the Week of Christ the King / Proper 29 / Ordinary 34
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Updated Bible Version
Genesis 24:63
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And Isaac went out to meditate in the field toward evening. And he lifted up his eyes and saw, and behold, there were camels coming.
One evening when he went out to the field to think, he looked up and saw camels coming.
He went out to relax in the field in the early evening. Then he looked up and saw that there were camels approaching.
And Isaac went out to meditate in the field at evening: and he lifted up his eyes, and saw, and behold, the camels [were] coming.
Isaac went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming.
Isaac went out to bow down [in prayer] in the field in the [early] evening; he raised his eyes and looked, and camels were coming.
And he yede out to thenke in the feeld, for the dai was `bowid thanne; and whanne he hadde reisid the iyen, he seiy camels comynge afer.
and Isaac goeth out to meditate in the field, at the turning of the evening, and he lifteth up his eyes, and looketh, and lo, camels are coming.
Early in the evening Isaac went out to the field to meditate, and looking up, he saw the camels approaching.
One evening he was walking out in the fields, when suddenly he saw a group of people approaching on camels. So he started toward them. Rebekah saw him coming; she got down from her camel, and asked, "Who is that man?" "He is my master Isaac," the servant answered. Then Rebekah covered her face with her veil.
went out walking in the field; and as he looked up, he saw camels approaching.
And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, there were camels coming.
And when the evening was near, he went wandering out into the fields, and lifting up his eyes he saw camels coming.
And Isahac was gone out to pray in the fielde at the euentide, and he lift vp his eyes, and saw the Camelles commyng.
And Isaac had gone out to meditate in the fields toward the beginning of evening. And he lifted up his eyes and saw, and behold, camels were coming.
One evening he went out to the field to think. He looked up and saw the camels coming from far away.
And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming.
And Isaac went out, to meditate in the field, at the euentide: and hee lift vp his eyes, and saw, and behold, the camels were comming.
And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.
Isaac had gone out to pray in the field in the evening. He looked up and saw that camels were coming.
Isaac went out in the evening to walk in the field; and looking up, he saw camels coming.
and Isaac came forth to meditate in the field at the approach of evening, - so he lifted up his eyes and looked, and lo! camels, coming in.
And Izhak went out. to pray in the fielde toward the euening: who lift vp his eyes and looked, and behold, the camels came.
Now Isaac strolled in the field in the evening; and he lifted up his eyes and saw, and behold, the camels were coming.
He went out in the early evening to take a walk in the fields and saw camels coming.
And he was gone forth to meditate in the field, the day being now well spent: and when he had lifted up his eyes, he saw camels coming afar off.
And Isaac went out to meditate in the field in the evening; and he lifted up his eyes and looked, and behold, there were camels coming.
And Isaac went forth into the plain toward evening to meditate; and having lifted up his eyes, he saw camels coming.
And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, there were camels coming.
In the early evening Isaac went out to walk in the field, and looking up he saw camels coming.
Yitzchak went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming.
And Isaac went out to meditate in the field early in the evening, and he lifted up his eyes and saw—behold, camels were coming.
And Isaac had gone out to meditate in the field as it turned evening. And he raised his eyes and looked. And behold, camels were coming.
and was gone forth to his meditacions in the felde aboute the euen tyde. And he lift vp his eyes, and sawe, that there were Camels commynge.
Isaac went out to meditate in the field toward evening; and he raised his eyes and looked, and behold, camels were coming.
And Isaac went out to meditate in the field in the evening; and he lifted his eyes and looked, and there, the camels were coming.
One evening as he was walking and meditating in the fields, he looked up and saw the camels coming.
Isaac went out to meditate in the field toward evening; and he lifted up his eyes and looked, and behold, camels were coming.
And Isaac went out to muse in the field toward evening; and he lifted up his eyes and looked, and behold, camels were coming.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
to meditate: or, to pray, They who acknowledge God in all their ways, will find him present to direct their paths, and make their way prosperous; and when the prayer of faith meets with an immediate answer, the glory ought as speedily to be rendered to God in solemn praise and thanksgiving. Joshua 1:8, Psalms 1:2, Psalms 77:11, Psalms 77:12, Psalms 104:34, Psalms 119:15, Psalms 139:17, Psalms 139:18, Psalms 143:5, Psalms 143:6
Cross-References
And the slave said to him, Perhaps the woman will not be willing to follow me to this land. Must I bring your son again to the land from where you came?
And Abraham said to him, You be careful not to bring my son there again.
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 he said, O Yahweh, the God of my master Abraham, send me, I pray you, success this day, and show kindness to my master Abraham.
And the slave ran to meet her, and said, Give me to drink, I pray you, a little water from your pitcher.
And she said, Drink, my lord. And she hurried, and let down her pitcher on her hand, and gave him to drink.
This book of the law shall not depart out of your mouth, but you shall meditate thereon day and night, that you may observe to do according to all that is written therein: for then you shall make your way prosperous, and then you shall have good success.
But rather in the law of Yahweh, does he delight; and in his law does he meditate, day and night.
Let your meditation be sweet to him: I will rejoice in Yahweh.
I will meditate on your precepts, And have respect to your ways.
Gill's Notes on the Bible
And Isaac went out to meditate in the field at eventide,.... Both the time and place were very proper for meditation: the place, "in the field": where he might view the works of nature, and be led to the Creator of them, and the praise of him, and where he might be alone, and nothing to disturb his thoughts: and the time, "at evening"; after the labour, care, and hurry of the day were over, and before repose at night, and when the air was cool and refreshing, and everything was assisting to, and served to compose the mind, and help thought and contemplation. Onkelos and Jonathan render the word "to pray", and the time and place he chose were very fit for that service; and perhaps his thoughts in prayer might be directed to, and greatly employed in desiring success to his father's servant in the business he was gone on his account, and that he might safely and speedily arrive, and if so, his prayers were quickly answered:
and he lifted up his eyes, and saw, and, behold, the camels [were] coming; which his servant had took with him in his journey, and was now returning with them, and which Isaac knew full well.
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 24:63. Isaac went out to meditate — לשוח lasuach, to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed.
