the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 24:55
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Her brother and her mother said, "Let the young woman remain with us a while, at least ten days; after that she may go."
Rebekah's mother and her brother said, "Let Rebekah stay with us at least ten days. After that she may go."
But Rebekah's brother and her mother replied, "Let the girl stay with us a few more days, perhaps ten. Then she can go."
And her brother and her mother said, Let the damsel abide with us [a few] days, at the least ten; after that she shall go.
Her brother and her mother said, "Let the young lady stay with us a few days, at least ten. After that she will go."
But Rebekah's brother and mother said, "Let the girl stay with us a few days—at least ten; then she may go."
Hir britheren and modir answerden, The damesele dwelle nameli ten daies at vs, and aftirward sche schal go forth.
and her brother saith -- her mother also -- `Let the young person abide with us a week or ten days, afterwards doth she go.'
But her brother and mother said, "Let the girl remain with us ten days or so. After that, she may go."
"Let Rebekah stay with us for a week or ten days," they answered. "Then she may go."
Her brother and mother said, "Let the girl stay with us a few days, at least ten. After that, she will go."
And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
But her brother and her mother said, Let the girl be with us a week or ten days, and then she may go.
Her brother and her mother aunswered: let the damsell abyde with vs, and it be but euen ten dayes, and then shall she go.
And her brother and her mother said, Let the maiden abide with us [some] days, or [say] ten; after that she shall go.
Rebekah's mother and her brother said, "Let Rebekah stay with us for a short time. Let her stay with us ten days. After that she can go."
And her brother and her mother said: 'Let the damsel abide with us a few days, at the least ten; after that she shall go.'
And her brother and her mother said, Let the damsell abide with vs a few dayes, at the least ten; after that, she shall goe.
And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
But her brother and her mother said, "Let the girl stay with us a few days, at least ten. Then she may go."
Her brother and her mother said, "Let the girl remain with us a while, at least ten days; after that she may go."
Then said her brother and her mother, Let the young woman remain with us some days or rather ten, - After that, she shall go.
Then her brother and her mother answered, Let the maide abide with vs, at the least ten dayes: then shall she goe.
And her brother and her mother said to him, Let the damsel stay with us a month, or at least a few days; and then she shall go.
But Rebecca's brother and her mother said, "Let her stay with us a week or ten days, and then she may go."
And her brother and mother answered: Let the maid stay, at least, ten days with us, and afterwards she shall depart.
Her brother and her mother said, "Let the maiden remain with us a while, at least ten days; after that she may go."
And her brethren and her mother said, Let the virgin remain with us about ten days, and after that she shall depart.
And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.
But her brother and mother said, “Let the girl stay with us for about ten days. Then she can go.”
Her brother and her mother said, "Let the young lady stay with us a few days, at least ten. After that she will go."
And her brother and her mother said, "Let the girl remain with us ten days or so; after that she may go."
And her brother and her mother said, Let the girl stay with us, perhaps ten days. Afterwards she may go.
Neuerthelesse hir brother and hir mother sayde: Let the damsell tary with vs at the leest ten dayes, and then shall she go.
Her brother and mother said, "Let the girl stay a while, say another ten days, and then go."
But her brother and her mother said, "Let the young woman stay with us a few days, say ten; afterward she may go."
But her brother and her mother said, "Let the young woman stay with us a few days, at least ten; after that she may go."
"But we want Rebekah to stay with us at least ten days," her brother and mother said. "Then she can go."
But her brother and her mother said, "Let the girl stay with us a few days, say ten; afterward she may go."
But her brother and her mother said, "Let the young woman stay with us a few days, or even ten; afterward she will go."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a few days: or, a full year, or ten months, Genesis 4:3, Leviticus 25:29, Judges 14:8
Reciprocal: Genesis 24:28 - of Genesis 24:29 - General Genesis 24:50 - Laban Genesis 40:4 - a season
Cross-References
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering to Yahweh.
And if a man sells a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold; for a full year he shall have the right of redemption.
And after awhile he returned to take her; and he turned aside to see the carcass of the lion: and saw that there was a swarm of bees in the body of the lion, and honey.
Gill's Notes on the Bible
And her brother and her mother said,.... Here her brother Laban is set before his mother, as above before his father, being the chief speaker and the principal manager of business:
let the damsel abide with us [a few] days, at the least ten; which was but a reasonable request; and if no more time is intended, it is much the servant should object, and not readily agree to it; but in the margin it is, "a full year" or "ten months"; and so Onkelos and Jonathan, and other Jewish writers u, who say it was customary for a virgin to have twelve months allowed her to furnish herself with ornaments; and therefore if a full year could not be admitted of, it is requested that at least ten months would be granted: this by many is thought to be unreasonable, that a servant should be desired to stay so long from his master, and especially it would not be asked, when it was perceived he was in such haste to be gone directly; but when it is observed that it was the usual custom of those times for virgins espoused to continue in their father's house a considerable time before the marriage was consummated, and that Rebekah was going into a distant country, and very likely she and her friends would never see each other, the motion will not appear so very extravagant:
after that she shall go; when that time is elapsed, but cannot think of it before.
u Bereshit Rabba, sect. 60. fol. 53. 2. Jarchi, Ben Gersom & Ben Melech in loc.
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 55. Let the damsel abide with us a few days, at the least ten — The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used; ×××× ×× ×¢×©×ר yamim o asor DAYS or TEN, probably meaning a year or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge; this translation renders the words ηÌμεÏÎ±Ï ÏÌÏει δεκα, about ten days. Houbigant contends strongly that instead of the words ×××× ×× ×¢×©×ר yamim o asor, days or ten, we should read ××ש ×××× chodesh yamim, a month of days, i.e., a full month; without which emendation he asserts, locus explicari non possit, "the passage cannot be explained." This emendation is supported by the Syriac version, which reads here [Arabic] yerach yomin, a month of days, or a full month. The reader may adopt the Syriac or the Septuagint, as he judges best.
