Genesis 24

Genesis 24


Now AbrahamI was old,II well advancedIII in years;IV and the LordV had blessedVI Abraham in all things. 

Notes on verse 1

I “Abraham” = Abraham. From the same as Abiram (exalted father, a high father – lofty) {from ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.
II “was old” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is to be old or grow old.
III “advanced” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
IV “years” = yom. Literally “days.”
V “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
VI “blessed” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.

Abraham said to his servant,VII the oldestVIII of his house,IX who had charge ofX all that he had,

Notes on verse 2a

VII “servant” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
VIII “oldest” = zaqen. Related to “old” in v5. From the same as zaqan (see note II above). This is old, aged, or elder.
IX “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
X “had charge of” = mashal. This is to rule, reign, govern, have authority, wield.

“PutXI, XII your handXIII under my thighXIV 

Notes on verse 2b

XI “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
XII {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
XIII “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
XIV “thigh” = yarek. Root may mean to be soft. This is thigh, side, body, shank. It can be used figuratively for genitalia.

and I will make you swearXV by the Lord, the GodXVI of heavenXVII andXVIII earth,XIX

Notes on verse 3a

XV “make…swear” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
XVI “God” = Elohim.
XVII “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
XVIII {untranslated} = Elohim. Same as “God” in v3. See note XVI above.
XIX “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

that you will not getXX a wifeXXI for my sonXXII from the daughtersXXIII of the Canaanites,XXIV

Notes on verse 3b

XX “get” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
XXI “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
XXII “son” = ben. Related to “house” in v2. From banah (see note IX above). This is son, age, child. It is son in a literal or figurative sense.
XXIII “daughters” = bat. Related to “house” in v2 & “son” in v3. From ben (see note XXII above). This is daughter in a literal or figurative sense.
XXIV “Canaanites” = Kanaaniy. From Kanaan (Canaan, his descendants, and the land where they settled; perhaps meaning lowlands, describing their land or subjugated in reference to being conquered by Egypt); from kana (to be humble, subdue; properly, bend the knee). This is Canaanite, which in some instances would imply a peddler or sometimes used in place of Ishmaelite. See

 amongXXV whom I live,XXVI but will goXXVII to my countryXXVIII and to my kindredXXIX and get a wife for my son Isaac.”XXX 

Notes on verses 3c-4

XXV “among” = qereb. Perhaps from qarab (to come near or approach). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
XXVI “live” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
XXVII “go” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
XXVIII “country” = erets. Same as “earth” in v3. See note XIX above.
XXIX “kindred” = moledet. From yalad (to bear, bring forth, beget, calve, act as midwife, show lineage). This is kindred, offspring, birthplace, lineage, native country, or family.
XXX “Isaac” = Yitschaq. From tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). This is Isaac, meaning “he laughs.”

The servant said to him, “Perhaps the womanXXXI may not be willingXXXII to followXXXIII me to this land;XXXIV must I then take your son backXXXV to the land from which you came?”XXXVI 

Notes on verse 5

XXXI “woman” = ishshah. Same as “wife” in v3. See note XXI above.
XXXII “be willing” = abah. This is to breathe after, be willing, obey, accept, be content with, satisfy.
XXXIII “follow” = halak + achar. Literally “go after.” Halak is the same as “go” in v4. See note XXVII above. Achar is from achar (to remain behind, linger, continue, or delay; can imply procrastination). This is after of the portion behind.
XXXIV “land” = erets. Same as “earth” in v3. See note XIX above.
XXXV “take…back” = shub + shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.” The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
XXXVI “came” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

6 Abraham said to him, “See to itXXXVII that you do not take my son back there. The Lord, the God of heaven, who tookXXXVIII me from my father’sXXXIX house and from the land of my birth,XL

Notes on verses 6-7a

XXXVII “see to it” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
XXXVIII “took” = laqach. Same as “get” in v3. See note XX above.
XXXIX “father’s” = ab. Related to “Abraham” in v1. See note I above.
XL “birth” = moledet. Same as “kindred” in v4. See note XXIX above.

and who spokeXLI to me and swore to me, ‘To your offspringXLII I will give this land,’ he will sendXLIII his angelXLIV beforeXLV you, and you shall take a wife for my son from there. 

Notes on verse 7b

XLI “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
XLII “offspring” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
XLIII “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
XLIV “angel” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.
XLV “before” = paneh. Literally “before your face.” From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.

But if the woman is not willing to follow you, then you will be freeXLVI from this oathXLVII of mine; onlyXLVIII you must not take my son back there.” So the servant put his hand under the thigh of Abraham his masterXLIX and swore to him concerning this matter.L

Notes on verses 8-9

XLVI “be free” = naqah. This is to be empty, cleanse, acquit, blameless, immune, innocent. It is to be clean or to make clean in a literal or figurative sense. It can also be bare in a negative sense, destroyed.
XLVII “oath” = shebuah. Related to “swear” in v3. From shaba (see note XV above). This is an oath or curse.
XLVIII “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
XLIX “master” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
L “matter” = dabar. Related to “spoke” in v7. From dabar (see note XLI above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.

10 Then the servant took tenLI of his master’s camelsLII and departed,LIII taking all kinds of choice giftsLIV from his master;LV

Notes on verse 10a

LI “ten” = eser. This is ten of -teen.
LII “camels” = gamal. Literally “camels from the camels of his master.” From gamal (how one deals with someone whether positively or negatively – so to reward, requite; to wean or the work that goes into something ripening). This is a camel as an animal of labor or one that bears burdens. The English word “camel” is from a Semitic source, perhaps Hebrew or others.
LIII “departed” = halak. Same as “go” in v4. See note XXVII above.
LIV “gifts” = tub. From tob (to be pleasing, to be good). This is goodness, gladness, something that is good. It can also be beauty, welfare, or joy.
LV {untranslated} = yad. Same as “hand” in v2. See note XIII above.

and he set outLVI and went to Aram-naharaim,LVII to the cityLVIII of Nahor.LIX 

Notes on verse 10b

LVI “set out” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
LVII “Aram-naharaim” = Aram Naharayim. Perhaps related to “Abraham” in v1. 5x in OT. From Aram (Aram, Syria, Mesopotamia – meaning elevated or citadel); {perhaps from ‘armon (any fortified building – castle, citadel, palace) OR from rum (see note I above)} + nahar (stream, river, or flood; particularly the Nile or Euphrates; figuratively, prosperity); from nahar (to flow, sparkle, be cheerful)}. This is “Aram of the Two Rivers,” a name for Mesopotamia referring to the Tigris and Euphrates. See
LVIII “city” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
LIX “Nahor” = Nachor. 18x in OT. From the same as nachar (nostril or snorting; root means to snort or snore). This is Nachor or Nahor, meaning “snorer.”

11 He made the camels kneel downLX outsideLXI the city by the wellLXII of water;LXIII

Notes on verse 11a

LX “kneel down” = barak. Same as “blessed” in v1. See note VI above.
LXI “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
LXII “well” = beer. From baar (to make plain; to dig; can also mean to engrave or figuratively to explain). This is a well or pit.
LXIII “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.

it was towardLXIV evening, the timeLXV when women go outLXVI to draw water. 

Notes on verse 11b

LXIV “toward” = eth. Literally “at the time of.” Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
LXV “time” = eth. Same as “toward” in v11. See note LXIV above.
LXVI “go out” = yatsa. Same as “came” in v5. See note XXXVI above.

12 And he said, “O Lord, God of my master Abraham, pleaseLXVII grant me successLXVIII, LXIX today and showLXX steadfast loveLXXI to my master Abraham. 

Notes on verse 12

LXVII “please” = na. Same as {untranslated} in v2. See note XII above.
LXVIII “grant…success” = qarah. This is to encounter, usually unintentionally. It can also mean to happen or to lay wood for a floor or roof.
LXIX {untranslated} = paneh. Same as “before” in v7. See note XLV above.
LXX “show” = asah. This is to make, do, act, appoint, become in many senses.
LXXI “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.

13 LXXIII am standingLXXIII here by the springLXXIV of water, and the daughters of the townspeopleLXXV are coming outLXXVI to draw water. 

Notes on verse 13

LXXII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
LXXIII “standing” = natsab. This is to station, appoint, establish, take a stand.
LXXIV “spring” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
LXXV “townspeople” = ish + iyr. Ish is related to “wife” in v3. See note XXI above. Iyr is the same as “city” in v10. See note LVIII above.
LXXVI “coming out” = yatsa. Same as “came” in v5. See note XXXVI above.

14 LXXVIILet the girlLXXVIII to whom I shall say, ‘Please offerLXXIX your jarLXXX that I may drink,’LXXXI

Notes on verse 14a

LXXVII {untranslated} = hayah. Related to “Lord” in v1. See note V above.
LXXVIII “girl” = naarah. From naar (child or a servant; a child in their active years so they could be aged anywhere from infancy to adolescence); perhaps from naar (to shake, toss up and down, tumble around). This is a girl or young lady ranging anywhere in age from infancy to adolescence.
LXXIX “offer” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
LXXX “jar” = kad. 18x in OT– 9x in Genesis 24 re: Isaac meeting Rebekah, 4x in Judges 7 of the empty jars that Gideon’s men had; 3x in 1 Kings 17 of the jar belonging to the widow of Zarephath, 1x in 1 Kings 18 of the jars filled with water as part of Elijah’s contest with the priests of Baal, and 1x in Ecclesiastes 12 regarding an extended metaphor of youth and old age – here a broken pitcher. This is a jar, pitcher, bowl, or pail. The root might mean to deepen. It is a vessel made of clay – earthenware, used domestically.
LXXXI “drink” = shathah. This is to drink literally or figuratively. It could also be a drinker.

and who shall say, ‘Drink, and I will waterLXXXII your camels’—let her be the one whom you have appointedLXXXIII for your servant Isaac. By this I shall knowLXXXIV that you have shown steadfast love to my master.”

Notes on verse 14b

LXXXII “water” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.
LXXXIII “appointed” = yakach. This is to decide, be right, argue, or convince. It can also be to decide, convict, reason together, or reprove.
LXXXIV “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.

15 LXXXVBefore he had finishedLXXXVI speaking,LXXXVII there wasLXXXVIII Rebekah,LXXXIX

Notes on verse 15a

LXXXV {untranslated} = hayah. Same as {untranslated} in v14. See note LXXVII above.
LXXXVI “finished” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
LXXXVII {untranslated} = hinneh. Same as {untranslated} in v13. See note LXXII above.
LXXXVIII “was” = yatsa. Same as “came” in v5. See note XXXVI above.
LXXXIX “Rebekah” = Ribqah. From the same as marbeq (fattened, a stall used for housing cattle; root may mean to tie up). This is Rebekah, perhaps meaning tied up or secured. See

who was bornXC to BethuelXCI son of Milcah,XCII the wife of Nahor, Abraham’s brother,XCIII coming out with her water jar on her shoulder.XCIV 

Notes on verse 15b

XC “was born” = yalad. Related to “kindred” in v4. See note XXIX above.
XCI “Bethuel” = Bethuel. Related to “God” in v3 & “house” in v2 & “son” and “daughters” in v3. 10x in OT. Perhaps from the same as bathah (end, desolation, destruction); {from the same as bath (bath as a unit of measurement for liquid); probably from the same as battah (precipice, desolation, steep; the root perhaps means to break in pieces)} + el (see note XVI above) OR from betulah (virgin) + el (God, a god) OR from bayit (see note IX above) + el (see note XVI above). This is Bethuel, which perhaps means “man of God” or “virgin of God” or “house of God” or “destroyed of God.” See
XCII “Milcah” = Milchah. 11x in OT. From malkah (queen); from melek (king, royal). This is Milcah or Milkah, meaning “queen.”
XCIII “brother” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
XCIV “shoulder” = shekem. Perhaps from shakam (to rise early, begin work early; properly, this is leaning one’s shoulder or back into a load or a burden; also, loading an animal for work). This is shoulder, neck, or some other place that bears burdens. Figuratively, it can refer to the spur of a hill, or one’s allotted portion.

16 The girl was very fairXCV to look upon,XCVI a virgin,XCVII whom no manXCVIII had known.

Notes on verse 16a

XCV “fair” = tob. Related to “gifts” in v10. From tob (see note LIV above). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
XCVI “look upon” = mareh. From raah (to see, show, stare, think, view; to see in a literal or figurative sense). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.
XCVII “virgin” = betulah. Perhaps related to “Bethuel” in v15. See note XCI above.
XCVIII “man” = ish. Same as “townspeople” in v13. See note LXXV above.

She went downXCIX to the spring, filledC her jar, and came up.CI 

Notes on verse 16b

XCIX “went down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
C “filled” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
CI “came up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.

17 Then the servant ranCII to meetCIII her and said, “Please let me sipCIV a littleCV water from your jar.” 

Notes on verse 17

CII “ran” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.
CIII “meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.
CIV “sip” = gama. 2x in OT. This is to drink or absorb, whether literally or figuratively. It can also mean to race.
CV “little” = me’at. From ma’at (being or becoming small, decrease, diminish, pare off). This is a little or few, lightly little while, very small matter.

18 “Drink, my lord,”CVI she said, and quicklyCVII loweredCVIII her jar upon her hand and gave him a drink.CIX 19 When she had finished giving him a drink, she said, “I will draw for your camels also, until they have finished drinking.” 

Notes on verses 18-19

CVI “lord” = adon. Same as “master” in v9. See note XLIX above.
CVII “quickly” = mahar. This is being liquid, which implies flowing. So, this word implies hurrying forward, whether in a positive or negative sense.
CVIII “lowered” = yarad. Same as “went down” in v16. See note XCIX above.
CIX “gave…a drink” = shaqah. Same as “water” in v14. See note LXXXII above.

20 So she quickly emptiedCX her jar into the troughCXI and ran again to the well to draw, and she drew for all his camels. 21 The man gazedCXII at her in silenceCXIII to learnCXIV whether or not the Lord had made his journeyCXV successful.CXVI

Notes on verses 20-21

CX “emptied” = arah. 15x in OT. This is being or making someone naked or bare, to be defenseless, empty, poured out, spread, uncover. This can be to demolish, pour out, to empty, or to leave destitute.
CXI “trough” = shoqet. Related to “water” in v14. 2x in OT. From shaqah (see note LXXXII above). This is a trough for water.
CXII “gazed” = shaah. 1x in OT. Perhaps from sha’ah (to make a loud noise or crash, devastate, rush). This is to gaze or stun. It can imply a sense of awe or astonishment.
CXIII “silence” = charash. This is to scratch, which implies etching or plowing. It can mean to manufacture regardless of materials used. Figuratively, it can be to devise or conceal. It can also have a sense of secrecy. Hence, being silent or left alone. It can also be speechless.
CXIV “learn” = yada. Same as “know” in v14. See note LXXXIV above.
CXV “journey” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
CXVI “made…successful” = tsalach. This is pushing forward in a literal or figurative sense. So it could be to break out, to come mightily, to rush, to go over. Figuratively, it could mean to prosper.

22 CXVIIWhen the camels had finished drinking, the man took a goldCXVIII nose-ringCXIX weighingCXX a half shekel,CXXI

Notes on verse 22a

CXVII {untranslated} = hayah. Same as {untranslated} in v14. See note LXXVII above.
CXVIII “gold” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.
CXIX “nose-ring” = nezem. 17x in OT. This is a ring worn for decorative reasons. It also includes earrings, nose rings, or other jewels.
CXX “weighing” = mishqal. From shaqal (to weigh, spend, trade). This is to weigh, or a unit of weight. It shares a root with the word “shekel.”
CXXI “half shekel” = beqa. 2x in OT. From baqa (to break open, breach, divide, rip, shake, tear; to dash into pieces or be ready to burst). This is a portion of a shekel, usually half. A beka is a particular unit of weight and also a size of coin.

and twoCXXII braceletsCXXIII for her armsCXXIV weighing ten gold shekels, 

Notes on verse 22b

CXXII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
CXXIII “bracelets” = tsamiyd. 7x in OT. From tsamad (to join, link, fasten; figuratively to serve or contrive). This is some kind of covering or lid such as a bracelet or arm clasp.
CXXIV “arms” = yad. Same as “hand” in v2. See note XIII above.

23 and said, “TellCXXV, CXXVI me whose daughter you are. Is there roomCXXVII in your father’s house for us to spend the night?”CXXVIII 

Notes on verse 23

CXXV “tell” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
CXXVI {untranslated} = na. Same as {untranslated} in v2. See note XII above.
CXXVII “room” = maqom. Related to “set out” in v10. From qum (see note LVI above). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
CXXVIII “spend the night” = lun. This is to stop – usually to lodge for the night. It can imply dwelling, enduring, or staying permanently. Figuratively, it can mean being obstinate, particularly with one’s words – to complain.

24 She said to him, “I am the daughter of Bethuel son of Milcah, whom she bore to Nahor.” 25 She added, “We have plentyCXXIX of strawCXXX and fodderCXXXI and a placeCXXXII to spend the night.” 

Notes on verses 24-25

CXXIX “plenty” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
CXXX “straw” = teben. Related to “house” in v2 & “son” ad “daughters” in v3 & “Bethuel” in v15. 17x in OT. Perhaps from banah (see note IX above). This is some kind of material from processing grain or other agricultural refuse used for fodder – like straw or chaff.
CXXXI “fodder” = mispo. 5x in OT – 4x in Genesis and 1x in Judges 19 in the story of the Levite’s concubine. This is from a root that might be to collect. This is a word for fodder or feed.
CXXXII “place” = maqom. Same as “room” in v23. See note CXXVII above.

26 The man bowed his headCXXXIII and worshipedCXXXIV the Lord 27 and said, “Blessed be the Lord, the God of my master Abraham, who has not forsakenCXXXV his steadfast love and his faithfulnessCXXXVI toward my master. As for me, the Lord has ledCXXXVII me on the wayCXXXVIII to the house of my master’s kin.”CXXXIX

Notes on verses 26-27

CXXXIII “bowed his head” = qadad. 15x in OT. Properly, this means to shrivel up. So it is used for bowing one’s head, bowing down, or stooping. It can be used to show deference.
CXXXIV “worshiped” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
CXXXV “forsaken” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
CXXXVI “faithfulness” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.
CXXXVII “led” = nachah. This is lead, guide, or bring. It can be used for transporting into exile or coming in as colonists. This is the word used in Psalm 23 “he leads me in the paths of righteousness.”
CXXXVIII “way” = derek. Same as “journey” in v21. See note CXV above.
CXXXIX “kin” = ach. Same as “brother” in v15. See note XCIII above.

28 Then the girl ran and told her mother’sCXL household about these things.CXLI 29 Rebekah had a brother whose nameCXLII was Laban;CXLIII and Laban ran out to the man, to the spring.

Notes on verses 28-29

CXL “mother’s” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
CXLI “things” = dabar. Same as “matter” in v9. See note L above.
CXLII “name” = shem. Related to “put” in v2. May be from sim (see note XI above). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
CXLIII “Laban” = Laban. From the same as laban (white); from laban (to be white or make a brick). This is Laban, meaning white.

 30 CXLIVAs soon as he had seenCXLV the nose-ring, and the bracelets on his sister’sCXLVI arms, and when he heardCXLVII the wordsCXLVIII of his sister Rebekah,

Notes on verse 30a

CXLIV {untranslated} = hayah. Same as {untranslated} in v14. See note LXXVII above.
CXLV “seen” = raah. Related to “look upon” in v16. See note XCVI above.
CXLVI “sister’s” = achot. Related to “brother” in v15. From the same as ach (see note XCIII above). This is sister in a literal or figurative sense. It can also mean another or together.
CXLVII “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
CXLVIII “words” = dabar. Same as “matter” in v9. See note L above.

“Thus the man spoke to me,” he wentCXLIX to the man; and thereCL he was, standingCLI by the camels at the spring. 

Notes on verse 30b

CXLIX “went” = bo. Same as “advanced” in v1. See note III above.
CL “there” = hinneh. Same as {untranslated} in v13. See note LXXII above.
CLI “standing” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.

31 He said, “Come in,CLII O blessed of the Lord. Why do you stand outside when I have preparedCLIII the house and a place for the camels?” 32 So the man came into the house; and Laban unloadedCLIV the camels, and gave him straw and fodder for the camels, and water to washCLV his feetCLVI and the feet of the menCLVII who were with him. 

Notes on verses 31-32

CLII “come in” = bo. Same as “advanced” in v1. See note III above.
CLIII “prepared” = panah. Related to “before” in v7. See note XLV above.
CLIV “unloaded” = patach. This is to open wide in a literal or figurative sense. So, it is open, draw out, let something go free, break forth. It can also mean to plow, engrave, or carve.
CLV “wash” = rachats. This is to wash, wash away – it can be complete or partial.
CLVI “feet” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
CLVII “men” = enosh. Related to “wife” in v3 & “townspeople” in v13.  See note XXI above.

33 Then food was setCLVIII beforeCLIX him to eat;CLX but he said, “I will not eat until I have told my errand.”CLXI He said, “Speak on.”

Notes on verse 33

CLVIII “set” = yasam. Related to “put” in v2 & “name” in v29. 2x in OT. From the same as sim (see note XI above). This is to put or place.
CLIX “before” = paneh. Same as “before” in v7. See note XLV above.
CLX “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
CLXI “errand” = dabar. Same as “matter” in v9. See note L above.

34 So he said, “I am Abraham’s servant. 35 The Lord has greatly blessed my master, and he has become wealthy;CLXII he has given him flocksCLXIII and herds,CLXIV silverCLXV and gold,

Notes on verses 34-35a

CLXII “become wealthy” = gadal. This is to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing.
CLXIII “flocks” = tson. This is a flock of sheep and goats.
CLXIV “herds” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
CLXV “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.

 maleCLXVI and female slaves,CLXVII camels and donkeys.CLXVIII 36 And SarahCLXIX my master’s wife bore a son to my master when she was old;CLXX and he has given him all that he has. 

Notes on verses 35b-36

CLXVI “male” = ebed. Same as “servant” in v2. See note VII above.
CLXVII “female slaves” = shiphchah. Root may mean to spread out – it would be the same root used in mishpachah, which means family or clan. This is maidservant, female slave, or female bondslave.
CLXVIII “donkeys” = chamor. From chamar (to be red, blush). This is a male donkey.
CLXIX “Sarah” = Sarah. From the same as Saray (princess, mistress, noble lady, queen); from sar (chief, ruler, captain, official, prince). This is Sarah, meaning princess.
CLXX “old” = ziqnah. Related to “old” in v5 & “oldest” in v2. From zoqen (old age); from the same as zaqan (see note II above). 6x in OT. This is old or old age through the analogy of being bearded.

37 My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live; 38 but you shall go to my father’s house, to my kindred,CLXXI and get a wife for my son.’ 39 I said to my master, ‘Perhaps the woman will not follow me.’ 40 But he said to me, ‘The Lord, beforeCLXXII whom I walk, will send his angel with you and make your way successful. You shall get a wife for my son from my kindred, from my father’s house. 41 Then you will be free from my oath,CLXXIII when you come to my kindred; even if they will not give her to you, you will beCLXXIV freeCLXXV from my oath.’

Notes on verses 37-41

CLXXI “kindred” = mishpachah. Related to “female slaves” in v35. From the same as shiphchah (see note CLXVII above). This is one’s circle of relatives – clan, family, kindred.
CLXXII “before” = paneh. Same as “before” in v7. See note XLV above.
CLXXIII “oath” = alah. From alah (to swear, take an oath, curse – usually negative). This is oath, curse, swearing.
CLXXIV “be” = hayah. Same as {untranslated} in v14. See note LXXVII above.
CLXXV “free” = naqiy. Related to “be free” in v8. From naqah (see note XLVI above). This is blameless, innocent, free from punishment, or clear.

42 “I came today to the spring, and said, ‘O Lord, the God of my master Abraham, if now you will onlyCLXXVI make successful the way I am going! 43 CLXXVIII am standing here by the spring of water; letCLXXVIII the young womanCLXXIX who comes out to draw, to whom I shall say, “Please give me a little water from your jar to drink,” 44 and who will say to me, “Drink, and I will draw for your camels also”—let her be the woman whom the Lord has appointed for my master’s son.’

Notes on verses 42-44

CLXXVI “only” = na. Same as {untranslated} in v2. See note XII above.
CLXXVII {untranslated} = hinneh. Same as {untranslated} in v13. See note LXXII above.
CLXXVIII “let” = hayah. Same as {untranslated} in v14. See note LXXVII above.
CLXXIX “young woman” = almah. 7x in OT– this is the same word used in Isaiah 7:14 to refer to the “young woman” who is with child and shall name her son Immanuel. From elem (youth, lad, stripling; something that remains out of view); perhaps from alam (to hide, conceal, a dissembler; to conceal in a literal or figurative sense). This is a young woman or girl. It can be a maid as one who is veiled. By extension, this can mean virgin since a girl/young woman was presumed to be a virgin.

45 “Before I had finished speaking in my heart,CLXXX, CLXXXI there was Rebekah coming out with her water jar on her shoulder; and she went down to the spring, and drew. I said to her, ‘Please let me drink.’ 46 She quickly let downCLXXXII her jar from her shoulder, and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. 47 Then I askedCLXXXIII her, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the ringCLXXXIV on her nose,CLXXXV and the bracelets on her arms. 

Notes on verses 45-47

CLXXX “heart” = leb. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
CLXXXI {untranslated} = hinneh. Same as {untranslated} in v13. See note LXXII above.
CLXXXII “let down” = yarad. Same as “went down” in v16. See note XCIX above.
CLXXXIII “asked” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
CLXXXIV “ring” = nezem. Same as “nose-ring” in v22. See note CXIX above.
CLXXXV “nose” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.

48 Then I bowed my head and worshiped the Lord, and blessed the Lord, the God of my master Abraham, who had led me by the rightCLXXXVI way to obtainCLXXXVII the daughter of my master’s kinsmanCLXXXVIII for his son. 

Notes on verse 48

CLXXXVI “right” = emet. Same as “faithfulness” in v27. See note CXXXVI above.
CLXXXVII “obtain” = laqach. Same as “get” in v3. See note XX above.
CLXXXVIII “kinsman” = ach. Same as “brother” in v15. See note XCIII above.

49 Now then, if you will dealCLXXXIX loyallyCXC and trulyCXCI with my master, tell me; and if not, tell me, so that I may turnCXCII either to the right handCXCIII or to the left.”CXCIV

Notes on verse 49

CLXXXIX “deal” = asah. Same as “show” in v12. See note LXX above.
CXC “loyally” = chesed. Same as “steadfast love” in v12. See note LXXI above.
CXCI “truly” = emet. Same as “faithfulness” in v27. See note CXXXVI above.
CXCII “turn” = panah. Same as “prepared” in v31. See note CLIII above.
CXCIII “right hand” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
CXCIV “left” = semol. Perhaps from the same as simlah (mantle, clothes, wrapper); perhaps from semel (image, figure, likeness). This is left, left side, or north as the part that is dark.

50 Then Laban and Bethuel answered,CXCV “The thing comes from the Lord; we cannotCXCVI speak to you anything badCXCVII or good.CXCVIII 51 Look,CXCIX Rebekah is beforeCC you, take her and go, and let her be the wife of your master’s son, as the Lord has spoken.”

Notes on verses 50-51

CXCV “answered” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
CXCVI “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.
CXCVII “bad” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
CXCVIII “good” = tob. Same as “fair” in v16. See note XCV above.
CXCIX “look” = hinneh. Same as {untranslated} in v13. See note LXXII above.
CC “before” = paneh. Same as “before” in v7. See note XLV above.

52 CCIWhen Abraham’s servant heard their words, he bowedCCII himself to the groundCCIII before the Lord. 

Notes on verse 52

CCI {untranslated} = hayah. Same as {untranslated} in v14. See note LXXVII above.
CCII “bowed” = shachah. Same as “worshiped” in v26. See note CXXXIV above.
CCIII “ground” = erets. Same as “earth” in v3. See note XIX above.

53 And the servant brought outCCIV jewelryCCV of silver andCCVI of gold, and garments,CCVII and gave them to Rebekah; he also gave to her brother and to her mother costly ornaments.CCVIII 

Notes on verse 53

CCIV “brought out” = yatsa. Same as “came” in v5. See note XXXVI above.
CCV “jewelry” = keli. Related to “finished” in v15. From kalah (see note LXXXVI above). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
CCVI {untranslated} = keli. Same as “jewelry” in v53. See note CCV above.
CCVII “garments” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.
CCVIII “costly ornaments” = migdanah. 4x in OT. From the same as meged (something of value or excellent; usually a product or produce). This is something excellent or valuable – precious like a gem.

54 Then he and the men who were with him ate and drank, and they spent the night there. When they roseCCIX in the morning,CCX he said, “Send me backCCXI to my master.” 

55 Her brother and her mother said, “Let the girl remainCCXII with us a while, at least tenCCXIII days; after that she may go.” 

Notes on verses 54-55

CCIX “rose” = qum. Same as “set out” in v10. See note LVI above.
CCX “morning” = boqer. Related to “herds” in v35. From baqar (see note CLXIV above). This refers to the break of day. So it is dawn, early, morning, or morrow.
CCXI “send…back” = shalach. Same as “send” in v7. See note XLIII above.
CCXII “remain” = yashab. Same as “live” in v3. See note XXVI above.
CCXIII “ten” = asor. Related to “ten” in v10. 16x in OT. From the same as eser (see note LI above). This is ten or tenth.

56 But he said to them, “Do not delayCCXIV me, since the Lord has made my journey successful; let me goCCXV that I may go to my master.” 

57 They said, “We will callCCXVI the girl, and ask her.”CCXVII 58 And they called Rebekah, and said to her, “Will you go with this man?”

Notes on verses 56-58a

CCXIV “delay” = achar. Related to “follow” in v5. See note XXXIII above.
CCXV “let…go” = shalach. Same as “send” in v7. See note XLIII above.
CCXVI “call” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
CCXVII {untranslated} = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.

She said, “I will.”CCXVIII 59 So they sent awayCCXIX their sister Rebekah and her nurseCCXX along with Abraham’s servant and his men. 

Notes on verses 58b-59

CCXVIII “will” = halak. Same as “go” in v4. See note XXVII above.
CCXIX “sent away” = shalach. Same as “send” in v7. See note XLIII above.
CCXX “nurse” = yanaq. This is to suckle or to nurse. In a causative sense, it can mean to give milk. So, this word can be used for a nursing mother or for her suckling child.

60 And they blessed Rebekah and said to her,

“May you, our sister, becomeCCXXI
    thousands of myriads;CCXXII
may your offspring gain possessionCCXXIII
    of the gatesCCXXIV of their foes.”CCXXV

Notes on verse 60

CCXXI “become” = hayah. Same as {untranslated} in v14. See note LXXVII above.
CCXXII “myriads” = rebabah. Related to “plenty” in v25. 16x in OT. From rabab (see note CXXIX above). This is abundance, a myriad. It can be an indefinite large amount or mean ten thousand or a million.
CCXXIII “gain possession” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.
CCXXIV “gates” = shaar. May be related to sha’ar (to calculate or reckon; may come from a root that means to open up or split). This is a gate, door, or other opening like a port.
CCXXV “foes” = sane. This is an enemy or foe. It is one that is hated with a personal hatred.

61 Then Rebekah and her maidsCCXXVI rose up, mountedCCXXVII the camels, and followed the man; thus the servant took Rebekah, and went his way.

62 Now Isaac had come from Beer-lahai-roi,CCXXVIII and was settledCCXXIX in theCCXXX Negeb.CCXXXI 

Notes on verses 61-62

CCXXVI “maids” = naarah. Same as “girl” in v14. See note LXXVIII above.
CCXXVII “mounted” = rakab. This is to ride an animal or in some vehicle. It can also mean bringing on a horse.
CCXXVIII “Beer-lahai-roi” = Be’er lahai ro’i. Related to “well” in v11 & “look upon” in v16 & “seen” in v30. 3x in OT.  From beer (see note LXII above) + chay (alive, living, lifetime; age; animals, plants, water, or a company or congregation of people – life in a very broad sense); {from chayah (to live or keep alive literally or figuratively)} + ro’eh (vision, seer); {from raah (see note XCVI above)}. This is Beer-lahai-roi, which means “well of the living one that sees me” or “well of a living one, my seer.”
CCXXIX “settled” = yashab. Same as “live” in v3. See note XXVI above.
CCXXX {untranslated} = erets. Same as “earth” in v3. See note XIX above.
CCXXXI “Negeb” = Negeb. Root may mean to be parched. The Negeb is the south country – sometimes used to refer to Egypt. This is a land that suffers from a lot of drought.

63 Isaac went out inCCXXXII the evening to walkCCXXXIII in the field;CCXXXIV and looking up,CCXXXV he sawCCXXXVI camels coming. 

Notes on verse 63

CCXXXII “in” = panah. Same as “prepared” in v31. See note CLIII above.
CCXXXIII “walk” = suach. 1x in OT. This is a musing, perhaps while walking or involving meditation.
CCXXXIV “field” = sadeh. This is literally field, ground, soil, or land. It is used to mean wild like a wild animal.
CCXXXV “looking up” = nasa + ayin. Literally “he lifted up his eyes.” Nasa is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept. Ayin is the same as “spring” in v13. See note LXXIV above.
CCXXXVI {untranslated} = hinneh. Same as {untranslated} in v13. See note LXXII above.

64 And Rebekah looked up,CCXXXVII and when she saw Isaac, she slippedCCXXXVIII quickly from the camel, 65 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 veilCCXXXIX and coveredCCXL herself. 

Notes on verses 64-65

CCXXXVII “looked up” = nasaayin. Same as “looking up” in v63. See note CCXXXV above.
CCXXXVIII “slipped” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
CCXXXIX “veil” = tsaiph. 3x in OT – all in Genesis 24 and in the story of Judah and Tamar in Genesis 38. This is a veil or shawl. Its root may mean to wrap.
CCXL “covered” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.

66 And the servant toldCCXLI Isaac all the things that he had done.CCXLII 67 Then Isaac brought her intoCCXLIII his mother Sarah’s tent.CCXLIV He took Rebekah, and she became his wife; and he lovedCCXLV her. So Isaac was comfortedCCXLVI after his mother’s death.

Notes on verses 66-67

CCXLI “told” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.
CCXLII “done” = asah. Same as “show” in v12. See note LXX above.
CCXLIII “brought…into” = bo. Same as “advanced” in v1. See note III above.
CCXLIV “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
CCXLV “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
CCXLVI “comforted” = nacham. Properly, this is a strong breath or a sigh. This can be to be sorry, to pity, console. Comfort, or repent. But, one can also comfort oneself with less righteous thoughts, so this can also mean to avenge oneself.

Image credit: “Isaac Gets a Bride” by Lambsongs by Jill Kemp & Richard Gunther.

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