Genesis 24:1-67

2. Provision of a Wife for Isaac (Genesis 24:1-67)

1 And Abraham was old, and well stricken in age: and Jehovah had blessed Abraham in all things. 2 And Abraham said unto his servant, the elder of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 3 and I will make thee swear by Jehovah, the God of heaven and the God of the earth, that thou wilt not take a wife for my son of the daughters of the Canaanites, among whom I dwell: 4 but thou shalt go unto my country, and to my kindred, and take a wife for my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? 6 And Abraham said unto him, Beware thou that thou bring not my son thither again. Jehovah, the God of heaven, who took me from my father's house, and from the land of my nativity, and who sware unto me, and who swore unto me, saying, Unto thy seed will I give this land; he will send his angel before thee, and thou shalt take a wife for my son from thence. And if the woman be not willing to follow thee, then thou shalt be clear from this my oath; only thou shalt not bring my son thither again. 9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning this matter.
10 And the servant took ten camels, of the camels of his master, and departed, having all goodly things of his master's in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. 11 And he made the camels to kneel down without the city by the well of water at the time of evening, the time that women go out to draw water. 12 And he said, O Jehovah, the God of my master Abraham, send me, I pray thee, good speed this day, and show kindness unto my master Abraham. 13 Behold, I am standing by the fountain of water; and the daughters of the men of the city are coming out to draw water: 14 and let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master. 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcab, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. 16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the fountain, and filled her pitcher, and came up. 17 And the servant ran to meet her, and said, Give me to drink, I pray thee, a little water from thy pitcher. 18 And she said, Drink, my lord: and she basted, and let down her pitcher upon her hand, and gave him drink. 19 And when she had done giving him drink, she said, I will draw for thy camels also, until they have done drinking. 20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels. 21 And the man looked steadfastly on her, holding his peace, to know whether Jehovah had made his journey prosperous or not. 22 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, 23 and said, Whose daughter art thou? tell me, I pray thee. Is there room in thy father's house for us to lodge in? 24 And she said unto him, 1 am the daughter of Bethuel the son of Milcah, whom she bare unto Nahor. 25 She said moreover unto him, We have both straw and provender enough, and room to lodge in. 26 And the man bowed his head, and worshipped Jehovah. 27 And he said, Blessed be Jehovah, the God of my master Abraham, who hath not forsaken his loving-kindness and his truth toward my master: as for me, Jehovah hath led me in the way to the house of my master's brethren.

28 And the damsel ran, and told her mother's house according to these words. 29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the fountain. 30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he was standing by the camels at the fountain. 31 And he said, Come in, thou blessed of Jehovah; wherefore standest thou without? for I have prepared the house, and room for the camels. 32 And the man came into the house, and he ungirded the camels; and he gave straw and provender for the camels, and water to wash his feet and the feet of the men that were with him. 33 And there was set food before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. 34 And he said, I am Abraham's servant. 35 And Jehovah hath blessed my master greatly; and he is become great: and he hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses. 36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath. 37 And my master made me swear, saying, Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell: 3 8 but thou shalt go unto my father's house, and to my kindred, and take a wife for my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, Jehovah, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: 41 then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath. 42 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: 43 behold, I am standing by the fountain of water; and let it come to pass, that the maiden that cometh forth to draw, to whom I shall say, Give me, I pray thee, a little water from thy pitcher to drink; 44 and she shall say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom Jehovah hath appointed for my master's son. 45 And before I had done speaking in my heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the fountain, and drew: and I said unto her. Let me drink, 1 pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the ring upon her nose, and the bracelets upon her hands. 48 And I bowed my head and worshipped Jehovah, and blessed Jehovah, the God of my master Abraham, who had led me in the right way to take my master's brother's daughter for his son. 49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.
50 Then Laban and Bethuel answered and said, The thing proceedeth from Jehovah: we cannot speak unto thee bad or good. 51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as Jehovah hath spoken. 52 And it came to pass, that, when Abraham's servant heard their words, he bowed himself down to the earth unto Jehovah. 53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. 54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. 55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. 56 And he said unto them, Hinder me not, seeing Jehovah hath prospered my way; send me away that 1 may go to my master. 57 And they said, We will call the damsel, and inquire at her mouth. 58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. 60 And they blessed Rebekah, and said unto her, Our sister, be thou the mother of thousands of ten thousands, and let thy seed possess the gate of those that hate them.
61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. 62 And Isaac came from, the way of Beer-lahai-roi: for he dwelt in the land of the South. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, there were camels coming. 64 And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel. 65 And she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my master: and she took her veil, and covered herself. 66 And the servant told Isaac all the things that he had done. 6. And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

(1) Abraham's steward commissioned (vv. Genesis 24:1-9). After the death of Sarah, Abraham returned to the region around Beersheba. He was now in his declining years: well-stricken in age must, by way of contrast to Genesis 18:11, emphasize that the infirmities of age were becoming more and more evident. Hence, there was a most important matter for the patriarch to attend to without delay, namely, to arrange a marriage for his son Isaac. There is nothing here to indicate that Abraham's death was imminent. Evidently the need for taking steps along this line had been suggested by Sarah's death and by the fact that the patriarch felt the need of attending to this duty while he was still well enough physically and mentally to do so. He felt, too, that the step was necessary lest, in case he should die, Isaac might take a wife from among the idolatrous Canaanites (Genesis 24:3-4). (The Canaanitesa term used collectively here as in many other places for any number of different ethnic groupswere heathen given over to destruction and so very improper to be matched with Isaac (cf. Genesis 26:34-35, Genesis 27:46. Exodus 34:16, 2 Corinthians 6:14-15), but Abraham's friends in Mesopotamia worshipped the true God, although they also served their idols: (Genesis 24:31; Genesis 24:50; Genesis 31:19; Genesis 31:30). The father's sole initiative in this direction and the entire passivity of Isaac on the occasion are to be accounted for by the fact that, first, it was primarily the function of parents to provide for the marriage of their children in those days; and, in the second place, Isaac was by character and disposition much inclined to be passive and unaggressive EG, 656). Abraham was induced to provide for this [Isaac's marriage] in a mode in harmony with the promise of God, quite as much by his increasing age as by the blessing of God in everything, which necessarily instilled the wish to transmit that blessing to a distant posterity (BCOTP, 257).

What follows here is one of the most idyllic stories in all human literature. The chapter is one of the most perfect specimens of descriptive writing that the Book of Genesis contains. It is marked by idyllic grace and simplicity, picturesque elaboration of scenes and incidents, and a certain -epic-' amplitude of treatment, seen in the repetition of the story in the form of a speech. These artistic elements so predominate that the primary ethnographic motive is completely submerged. It may be conjectured that the basis of the narrative was a reinforcement of the Aramean element in the Hebrew stock, as in the kindred story of Jacob and his wives. But if such a historical kernel existed, it is quite lost sight of in the graphic delineation of human character, and of ancient Eastern life, which is to us the main interest of the passage. We must also note the profoundly religious conception of Yahwe's providence as an unseen power, overruling events in answer to prayer (Skinner, ICCG, 339-340).

Abraham's steward, his servant, the elder of his house, that ruled over all that he had, is usually taken to have been the Eliezer of Damascus (Genesis 15:2), who some sixty years previously was regarded as the heir presumptive to Abraham's house. However, it seems a rather rare case that one servant should be in another man's employ for such a length of time. In fact, it would seem that Eliezer must have been in Abraham's employ more than twenty years to arrive at a position of such influence as he held according to Genesis 15:12. That would necessitate by the time of this chapter eighty consecutive years of service! Still and all, this man of ch. 24 had the complete management of Abraham's household; he was the one ruling all that Abraham had. Surely this indicates ripe experience and great trust-worthiness!

(2) The Oath. Abraham put the steward under oath in order that his wishes might be inviolably fulfilled, even if he (Abraham) should die in the interim. He made the steward swear that he would not take a wife for his son from among the daughters of the Canaanites, but would bring back a wife from his (Abraham'S) native country and his kinsfolk. Put thy hand under my thigh, etc. This custom, which is only mentioned here and in chap. Genesis 47:29, the so-called bodily oath, was no doubt connected with the significance of the hip as the part from which the posterity issued (Genesis 46:26), and the seat of vital power; but the early Jewish commentators supposed it to be especially connected with the rite of circumcision (BCO TP, 257). (Cf. Genesis 35:11, Exodus 1:5). For the Jewish view, note the following: When one swears, he takes a sacred object in his hand, such as the Scroll of the Law or the phylacteries. The circumcision was the first precept of God to him [Abraham], and had also come to him only through great pain; hence it was particularly precious to him, and so he ordered his servant to put his hand upon it when taking the oath (Rashi). This is done when a superior adjures an inferior, such as a master his servant or a father his son who also owes him obedience: cf. Genesis 47:20 (Rashbam). It was the custom in those days for a servant to take an oath in this manner, placing his hand under his master's thigh, the latter sitting upon his hand. This signified that the servant was under his master's authority. It is still the practice in India (Abraham Ibn Ezra) (SC, 122). The same gesture as in Genesis 47:29; contact with the genital organs is intended to make the oath inviolable (JB, 41). A reference to an oath by the genital organs, emblems of the life-giving power of deity (IBG, 652). The symbolism of this act is not clear. At any rate, the pledge thus elicited was evidently a most solemn one, for it carried with it a curse or ban in the event of non-compliance. Since sons are said to issue from their father's thigh (Genesis 46:26, Exodus 1:5), an oath that involved touching this vital part might entail the threat of sterility for the offender or the extinction of his offspring. The only other instance of the same usage in the Bible, Genesis 47:29, is linked, like the present, to a man's last requestalways a solemn occasion (ABG, 178). Note passages such as Genesis 46:26, Exodus 1:5, Judges 8:30. Consequently, this form of oath has particular regard to the descendants and is taken in reference to them. But we cannot stop short with this correct statement. For when we consider how eagerly from the time of Adam believers looked forward to a Savior that was to be born, and also how Abraham (Genesis 12:3) knew and believed that from his own line such a Savior was to follow, we cannot but accept the orthodox view held by the church fathers from days of old, that this oath was administered in view of the Savior to come from Abraham's line. The whole course of procedure builds upon this prominent fact. This same form of oath is found besides only in Genesis 47:29. Consequently, we do not find here a remnant of some old custom now no longer understood, nor is this a remnant of some phallic cult, nor was this an oath by the membrum virile, for the hand was placed under the thigh, nor are the present-day analogies referred to by commentators as still obtaining among Arabs and Egyptians a good illustration or parallel. Here was a godly oath by a godly man taken and administered in the light of his greatest hope, the coming Savior. -Yahweh,-' as the covenant God, is most appropriately referred to as the one by whom the servant is to swear (EG, 659).

(3) The God of heaven and the God of the earth, Genesis 24:3. This phrase is an affirmation of the Divine omnipotence. It is especially in keeping with the spiritual theme of God's providence which pervades the narrative throughout. We must understand that it was not because the people in Canaan did not wish to give their daughters in marriage to Isaac that Abraham sent his servant to Mesopotamia; Abraham was a wealthy man and could have made any marital arrangement for his son that he desired. He simply did not want the covenant-heir to become entangled with a Canaanite woman and her idolatrous background. He was looking toward the protection of the purity of the Seed (Galatians 3:16). Scripture tells us that he had all things, wealth, honor, long life and children, and now he lacked only grandchildren. Being old and wealthy, he feared that in the event of his death someone might bribe Eliezer to select an unfit wife for Isaac; hence he had to adjure him (SC, 122). The motive is a natural concern for the purity of the stock. We surely have here evidence of the exalted conception of God prevailing among the patriarchs.

Genesis 24:5-8.It was necessary that the steward should know the full meaning of the oath before he took it (Jeremiah 5:2, Proverbs 13:16). The servant's fear seems to be, not that he would fail to find a bride for Isaac, but that the maiden selected might not be willing to be separated such a distance from her relatives; in the event of such a development, he asked, would the patriarch want Isaac to be returned to the land of his fathers? Would the oath bind him to take Isaac back to Haran? The suggestion elicited from the patriarch a last utterance of his unclouded faith in God, Yahwe, said Abraham, had taken him from his father's house and had promised him and his seed under oath that they should have the land (Canaan) for a possession. He also discharged the servant, in case of failure to procure a bride and bring her back willingly to his place of sojourning, from the oath he had taken, being fully assured himself that Yahwe, the God of heaven, would send His angel to providentially guide events in such a way that the Divine promise would be fully actualized. There was no doubt in Abraham's mind that the servant would bring back the bride-to-be, because all this was God's doing in fulfilment of His eternal purpose. God had ordered Abraham's departure from Mesopotamia; it was therefore improper that either he or his son should return thither, where they would be tempted to a partial idolatry (SIBG, 251). To sum up Abraham's faith: on no account, said he, must Isaac leave the land of promise, because such a move would be a final act of unbelief and disobedience, Genesis 24:8. Whereupon the servant, understanding clearly the nature of his mission, and feeling satisfied in all matters that impinged on his conscience, put his hand under the thigh of Abraham his master, and sware to him concerning the matter, Genesis 24:9.

(4) The Servant at the Well, Genesis 24:10-15. Taking ten camels to bring home the bride-to-be and her attendants and all goodly things sent by his master to be presents to the bride and her relatives, the steward of Abraham's house traveled to Mesopotamia, to the city of Nahor, evidently Haran (Genesis 11:31, Genesis 12:4). where Nahor dwelt. (Note the Hebrew for Mesopotamia, Aram-naharaim, i.e., Aram of the two rivers. This was Central Mesopotamia, originally the region within the great bend of the Euphrates. The area was also known as Paddan-Aram, field of Aram (Genesis 25:20, Genesis 28:2). Some authorities think that the city of Nahor was a town near Haran, with slightly different spelling in Hebrew from Nahor, Abraham's brother, Genesis 24:15). On arriving at his destination, the servant made his camels to kneel down without the city by the well of water at the time of evening, the time that women go out to draw water (Genesis 24:11). Note his prayer for a sign, again evidence of dependence on the leading of Yahwe (cf. Judges 6:36-40, 1 Samuel 14:8 ff.) All authorities are agreed on the fidelity of this picture to Eastern life.

(5) The Servant and Rebekah, Genesis 24:15-27. Genesis 24:14This token the servant asked not from presumption or distrust, but as directed by the Spirit of God: Judges 6:17; Judges 6:37; Judges 6:39; 1 Samuel 6:7-9; 1 Samuel 14:8-10; 1 Samuel 20:7; 1 Samuel 12:17; Isaiah 7:11-14; Isaiah 38:7-8; Exodus 4:2-9). The personal humility and fidelity displayed by this aged servant are only less remarkable than the fervent piety and childlike faith which discover themselves in the method he adopts for finding the bride. Having cast the matter upon God by prayer, as a concern which specially belonged to him, he fixes upon a sign by which God should enable him to detect the bride designed for Isaac (PCG, 301). The matter in hand is of extraordinary importance. A wife is to be found for the heir of promise. This was a special concern of God, and so the single-hearted follower of Abraham makes it. He takes upon himself the choice of a maiden among those that come to draw, to whom he will make the request of a particular act of kindness to a stranger, and he prays God that the intended bride may be known by a ready compliance with his request. The three qualifications, then, in the mind of the venerable domestic for a bride for his master's son, are a pleasing exterior, a kindly disposition, and the approval of God (MG, 354). And it came to pass, before he had done speaking, that the answer came, in the form of a damsel, very fair to look upon, a virgin, then as if to emphasize this last-stated fact, the added statement, neither had any man known her, Genesis 24:16, (This was of great importance, of course, in guaranteeing the ethnic purity of the promised seed, and hence of the Messianic Line.) Thus did the maiden satisfy the first criterion demanded by the servant. The damsel, we are told, and she herself confirmed the fact (Genesis 24:24; Genesis 24:47), was the daughter of Bethuel, the son of Nahor by Milcah, and the sister of Laban (Genesis 24:20, also Genesis 11:27-29, Genesis 22:20-24). Cf. Genesis 29:5, Laban, the son of Nahor: Laban is called by Jacob the son of Nahor, that is, his grandson, with the usual latitude of relative names in Scripture, cf. Genesis 28:13, MG, 391). Rebekah went down to the fountain, and filled her pitcher, and came up. In Eastern wells there were steps down to the surface of the water. The servant was watching her in silence, no doubt delighted by her modest and gracious demeanor; then he ran to meet her and presented his request with which she complied at once, giving him water to drink from her pitcher. But she did even more: she graciously drew water for the camels until their thirst was fully slaked. The servant must have been waiting in wonder and silence as he took note of the ample fulfilment of the sign. This maiden presented a pleasing exterior, and a kindly disposition, and in everything she did was manifesting the approval of Yahwe. He then presented the maiden with the nose-ring of gold (Ezekiel 16:11-12) and the bracelets, not as the bridal gifts but as a reward for the service she had rendered. He wants to know who her kindred were and whether they had the means and the inclination to entertain a stranger (as inns were not yet in existence). Whereupon she introduced herself as the daughter of his master's nephew and assured him of the hospitable accommodations which were at his disposal. And the old man, overwhelmed, bowed his head and praised God for all the manifestations of His providence. Rebekah, in wonderment herself, reported the startling news to her mother's house, i.e., tent: the daughter's course naturally tends to the mother when such startling news is to be communicated; besides, the women had their separate compartments, as we gather also from Genesis 31:33 f.a separate tent (EG, 672). (Such notions as that this was a relic of a matriarchy, or that the father was dead, are entirely gratuitous.)

(6) The Servant's Narrative, Genesis 24:28-49. Laban now apparently takes over the formalities of hospitality, inspired by the selfish greed for which that worthy was noted in tradition. Laban was better known through his grandfather (Nahor) than through his father Bethuel. It may also be that Bethuel was of little account, as we find Laban answering before him, cf. Genesis 24:50 (SC, 168). When Laban saw the presents which the steward had given his sister, he recognized that the envoy was from some man of wealth and position and became almost obsequious in his attentions. He invited the servant (whom we believe to have been Eliezer) into his house, unmuzzled the camels, gave straw and provender for them, and then washed the feet of the servant and the feet of the men who were with him. The crowning act of hospitality in an Eastern household was the presentation of food to the visitors. In this case, however, the faithful servant insists that he must deliver his message before partaking of the friendly meal with his host. It should be noted that Laban addressed Eliezer with the words, Come in, thou blessed of Jehovah, etc. Evidently the name of Jehovah was not entirely unfamiliar to Laban's ears: the knowledge and worship of the living God, the God of truth and mercy, was still retained in the family of Nahor (MG, 355), or at least it would seem so. Or, it is possible that Laban addressed Eliezer as the blessed of Jehovah, as a result of hearing the words of the latter, who had called Abraham's God Jehovah.

The servant now discharges his commission before partaking of the food set before him. Beginning with the account of his master's possessions and family affairs, he describes with considerable minuteness his search for a wife for Isaac and the success which he had met with thus far. Then, Genesis 24:49, he pressed his suit, emphasizing the providential guidance which Yahwe had seen fit to give him, even to the granting of the sign which was to him proof that Rebekah was the desired bride, both desired and divinely identified. Laban and Bethuel also recognized in all this the guidance of God, saying, we cannot speak unto thee bad or good, that is, we cannot add a word, cannot alter anything (Numbers 24:13, 2 Samuel 13:22). That Rebekah's brother Laban should have taken part with her father in deciding, was in accordance with the usual custom (cf. Genesis 34:5; Genesis 34:11; Genesis 34:25; Judges 21:22, 2 Samuel 13:22), which may have arisen from the prevalence of polygamy, and the readiness of the father to neglect the children (daughters) of the wife he cared for least (KD, BCOTP, 260). Genesis 24:52After receiving the assent of Laban and Bethuel to the union, the servant bowed himself down to the earth unto Jehovah (Genesis 24:50-52). He then gave all the presents to Rebekah and her kinsmen which Abraham had sent; then, when this ceremony was all finished, they partook of the feast provided by the host.

(7) Rebekah's departure, Genesis 24:50-67. Obviously the matter is settled in accordance with custom. In the gifts for Rebekah's relatives, it has been said that we could have a survival of the practice of purchase-price of a wife (Genesis 34:12, Exodus 22:16, 1 Samuel 18:25); in this narrative, however, what is done takes place from a more refined idea of marriage, from which the notion of actual purchase has all but disappeared (ICCG, 346). In Islam, we are told, these customs have come to be synonymous with the dowry.

The next morning Eliezer expressed his desire to set off at once on the journey home. The relatives, however, wished to keep Rebekah with them for a few days, at least ten. But when the maiden herself was consulted, she decided to go without delay. So they blessed Rebekah, and said to her, Be thou the mother of thousands of ten thousands, etc., that is, of an innumerable offspring, and let thy seed possess the gate of those that hate them (cf. Genesis 22:17). Thus did Rebekah and her damsels start the long journey back to the Land of Promise, escorted by Eliezer and his accompanying retinue of male servants. The long trip from the city of Nahor back to Hebron and evidently on to the region of Beer-sheba must have taken a month at least. When the caravan arrived in the vicinity of the land of the South (the Negeb), Isaac was just returning from a visit to the well Be-er-la-hai-roi (Genesis 15:14); and at the eventide (the coming on of the evening), we are told, he went out in the field to meditate, Genesis 24:63. Had he been to the well of Hagar which called to mind the omnipresence of God, and there, in accordance with his contemplative character, had laid the question of his marriage before the Lord? Or had he merely traveled to that region to look after his flocks and herds? Certainly the purpose of his going into the field to meditate must have had something to do with his marriage and subsequent future life. Just at a certain moment of time, the caravan from Mesopotamia arrived at the very spot where Isaac was meditating; and Rebekah, as soon as she saw the man in the field coming to meet them, hastily descended from her camel to receive him, according to Oriental custom, in the most respectful manner. Certainly her premonition had been that this must be her future husband, and verifying her insight by actual inquiry and identification, she immediately enveloped herself in her veil, as became a bride when meeting the bridegroom (BCOTP, 261). The servant then related to Isaac the result of his journey; and Isaac conducted the maiden into the tent of Sarah his mother, and she became his wife, and he loved her, and was consoled after his mother, i.e., for his mother's death (ibid., p. 261). It seems obvious (from Genesis 24:67)that Sarah's death had affected Isaac deeply. Rebekah's arrival proved to be a source of solace and strength. (As a matter of fact, subsequent events show that the wife was the stronger willed of the two: to say that Isaac was not characterized by aggressiveness is putting it mildly: it would be more nearly right, we think, to speak of him as henpecked.) It seems that out of respect for Sarah, her tent remained dismantled after her death until Rebekah came (SC, 132).

Dr. Speiser again calls our attention to the fact that the details recorded about Isaac's marriage can no longer be regarded as doubtful; any notion that the story was invented, he says, should be dispelled by what we know today about Hurrian marriage practiceswhich were normative in the region of Haranwhen the brother acted in place of the father. The pertinent marriage contract would then come under the heading of -sistership document.-' A composite agreement of this kind would embody the following specifications: (a) the principals in the case, (b) nature of the transaction, (c) details of payments, (d) the girl's declaration of concurrence, (e) penalty clause. A close study of Genesis 24:50 ff. should show that what we have there is virtually a restatement, in suitable literary form, of such a -sistership document.-' For principals we have this time, on the one hand, Abraham's servant as the spokesman for the father of the groom, and, on the other hand, Laban as the responsible representative of the prospective bride. The transaction is thus necessarily of the -sistership-' type, since it is the girl's brother who acts on the request. The emissary gives presents to the girl, but does not neglect the -gifts-' for her brother and mother, which must cover the customary bride payment. Most significant of all, in view of the detailed evidence from Nuzi, is the statement that Rebekah herself should be consulted (57); her reply is in the affirmative, I will go-' (58). The Nuzi text says in similar cases. -myself and my brother (agree to this marriage)-'. or -(I do this) of my own free will.-' The only thing, then, that is missing is the penalty clause, which would surely be out of place in a literary transcript (ABG, 184-185). This author takes the position, of course, that there can be little doubt that Bethuel was no longer alive at the time, which is why Laban was free to exercise his prerogatives as brother. The evidence cited to support this view, by way of contrast with those suggested above, is (1) that in Genesis 24:50, the listing of the father after the son is irregular; (2) that what is worse, no gifts for the father are mentioned in Genesis 24:53, although Rebekah's brother and mother are mentioned as recipients; (3) similarly, in Genesis 24:55, it is again her brother and her mother who ask that the prospective bride postpone her journey, whereas nothing is said about the father. Various genealogical references to Bethuel (Genesis 24:15; Genesis 24:24; also Genesis 22:22-23, and Genesis 15:20) present no difficulty, however. Speiser concludes: The inclusion of Bethuel in Genesis 24:50 is due either to a marginal gloss inspired by the genealogical references, or to some textual misadventure (ibid., 184). We have tried to present all aspects of this problem: the student may draw his own conclusions. It should be kept in mind that in any and all such trivia no question of the fundamental integrity of the Bible is involved.