the forehead, Exodus 32:2, Exodus 32:3, Isaiah 3:19-23, Ezekiel 16:11, Ezekiel 16:12, From the word being in the singular number, it is not likely to have been an ear-ring, or a "jewel for the forehead," but "a jewel for the nose, a nose-ring," which is in use throughout Arabia and Persia, particularly among young women. It is very properly translated וניססיםןם, "an ornament for the nose," by Symmachus; and Sir John Chardin informs us, that "it is a custom in almost all the East, for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. These rings are of gold, and have commonly two pearls and one ruby between, placed in the ring. I never saw a girl or young woman in Arabia or in all Persia, who did not wear a ring after this manner in her nostril."
of half: Genesis 23:15, Genesis 23:16
bracelets: The word rendered "bracelet," from a root which signifies "to join or couple together," may imply whatever may clasp round the arms and legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg, and the whole arm, from the shoulder to the wrist, are generally decorated in this way. As these were given to Rebekah for "her hands," it sufficiently distinguishes them from similar ornaments for the ankles.
Reciprocal: Genesis 24:47 - I put Judges 8:24 - give me Job 28:1 - the silver Job 42:11 - every man Song of Solomon 1:10 - thy cheeks
Cross-References
Abraham's oldest servant was in charge of everything he owned. Abraham called that servant to him and said, "Put your hand under my leg.
Now I want you to make a promise to me. Promise to me before the Lord , the God of heaven and earth, that you will not allow my son to marry a girl from Canaan. We live among these people, but don't let him marry a Canaanite girl.
So the servant put his hand under his master's leg and made the promise.
The servant took ten of Abraham's camels and left that place. The servant carried with him many different kinds of beautiful gifts. He went to Mesopotamia, to Nahor's city.
In the evening, when the women come out to get water, he went to the water well outside the city. He made the camels kneel down at the well.
The servant said, " Lord , you are the God of my master Abraham. Please show your kindness to my master by helping me find a wife for his son Isaac.
Before the servant finished praying, a young woman named Rebekah came to the well. She was the daughter of Bethuel. (Bethuel was the son of Milcah and Nahor, Abraham's brother.) Rebekah came to the well with her water jar on her shoulder.
She was very pretty. She was a virgin; no man had ever had sexual relations with her. She went down to the well and filled her jar.
As soon as she finished giving him something to drink, Rebekah said, "I will also pour some water for your camels."
The servant asked, "Who is your father? And is there a place in your father's house for me and my men to sleep?"
Gill's Notes on the Bible
And it came to pass, as the camels had done drinking,.... Having had enough to abate their thirst and satisfy them, by means of Rebekah's drawing water for them:
that the man took a golden earring; out of his pocket, or out of a box or parcel that was upon the camels; it is in the margin of our Bibles, "a jewel for the forehead"; or, as some render it, a "nose jewel" y; and so in Genesis 24:47, "an earring upon her face", or "nose"; and this was a jewel that hung from the forehead upon a lace or ribbon between the eyes down upon the nose; and such the daughters of Sion wore in later times, Isaiah 3:21; see Ezekiel 16:12; and nose jewels are still in use with the Levant Arabs, as Dr. Shaw z relates. Rauwolff a, who travelled through Mesopotamia and the parts adjacent in 1574, says of the women in those parts that are of greater substance, and have a mind to be richer and finer in their dress, that they wear silver and gold rings in one of their nostrils, wherein are set garnets, turquoise, rubies, and pearls: and in Egypt they wear nose jewels b and small gold rings in their right nostrils, with a piece of coral set in them c and this earring or jewel was
of half a shekel weight; which was eighty barley corns, for a whole shekel weighed one hundred and sixty. The Targum of Jonathan is,
"the weight of a drachma, which was the half of a didrachma or common shekel:''
and two bracelets for her hands, of ten [shekels] weight of gold; a shekel of gold, according to Calmet d, was worth eighteen shillings and three pence of English money, so that ten of them amount to nine pounds two shillings and six pence; according to Waserus e, these made twenty Hungarian pieces of gold, which were worth upwards of ninety pounds of Swiss money. A handsome present this was, and suitable to a virgin. Jarchi and Jonathan allegorize the two bracelets of the two tables of the law, and the ten shekels of the ten commands on them.
y נזם "imponeret naso ejus monile aureum", Junius & Tremellius. z Travels, p. 241. Ed. 2. a Travels, par. 2. ch. 5. p. 128, 129. b Pitts's Account of Mahometanism, p. 68. c Egmont and Heyman's Travels, vol. 2. p. 85. d Dictionary, in the word "Shekel". e De Antiqu. numis, Heb. l. 2. c. 10.
Barnes' Notes on the Bible
- The Marriage of Isaac
26. קרד qādad, “bow the head.” השׁתחוה shâchâh, “bow the body.”
29. לבן lābān, “Laban, white.”
In this circumstantial account of the marriage of Isaac, we have a beautiful picture of ancient manners in the East, the living original of which the present customs of that cradle of mankind are a striking copy.
Genesis 24:1-9
Abraham binds the chief servant of his house to seek a wife for his son Isaac among his kindred. The first movement in this matrimonial arrangement is on the part of the father, who does not consult his son, but the chief manager of his household affairs. Abraham is now a hundred and forty years of age, and Sarah has been three years dead. Isaac seems to have been of an easy, sedate turn of mind, and was not in circumstances to choose a partner for life such as his father would approve. The promise of a numerous offspring by the son of Sarah is before the mind of the patriarch. All these considerations impel him to look out for a suitable wife for his son, and the blessing of the Lord encourages him to proceed. The person whom Abraham intrusted with this delicate task has a threefold designation. First, he is “his servant” or minister. Secondly, he is the old man, ancient, or elder of his house. Here the term “elder” approaches its official signification. In early times age was taken into account, along with good conduct and aptitude, as the qualification for services of trust. Thirdly, he “ruled over all that he had.” He was therefore a master as well as a minister. If this be Eliezer of mascus Genesis 15:2, he was the steward of Abraham before the birth of Ishmael fifty-four Years ago. “Under my thigh.” The thigh was the seat of generative power, and the region of sacramental consecration, and to put the hand under the thigh was to acknowledge and pledge obedience to him who requires the oath.
Genesis 24:3-4
The appeal is to God as “Yahweh, God of heaven and God of the earth.” Yahweh is the personal name of God, which is properly used by those who are in fellowship with him. He is the Author of all being, and therefore of heaven and earth; and hence the arbiter of the destiny of the oath-taker, both in spiritual and material things, both in this life and in what is to come. “Not of the daughters of the Kenaanite,” a race sinking fast into ungodliness and unrighteousness, doomed to extirpation, to whom the promised seed is to succeed. The kindred of Abraham were Shemites, Hebrews, and still retained some knowledge of the true God, and some reverence for him and his will. The experienced elder of Abraham’s house does not wish to bind himself by an oath to what it may be impossible to fulfill. He makes the supposition of the unwillingness of the bride whom he may select, and obtains a quittance from his oath in that ease. The patriarch, however, charges him not to bring his son back to the land of his fathers, and expresses his confidence in the God of promise, that he will direct his servant to the suitable wife for his son. “His angel” Genesis 16:7. This is the Lord in the function of an angel or messenger opening the way for the servant of Abraham. He does not make any appearance to the servant, though a superintending Providence is strikingly displayed in the whole affair. The faithful elder now understands and takes the required oath.
Genesis 24:10-14
He proceeds on his journey. “Took ten camels.” These are designed for conducting the bride and her companions home to his master. “All the best belonging to his master in his hand.” This refers to the presents for the bride and her friends, and to the accommodations for her comfort on the journey. “Aram-Naharaim.” Aram was an extensive area, embracing not only the country west of the Frat and north of Palestine, but the northern part of Mesopotamia, or the country between the Frat and the Dijlah. The latter region is for the sake of distinction called Aram of the two rivers. It did not include the southern part of Mesopotamia, which was called Shinar Genesis 11:2, and probably extended only to the Chaboras, Khabour. The part of it in which Haran was situated was called Padan-aram Genesis 28:2. “The city of Nahor.” It is probable that Nahor accompanied his father, Terah, to Haran Genesis 11:31. If not, he must have followed him very soon.
Genesis 24:11
Made the camels kneel, - for repose. “The time when the maidens that draw water come out.” The evening was the cool part of the day. The simple maidens of primitive days attended personally to domestic affairs. The experienced steward might therefore naturally expect to see the high-born damsels of the land at the public well, which had probably given rise to the neighboring town. The prayer of the aged servant is conceived in a spirit of earnest, childlike faith. The matter in hand is of extraordinary importance. A wife is to be found for the heir of promise. This was a special concern of God, and so the single-hearted follower of Abraham makes it. He takes upon himself the choice of a maiden among those that come to draw, to whom he will make the request of a particular act of kindness to a stranger, and he prays God that the intended bride may be known by a ready compliance with his request. The three qualifications, then, in the mind of the venerable domestic for a bride for his master’s son, are a pleasing exterior, a kindly disposition, and the approval of God.
Genesis 24:15-21
The answer is immediate and direct. “He had not yet done speaking,” when the answer came. A damsel “very fair to look upon,” satisfying the taste of the old man, appears. He thereupon prefers his request, with which she promptly complies. The old man waits in wonder and silence to see if the Lord’s approval will follow.
Genesis 24:22-28
Rebekah makes herself known in reply to his inquiries. “A ring of gold.” The single ring was worn in the nose, the side cartilage of which was pierced for the purpose. This is a custom of the East. “A beka” was half a shekel, somewhat less than a quarter of an ounce. “Ten of gold in weight.” Ten bekas would be about two ounces and a quarter. If shekels, however, be understood, the weight will be double. These were merely a reward for her kindness and courtesy to a stranger. Two questions are now asked by the stranger - the one relating to her kindred, and the other to the means and the inclination they had to entertain a stranger, when inns were not yet in existence. She announces herself to be the daughter of his master’s nephew, and assures him of the requisite accommodation.
Genesis 24:26-27
Bowed his head and worshipped. - The bowing of the head and of the body are here combined to indicate the aged servant’s deep thankfulness for the guidance of the Lord. The utterance of the mouth accompanies the external gesture of reverence. “Her mother’s house;” those who were in the department of the females. We may imagine with what excitement and alacrity Rebekah would communicate the extraordinary intelligence.
Genesis 24:29-33
The reception of Abraham’s servant. Laban now comes on the scene. He is ready to run with his sister to find the man, and invite him, as a matter of course, to his father’s house. “When he saw the ring.” The presents to his sister assure him that this is the envoy of some man of wealth and position. “Thou blessed of the Lord.” The name of Yahweh was evidently not unfamiliar to Laban’s ears. He calls this stranger “blessed of Yahweh,” on account of his language, demeanor, and manifest prosperity. The knowledge and worship of the living God, the God of truth and mercy, was still retained in the family of Nahor. Being warmly invited, the man enters the house. “And he ungirded the camels.” Laban is the actor here, and in the following duties of hospitality. “The men’s feet that were with him.” It comes out here, incidentally, as it was reasonable to infer from the number of camels, that Abraham’s steward had a retinue of servants with him. The crowning act of an Eastern reception is the presenting of food. But the faithful servant must deliver his message before partaking of the friendly meal.
Verse 34-49
The servant’s errand is told. He explains his business in a singularly artless and pleasing manner. He then leaves the matter in the hands of the family. “Given unto him all that he hath.” His children by Hagar and Keturah were dismissed with portions during his life, and the main bulk of his property was conveyed to Isaac.
Genesis 24:50-61
The servant’s return with Rebekah. So plain an interposition of Providence admits of no refusal on the part of those who revere the Lord. Bethuel now appears as a concurring party. Laban, as the full brother of Rebekah, has a voice in the disposal of her hand; but the father only has the power to ratify the contract. The patriarch’s servant first bows in acknowledgment to the Lord, who had now manifested his approval of the choice he had made, and then proceeds to distribute costly gifts to the bride, and to her brother and mother. Now at length the thankful guest partakes of the fare set before him along with his entertainers, and after the night’s repose requests to be dismissed. “A few days;” perhaps a week or ten days. The mother and brother naturally plead for a little time to prepare for parting with Rebekah. They could not expect the servant, however, to stay months.
“Inquire at her mouth.” This is the only free choice in the matter that seems to be given to Rebekah. Her consent may have been modestly indicated, before her family ratified the contract. It is plain, however, that it was thought proper that the parents should receive and decide upon a proposal of marriage. The extent to which the maiden’s inclinations would be consulted would depend very much on the custom of the country, and the intelligence and good feeling of the parents. In later times the custom became very arbitrary. Rebekah’s decision shows that she concurred in the consent of her relatives. “And her nurse.” Her name, we learn afterward Genesis 35:8, was Deborah. The nurse accompanied the bride as her confidential adviser and faithful attendant, and died in her service; a beautiful trait of ancient manners. The blessing consists in a boundless offspring, and the upper hand over their enemies. These are indicative of a thin population, and a comparatively rude state of society. “And her damsels.” We here learn, again, incidentally, that Rebekah had more female attendants than her nurse.
Genesis 24:62-67
Isaac receives his bride. He had been at Beer-lahai-roi, the scene of the interview of Hagar with the angel of the Lord - a spot calculated to awaken thoughts of an overruling Providence. “To meditate.” This is a characteristic of Isaac’s retiring, contemplative mood. Abraham was the active, authoritative father; Isaac was the passive, submissive son. To meditate was to hold converse with his own thoughts, to ponder on the import of that never-to-be-forgotten scene when he was laid on the altar by a father’s hand, and a ram caught in the thicket became his substitute, and to pour out his soul unto the God of his salvation. In this hour of his grave reflection comes his destined bride with her faithful escort upon his view. Rebekah lights off the camel. Doubtless the conversation by the way with the elder of Abraham’s house had made her aware of their approach to the residence of her future husband.
She concludes at once that this must be he, and, alighting, asks if it be. On being informed by the servant that this is his young master, she puts on the veil, which covers the head, and hangs down gracefully both behind and before. The aged servant reports the success of his mission, and presents Rebekah. Isaac brings his cousin’s daughter into the apartments formerly occupied by his mother, and accepts her as his wife. The formalities of the interview, and of her presentation to Abraham as his daughter-in-law, are all untold. “And he loved her.” This is the first mention of the social affections. It comes in probably because Isaac had not before seen his bride, and now felt his heart drawn toward her, when she was presented to his view. All things were evidently done in the fear of God, as became those who were to be the progenitors of the seed of promise. We have here a description of the primeval marriage. It is a simple taking of a woman for a wife before all witnesses, and with suitable feelings and expression of reverence toward God, and of desire for his blessing. It is a pure and holy relation, reaching back into the realms of innocence, and fit to be the emblem of the humble, confiding, affectionate union between the Lord and his people.
Clarke's Notes on the Bible
Verse Genesis 24:22. The man took a golden ear-ring — נזם זהב nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated επιρρινον, an ornament for the nose, by Symmachus.
Half a shekel — For the weight of a shekel, Genesis 20:16; Genesis 20:16.
And two bracelets — ושני צמידים usheney tsemidim. As tsemidim comes from צמד tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles.
In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts.
1. for the forehead;
2. for the nose;
3. for the ears;
4. for the arms;
5. for the fingers;
6. for the neck and breast;
7. for the ankles.
See Genesis 24:22, Genesis 24:47; also Ezekiel 16:12; Proverbs 11:22; Isaiah 3:21; Genesis 35:4; Exodus 32:2, Exodus 32:3; Job 42:11; Judges 8:24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time.
