Christmas Eve
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Updated Bible Version
Genesis 24:12
Bible Study Resources
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- CondensedParallel Translations
And he said, "O Lord , God of my master Abraham, please grant me success today and show steadfast love to my master Abraham.
The servant said, " Lord , God of my master Abraham, allow me to find a wife for his son today. Please show this kindness to my master Abraham.
He prayed, "O Lord , God of my master Abraham, guide me today. Be faithful to my master Abraham.
And he said, O LORD God of my master Abraham, I pray thee, prosper me this day, and show kindness to my master Abraham.
He said, "Yahweh, the God of my master Abraham, please give me success this day, and show kindness to my master Abraham.
And he said, "O LORD, God of my master Abraham, please grant me success today, and show lovingkindness (faithfulness) to my master Abraham.
he seide, Lord God of my lord Abraham, Y biseche, meete with me to dai, and do mersi with my lord Abraham.
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;
"O LORD, God of my master Abraham," he prayed, "please grant me success today, and show kindness to my master Abraham.
The servant prayed: You, Lord , are the God my master Abraham worships. Please keep your promise to him and let me find a wife for Isaac today.
He said, " Adonai , God of my master Avraham, please let me succeed today; and show your grace to my master Avraham.
And he said, O Jehovah, the God of my master Abraham, send me, I pray thee, good speed this day, and show kindness unto my master Abraham.
And he said, O Lord, the God of my master Abraham, let me do well in what I have undertaken this day, and give your mercy to my master Abraham.
And he saide: Lord God of my maister Abraham, I pray thee sende me good speede this day, and shewe mercy vnto my maister Abraham.
And he said, Jehovah, God of my master Abraham, meet me, I pray thee, [with thy blessing] this day, and deal kindly with my master Abraham.
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.
And he said: 'O LORD, the God of my master Abraham, send me, I pray Thee, good speed this day, and show kindness unto my master Abraham.
And he said, O LORD, God of my master Abraham, I pray thee send me good speed this day, and shew kindnesse vnto my master Abraham.
And he said O Lord God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
He said, "O Lord, the God of my boss Abraham, let all go well for me today. Show loving-kindness to my boss Abraham.
And he said, "O Lord , God of my master Abraham, please grant me success today and show steadfast love to my master Abraham.
Then he said, O Yahweh, God of my lord Abraham! I pray thee cause it to fall out before me today, that thou deal in lovingkindness with my lord Abraham.
And he said, O Lord God of my master Abraham, I beseech thee, send me good speede this day, & shew mercy vnto my master Abraha.
And he prayed, saying, O LORD God of my master Abraham, prosper my journey, and show kindness to my master Abraham.
He prayed, " Lord , God of my master Abraham, give me success today and keep your promise to my master.
O Lord, the God of my master, Abraham, meet me today, I beseech thee, and shew kindness to my master, Abraham.
And he said, "O LORD, God of my master Abraham, grant me success today, I pray thee, and show steadfast love to my master Abraham.
And he said, O Lord God of my master Abraam, prosper my way before me to day, and deal mercifully with my master Abraam.
And he said, O LORD, the God of my master Abraham, send me, I pray thee, good speed this day, and shew kindness unto my master Abraham.
“Lord, God of my master Abraham,” he prayed, “make this happen for me today, and show kindness to my master Abraham.
He said, "The LORD, the God of my master Avraham, please give me success this day, and show kindness to my master Avraham.
And he said, "O Yahweh, God of my master Abraham, please grant me success today and show loyal love to my master Abraham.
And he said, Jehovah, God of my master Abraham, I pray, cause her to meet before me this day, and show kindness to my master Abraham.
And he sayde:O LORDE, thou God of my master Abraham, mete me to daye, and shew mercy vnto my master Abraham.
And he said, "LORD, God of my master Abraham, please grant me success today, and show kindness to my master Abraham.
Then he said, "O LORD God of my master Abraham, please give me success this day, and show kindness to my master Abraham.
"O Lord , God of my master, Abraham," he prayed. "Please give me success today, and show unfailing love to my master, Abraham.
He said, "O LORD, the God of my master Abraham, please grant me success today, and show lovingkindness to my master Abraham.
And he said, "O Yahweh, the God of my master Abraham, please cause this to happen before me today, and show lovingkindness to my master Abraham.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
O Lord: Genesis 24:27, Genesis 15:1, Genesis 17:7, Genesis 17:8, Genesis 26:24, Genesis 28:13, Genesis 31:42, Genesis 32:9, Exodus 3:6, Exodus 3:15, 1 Kings 18:36, 2 Kings 2:14, Matthew 22:32
I pray: Genesis 27:10, Genesis 43:14, Nehemiah 1:11, Nehemiah 2:4, Psalms 37:5, Psalms 90:16, Psalms 90:17, Psalms 118:25, Psalms 122:6, Psalms 127:1, Proverbs 3:6, Philippians 4:6, 1 Thessalonians 3:10, 1 Thessalonians 3:11
Reciprocal: Genesis 24:21 - the Lord Genesis 24:42 - O Lord 1 Timothy 6:1 - count 2 John 1:10 - neither
Cross-References
After these things the word of Yahweh came to Abram in a vision, saying, Don't be afraid, Abram: I am your shield, [and] your exceeding great reward.
Yahweh, the God of heaven, who took me from my father's house, and from the land of my nativity, and who spoke to me, and who swore to me, saying, To your seed I will give this land. He will send his angel before you, and you shall take a wife for my son from there.
And if the woman is not willing to follow you, then you shall be free from this my oath. Only you shall not bring my son there again.
And the slave took ten camels, of the camels of his master, having all good things of his master's in his hand. And he arose, and went to Mesopotamia, to the city of Nahor.
And he made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water.
And the damsel was very fair to look at, a virgin, neither had any man had sex with her. And she went down to the fountain, and filled her pitcher, and came up.
And the slave ran to meet her, and said, Give me to drink, I pray you, a little water from your pitcher.
And he said, Blessed be Yahweh, the God of my master Abraham, who has not forsaken his loving-kindness and his truth toward my master. As for me, Yahweh has led me in the way to the house of my master's brothers.
And I came this day to the fountain, and said, O Yahweh, the God of my master Abraham, if now you do prosper my way which I go.
And I bowed my head, and worshiped Yahweh, and blessed Yahweh, the God of my master Abraham, who had led me in the right way to take my master's brother's daughter for his son.
Gill's Notes on the Bible
And he said, O Lord God of my master Abraham,.... He does not call the Lord his God, though no doubt he was, since he appears throughout the whole to be a good man; but the God of Abraham, because God had often manifested and renewed his covenant with Abraham in an eminent manner, and had bestowed many favours upon him, and admitted him to much nearness and communion with him; and it was not on his own account, but on his master's business he now was:
I pray thee, send me good speed this day; or "cause [something] to happen before me this day" u; some extraordinary event, which depends not upon the will, or skill, or contrivance of men, but upon the pleasure of God; and which, with respect to second causes, men call hap or chance, but with respect to God, is according to his determinate counsel and will. The Targum of Jonathan is,
"prepare now a decent wife before me this day.''
But the servant's meaning is, that something might turn up in providence that would lead on to such an event:
and shew kindness unto my master Abraham; which he would be ready to acknowledge as a favour, an instance of kindness and mercy, and not merit.
u ××§×¨× × × ××¤× × "occurere fae nune coram me", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Schmidt, Ainsworth.
Barnes' Notes on the Bible
- The Marriage of Isaac
26. ×§×¨× qaÌdad, âbow the head.â ×ש×ת××× shaÌchaÌh, âbow the body.â
29. ××× laÌbaÌn, âLaban, white.â
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 âhis servantâ or minister. Secondly, he is the old man, ancient, or elder of his house. Here the term âelderâ 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 âruled over all that he had.â 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. âUnder my thigh.â 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 âYahweh, God of heaven and God of the earth.â 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. âNot of the daughters of the Kenaanite,â 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 Abrahamâs 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. âHis angelâ 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. âTook ten camels.â These are designed for conducting the bride and her companions home to his master. âAll the best belonging to his master in his hand.â This refers to the presents for the bride and her friends, and to the accommodations for her comfort on the journey. âAram-Naharaim.â 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. âThe city of Nahor.â 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. âThe time when the maidens that draw water come out.â 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 masterâs son, are a pleasing exterior, a kindly disposition, and the approval of God.
Genesis 24:15-21
The answer is immediate and direct. âHe had not yet done speaking,â when the answer came. A damsel âvery fair to look upon,â 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 Lordâs approval will follow.
Genesis 24:22-28
Rebekah makes herself known in reply to his inquiries. âA ring of gold.â 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. âA bekaâ was half a shekel, somewhat less than a quarter of an ounce. âTen of gold in weight.â 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 masterâs 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 servantâs deep thankfulness for the guidance of the Lord. The utterance of the mouth accompanies the external gesture of reverence. âHer motherâs house;â 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 Abrahamâs 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 fatherâs house. âWhen he saw the ring.â The presents to his sister assure him that this is the envoy of some man of wealth and position. âThou blessed of the Lord.â The name of Yahweh was evidently not unfamiliar to Labanâs ears. He calls this stranger âblessed of Yahweh,â 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. âAnd he ungirded the camels.â Laban is the actor here, and in the following duties of hospitality. âThe menâs feet that were with him.â It comes out here, incidentally, as it was reasonable to infer from the number of camels, that Abrahamâs 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 servantâs 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. âGiven unto him all that he hath.â 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 servantâs 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 patriarchâs 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 nightâs repose requests to be dismissed. âA few days;â 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.
âInquire at her mouth.â 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 maidenâs 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. Rebekahâs decision shows that she concurred in the consent of her relatives. âAnd her nurse.â 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. âAnd her damsels.â 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. âTo meditate.â This is a characteristic of Isaacâs 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 fatherâs 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 Abrahamâs 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 cousinâs 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. âAnd he loved her.â 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 24:12. And he said, O Lord God, c. — "The conduct of this servant," says Dr. Dodd, "appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great superintendent and director of the universe, and of that event in particular and at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities which promised a discreet and virtuous wife, he puts his prayer upon such a discreet, rational footing, as to be a proper example for all to imitate who would not tempt the providence of God, by expecting extraordinary signs to be given them for the determination of cases which they are capable of deciding by a proper use of their rational faculties." This is all very good; but certainly the case referred to here is such a one as required especial direction from God; a case which no use of the rational faculties, without Divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action; but there are numberless cases, of infinite consequence to man, where his strength and prudence can be of little or no avail, and where the God of all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labour like Eliezer, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God.
