Genesis 24:41

Updated Bible Version

Then you shall be free from my oath, when you come to my kindred. And if they don't give her to you, you shall be free from my oath.

Parallel Translations

English Standard Version
Then you will be free from my oath, when you come to my clan. And if they will not give her to you, you will be free from my oath.'

New Century Version
Then you will be free from the promise. But if they will not give you a wife for my son, you will be free from this promise.'

New English Translation
You will be free from your oath if you go to my relatives and they will not give her to you. Then you will be free from your oath.'

Webster's Bible Translation
Then shalt thou be clear from [this] my oath, when thou comest to my kindred; and if they give not thee [one], thou shalt be clear from my oath.

World English Bible
Then will you be clear from my oath, when you come to my relatives. If they don't give her to you, you shall be clear from my oath.'

Amplified Bible
then you will be free of my oath, when you come to my relatives; and if they do not give her to you, you will [also] be free of my oath.'

Wycliffe Bible (1395)
Thou schalt be innocent fro my curs, whanne thou comest to my kynesmen, and thei yyuen not `the womman to thee.

Young's Literal Translation
then art thou acquitted from my oath, when thou comest unto my family, and if they give not [one] to thee; then thou hast been acquitted from my oath.

Berean Standard Bible
Then, when you go to my kindred, if they refuse to give her to you, you will be released from my oath.'

Contemporary English Version
But if they refuse to let her come back with you, then you are freed from your promise."

Complete Jewish Bible
this will release you from your obligation under my oath. But if, when you come to my kinsmen, they refuse to give her to you, this too will release you from my oath.'

American Standard Version
then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath.

Bible in Basic English
And you will be free from your oath to me when you come to my people; and if they will not give her to you, you will be free from your oath.

Bishop's Bible (1568)
Then shalt thou be free from this othe [made] to me, when thou commest to my kinred: and yf they geue not thee [one] thou shalt be free from this othe [made] to me.

Darby Translation
Then shalt thou be quit of my oath, when thou shalt have come to my family. And if they give thee not [one], thou shalt be quit of my oath.

Easy-to-Read Version
But if you go to my father's country, and they refuse to give you a wife for my son, you will be free from this promise.'

JPS Old Testament (1917)
then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath.

King James Version (1611)
Then shalt thou bee cleare from this my oath, when thou commest to my kinred, and if they giue not thee one, thou shalt be cleare from my oath.

King James Version
Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

New Life Bible
Then you will be free from your promise to me. When you come to those of my family, and if they do not give her to you, then you will be free from your promise to me.'

New Revised Standard
Then you will be free from my oath, when you come to my kindred; even if they will not give her to you, you will be free from my oath.'

J.B. Rotherham Emphasized Bible
Then, shalt thou clear thyself from mine oath, for thou shalt go in unto my kindred, - and, if they will not grant her unto thee, then shalt thou be clear from mine oath.

Geneva Bible (1587)
Then shalt thou be discharged of mine othe, when thou commest to my kinred: and if they giue thee not one, thou shalt be free from mine othe.

George Lamsa Translation
Then you shall be clear from my oath, when you go to my kindred; and if they do not give you a bride, you shall be clear from my oath.

Good News Translation
There is only one way for you to be free from your vow: if you go to my relatives and they refuse you, then you will be free.'

Douay-Rheims Bible
But thou shalt be clear from my curse, when thou shalt come to my kindred, if they will not give thee one.

Revised Standard Version
then you will be free from my oath, when you come to my kindred; and if they will not give her to you, you will be free from my oath.'

Brenton's Septuagint (LXX)
Then shalt thou be clear from my curse, for whensoever thou shalt have come to my tribe, and they shall not give her to thee, then shalt thou be clear from my oath.

English Revised Version
then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath.

Christian Standard Bible®
Then you will be free from my oath if you go to my family and they do not give her to you—you will be free from my oath.’

Hebrew Names Version
Then will you be clear from my oath, when you come to my relatives. If they don't give her to you, you shall be clear from my oath.'

Lexham English Bible
Then you shall be released from my oath, when you come to my family. And if they will not give a woman to you, then you will be released from my oath.'

Literal Translation
Then you shall be released from my oath, when you have come to my family, and if they do not give one to you; then you shall be released from my oath.

Miles Coverdale Bible (1535)
And so whan thou commest to my kynred, yf they geue her not vnto ye, thou shalt be discharged of myne oothe.

New American Standard Bible
then you will be free from my oath, when you come to my relatives; and if they do not give her to you, you will be free from my oath.'

New King James Version
You will be clear from this oath when you arrive among my family; for if they will not give her to you, then you will be released from my oath.'

New Living Translation
Then you will have fulfilled your obligation. But if you go to my relatives and they refuse to let her go with you, you will be free from my oath.'

New American Standard Bible (1995)
then you will be free from my oath, when you come to my relatives; and if they do not give her to you, you will be free from my oath.'

Legacy Standard Bible
Then you will be free from my oath, when you come to my relatives. Now if they do not give her to you, you will be free from my oath.'

Contextual Overview

²⁹ And Rebekah had a brother, and his name was Laban: and Laban ran out to the man, to the fountain. ³⁰ And it came to pass, when he saw the ring, and the bracelets on his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spoke the man to me. That he came to the man. And, look, he was standing by the camels at the fountain. ³¹ And he said, Come in, you blessed of Yahweh. Why do you stand outside? For I have prepared the house, and room for the camels. ³² And the man came into the house, and he ungirded the camels. And he gave straw and fodder for the camels, and water to wash his feet and the feet of the men that were with him. ³³ And there was set food before him to eat. But he said, I will not eat, until I have told my errand. And he said, Speak on. ³⁴ And he said, I am Abraham's slave. ³⁵ And Yahweh has blessed my master greatly. And he has become great. And he has given him flocks and herds, and silver and gold, and male slaves and female slaves, and camels and donkeys. ³⁶ And Sarah my master's wife bore a son to my master when she was old. And to him he has given all that he has. ³⁷ And my master made me swear, saying, You shall not take a wife for my son of the daughters of the Canaanites, in whose land I dwell. ³⁸ But you shall go to my father's house, and to my kindred, and take a wife for my son.

Bible Verse Review
  from Treasury of Scripure Knowledge

Genesis 24:8, Deuteronomy 29:12

Reciprocal: Genesis 26:28 - Let there

Cross-References

Genesis 24:8
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.

Deuteronomy 29:12
that you may enter into the covenant of Yahweh your God, and into his oath, which Yahweh your God makes with you this day;

Gill's Notes on the Bible

Then shalt thou be clear from [this] my oath,....

:-.

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.