the Week of Christ the King / Proper 29 / Ordinary 34
Click here to learn more!
Read the Bible
Updated Bible Version
Genesis 24:65
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
and said to the servant, "Who is that man, walking in the field to meet us?" The servant said, "It is my master." So she took her veil and covered herself.
and asked the servant, "Who is that man walking in the field to meet us?" The servant answered, "That is my master." So Rebekah covered her face with her veil.
and asked Abraham's servant, "Who is that man walking in the field toward us?" "That is my master," the servant replied. So she took her veil and covered herself.
For she [had] said to the servant, What man [is] this that walketh in the field to meet us? And the servant [had] said, It [is] my master: therefore she took a vail and covered herself.
She said to the servant, "Who is the man who is walking in the field to meet us?" The servant said, "It is my master." She took her veil, and covered herself.
She said to the servant, "Who is that man there walking across the field to meet us?" And the servant said, "He is my master [Isaac]." So she took a veil and covered herself [as was customary].
and seide to the child, Who is that man that cometh bi the feeld in to the metyng of vs? And the child seide to hir, He is my lord. And sche took soone a mentil, and hilide hir.
and she saith unto the servant, `Who [is] this man who is walking in the field to meet us?' and the servant saith, `It [is] my lord;' and she taketh the veil, and covereth herself.
and asked the servant, "Who is that man in the field coming to meet us?" "It is my master," the servant answered. So she took her veil and covered herself.
She said to the servant, "Who is this man walking in the field to meet us?" When the servant replied, "It's my master," she took her veil and covered herself.
And she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my master: and she took her veil, and covered herself.
And said to the servant, Who is that man coming to us through the field? And the servant said, It is my master: then she took her veil, covering her face with it.
(For she said vnto the seruaunt: what man is this, that commeth walkyng against vs in the fielde? And the seruaunt sayd, it is my maister): therfore she toke her vayle and couered her.
And she had said to the servant, Who is the man that is walking in the fields to meet us? And the servant said, That is my master! Then she took the veil, and covered herself.
She said to the servant, "Who is that young man walking in the field to meet us?" The servant said, "That is my master's son." So Rebekah covered her face with her veil.
And she said unto the servant: 'What man is this that walketh in the field to meet us?' And the servant said: 'It is my master.' And she took her veil, and covered herself.
For she had said vnto the seruant, What man is this that walketh in the field to meet vs? and the seruant had said, It is my master: therefore shee tooke a vaile and couered her selfe.
For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself.
and said to Abraham's servant, "Who is that man walking in the field to meet us?" Abraham's servant said, "He is my boss." So she took a cloth and covered her face.
and said to the servant, "Who is the man over there, walking in the field to meet us?" The servant said, "It is my master." So she took her veil and covered herself.
and said unto the servant, Who is this man that is walking in the field to meet us? And the servant said, That, is my lord. So she took the veil and covered herself.
(For shee had sayde to the seruant, Who is yonder man, that commeth in the fielde to meete vs? and the seruant had said, It is my master) So she tooke a vaile, and couered her.
And she said to the servant, Who is this man who is walking in the field to meet us? And the servant said, It is my master; therefore she took a veil and covered herself.
and asked Abraham's servant, "Who is that man walking toward us in the field?" "He is my master," the servant answered. So she took her scarf and covered her face.
And said to the servant: Who is that man who cometh towards us along the field? And he said to her: That man is my master. But she quickly took her cloak, and covered herself.
and said to the servant, "Who is the man yonder, walking in the field to meet us?" The servant said, "It is my master." So she took her veil and covered herself.
and said to the servant, Who is that man that walks in the plain to meet us? And the servant said, This is my master; and she took her veil and covered herself.
And she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my master: and she took her veil, and covered herself.
and asked the servant, “Who is that man in the field coming to meet us?”
She said to the servant, "Who is the man who is walking in the field to meet us?" The servant said, "It is my master." She took her veil, and covered herself.
And she said to the servant, "Who is this man walking around in the field to meet us?" And the servant said, "That is my master." And she took her veil and covered herself.
And she said to the slave, Who is this man walking in the field to meet us? And the slave said, It is my master. And she took the veil and covered herself.
and sayde vnto ye seruaunt: What man is this, that commeth agaynst vs in the felde? The seruaut sayde: The same is my master. Then toke she hir cloke, and put it aboute her.
She said to the servant, "Who is that man walking in the field to meet us?" And the servant said, "He is my master." Then she took her veil and covered herself.
for she had said to the servant, "Who is this man walking in the field to meet us?" The servant said, "It is my master." So she took a veil and covered herself.
"Who is that man walking through the fields to meet us?" she asked the servant. And he replied, "It is my master." So Rebekah covered her face with her veil.
She said to the servant, "Who is that man walking in the field to meet us?" And the servant said, "He is my master." Then she took her veil and covered herself.
Then she said to the servant, "Who is that man walking in the field to meet us?" And the servant said, "He is my master." Then she took her veil and covered herself.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a veil: Genesis 20:16, 1 Corinthians 11:5, 1 Corinthians 11:6, 1 Corinthians 11:10, 1 Timothy 2:9
Reciprocal: Genesis 29:23 - brought her Isaiah 3:23 - veils
Cross-References
And to Sarah he said, See, I have given your brother a thousand pieces of silver. Look, it is for you a covering of the eyes to all that are with you. And in respect of all you are righted.
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.
for this cause ought the woman to have [a sign of] authority on her head, because of the angels.
In like manner also, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;
Gill's Notes on the Bible
For she [had] said unto the servant,.... As soon as she saw a man walking towards them, who she thought with herself might be Isaac:
what man is this that walketh in the field to meet us? for by the course he steered, she perceived that he was coming towards them, and so concluded it must be one of the family, and probably the person she was to be married to; for otherwise, had he not by his look and motion discovered that he knew the servant, and was coming towards them, she would have took no notice of him
and the servant [had] said, it is my master: meaning not Abraham, but his son, who also was his master:
therefore she took a veil, and covered herself; both out of modesty, and as a token of subjection to him: for the veil was put on when the bride was introduced to the bridegroom, as among the Romans x in later times. The Arab women always have veils when they appear in public, so that their faces cannot be seen; and though in the summer months they walk abroad with less caution, yet then, upon the approach of a stranger, they put on their veils y.
x Vid. Lucan. l. 2. & Martial. Epigr. l. 2. 74. y See Shaw's Travels, p. 228. Tertullian. de Virgin. Veland, c. 17.
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 24:65. She took a veil — ×צע××£ hatstsaaif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection.
