the Third Week after Easter
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Genesis 24:22
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It happened, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And it happened that as the camels finished drinking the man took a gold ring of a half shekel in weight and two bracelets for her arms, ten shekels in weight,
After the camels had finished drinking, he gave Rebekah a gold ring weighing one-fifth of an ounce and two gold arm bracelets weighing about four ounces each.
After the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels and gave them to her.
When the camels had finished drinking, the man took a gold ring weighing a half-shekel, and two bracelets for her wrists weighing ten shekels in gold,
And when the camels had left drinking, the man tooke a golden abillement of halfe a shekell weight, and two bracelets for her hands, of ten shekels weight of golde:
Now it happened that when the camels had finished drinking, the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold,
The servant had brought along an expensive gold ring and two large gold bracelets. When Rebekah had finished bringing the water, he gave her the ring for her nose and the bracelets for her arms.
When the camels were done drinking, the man took a gold nose-ring weighing one-fifth of an ounce and two gold bracelets weighing four ounces
And it came to pass when the camels had drunk enough, that the man took a gold ring, of half a shekel weight, and two bracelets for her hands, ten [shekels] weight of gold,
After the camels finished drinking, he gave Rebekah a gold ring that weighed 1/4 ounce. He also gave her two gold arm bracelets that weighed 2 ounces each.
When the camels had finished drinking, the man took a gold ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels,
And it came to pass, when the camels were through drinking, the man took golden earrings weighing a shekel and two bracelets for her wrists weighing ten shekels of gold,
When she had finished, the man took an expensive gold ring and put it in her nose and put two large gold bracelets on her arms.
As the camels finished drinking, the man took a gold ring weighing half a shekel, and for her wrists two bracelets weighing ten shekels of gold.
And it happened when the camels had finished drinking, the man took a golden ring, its weighing a half shekel, and two bracelets for her hands, ten of gold their weighing.
Now whan the Camels had all dronken, he toke a golde earynge of half a Sycle weight, and two bracelettes for hir handes, weynge ten Sycles of golde,
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
And when the camels had had enough, the man took a gold nose-ring, half a shekel in weight, and two ornaments for her arms of ten shekels weight of gold;
And as the Camelles had left drinking, the man tooke a golden earring of halfe a sickle wayght, and two bracelettes for her handes, of ten sickles wayght of golde,
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And it came to passe as the camels had done drinking, that the man tooke a golden eare-ring, of halfe a shekel weight, & two bracelets for her handes, of ten shekels weight of gold,
And it came to pass when all the camels ceased drinking, that the man took golden ear-rings, each of a drachm weight, and he put two bracelets on her hands, their weight was ten pieces of gold.
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels.
Therfor after that the camels drunken, the man brouyte forth goldun eere ryngis, weiynge twei siclis, and as many bies of the arm, in the weiyte of ten siclis.
And it cometh to pass when the camels have finished drinking, that the man taketh a golden ring (whose weight [is] a bekah), and two bracelets for her hands (whose weight [is] ten [bekahs] of gold),
And it came to pass as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;
It happened, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
So it was, when the camels had finished drinking, that the man took a golden nose ring weighing half a shekel, and two bracelets for her wrists weighing ten shekels of gold,
Then at last, when the camels had finished drinking, he took out a gold ring for her nose and two large gold bracelets for her wrists.
When the camels had finished drinking, the man took a heavy gold ring and two heavy gold objects to wear on her arms.
When the camels had finished drinking, the man took a gold nose-ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels,
And it came to pass when the camels had done drinking, that the man took a ring of gold, half a shekel its weight, - and two bracelets for her hands, ten of gold their weight;
And after that the camels had drunk, the man took out golden earrings, weighing two sicles; and as many bracelets, of ten sicles weight.
When the camels had done drinking, the man took a gold ring weighing a half shekel, and two bracelets for her arms weighing ten gold shekels,
And it came to pass, as the camels were done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
When the camels had finished drinking, the man brought out gifts, a gold nose ring weighing a little over a quarter of an ounce and two arm bracelets weighing about four ounces, and gave them to her. He asked her, "Tell me about your family? Whose daughter are you? Is there room in your father's house for us to stay the night?"
When the camels had finished drinking, the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
took: Genesis 24:30, Exodus 32:2, Exodus 32:3, Esther 5:1, Jeremiah 2:32, 1 Timothy 2:9, 1 Timothy 2:10, 1 Peter 3:3, 1 Peter 3:8
earring: or, jewel for the forehead, Exodus 32:2, Exodus 32:3, Isaiah 3:19-23, Ezekiel 16:11, Ezekiel 16:12, From the word being in the singular number, it is not likely to have been an ear-ring, or a "jewel for the forehead," but "a jewel for the nose, a nose-ring," which is in use throughout Arabia and Persia, particularly among young women. It is very properly translated ×× ×סס××××, "an ornament for the nose," by Symmachus; and Sir John Chardin informs us, that "it is a custom in almost all the East, for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. These rings are of gold, and have commonly two pearls and one ruby between, placed in the ring. I never saw a girl or young woman in Arabia or in all Persia, who did not wear a ring after this manner in her nostril."
of half: Genesis 23:15, Genesis 23:16
bracelets: The word rendered "bracelet," from a root which signifies "to join or couple together," may imply whatever may clasp round the arms and legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg, and the whole arm, from the shoulder to the wrist, are generally decorated in this way. As these were given to Rebekah for "her hands," it sufficiently distinguishes them from similar ornaments for the ankles.
Reciprocal: Genesis 24:47 - I put Judges 8:24 - give me Job 28:1 - the silver Job 42:11 - every man Song of Solomon 1:10 - thy cheeks
Cross-References
Abraham said to his servant [Eliezer of Damascus], the oldest of his household, who had charge over all that Abraham owned, "Please, put your hand under my thigh [as is customary for affirming a solemn oath],
and I will make you swear by the LORD, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I live,
So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.
Then the servant took ten of his master's camels, and set out, taking some of his master's good things with him; so he got up and journeyed to Mesopotamia [between the Tigris and the Euphrates Rivers], to the city of Nahor [the home of Abraham's brother].
He made the camels kneel down outside the city by the well of water at the time of the evening when women go out to draw water.
And he said, "O LORD, God of my master Abraham, please grant me success today, and show lovingkindness (faithfulness) to my master Abraham.
Before Eliezer had finished speaking (praying), Rebekah came out with her [water] jar on her shoulder. Rebekah was the daughter of Bethuel the son of Milcah, who was the wife of Abraham's brother Nahor.
The girl was very beautiful, a virgin and unmarried; and she went down to the spring and filled her jar and came up.
When she had given Eliezer a drink, she said, "I will also draw water for your camels until they have finished drinking."
and said, "Whose daughter are you? Please tell me, is there room in your father's house for us to lodge?"
Gill's Notes on the Bible
And it came to pass, as the camels had done drinking,.... Having had enough to abate their thirst and satisfy them, by means of Rebekah's drawing water for them:
that the man took a golden earring; out of his pocket, or out of a box or parcel that was upon the camels; it is in the margin of our Bibles, "a jewel for the forehead"; or, as some render it, a "nose jewel" y; and so in Genesis 24:47, "an earring upon her face", or "nose"; and this was a jewel that hung from the forehead upon a lace or ribbon between the eyes down upon the nose; and such the daughters of Sion wore in later times, Isaiah 3:21; see Ezekiel 16:12; and nose jewels are still in use with the Levant Arabs, as Dr. Shaw z relates. Rauwolff a, who travelled through Mesopotamia and the parts adjacent in 1574, says of the women in those parts that are of greater substance, and have a mind to be richer and finer in their dress, that they wear silver and gold rings in one of their nostrils, wherein are set garnets, turquoise, rubies, and pearls: and in Egypt they wear nose jewels b and small gold rings in their right nostrils, with a piece of coral set in them c and this earring or jewel was
of half a shekel weight; which was eighty barley corns, for a whole shekel weighed one hundred and sixty. The Targum of Jonathan is,
"the weight of a drachma, which was the half of a didrachma or common shekel:''
and two bracelets for her hands, of ten [shekels] weight of gold; a shekel of gold, according to Calmet d, was worth eighteen shillings and three pence of English money, so that ten of them amount to nine pounds two shillings and six pence; according to Waserus e, these made twenty Hungarian pieces of gold, which were worth upwards of ninety pounds of Swiss money. A handsome present this was, and suitable to a virgin. Jarchi and Jonathan allegorize the two bracelets of the two tables of the law, and the ten shekels of the ten commands on them.
y × ×× "imponeret naso ejus monile aureum", Junius & Tremellius. z Travels, p. 241. Ed. 2. a Travels, par. 2. ch. 5. p. 128, 129. b Pitts's Account of Mahometanism, p. 68. c Egmont and Heyman's Travels, vol. 2. p. 85. d Dictionary, in the word "Shekel". e De Antiqu. numis, Heb. l. 2. c. 10.
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 24:22. The man took a golden ear-ring — × ×× ××× nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated εÏιÏÏινον, an ornament for the nose, by Symmachus.
Half a shekel — For the weight of a shekel, Genesis 20:16; Genesis 20:16.
And two bracelets — ××©× × ×¦××××× usheney tsemidim. As tsemidim comes from צ×× tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles.
In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts.
1. for the forehead;
2. for the nose;
3. for the ears;
4. for the arms;
5. for the fingers;
6. for the neck and breast;
7. for the ankles.
See Genesis 24:22, Genesis 24:47; also Ezekiel 16:12; Proverbs 11:22; Isaiah 3:21; Genesis 35:4; Exodus 32:2, Exodus 32:3; Job 42:11; Judges 8:24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time.
