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Wycliffe Bible
Genesis 24:42
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- CondensedParallel Translations
I came this day to the spring, and said, 'The LORD, the God of my master Avraham, if now you do prosper my way which I go.
And I came this day unto the well, and said, O Lord God of my master Abraham, if now thou do prosper my way which I go:
Then today I came to the spring, and I said, ‘O Yahweh, God of my master Abraham, if you would please make my journey successful, upon which I am going.
"Today I came to this spring. I said, ‘ Lord , God of my master Abraham, please make my trip successful.
When I came to the spring today, I prayed, ‘O Lord , God of my master Abraham, if you have decided to make my journey successful, may events unfold as follows:
"I came today to the spring, and said, 'O LORD, God of my master Abraham, if now You will make my journey on which I go successful;
"So I came today to the spring, and said, 'LORD, God of my master Abraham, if now You will make my journey on which I have been going successful;
So I came this day to the well, and said, O Lorde, the God of my master Abraham, if thou nowe prosper my iourney which I goe,
"So I came today to the spring and said, ‘O Yahweh, the God of my master Abraham, if now You will make my journey on which I go successful;
When I came to the well today, I silently prayed, "You, Lord , are the God my master Abraham worships, so please lead me to a wife for his son
"So today, I came to the spring and said, ‘ Adonai , God of my master Avraham, if you are causing my trip to succeed in its purpose,
And I came this day to the well, and said, Jehovah, God of my master Abraham, if now thou wilt prosper my way on which I go,
"Today I came to this well and said, ‘ Lord , God of my master Abraham, please make my trip successful.
"I came today to the spring and said, ‘O Lord , the God of my master Abraham, if now you are prospering the way that I go,
And I came today to the well, and said, O LORD God of my master Abraham, if now thou do prosper my mission for which I came,
"When I came to the well today, I prayed, ‘ Lord , God of my master Abraham, please give me success in what I am doing.
“Today when I came to the spring, I prayed: Lord, God of my master Abraham, if only you will make my journey successful!
And today I came to the well. And I said, Jehovah, God of my master Abraham, I pray, if You will, prosper the way in which I am about to go.
So I came this daye vnto the well of water, and sayde: O LORDE thou God of my master Abraham, Yf thou hast prospered my iourney that I go:
And I came this day unto the fountain, and said, O Jehovah, the God of my master Abraham, if now thou do prosper my way which I go:
And I came today to the water-spring, and I said, O Lord, the God of my master Abraham, if it is your purpose to give a good outcome to my journey,
And so I came this day vnto the wel, and sayde: O Lorde the God of my maister Abraham, if it be so nowe that thou makest my iourney whiche I go prosperous,
And I came this day unto the fountain, and said: O LORD, the God of my master Abraham, if now Thou do prosper my way which I go:
And I came this day vnto the well, and said, O LORD God of my master Abraham, if now thou doe prosper my way, which I goe:
And having come this day to the well, I said, Lord God of my master Abraam, if thou prosperest my journey on which I am now going,
And I came this day unto the fountain, and said, O LORD, the God of my master Abraham, if now thou do prosper my way which I go:
So when I came to the spring today, I prayed, 'O LORD, God of my master Abraham, if only You would make my journey a success!
`And I come to-day unto the fountain, and I say, Jehovah, God of my lord Abraham, if Thou art, I pray Thee, making prosperous my way in which I am going --
And I came this day to the well, and said, O LORD God of my master Abraham, if now thou dost prosper my way which I go:
I came this day to the spring, and said, 'Yahweh, the God of my master Abraham, if now you do prosper my way which I go.
"And this day I came to the well and said, "O LORD God of my master Abraham, if You will now prosper the way in which I go,
"So today when I came to the spring, I prayed this prayer: ‘O Lord , God of my master, Abraham, please give me success on this mission.
"So I came to the well today. I said, ‘O Lord, the God of my boss Abraham, may all go well during my visit here.
"I came today to the spring, and said, ‘O Lord , the God of my master Abraham, if now you will only make successful the way I am going!
So I came in to-day, unto the fountain, - and I said O Yahweh God of my lord Abraham! if, I pray thee thou art prospering my way whereon am going,
And I came today to the well of water, and said: O Lord God of my master, Abraham, if thou hast prospered my way, wherein I now walk,
"I came today to the spring, and said, 'O LORD, the God of my master Abraham, if now thou wilt prosper the way which I go,
And I came this day to the fountain, and said, O Yahweh, the God of my master Abraham, if now you do prosper my way which I go.
"Well, when I came this very day to the spring, I prayed, ‘ God , God of my master Abraham, make things turn out well in this task I've been given. I'm standing at this well. When a young woman comes here to draw water and I say to her, Please, give me a sip of water from your jug, and she says, Not only will I give you a drink, I'll also water your camels—let that woman be the wife God has picked out for my master's son.'
"So I came today to the spring, and said, 'O LORD, the God of my master Abraham, if now You will make my journey on which I go successful;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
O Lord: Genesis 24:12-14, Acts 10:7, Acts 10:8, Acts 10:22
prosper: Genesis 24:12, Genesis 24:31, Genesis 39:3, Ezra 8:21, Nehemiah 1:11, Psalms 37:5, Psalms 90:17, Romans 1:10
Reciprocal: 1 Samuel 1:13 - spake 1 Samuel 14:12 - Come up after me
Cross-References
the Lord of heuene that took me fro the hows of my fadir, and fro the lond of my birthe, which spak to me, and swoor, and seide, Y schal yyue this lond to thi seed, he schal sende his aungel bifore thee, and thou schalt take fro thennus a wijf to my sone; forsothe if the womman nyle sue thee,
thou schalt not be holdun bi the ooth; netheles lede not ayen my sone thidur.
he seide, Lord God of my lord Abraham, Y biseche, meete with me to dai, and do mersi with my lord Abraham.
therfor the damysel to which Y schal seie, Bowe doun thi watir pot that Y drynke, and schal answere, Drynke thou, but also Y schal yyue drynke to thi camels, thilke it is which thou hast maad redi to thi seruaunt Ysaac; and bi this Y schal vndirstonde that thou hast do mersi with my lord Abraham.
and seide to him, Entre thou, the blessid of the Lord; whi stondist thou with outforth? I haue maad redi the hows, and a place to thi camels.
which knew best that the Lord was with Joseph, and that alle thingis whiche he dide, weren dressid of the Lord in `the hond of hym.
And `Y prechide there fastyng bisidis the flood of Hanna, that we schulden be turmentid bifor `oure Lord God, and that we schulden axe of him the riytful weie to vs, and to oure sones, and to al oure catel.
Lord, Y biseche, `thin eere be ententif to the preier of thi seruaunt, and to the preier of thi seruauntis, that wolen drede thi name; and dresse thi seruaunt to dai, and yiue thou merci to him bifor this man. For Y was the boteler of the kyng.
Schewe thi weie to the Lord; and hope thou in hym, and he schal do.
And the schynyng of oure Lord God be on vs; and dresse thou the werkis of oure hondis on vs, and dresse thou the werk of oure hondis.
Gill's Notes on the Bible
And I came this day unto the well,.... Hither he was come at length by several days' journey; not on the same day he came from Abraham, as the Jewish writers say n, by means of a miracle:
and said, O Lord God of my master Abraham; being come to the well, he prayed as follows:
if now thou do prosper the way which I go; his meaning is, that if it was the pleasure of God that he should succeed in what he was come about, that he would let him know it by a token; and in Genesis 24:42 he relates the token he desired, which was granted him, and his success, as before recorded, from Genesis 24:21.
n T. Bab. Sanhedrin, fol. 95. 1. Bereshit Rabba, sect. 59. fol. 52. 2. Jarchi 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 Genesis 24:42. O Lord God of my master — As Abraham was the friend of God, Eliezer makes use of this to give weight and consequence to his petitions.
