A Wife for Isaac
Genesis 24:1-67
Gen.24.1 - Details
Original Text
Morphology
- ואברהם: CONJ+NOUN,m,sg,abs
- זקן: ADJ,m,sg,abs
- בא: VERB,qal,perf,3,m,sg
- בימים: NOUN,m,pl,abs
- ויהוה: NOUN,m,sg,abs
- ברך: VERB,qal,inf,NA,NA,NA,NA
- את: PRT,acc
- אברהם: NOUN,m,sg,abs
- בכל: PREP+NOUN,m,sg,abs
Parallels
- Gen.12:2-3 (thematic): The foundational promise that God will bless Abraham and make him a blessing to all the families of the earth—background for the statement that YHWH had blessed Abraham in all.
- Gen.17:1-8 (thematic): God’s covenant reaffirmation promising offspring, land, and blessing—explains the scope and security of the blessings ascribed to Abraham.
- Gen.24:36 (verbal): The servant’s summary—"the LORD hath blessed my master greatly"—echoes and restates 24:1’s claim about Abraham’s blessed condition within the same narrative.
- Gen.25:8 (thematic): Report of Abraham’s death “in a good old age, an old man, and full of years” parallels the description of Abraham as old and well advanced in days, bookending his lifetime of blessing.
- Gal.3:8 (allusion): The New Testament citation of the Abrahamic promise—"in thee shall all nations be blessed"—reflects the theological significance of God blessing Abraham and extending that blessing to the nations.
Alternative generated candidates
- And Abraham was old, advanced in days, and the LORD had blessed Abraham in everything.
- And Abraham was old, advanced in days, and YHWH had blessed Abraham in everything.
Gen.24.2 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אברהם: NOUN,m,sg,abs
- אל: NEG
- עבדו: NOUN,m,sg,abs+3,m,sg
- זקן: ADJ,m,sg,abs
- ביתו: NOUN,m,sg,abs
- המשל: ADJ,m,sg,abs
- בכל: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- לו: PRON,3,m,sg
- שים: VERB,qal,impv,2,m,sg
- נא: PART
- ידך: NOUN,f,sg,abs,poss:2,f,sg
- תחת: PREP
- ירכי: NOUN,f,sg,abs+1,m,sg
Parallels
- Gen.24.9 (verbal): The servant actually 'put his hand under Abraham's thigh' and swore — direct narrative repetition/fulfillment of the commanded gesture in 24:2.
- Gen.24.3 (structural): Abraham's instruction that the servant swear by the LORD (and then place his hand under the thigh) — part of the same oath-forming sequence in the chapter.
- Gen.47.29 (verbal): Jacob asks Joseph to 'put your hand under my thigh' as an oath concerning Jacob's burial — identical ritual formula used by another patriarch.
- Gen.21.23 (thematic): Abraham demands an oath from Abimelech ('swear to me here by God') — shows the broader patriarchal practice of formal oaths and covenant-making.
- Gen.26:28-31 (thematic): Isaac and Abimelech make a covenant and exchange sworn terms over wells — another instance of solemn agreements and oath-language in the patriarchal narratives.
Alternative generated candidates
- And Abraham said to his servant, the senior of his house, who was in charge of all that was his, Put, please, your hand under my thigh,
- And Abraham said to his servant, the elder of his household, who ruled over all that was his, 'Please put your hand under my thigh,'
Gen.24.3 - Details
Original Text
Morphology
- ואשביעך: VERB,hiph,impf,1,m,sg
- ביהוה: PREP+PN,sg
- אלהי: NOUN,m,sg,cons
- השמים: NOUN,m,pl,def
- ואלהי: NOUN,m,sg,cons
- הארץ: NOUN,f,sg,def
- אשר: PRON,rel
- לא: PART_NEG
- תקח: VERB,qal,imperfect,2,m,sg
- אשה: NOUN,f,sg,abs
- לבני: PREP
- מבנות: PREP+NOUN,f,pl,cons
- הכנעני: ADJ,m,sg,def
- אשר: PRON,rel
- אנכי: PRON,1,sg
- יושב: VERB,qal,ptcp,1,m,sg
- בקרבו: PREP+NOUN,m,sg,abs+PRS,3,sg
Parallels
- Deuteronomy 7:3-4 (verbal): Explicit prohibition against intermarriage with the Canaanite nations; similar language and motive (to avoid turning Israel to other gods).
- Exodus 34:12-16 (thematic): Warning not to make covenants or intermarry with the inhabitants lest they lead Israel to serve other gods—same concern behind Abraham's command.
- Joshua 23:12-13 (thematic): Joshua's warning that if Israel intermingles with remaining nations they will be snares and cause Israel to serve foreign gods, echoing the reason for avoiding Canaanite wives.
- Ezra 9:1; 10:11 (thematic): Post-exilic denunciation and remedy for marriages to foreign women; reflects the ongoing tradition forbidding intermarriage with surrounding peoples.
- 1 Kings 11:1-2 (thematic): Solomon's foreign wives lead him to idolatry—an illustrative consequence that echoes the motive for Abraham's prohibition of Canaanite brides.
Alternative generated candidates
- and I will make you swear by the LORD, the God of the heavens and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanite among whom I dwell,
- and I will make you swear by YHWH, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanite among whom I dwell,
Gen.24.4 - Details
Original Text
Morphology
- כי: CONJ
- אל: NEG
- ארצי: NOUN,f,sg,abs,1,sg
- ואל: CONJ+PREP
- מולדתי: NOUN,m,sg,abs
- תלך: VERB,qal,impf,2,m,sg
- ולקחת: CONJ+VERB,qal,perf,2,m,sg
- אשה: NOUN,f,sg,abs
- לבני: PREP
- ליצחק: PREP+NOUN,m,sg,abs
Parallels
- Gen.24.3 (verbal): Immediate context: the same command is given just prior — instructing the servant to go to Abraham's country and kindred to take a wife for Isaac.
- Gen.28:1-2 (thematic): Isaac (and later Jacob) is likewise sent to his relatives in Paddan‑aram to take a wife from the paternal kindred, echoing the pattern of seeking spouses within the family/homeland.
- Gen.27:46 (structural): Rebekah tells Jacob to flee to her brother Laban in Haran to find a wife from her family — a narrative parallel of sending a family member back to the kin-group to marry.
- Deut.7:3-4 (thematic): Law against intermarriage with Canaanite nations reflects the same concern behind Abraham’s command: preserve covenant identity by marrying within the kin/people rather than local nations.
- Ezra 9:2 (thematic): Postexilic denunciation of Israelites taking foreign wives (and the call to separate) shows a later manifestation of the same principle — privileging endogamous marriage to protect communal/religious integrity.
Alternative generated candidates
- but you shall go to my land and to my birthplace and take a wife for my son, for Isaac.
- but to my land and to my kindred you shall go, and you shall take a wife for my son Isaac.'
Gen.24.5 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- העבד: NOUN,m,sg,def
- אולי: ADV
- לא: PART_NEG
- תאבה: VERB,qal,impf,3,f,sg
- האשה: NOUN,f,sg,def
- ללכת: VERB,qal,inf
- אחרי: PREP
- אל: NEG
- הארץ: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- ההשב: PART
- אשיב: VERB,hiphil,impf,1,sg
- את: PRT,acc
- בנך: NOUN,m,sg,cstr+poss,2,m,sg
- אל: NEG
- הארץ: NOUN,f,sg,def
- אשר: PRON,rel
- יצאת: VERB,qal,perf,2,m,sg
- משם: PREP
Parallels
- Gen.24:58 (verbal): Immediate narrative parallel and answer to the servant's concern: Rebekah is asked if she will go and explicitly replies, 'I will go,' fulfilling the contingency in v.5.
- Gen.24:50 (structural): Part of the same marriage negotiation sequence: Rebekah's family (Laban and Bethuel) gives formal consent for her to depart with Abraham's servant to become Isaac's wife.
- Ruth 1:16–17 (thematic): Ruth's pledge to Naomi ('Where you go I will go...') echoes the motif of a woman leaving her own people and homeland to join another household—parallel to Rebekah's departure for Isaac's land.
- Gen.2:24 (thematic): The foundational marriage principle that a person leaves father and mother to join a spouse underlies Genesis 24's concern about a bride's willingness to leave her family and land.
- Judges 14:3–4 (thematic): Samson's desire for a wife from Timnah and the parental dynamics reflect similar tensions over marriage across groups and the issues involved when a spouse may be expected to leave their home.
Alternative generated candidates
- And the servant said to him, Perhaps the woman will not be willing to go after me to this land; shall I then return your son to the land from which you came out?
- And the servant said to him, 'Perhaps the woman will not be willing to go after me to this land; shall I indeed take your son back to the land from which you came?'
Gen.24.6 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- אברהם: NOUN,m,sg,abs
- השמר: VERB,hitpael,imperat,2,m,sg
- לך: PRON,2,m,sg
- פן: CONJ
- תשיב: VERB,qal,imperfect,2,m,sg
- את: PRT,acc
- בני: NOUN,m,pl,construct
- שמה: ADV
Parallels
- Genesis 24:3-4 (structural): Immediate context: Abraham instructs his servant to seek a wife for Isaac from his own kindred and explicitly not to take Isaac to the land of the Canaanites — the same charge continued in v.6.
- Exodus 34:15-16 (thematic): A covenantal warning not to intermarry or be led into idol worship — expresses the same concern that close kinship with foreign peoples will lead the heir into other gods.
- Deuteronomy 7:3-4 (thematic): A prohibition against marrying the nations of Canaan because such marriages would turn Israel’s children to other gods; parallels Abraham’s motive to keep Isaac within the family/faith.
- Joshua 23:12-13 (thematic): Joshua warns Israel not to cling to remaining nations lest they become snares and cause Israel to serve foreign gods — similar protective concern for the community’s faith and lineage.
Alternative generated candidates
- And Abraham said to him, Beware for yourself lest you return my son there.
- And Abraham said to him, 'Guard yourself lest you take my son back there.'
Gen.24.7 - Details
Original Text
Morphology
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- השמים: NOUN,m,pl,def
- אשר: PRON,rel
- לקחני: VERB,qal,perf,3,m,sg
- מבית: PREP+NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
- ומארץ: CONJ+PREP+NOUN,f,sg,abs
- מולדתי: NOUN,f,sg,abs,poss:1cs
- ואשר: CONJ+PRON,rel
- דבר: NOUN,m,sg,abs
- לי: PREP+PRON,1,sg
- ואשר: CONJ+PRON,rel
- נשבע: VERB,niphal,perf,3,m,sg
- לי: PREP+PRON,1,sg
- לאמר: INF,qal,infc
- לזרעך: PREP+NOUN,m,sg,abs,poss:2ms
- אתן: VERB,qal,impf,1,sg
- את: PRT,acc
- הארץ: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- הוא: PRON,3,m,sg
- ישלח: VERB,qal,impf,3,m,sg
- מלאכו: NOUN,m,sg,abs,poss:3ms
- לפניך: PREP+PRON,2,m,sg
- ולקחת: VERB,qal,impf,2,m,sg
- אשה: NOUN,f,sg,abs
- לבני: PREP
- משם: PREP
Parallels
- Genesis 12:1-7 (thematic): Abraham's call to leave his father's house and God's initial promise of land to his offspring — parallels 'who took me from my father's house and from the land of my kindred' and the land promise cited in Gen 24:7.
- Genesis 15:18 (structural): The formal covenant in which God gives 'the land' to Abram's descendants — matches Gen 24:7's reference to God's promise and oath concerning the inheritance for Abraham's seed.
- Genesis 17:8 (verbal): God's repeated pledge 'to you and to your offspring I will give the land' echoes the specific wording and promise appealed to in Gen 24:7 when arranging a wife for Abraham's son.
- Exodus 23:20-23 (verbal): God's promise 'Behold, I send an angel before you' closely parallels Gen 24:7's assurance 'he will send his angel before you,' linking divine guidance/protection with entry into the promised land.
Alternative generated candidates
- The LORD, the God of the heavens, who took me from my father’s house and from the land of my birth, and who spoke to me and who swore to me, saying, To your offspring I will give this land—he will send his angel before you, and you shall take a wife for my son from there.
- 'YHWH, the God of heaven, who took me from my father’s house and from the land of my birth, and who spoke to me and who swore to me, saying, To your seed I will give this land—he will send his angel before you, and you shall take a wife for my son from there.'
Gen.24.8 - Details
Original Text
Morphology
- ואם: CONJ
- לא: PART_NEG
- תאבה: VERB,qal,impf,3,f,sg
- האשה: NOUN,f,sg,def
- ללכת: VERB,qal,inf
- אחריך: NOUN,m,sg,abs,2,m
- ונקית: VERB,qal,perf,2,m,sg
- משבעתי: PREP+NOUN,f,sg,cons,poss:1s
- זאת: DEM,f,sg
- רק: PRT
- את: PRT,acc
- בני: NOUN,m,pl,construct
- לא: PART_NEG
- תשב: VERB,qal,impf,2,m,sg
- שמה: ADV
Parallels
- Gen.24:6 (structural): Immediate context in the same episode: Abraham commissions his servant to go to his country and kindred to find a wife for Isaac — the instruction and oath-setting that make the conditional release in 24:8 meaningful.
- Gen.24:7 (verbal): Direct continuation of the same instruction: the clause about the woman’s willingness and the servant’s discharge from Abraham’s oath appears across these adjacent verses (same thematic/legal formula).
- Gen.28:1-2 (thematic): Isaac sends Jacob to Paddan‑aram to take a wife from his kin — parallels the motif of a father dispatching a servant/son to obtain a wife from the father’s country and kin rather than from the local Canaanites.
- Gen.29:15-20 (thematic): Jacob’s arranged marriage with Rachel (service exchanged for a bride) echoes the cultural patterns of arranged marriages mediated by family/hosts and governed by conditions and agreements.
- Num.30:2 (thematic): Law on vows and the conditions under which an oath is binding or may be nullified — parallels the legal/obligatory language in Abraham’s conditional release of his servant from the oath if the woman will not go.
Alternative generated candidates
- But if the woman is not willing to go after you, then you will be free from this my oath; only do not return my son there.
- And if the woman is not willing to go after you, then you shall be free from this oath of mine; only do not take my son back there.'
Gen.24.9 - Details
Original Text
Morphology
- וישם: VERB,qal,perf,3,m,sg
- העבד: NOUN,m,sg,def
- את: PRT,acc
- ידו: NOUN,m,sg,abs+PRON,3,m,sg
- תחת: PREP
- ירך: NOUN,f,sg,abs
- אברהם: NOUN,m,sg,abs
- אדניו: NOUN,m,sg,abs+SUFF,3,m,sg
- וישבע: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- על: PREP
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- Genesis 24:2-3 (structural): Immediate literary context: Abraham commands his servant and requires him to swear; verse 24:9 completes that action (the placing of the hand under Abraham’s thigh) as the formal oath gesture.
- Genesis 47:29-30 (thematic): Joseph secures an oath from his brothers to bury him in Canaan — another patriarchal dying/long-term promise upheld by an oath, linking family fidelity to the land.
- Genesis 15:9-21 (thematic): God’s covenant-ritual with Abram establishes the binding promise of land by means of a ritual oath; parallels the binding, covenantal force of human oath-taking in the patriarchal narratives.
- Joshua 24:25-27 (structural): Joshua records a public covenant and formal oath between leader and people; like Abraham’s command and the servant’s oath, it shows the use of formal vows to secure commitments about land and succession.
Alternative generated candidates
- And the servant put his hand under the thigh of Abraham his master and swore to him concerning this matter.
- And the servant put his hand under the thigh of Abraham his master and swore to him concerning this matter.
Gen.24.10 - Details
Original Text
Morphology
- ויקח: VERB,qal,impf,3,m,sg
- העבד: NOUN,m,sg,def
- עשרה: NUM,card,m,pl
- גמלים: NOUN,m,pl,abs
- מגמלי: PREP+NOUN,m,pl,const
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
- וילך: VERB,qal,wayyiqtol,3,m,sg
- וכל: CONJ+PRON,indef
- טוב: ADJ,m,pl,abs
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
- בידו: PREP+NOUN,m,sg,abs+3,m,sg
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- וילך: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- ארם: NOUN,m,sg,abs
- נהרים: NOUN,m,du,abs
- אל: NEG
- עיר: NOUN,f,sg,abs
- נחור: NOUN,prop,m,sg,abs
Parallels
- Gen.24:61 (verbal): Direct narrative parallel: Rebekah and her attendants depart riding camels to join Abraham’s servant—continues the motif of camels as the means of travel and transfer of a bride.
- Gen.24:64–65 (structural): Shows the same scene from the bride’s perspective—Rebekah sees the camels and approaches; the camels function as the sign and vehicle of the marriage-arrangement initiated in 24:10.
- Gen.29:1–14 (thematic): Jacob’s journey to Paddan-aram/Aram (to the household of Nahor) to obtain a wife parallels the move eastward to Nahor’s family and the marriage-search motif in Gen 24.
- Job 1:3 (verbal): Uses camels as a measure of wealth (Job’s possessions include thousands of camels), paralleling Gen 24:10’s presentation of camels as important movable wealth and social status.
- 1 Sam.9:3–5 (thematic): Saul’s servant owns/uses camels in travel and search—reflects the common ANE role of camels as valuable transport and expedition animals, as in the servant’s ten camels in Gen 24:10.
Alternative generated candidates
- And the servant took ten camels from the camels of his master and went, and every good thing of his master was in his hand; and he arose and went to Aram-naharaim, to the city of Nahor.
- And the servant took ten camels of his master’s camels and went, and all the good things of his master were in his hand; and he arose and went to Aram-naharaim, to the city of Nahor.
Gen.24.11 - Details
Original Text
Morphology
- ויברך: VERB,qal,impf,3,m,sg
- הגמלים: NOUN,m,pl,def
- מחוץ: PREP
- לעיר: PREP+NOUN,f,sg,abs
- אל: NEG
- באר: NOUN,f,sg,abs
- המים: NOUN,m,pl,def
- לעת: PREP+NOUN,f,sg,abs
- ערב: NOUN,m,sg,abs
- לעת: PREP+NOUN,f,sg,abs
- צאת: NOUN,f,sg,cs
- השאבת: NOUN,f,sg,def
Parallels
- Genesis 24:63-67 (structural): Immediate continuation of the scene: Rebekah sees Isaac as she approaches the camels, dismounts, and the encounter leads directly to the marriage—completes the narrative begun with the camels at the well.
- Genesis 24:64 (verbal): Same episode and closely parallel wording—Rebekah lifts up her eyes, sees Isaac, and alights from the camel; the camel imagery and arrival at the well recur in the very next verses.
- Genesis 29:2-12 (thematic): Jacob meets Rachel at a well where she comes to draw water; like Gen 24, the well is a meeting-place for a future spouse and initiates a marriage arrangement.
- Exodus 2:15-21 (thematic): Moses meets Zipporah (and her sisters) at a well after defending them from shepherds; another tradition of marriage beginnings and social encounter centered on a well.
- John 4:5-6, 27-30 (allusion): Jesus at Jacob’s well meets the Samaritan woman—the well functions as a locus of personal encounter and revelation, echoing Old Testament bride/meeting-at-the-well motifs (explicitly tied to Jacob’s well).
Alternative generated candidates
- And he made the camels kneel outside the city by the well of water at evening time, the time when the women who draw water go out.
- And he made the camels kneel outside the city by the well of water, at evening time, the time of the going out of the women who draw water.
Gen.24.12 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,pl,cons
- אדני: NOUN,m,sg,abs,1,sg
- אברהם: NOUN,m,sg,abs
- הקרה: VERB,qal,juss,3,m,sg
- נא: PART
- לפני: PREP
- היום: NOUN,m,sg,def
- ועשה: VERB,qal,impf,3,m,sg
- חסד: NOUN,m,sg,abs
- עם: PREP
- אדני: NOUN,m,sg,abs,1,sg
- אברהם: NOUN,m,sg,abs
Parallels
- Genesis 24:14 (verbal): Eliezer's immediately preceding petition for a sign and that God would show kindness to Abraham — nearly the same prayer-formula and request for חסד (kindness).
- Genesis 24:26 (structural): Directly connected action: after praying (v.12–14) the servant bows and worships the LORD, showing the prayer–worship sequence in the narrative context.
- Genesis 24:27 (verbal): Eliezer's thanksgiving after Rebekah is found: he blesses God for not forsaking Abraham's חסד and truth — echoes the theme and language of God showing kindness to Abraham.
- Psalm 105:8–10 (thematic): Affirms God's remembering and keeping his covenant with Abraham, Isaac and Jacob — the broader theological ground for asking God to show covenantal kindness to Abraham's household.
- Luke 1:72 (allusion): Zechariah sings of God 'performing the mercy promised to our fathers' and 'remembering his holy covenant' — an NT echo of God’s covenantal kindness toward the patriarchs similar to the request in Gen 24:12.
Alternative generated candidates
- And he said, O LORD, God of my master Abraham, please bring it about before me today and show steadfast love to my master Abraham.
- And he said, 'YHWH, God of my master Abraham, please cause it to happen before me today, and show steadfast love to my master Abraham.'
Gen.24.13 - Details
Original Text
Morphology
- הנה: PART
- אנכי: PRON,1,sg
- נצב: VERB,qal,ptc,3,m,sg
- על: PREP
- עין: NOUN,f,sg,cons
- המים: NOUN,m,pl,def
- ובנות: CONJ+NOUN,f,pl,cons
- אנשי: NOUN,m,pl,cons
- העיר: NOUN,f,sg,def
- יצאת: VERB,qal,perf,3,m,pl
- לשאב: PREP+VERB,qal,inf
- מים: NOUN,m,pl,abs
Parallels
- Gen.24.15 (structural): Immediate narrative fulfillment — the servant’s standing ‘by the well’ is answered when Rebekah comes out to draw water.
- Gen.29:2-11 (thematic): Another bride‑at‑a‑well scene: Jacob meets Rachel as she comes to draw water; shares motif of a man waiting by a well and a woman drawing water as the occasion for a marriage meeting.
- Exod.2:15-21 (thematic): Moses meets Zipporah at a well where shepherds and daughters come to draw water; parallels include a public well, women drawing water, and a marriage‑forming encounter.
- John 4:6-9 (allusion): Jesus’ encounter with the Samaritan woman at Jacob’s well echoes the Old Testament motif of a significant meeting at a well (sitting/standing by the well, a woman coming to draw water) and often functions as a deliberate allusion to those marriage‑at‑the‑well narratives.
Alternative generated candidates
- Here I am standing by the spring of water, and the daughters of the men of the city are going out to draw water.
- ‘Here I am standing by the spring of water, and the daughters of the men of the city are going out to draw water.’
Gen.24.14 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- הנער: NOUN,m,sg,def
- אשר: PRON,rel
- אמר: VERB,qal,perf,3,m,sg
- אליה: PREP+PRON,3,f,sg
- הטי: VERB,qal,impv,2,f,sg
- נא: PART
- כדך: NOUN,f,sg,abs+PRON,2,f,sg
- ואשתה: VERB,qal,imperfect,1,_,sg
- ואמרה: VERB,qal,perf,3,f,sg
- שתה: VERB,qal,impv,2,m,sg
- וגם: CONJ
- גמליך: NOUN,m,pl,abs+PRON,2,m,sg
- אשקה: VERB,qal,imperfect,1,_,sg
- אתה: PRON,2,m,sg
- הכחת: VERB,qal,imperfect,2,m,sg
- לעבדך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- ליצחק: PREP+NOUN,m,sg,prop
- ובה: CONJ+PREP+PRON,3,f,sg
- אדע: VERB,qal,imperfect,1,_,sg
- כי: CONJ
- עשית: VERB,qal,perf,2,m,sg
- חסד: NOUN,m,sg,abs
- עם: PREP
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- Judges 6:36-40 (thematic): Both passages record a requester asking God for a visible sign to confirm divine guidance (Gideon's fleece parallels the servant's sign to identify the right wife).
- Gen.29:9-12 (structural): Jacob meets Rachel at a well and waters her flock—the motif of encountering a future spouse at a well and offering/receiving water parallels the servant's betting sign and Rebekah's response.
- Exod.2:16-21 (structural): Moses meets Zipporah and her sisters at a well after giving them water; like Abraham's servant, the scene links hospitality at a well with the initiation of a marriage/household relationship.
- Ruth 2:11-12 (thematic): Boaz praises Ruth for her loving-kindness and loyalty and invokes God’s reward—echoing Gen.24's emphasis on hesed (kindness/loyalty) as the decisive quality God honors when choosing a bride.
- John 4:7-15 (thematic): Jesus’ encounter with the Samaritan woman at Jacob’s well (a request for water and discussion of life-giving water) echoes the well-setting and the significance of giving/receiving water as a spiritually and socially decisive encounter leading to relationship and revelation.
Alternative generated candidates
- Let it be that the young woman to whom I say, Please tilt your jar that I may drink, and she says, Drink, and I will also water your camels—that is the one you have appointed for your servant, for Isaac; and by this I shall know that you have shown steadfast love to my master.
- ‘And let it be that the young woman to whom I say, Please tilt your jar that I may drink, and she says, Drink, and I will also water your camels—she is the one you have appointed for your servant, for Isaac. By this I shall know that you have shown steadfast love to my master.’
Gen.24.15 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- הוא: PRON,3,m,sg
- טרם: ADV
- כלה: ADV
- לדבר: INF,qal
- והנה: ADV
- רבקה: NOUN,f,sg,abs
- יצאת: VERB,qal,perf,3,f,sg
- אשר: PRON,rel
- ילדה: VERB,qal,perf,3,f,sg
- לבתואל: PREP+NOUN,prop,m,sg
- בן: NOUN,m,sg,abs
- מלכה: NOUN,f,sg,abs
- אשת: NOUN,f,sg,cns
- נחור: NOUN,prop,m,sg
- אחי: NOUN,m,pl,suff
- אברהם: NOUN,m,sg,abs
- וכדה: VERB,qal,perf,3,f,sg
- על: PREP
- שכמה: NOUN,f,sg,suff,3,f
Parallels
- Gen.29:9-11 (thematic): Jacob meets Rachel at a well; like Rebekah, a young woman appears at a water-source and the encounter initiates a marriage arrangement—common betrothal-at-the-well motif.
- Exod.2:5-10 (thematic): Pharaoh’s daughter finds the infant Moses at the water’s edge; parallels include a pivotal meeting at water and a woman’s discovery/rescue that changes a life-course.
- Gen.11:29 (verbal): Early genealogy naming Nahor and Milcah; parallels the family identifiers used in Gen 24:15 (’Rebekah, daughter of Bethuel, son of Milcah, wife of Nahor’), linking Rebekah into the broader family tree.
- Gen.24:67 (structural): The immediate outcome of the meeting in 24:15 is resolved here—Rebekah becomes Isaac’s wife—showing the narrative arc from initial appearance at the well to marital settlement.
Alternative generated candidates
- And it happened, before he had finished speaking, that behold, Rebekah—who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother—came out, and her jar was on her shoulder.
- And it happened—before he had finished speaking—that, look, Rebekah came out, who was born to Bethuel son of Milcah, the wife of Nahor, Abraham’s brother, and her jar was on her shoulder.
Gen.24.16 - Details
Original Text
Morphology
- והנער: CONJ+NOUN,m,sg,def
- טבת: ADJ,f,sg,abs
- מראה: NOUN,m,sg,abs
- מאד: ADV
- בתולה: NOUN,f,sg,abs
- ואיש: NOUN,m,sg,abs
- לא: PART_NEG
- ידעה: VERB,qal,perf,3,f,sg
- ותרד: CONJ+VERB,qal,impf,3,f,sg
- העינה: NOUN,f,sg,poss3fs
- ותמלא: VERB,qal,impf,3,f,sg
- כדה: NOUN,f,sg,poss3fs
- ותעל: CONJ+VERB,qal,impf,3,f,sg
Parallels
- Genesis 24:43 (quotation): Eliezer's prayer/description of the desired wife uses the same language — 'a young woman, no man has known' and specific actions at the well; Gen 24:16 is the narrative fulfillment of that description.
- Genesis 29:2–10 (structural): Jacob meets Rachel at a well where she has come to draw water; like Rebekah's episode, the scene frames the betrothal encounter (woman drawing water, man sees future wife, emphasis on beauty and service).
- 2 Samuel 11:2 (thematic): Bathsheba is described as 'very beautiful to look at'; both passages highlight a woman's striking appearance as the motive for a pivotal marital/sexual episode.
- Song of Songs 4:7 (verbal): Poetic language celebrating ideal beauty ('you are all beautiful'); echoes the biblical motif of praised feminine beauty found in Gen 24:16's 'very beautiful in appearance.'
Alternative generated candidates
- And the young woman was very good in appearance, a virgin; no man had known her. And she went down to the spring and filled her jar and came up.
- And the young woman was very good in appearance, a virgin; no man had known her. And she went down to the spring and filled her jar and came up.
Gen.24.17 - Details
Original Text
Morphology
- וירץ: VERB,qal,impf,3,m,sg
- העבד: NOUN,m,sg,def
- לקראתה: PREP
- ויאמר: VERB,qal,perf,3,m,sg
- הגמיאיני: VERB,hiph,imp,2,m,sg
- נא: PART
- מעט: NOUN,m,sg,abs
- מים: NOUN,m,pl,abs
- מכדך: PREP
Parallels
- John 4:7 (verbal): Jesus’ question to the Samaritan woman, “Will you give me a drink?” echoes the simple request for water at a well and the ensuing revealing conversation—same well‑encounter motif and verbal request for water.
- Exod.2:16‑17 (thematic): Moses meets Jethro’s daughters at a well where women draw water for the flocks—another formative bride/meet‑at‑the‑well scene involving water, hospitality, and service.
- Gen.29:1‑12 (structural): Jacob’s meeting with Rachel at a well (rolling the stone, watering the flock) parallels the betrothal‑at‑the‑well structure in Abraham’s servant’s encounter with Rebekah.
- 2 Sam.23:13‑17 (thematic): David’s longing for water from the well of Bethlehem and the men’s daring retrieval of it centers on running for and bringing water—similar imagery of urgent approach, thirst, and the significance of water brought to a man.
Alternative generated candidates
- And the servant ran to meet her and said, Please let me drink a little water from your jar.
- And the servant ran to meet her and said, 'Please let me sip a little water from your jar.'
Gen.24.18 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- שתה: VERB,qal,impv,2,sg
- אדני: NOUN,m,sg,abs,1,sg
- ותמהר: VERB,qal,perf,3,f,sg
- ותרד: VERB,qal,perf,3,f,sg
- כדה: NOUN,f,sg,abs+3s
- על: PREP
- ידה: NOUN,f,sg,abs+3s
- ותשקהו: VERB,hiph,perf,3,f,sg+obj3m
Parallels
- Genesis 29:10 (structural): Jacob meets Rachel at a well; she runs, tells her household and draws water for the flock—parallel courtship/meeting scene centered on a woman drawing water and offering hospitality.
- Exodus 2:16-17 (thematic): Moses encounters Jethro’s daughters at a well who are drawing water; the motif of women at a well providing water and assisting a stranger echoes Gen 24.
- John 4:7-15 (allusion): Jesus’ dialogue with the Samaritan woman at the well (request for water, theme of ‘living water’) echoes patriarchal well episodes and the significance of a woman’s act of drawing/providing water.
- Genesis 21:19 (thematic): Hagar and Ishmael find a well and receive water that preserves life—shares the theme of water as divine provision and the life‑giving, hospitable function of wells.
Alternative generated candidates
- And she said, Drink, my lord, and she hurried and lowered her jar upon her hand and gave him a drink.
- And she said, 'Drink, my lord,' and she hurried and lowered her jar upon her hand and gave him a drink.
Gen.24.19 - Details
Original Text
Morphology
- ותכל: VERB,qal,impf,3,f,sg
- להשקתו: PREP+VERB,hiphil,inf,3,m,sg
- ותאמר: VERB,qal,perf,3,f,sg
- גם: ADV
- לגמליך: PREP+NOUN,m,pl,abs,2,m,sg
- אשאב: VERB,qal,impf,1,?,sg
- עד: PREP
- אם: CONJ
- כלו: VERB,qal,perf,3,m,pl
- לשתת: VERB,qal,inf,NA,NA,NA
Parallels
- Gen.24.14 (structural): The servant's prayer requests a sign that the right woman will offer water 'to me and to my camels'; Gen 24:19 is the fulfillment of that structural request.
- Gen.24.20–21 (verbal): Immediate narrative continuation: Rebekah quickly draws and also waters the camels — the same action and wording continued in the next verses.
- Gen.29:10–11 (thematic): Jacob meets Rachel at a well and she waters the flock; both scenes involve a betrothal/meeting at a well and a young woman drawing water as a sign of character and destiny.
- Exod.2:16–17 (thematic): Moses helps Jethro’s daughters water their flock; like Rebekah, the woman displays hospitality and initiative by drawing water for others.
- 1 Sam.9:11–12 (thematic): Saul and his servant encounter young women coming out to draw water; the motif of women at wells drawing water functions as a social sign and narrative setting for important encounters.
Alternative generated candidates
- And when she had finished giving him a drink, she said, I will also draw for your camels until they have finished drinking.
- And when she finished giving him a drink she said, 'I will also draw for your camels until they have finished drinking.'
Gen.24.20 - Details
Original Text
Morphology
- ותמהר: VERB,qal,wayyiqtol,3,f,sg
- ותער: VERB,qal,wayyiqtol,3,f,sg
- כדה: NOUN,f,sg,abs
- אל: NEG
- השקת: NOUN,f,sg,def
- ותרץ: VERB,qal,wayyiqtol,3,f,sg
- עוד: ADV
- אל: NEG
- הבאר: NOUN,f,sg,def
- לשאב: VERB,qal,inf,NA,NA,NA
- ותשאב: VERB,qal,wayyiqtol,3,f,sg
- לכל: PREP
- גמליו: NOUN,m,pl,abs
Parallels
- Genesis 24:45 (quotation): The servant later recounts the same actions (her hurrying, lowering the jar, running to draw, and drawing for the camels) when identifying the woman as the chosen wife.
- Genesis 24:19 (verbal): Immediate narrative parallel in the same episode: the woman’s prompt offer and actions at the well are described with overlapping wording and sequence.
- Genesis 29:9-11 (thematic): Jacob meets Rachel at a well where she draws water for the flock; parallels include a woman at a well, drawing water, and a marriage/meeting motif in the patriarchal narratives.
- Exodus 2:16-17 (thematic): Zipporah (and her sisters) draw water for shepherds at a well; similar imagery of women providing water and the well-scene as the setting for significant personal encounters.
- 1 Samuel 25:18-19 (thematic): Abigail brings provisions and promptly attends to David’s men—echoing themes of timely hospitality and provision to a traveler that characterize Rebekah’s actions at the well.
Alternative generated candidates
- And she hurried and emptied her jar into the trough and ran again to the well to draw, and she drew for all his camels.
- And she hurried and emptied her jar into the trough and ran again to the well to draw, and she drew for all his camels.
Gen.24.21 - Details
Original Text
Morphology
- והאיש: CONJ+NOUN,m,sg,def
- משתאה: VERB,hitpael,ptc,-,m,sg
- לה: PREP+PRON,3,f,sg
- מחריש: VERB,qal,impf,3,m,sg
- לדעת: VERB,qal,inf,-,-,-
- ההצליח: VERB,hiphil,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- דרכו: NOUN,f,sg,abs+PRON,3,m,sg
- אם: CONJ
- לא: PART_NEG
Parallels
- Gen.24.12-14 (structural): Eliezer's prayer asking for a sign that God would prosper his journey — the immediate narrative background to his amazement in v.21.
- Gen.24.26-27 (structural): Eliezer's subsequent worship and blessing of God after the sign is fulfilled, showing the fulfillment of the guidance he wondered about in v.21.
- Prov.16.9 (verbal): Both verses reflect the motif that human plans are governed by God’s direction of the way/steps — 'the LORD directs the steps/way.'
- Ps.37.23 (verbal): Similar language about the LORD ordering a person's steps, echoing the concern in Gen 24:21 whether God had prospered (directed) his way.
- Acts 16:6-10 (thematic): Narrative example of divine guidance directing a traveler's mission — like Eliezer, the agents discern God’s direction for a journey and decision of where to go.
Alternative generated candidates
- And the man gazed at her in silence, to know whether the LORD had made his way prosper or not.
- And the man gazed at her in silence, to know whether YHWH had made his way succeed or not.
Gen.24.22 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כאשר: CONJ
- כלו: VERB,qal,perf,3,m,pl
- הגמלים: NOUN,m,pl,def
- לשתות: INF,qal
- ויקח: VERB,qal,impf,3,m,sg
- האיש: NOUN,m,sg,def
- נזם: NOUN,m,sg,abs
- זהב: NOUN,m,sg,abs
- בקע: NOUN,m,sg,abs
- משקלו: NOUN,m,sg,abs,poss3,m,sg
- ושני: CONJ+NUM,card,m,pl
- צמידים: NOUN,m,pl,abs
- על: PREP
- ידיה: NOUN,f,pl,abs,poss3,f,sg
- עשרה: NUM,card,m,pl
- זהב: NOUN,m,sg,abs
- משקלם: NOUN,m,sg,abs,poss3,m,pl
Parallels
- Gen.24.53 (verbal): Same narrative: when the servant reaches Rebekah's family he again lists giving jewelry of gold and silver to Rebekah (explicit repetition/summary of the gifts).
- Gen.24.47 (structural): Part of the servant’s report of how he identified and betrothed Rebekah by giving her ornaments—the giving of ring/bracelets functions as the sign of selection and covenant in the narrative structure.
- Song of Solomon 1:10-11 (thematic): The bride-portrait uses necklaces, chains and other jewelry as marks of beauty and beloved status—parallels the cultural practice of adorning a bride with gold ornaments.
- Isaiah 3:18-23 (thematic): A catalogue of female ornaments (nose rings, bracelets, pendants, anklets, headbands) attests to the common Near Eastern practice of wearing such jewelry as status and identity markers.
- Hosea 2:13 (thematic): Lists removal of mirrors, bracelets and other ornaments as symbolic loss of a woman’s former status—connects to the social/ritual role of bracelets and nose‑ornaments in marriage and identity.
Alternative generated candidates
- And it happened, when the camels had finished drinking, that the man took a gold nose-ring, a half-shekel in weight, and two bracelets for her wrists, their weight ten gold shekels,
- And it happened, when the camels had finished drinking, that the man took a gold nose-ring, its weight a half-shekel, and two bracelets for her hands, their weight ten gold shekels,
Gen.24.23 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- בת: NOUN,f,sg,cs
- מי: PRON,interr,sg
- את: PRT,acc
- הגידי: VERB,hiph,impv,2,f,sg
- נא: PART
- לי: PREP+PRON,1,sg
- היש: PART,exist
- בית: NOUN,m,sg,abs
- אביך: NOUN,m,sg,suff+2ms
- מקום: NOUN,m,sg,abs
- לנו: PREP+PRON,1,pl
- ללין: VERB,qal,infc
Parallels
- Ruth 2:5 (verbal): Boaz asks the servant, “Whose young woman is this?”—a similar question of a young woman's identity/parentage when encountered in the field, paralleling Rebekah’s question about lineage.
- Judges 19:20-22 (thematic): The Levite and his concubine ask a town resident for lodging and are brought into the house—parallels the motif of travelers requesting a place to stay and receiving hospitality.
- Genesis 24:31 (structural): Immediately following 24:23 the household welcomes Abraham’s servant and offers to water the camels and lodge them—this verse functions as the direct narrative parallel/answer to the question about room to lodge.
- Genesis 18:3-5 (thematic): Abraham’s prompt offer of water, rest, and a meal to unexpected visitors reflects the same ancient Near Eastern hospitality concerns—providing lodging and care for strangers as in 24:23.
Alternative generated candidates
- and he said, Whose daughter are you? Tell me, please; is there at your father’s house a place for us to spend the night?
- and he said, 'Whose daughter are you? Tell me, please, is there room in your father’s house for us to lodge?'
Gen.24.24 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- אליו: PREP+PRON,3,m,sg
- בת: NOUN,f,sg,cs
- בתואל: NOUN,m,sg,abs
- אנכי: PRON,1,sg
- בן: NOUN,m,sg,abs
- מלכה: NOUN,f,sg,abs
- אשר: PRON,rel
- ילדה: VERB,qal,perf,3,f,sg
- לנחור: PREP+NOUN,m,sg,abs
Parallels
- Genesis 24:47 (quotation): Eliezer's report to Abraham repeats Rebekah's words verbatim when identifying herself as the daughter of Bethuel, confirming the same formula of parentage.
- Genesis 22:23 (allusion): In the genealogy of Nahor this verse names Milcah and Bethuel among Nahor's household, providing the genealogical background for Rebekah's claim of descent.
- Genesis 25:20 (verbal): The account of Isaac's marriage again identifies Rebekah as 'the daughter of Bethuel...,' restating her parentage and linking the marriage narrative to Genesis 24:24.
- Genesis 29:12 (thematic): When Jacob asks a bride's identity the response gives parentage ('Whose daughter art thou?'), a parallel social/legal motif: brides are introduced and validated by family affiliation, as Rebekah does in 24:24.
Alternative generated candidates
- And she said to him, I am the daughter of Bethuel son of Milcah, whom she bore to Nahor.
- And she said to him, 'I am the daughter of Bethuel, son of Milcah, whom she bore to Nahor.'
Gen.24.25 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- אליו: PREP+PRON,3,m,sg
- גם: ADV
- תבן: NOUN,m,sg,abs
- גם: ADV
- מספוא: NOUN,m,sg,abs
- רב: ADJ,m,sg
- עמנו: PREP+PRON,1,pl
- גם: ADV
- מקום: NOUN,m,sg,abs
- ללון: INF,qal
Parallels
- Gen.24:32-33 (verbal): Immediate narrative echo — Laban/household likewise provide 'straw and provender' and lodging for the camels/guests; same vocabulary and hospitality scene within the same episode.
- Gen.18:4-5 (thematic): Abraham's hospitality to divine visitors: offering water to wash feet, rest, and food — parallels the motif of providing refreshment and lodging to travelers.
- 1 Sam.25:18-21 (thematic): Abigail brings abundant provisions to David and his men (bread, wine, sheep, grain, figs) — another episode of supplying food to a traveling/armed company to secure goodwill.
- Ruth 2:14 (thematic): Boaz invites Ruth to eat and gives her grain/bread — provision and hospitality extended to a vulnerable foreign woman, echoing the care shown to Rebekah.
Alternative generated candidates
- And she said to him, We have both straw and much fodder, and also a place to spend the night.
- And she said to him, 'We have plenty of straw and fodder, also room to lodge.'
Gen.24.26 - Details
Original Text
Morphology
- ויקד: VERB,qal,impf,3,m,sg
- האיש: NOUN,m,sg,def
- וישתחו: VERB,qal,impf,3,m,pl
- ליהוה: PREP+NOUN,m,sg,def
Parallels
- Gen.17:3 (thematic): Abraham falls on his face before YHWH after a divine word—similar bodily prostration/worship in response to God's revelation.
- Exod.4:31 (thematic): The people believe and worship the LORD when they learn he has visited Israel—worship as the communal response to God's action, parallel to the servant's reaction.
- Ps.95:6 (verbal): “O come, let us worship and bow down” uses the same verb pair (bow/worship), echoing the physical act of prostration before God.
- 1 Kgs.18:39 (thematic): After Yahweh displays power at Carmel the people fall on their faces and acknowledge the LORD—another instance of bowing/worship following divine demonstration.
- Matt.2:11 (verbal): The Magi ‘fell down and worshiped’ Jesus; a New Testament parallel in language and posture for worship in response to revelation.
Alternative generated candidates
- And the man bowed and prostrated himself before the LORD,
- And the man bowed his head and prostrated himself to YHWH,
Gen.24.27 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- ברוך: ADJ,ptc,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- אדני: NOUN,m,sg,abs,1,sg
- אברהם: NOUN,m,sg,abs
- אשר: PRON,rel
- לא: PART_NEG
- עזב: VERB,qal,perf,3,m,sg
- חסדו: NOUN,m,sg,abs+3ms
- ואמתו: CONJ+NOUN,f,sg,abs+3ms
- מעם: PREP
- אדני: NOUN,m,sg,abs,1,sg
- אנכי: PRON,1,sg
- בדרך: PREP+NOUN,f,sg,abs
- נחני: VERB,hiph,imperfect,3,m,sg+1cs
- יהוה: NOUN,prop,m,sg,abs
- בית: NOUN,m,sg,abs
- אחי: NOUN,m,pl,suff
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- Exodus 34:6 (verbal): Uses the same language of God’s steadfast mercy and faithfulness (חסד ואמת/mercy and truth) as attributes of the LORD, echoing the servant’s praise.
- Psalm 25:10 (verbal): Speaks of the LORD’s paths being 'mercy and truth,' linking divine guidance with God’s steadfast mercy and faithfulness as in Gen 24:27.
- Psalm 85:10 (verbal): Declares that 'mercy and truth have met,' reflecting the thematic pairing of God’s mercy and faithfulness celebrated in the servant’s blessing.
- Psalm 23:3 (thematic): 'He leadeth me' language parallels the servant’s report that 'the LORD led me,' both emphasizing God’s personal guidance to the right place/way.
- Hebrews 13:5 (allusion): 'I will never leave you nor forsake you' resonates with the servant’s claim that God 'has not left my master'—a theme of God’s faithfulness and presence.
Alternative generated candidates
- and he said, Blessed be the LORD, the God of my master Abraham, who has not forsaken his steadfast love and his faithfulness from my master. As for me, the LORD has guided me on the way to the house of my master’s brother.
- and he said, 'Blessed be YHWH, God of my master Abraham, who has not forsaken his steadfast love and his faithfulness toward my master. As for me, YHWH has guided me on the way to the house of my master’s brothers.'
Gen.24.28 - Details
Original Text
Morphology
- ותרץ: VERB,qal,impf,3,f,sg
- הנער: NOUN,m,sg,def
- ותגד: VERB,qal,impf,3,f,sg
- לבית: PREP+NOUN,m,sg,cns
- אמה: NOUN,f,sg,abs
- כדברים: PREP+NOUN,m,pl,abs
- האלה: DEM,pl
Parallels
- Gen.29:12 (verbal): Same verb and narrative action: a young woman (Rachel) 'ran and told' her family after an encounter leading to marriage—parallel motif of rushing to report a marriage-related event to one's household.
- Gen.24:50 (structural): Internal parallel in the same chapter: after the servant runs to report, he later 'told them all the things'—the same reporting function played out in the household's reception of the news.
- Exod.2:7–8 (thematic): Miriam/Israelite girl acts to bring a mother/nurse at the discovery of Moses—similar motif of a young person running to the household to communicate or arrange care after an important encounter.
- 2 Sam.18:19–27 (thematic): Messengers/runners speed to report critical news to the king/household (Ahimaaz and the Cushite) — a recurring biblical motif of haste in conveying vital information to a household or leader.
Alternative generated candidates
- And the young woman ran and told her mother’s house these things.
- And the young woman ran and told her mother’s household these things.
Gen.24.29 - Details
Original Text
Morphology
- ולרבקה: CONJ+PREP,NOUN,f,sg,abs
- אח: NOUN,m,sg,abs
- ושמו: CONJ,NOUN,m,sg,abs+3ms
- לבן: NOUN,m,sg,abs
- וירץ: VERB,qal,impf,3,m,sg
- לבן: NOUN,m,sg,abs
- אל: NEG
- האיש: NOUN,m,sg,def
- החוצה: NOUN,f,sg,def
- אל: NEG
- העין: NOUN,f,sg,def
Parallels
- Gen.29:13-14 (verbal): Same character (Laban) 'runs out' to meet an arriving man; repeats the verb and action of rushing from the house to greet a stranger/relative.
- Gen.29:1-12 (thematic): Meeting-at-the-well motif: an outsider arrives at a spring and is recognized/received by a household member, as with Jacob and Rachel—parallel social dynamics to the Rebekah/servant episode.
- Exod.2:16-22 (thematic): Moses meets Zipporah and her sisters at a well; they bring him home to their father—another tradition of a man encountered at a spring who is introduced into the family circle.
- Gen.31:22-23 (thematic): Laban pursues Jacob (takes up the chase and overtakes him); contrasts and connects with earlier scenes of Laban running out to meet newcomers, highlighting Laban's active movement in family arrivals and pursuits.
Alternative generated candidates
- And Rebekah had a brother, and his name was Laban; and Laban ran to the man outside, to the spring.
- And Rebekah had a brother, and his name was Laban; and Laban ran out to the man, to the spring.
Gen.24.30 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כראת: VERB,qal,perf,3,m,sg
- את: PRT,acc
- הנזם: NOUN,m,sg,def
- ואת: CONJ
- הצמדים: NOUN,m,pl,def
- על: PREP
- ידי: NOUN,f,pl,cons
- אחתו: NOUN,f,sg,cons,3,m
- וכשמעו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- דברי: NOUN,m,pl,cons
- רבקה: NOUN,f,sg,abs
- אחתו: NOUN,f,sg,cons,3,m
- לאמר: INF,qal,infc
- כה: ADV
- דבר: NOUN,m,sg,abs
- אלי: PREP+PRON,1,sg
- האיש: NOUN,m,sg,def
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- האיש: NOUN,m,sg,def
- והנה: ADV
- עמד: VERB,qal,perf,3,m,sg
- על: PREP
- הגמלים: NOUN,m,pl,def
- על: PREP
- העין: NOUN,f,sg,def
Parallels
- Gen.24.15-22 (structural): Immediate context: the servant meets Rebecca at the well, gives her a nose-ring and bracelets (the same items named in v.30) and asks about her family—this passage supplies the actions that v.30 summarizes and responds to.
- Gen.29.10-12 (thematic): Jacob's meeting with Rachel at a well echoes the motif of a future spouse encountered drawing water, the woman running to tell her family and the encounter leading directly to a marriage arrangement.
- Exod.2.16-21 (thematic): Moses' meeting with Zipporah and her flock at a well follows the same narrative pattern—woman at a well provides water, then brings the man to her household—paralleling the well-encounter and familial hospitality in Genesis 24.
- Song of Solomon 1:10 (verbal): Uses imagery of personal ornaments ('ornaments', 'jewels') comparable to the nose-ring and bracelets in Genesis 24:30, reflecting the ancient Near Eastern bridal/beauty vocabulary.
Alternative generated candidates
- And it happened, when he saw the nose-ring and the bracelets on his sister’s wrists, and when he heard the words of Rebekah his sister, saying, Thus the man spoke to me, that he went to the man; and behold, he was standing by the camels at the spring.
- And it happened, when he saw the nose-ring and the bracelets on his sister’s hands, and when he heard the words of Rebekah his sister, saying, Thus the man spoke to me, that he came to the man; and, look, he was standing by the camels at the spring.
Gen.24.31 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- בוא: VERB,qal,imp,2,m,sg
- ברוך: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- למה: ADV
- תעמד: VERB,qal,juss,2,m,sg
- בחוץ: ADV
- ואנכי: PRON,1,sg
- פניתי: VERB,qal,perf,1,m,sg
- הבית: NOUN,m,sg,def
- ומקום: CONJ+NOUN,m,sg,abs
- לגמלים: PREP+NOUN,m,pl,abs
Parallels
- Genesis 18:2-5 (thematic): Abraham hurriedly invites three visitors to rest, wash, and eat — a paradigmatic example of hospitality to potential divine guests that parallels the householder’s warm invitation and provision in Gen 24:31.
- Genesis 19:2-3 (thematic): Lot meets two angels and urges them to enter his house, wash their feet, and be refreshed — a close narrative parallel of welcoming unexpected (possibly divine) travelers into one’s home.
- Genesis 24:27 (verbal): Earlier in the same episode the servant blesses the LORD ('Blessed be the LORD…'); Gen 24:31’s address 'Come in, blessed of the LORD' echoes the language of blessing and highlights the theological framing of the encounter.
- Hebrews 13:2 (allusion): 'Be not forgetful to entertain strangers… for thereby some have entertained angels unawares' — a New Testament exhortation that thematically echoes the Genesis narratives where hospitality to strangers involves possible divine visitation.
Alternative generated candidates
- And he said, Come, blessed of the LORD! Why do you stand outside? And I have cleared the house, and a place for the camels.
- And he said, 'Come in, blessed of YHWH. Why do you stand outside, when I have cleared the house and a place for the camels?'
Gen.24.32 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- האיש: NOUN,m,sg,def
- הביתה: NOUN,m,sg,def
- ויפתח: VERB,qal,impf,3,m,sg
- הגמלים: NOUN,m,pl,def
- ויתן: VERB,qal,perf,3,m,sg
- תבן: NOUN,m,sg,abs
- ומספוא: NOUN,m,sg,abs
- לגמלים: PREP+NOUN,m,pl,abs
- ומים: NOUN,m,pl,abs
- לרחץ: PREP+INF,qal
- רגליו: NOUN,m,pl,abs,suff:3,m
- ורגלי: NOUN,m,pl,const
- האנשים: NOUN,m,pl,def
- אשר: PRON,rel
- אתו: PRON,3,m,sg,acc
Parallels
- Gen.18:4 (verbal): Abraham offers water to be fetched and explicitly invites the visitors to 'wash your feet,' matching the verbal motif of washing guests' feet and providing hospitality.
- John 13:5 (verbal): Jesus pours water and begins to wash the disciples' feet — the same action of washing feet is used, here highlighting service/hospitality and care for visitors.
- 1 Sam.25:18–19 (thematic): Abigail quickly prepares and sends large provisions to David and his men — a parallel instance of supplying food and sustenance to traveling/armed guests.
- Ruth 2:14 (thematic): Boaz invites Ruth to eat and offers bread and roasted grain — another scene of providing food and refreshment to a weary guest in a household context.
Alternative generated candidates
- And the man came into the house, and he unloaded the camels, and he gave straw and fodder to the camels, and water to wash his feet and the feet of the men who were with him.
- And the man came into the house, and he unloaded the camels, and he gave straw and fodder to the camels, and water to wash his feet and the feet of the men who were with him.
Gen.24.33 - Details
Original Text
Morphology
- ויושם: VERB,qal,impf,3,m,sg
- לפניו: PREP+PRON,3,m,sg
- לאכל: INF,qal
- ויאמר: VERB,qal,perf,3,m,sg
- לא: PART_NEG
- אכל: VERB,qal,perf,3,m,sg
- עד: PREP
- אם: CONJ
- דברתי: VERB,qal,perf,1,c,sg
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- ויאמר: VERB,qal,perf,3,m,sg
- דבר: NOUN,m,sg,abs
Parallels
- Gen.24:34-49 (verbal): Immediate narrative continuation: Eliezer explains his mission to Rebekah's family before any formal meal or agreement — the same scene expanded, showing the business-for-food sequence.
- Gen.29:10-14 (structural): Jacob's first meeting with Rachel at a well leads directly into hospitality and negotiations with Laban over marriage — a parallel pattern of a traveler, a bride-quest, and the use of a household encounter to settle marriage arrangements.
- 1 Sam.25:18-35 (thematic): Abigail brings provisions and intercedes for David; the exchange around food serves as the setting for urgent negotiation and disclosure before acceptance — similar use of a meal context as the locus for speaking crucial business.
- 1 Sam.14:24-30 (thematic): Saul's oath forbids eating until a stated condition is met — a related motif of deliberate abstention from food tied to an expressed purpose or proclamation, echoing Eliezer's refusal to eat until he speaks.
Alternative generated candidates
- And food was set before him to eat, but he said, I will not eat until I have spoken my words. And he said, Speak.
- And food was set before him to eat, but he said, 'I will not eat until I have spoken my words.' And he said, 'Speak.'
Gen.24.34 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- עבד: NOUN,m,sg,cons
- אברהם: NOUN,m,sg,abs
- אנכי: PRON,1,sg
Parallels
- Gen.24.2 (structural): Introduces the same figure as "Abraham's eldest servant who ruled all his house," establishing the office and authority that the servant claims in 24:34.
- Gen.24.10 (structural): Narrates the servant's departure and mission on Abraham's behalf; parallels 24:34 by showing the servant acting as Abraham's agent and giving context for his self-identification.
- Rom.1:1 (verbal): Paul's opening self-designation "a servant (doulos) of Jesus Christ" parallels the concise formulaic self-identification in Gen 24:34 — both statements assert allegiance and authority derived from a master.
- Phil.1:1 (verbal): Paul and Timothy are called "servants of Christ"; like Gen 24:34 this is a brief, declarative vocational identity used to ground the speaker's role and mission on behalf of another.
Alternative generated candidates
- And he said, I am Abraham’s servant.
- And he said, 'I am Abraham’s servant.'
Gen.24.35 - Details
Original Text
Morphology
- ויהוה: NOUN,m,sg,abs
- ברך: VERB,qal,inf,NA,NA,NA,NA
- את: PRT,acc
- אדני: NOUN,m,sg,abs,1,sg
- מאד: ADV
- ויגדל: VERB,qal,impf,3,m,sg
- ויתן: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- צאן: NOUN,m,pl,abs
- ובקר: CONJ,NOUN,m,pl,abs
- וכסף: CONJ+NOUN,m,sg,abs
- וזהב: CONJ+NOUN,m,sg,abs
- ועבדם: CONJ+NOUN,m,pl,abs
- ושפחת: CONJ,NOUN,f,sg,abs
- וגמלים: CONJ+NOUN,m,pl,abs
- וחמרים: CONJ+NOUN,m,pl,abs
Parallels
- Genesis 12:2-3 (thematic): God's promise to bless Abram and make him great—provides the theological basis for Abraham's material prosperity attributed to the LORD's blessing.
- Genesis 13:2 (verbal): Explicit note that Abram was 'very rich in livestock, silver and gold'—language and catalogue of wealth closely parallel Genesis 24:35.
- Genesis 26:12-14 (verbal): Isaac's prosperity described with nearly the same items (flocks, herds, silver and gold, servants), echoing the patriarchal pattern of divine blessing producing wealth.
- Job 1:3 (structural): Job's opening inventory lists flocks, herds, camels, and servants—a similar ancient Near Eastern formula for describing great material prosperity.
- Deuteronomy 28:11 (thematic): Covenantal promise that the LORD will bless the people with houses full of good things and increased livestock—parallels the theme of divine blessing resulting in material abundance.
Alternative generated candidates
- And the LORD has blessed my master greatly, and he has become great; and he has given him flocks and herds, silver and gold, male servants and female servants, camels and donkeys.
- ‘And YHWH has blessed my master greatly, and he has become great; and he has given him flocks and herds, silver and gold, male servants and female servants, and camels and donkeys.’
Gen.24.36 - Details
Original Text
Morphology
- ותלד: VERB,qal,perf,3,f,sg
- שרה: NOUN,f,sg,abs
- אשת: NOUN,f,sg,cns
- אדני: NOUN,m,sg,abs,1,sg
- בן: NOUN,m,sg,abs
- לאדני: PREP+NOUN,m,sg,m,poss1s
- אחרי: PREP
- זקנתה: NOUN,f,sg,abs,suff3fs
- ויתן: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- את: PRT,acc
- כל: DET
- אשר: PRON,rel
- לו: PRON,3,m,sg
Parallels
- Genesis 17:16-19 (thematic): God's prior promise that Sarah would bear a son (Isaac) to Abraham in his old age — the promise underlying the birth mentioned in Gen 24:36.
- Genesis 21:1-7 (verbal): The narrative fulfillment of the promise: Sarah bears Isaac in her old age and Abraham names him, echoing the same facts summarized in Gen 24:36.
- Romans 4:18-21 (allusion): Paul cites Abraham's faith in God's promise despite his and Sarah's old age — reflecting on the same miraculous birth and Abraham’s trust behind it.
- Hebrews 11:11-12 (allusion): Hebrews presents Sarah's conception as an act of faith/power resulting in descendants, directly engaging the theological significance of Isaac's birth in old age.
Alternative generated candidates
- And Sarah, my master’s wife, bore a son to my master in her old age, and he has given to him all that he has.
- ‘And Sarah, my master’s wife, bore a son to my master in her old age, and he has given him all that he has.’
Gen.24.37 - Details
Original Text
Morphology
- וישבעני: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- לאמר: INF,qal,infc
- לא: PART_NEG
- תקח: VERB,qal,imperfect,2,m,sg
- אשה: NOUN,f,sg,abs
- לבני: PREP
- מבנות: PREP+NOUN,f,pl,abs
- הכנעני: NOUN,m,sg,abs,def
- אשר: PRON,rel
- אנכי: PRON,1,sg
- ישב: VERB,qal,impf,3,m,sg
- בארצו: PREP+NOUN,m,sg,abs,poss-3m
Parallels
- Gen.24.3 (quotation): Abraham's original oath forbidding a wife for Isaac from the Canaanites; 24:37 is the servant's report of that same sworn instruction.
- Gen.24.4 (structural): Immediately contrasts the prohibition by specifying the alternative — seek a wife from Abraham's own country and kindred — which frames the mission of the servant.
- Gen.26:34-35 (thematic): Esau's marriages to Hittite women cause grief to Isaac and Rebekah, illustrating the domestic and religious problems Abraham sought to avoid by forbidding Canaanite brides.
- Deut.7:3-4 (thematic): The Deuteronomic law forbids intermarriage with Canaanite nations to prevent idolatrous influence, providing later legal-theological rationale for Abraham's prohibition.
- Neh.13:23-27 (allusion): Nehemiah's rebuke of Israelites who married foreign women and the ensuing reform echoes the concern that foreign marriages lead to religious compromise, similar to Abraham's motive.
Alternative generated candidates
- And my master made me swear, saying, You shall not take a wife for my son from the daughters of the Canaanite, in whose land I dwell;
- ‘And my master made me swear, saying, You shall not take a wife for my son from the daughters of the Canaanite among whom I dwell,’
Gen.24.38 - Details
Original Text
Morphology
- אם: CONJ
- לא: PART_NEG
- אל: NEG
- בית: NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
- תלך: VERB,qal,impf,2,m,sg
- ואל: CONJ+PREP
- משפחתי: NOUN,f,sg,abs
- ולקחת: CONJ+VERB,qal,perf,2,m,sg
- אשה: NOUN,f,sg,abs
- לבני: PREP
Parallels
- Gen 24:4 (verbal): Abraham's earlier instruction to his servant to go to his country and kindred and take a wife for Isaac — nearly identical commission and wording within the same episode.
- Gen 28:2 (verbal): Isaac sends Jacob to Paddan‑aram to take a wife from his mother's family — a parallel command to obtain a bride from the father's household/kin.
- Gen 24:50–58 (structural): The immediate narrative resolution where Laban and Bethuel give Rebekah's consent and she agrees to go — continuation and fulfillment of the directive to obtain a wife from the family.
- Ruth 4:9–10 (thematic): Boaz's role as kinsman‑redeemer taking Ruth (a near‑kin marriage to secure family line) reflects the theme of family obligation and securing a wife within the kin-group.
- Deut 25:5–6 (thematic): The levirate law requiring marriage within the brother's family to preserve offspring underscores the broader Israelite concern for keeping marriages and lineage inside the kinship group.
Alternative generated candidates
- but to my father’s house you shall go, and to my clan, and you shall take a wife for my son.
- ‘but you shall surely go to my father’s house and to my clan, and you shall take a wife for my son.’
Gen.24.39 - Details
Original Text
Morphology
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- אדני: NOUN,m,sg,abs,1,sg
- אלי: PREP+PRON,1,sg
- לא: PART_NEG
- תלך: VERB,qal,impf,3,f,sg
- האשה: NOUN,f,sg,def
- אחרי: PREP
Parallels
- Gen.24.5 (verbal): The same concern is voiced earlier in the chapter by the servant — 'what if the woman will not follow me' — using nearly identical language; Gen 24:39 repeats/recalls that worry in the servant's report.
- Gen.24.58 (structural): Direct narrative resolution to the servant's fear: Rebekah is asked whether she will go and explicitly agrees to go with the man (’I will go’), answering the precise concern expressed in 24:39.
- Ruth 1:16 (thematic): Ruth’s declaration to follow Naomi into a foreign land parallels the theme of a woman choosing to leave her family/home to accompany another — the very issue the servant feared Rebekah might refuse.
- Gen.12:4-5 (thematic): Abram and Sarai’s departure from Haran (Sarai accompanying Abram into Canaan) presents the broader motif of a wife leaving her father’s household to go with her husband into a new land, echoing the social and narrative stakes behind the servant’s concern.
Alternative generated candidates
- And I said to my master, Perhaps the woman will not go after me.
- ‘And I said to my master, Perhaps the woman will not go after me.’
Gen.24.40 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אלי: PREP+PRON,1,sg
- יהוה: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- התהלכתי: VERB,hitpael,perf,1,_,sg
- לפניו: PREP+PRON,3,m,sg
- ישלח: VERB,qal,impf,3,m,sg
- מלאכו: NOUN,m,sg,abs+PRON,3,m,sg
- אתך: PREP+PRON,2,m,sg
- והצליח: VERB,hiphil,wayyiqtol,3,m,sg
- דרכך: NOUN,f,sg,abs+PRON,2,m,sg
- ולקחת: VERB,qal,perf,2,m,sg
- אשה: NOUN,f,sg,abs
- לבני: PREP
- ממשפחתי: PREP+NOUN,f,sg,abs+PRON,1,sg
- ומבית: CONJ+PREP+NOUN,m,sg,abs
- אבי: NOUN,m,sg,cons
Parallels
- Genesis 24:7 (verbal): Immediate verbal parallel in the same chapter: the servant recounts God’s promise to ‘send his angel before thee’ to secure a wife from Abraham’s family.
- Exodus 23:20–21 (allusion): God’s declaration ‘Behold, I send an angel before thee…’ and the promise of guidance/protection closely parallels the language of an angel sent to prosper and guard a journey.
- Genesis 24:12–14 (thematic): The servant’s prayer for a sign and the subsequent appearance of Rebekah show the concrete fulfillment of divine guidance and success in finding a wife—illustrating the promise in 24:40.
- Genesis 24:27 (thematic): The servant’s thanksgiving explicitly attributes the success of the mission to the LORD’s guidance, reinforcing the theme that God sent and prospered the journey described in 24:40.
- Deuteronomy 31:8 (thematic): ‘The LORD himself goes before you… he will not fail you or forsake you’ echoes the assurance of divine accompaniment and prospering of one’s way found in Genesis 24:40.
Alternative generated candidates
- And he said to me, The LORD, before whom I have walked, will send his angel with you and will cause your way to prosper; and you shall take a wife for my son from my clan and from my father’s house.
- ‘And he said to me, YHWH, before whom I have walked, will send his angel with you and will prosper your way, and you shall take a wife for my son from my clan and from my father’s house.’
Gen.24.41 - Details
Original Text
Morphology
- אז: ADV
- תנקה: VERB,niphal,impf,2,m,sg
- מאלתי: PREP+PRON,1,sg
- כי: CONJ
- תבוא: VERB,qal,impf,2,m,sg
- אל: NEG
- משפחתי: NOUN,f,sg,abs+PRON,1,sg
- ואם: CONJ
- לא: PART_NEG
- יתנו: VERB,qal,impf,3,pl
- לך: PRON,2,m,sg
- והיית: VERB,qal,perf,2,m,sg
- נקי: ADJ,m,sg
- מאלתי: PREP+PRON,1,sg
Parallels
- Gen.24.3 (structural): Same narrative frame: Abraham charges his servant and makes him swear to obtain a wife from his kindred — the servant’s oath and its conditions set up the contingency addressed in 24:41.
- Gen.24:50-51 (structural): Immediate narrative parallel where Laban and Bethuel grant consent for Rebekah to go — the family’s assent fulfills the condition and thus resolves the servant’s pledged obligation.
- Deut.23:21-23 (thematic): Legal teaching about the binding nature of vows and the duty to fulfill them; provides background for understanding the seriousness of the servant’s conditional oath.
- Judg.11:30-40 (thematic): Jephthah’s rash vow and its binding consequences illustrate the biblical theme that vows made before God are serious and have real obligations or releases depending on outcomes.
- Matt.5:33-37 (allusion): Jesus’ teaching about oaths — that one should be honest and let ‘yes’ be yes — resonates with the issue of making, conditioning, and being released from vows as in Genesis 24:41.
Alternative generated candidates
- Then you will be free from my oath, when you come to my clan; and if they do not give her to you, you will be free from my oath.
- ‘Then you will be free from my oath when you come to my clan; and if they do not give her to you, you will be free from my oath.’
Gen.24.42 - Details
Original Text
Morphology
- ואבא: VERB,qal,imperf,1,m,sg
- היום: NOUN,m,sg,def
- אל: NEG
- העין: NOUN,f,sg,def
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,pl,cons
- אדני: NOUN,m,sg,abs,1,sg
- אברהם: NOUN,m,sg,abs
- אם: CONJ
- ישך: VERB,qal,imperf,3,m,sg
- נא: PART
- מצליח: VERB,piel,part,0,m,sg
- דרכי: NOUN,f,sg,poss1s
- אשר: PRON,rel
- אנכי: PRON,1,sg
- הלך: VERB,qal,perf,3,m,sg
- עליה: PREP,3,f,sg
Parallels
- Genesis 24:12-14 (quotation): Eliezer's earlier prayer at the well asking for a specific sign that God would prosper his way — the wording and petition are essentially repeated.
- Genesis 24:27 (thematic): Eliezer's later thanksgiving that the LORD has prospered his journey and led him to Rebekah's family, directly fulfilling his petition in 24:42.
- Proverbs 3:6 (thematic): A general wisdom reflection: acknowledging the LORD in one’s ways results in God directing or prospering one’s paths — a thematic parallel about divine guidance of a journey.
- Psalm 37:5 (verbal): “Commit thy way unto the LORD... and he shall bring it to pass” echoes the trust that God will prosper and accomplish the petitioner’s way, similar to Eliezer’s petition.
- Psalm 25:4-5 (thematic): A prayer for God to show and teach his ways/paths — parallels Eliezer’s request for divine direction and a confirming sign for the course he should take.
Alternative generated candidates
- And I came today to the spring and said, O LORD, God of my master Abraham, if you would, please, cause to prosper the way on which I am going,
- ‘And I came today to the spring and said, YHWH, God of my master Abraham, if now you will make my way succeed on which I am going,’
Gen.24.43 - Details
Original Text
Morphology
- הנה: PART
- אנכי: PRON,1,sg
- נצב: VERB,qal,part,1,_,sg
- על: PREP
- עין: NOUN,f,sg,abs
- המים: NOUN,m,pl,def
- והיה: VERB,qal,imperfect,3,m,sg
- העלמה: NOUN,f,sg,def
- היצאת: VERB,qal,impf,3,f,sg
- לשאב: INF,qal,infc
- ואמרתי: VERB,qal,perf,1,_,sg
- אליה: PREP+PRON,3,f,sg
- השקיני: VERB,hiph,impv,2,m,sg
- נא: PART
- מעט: NOUN,m,sg,abs
- מים: NOUN,m,pl,abs
- מכדך: PREP
Parallels
- Genesis 24:14 (quotation): The servant's earlier prayer uses almost identical wording asking that the maiden say, 'Drink, and I will also draw for your camels'—24:43 recounts the fulfillment of that prayer.
- Genesis 24:15–21 (structural): Immediate narrative fulfillment: Rebekah appears at the well, draws water, and offers to water the camels, directly enacting the sign the servant had requested.
- Genesis 29:2–10 (thematic): Jacob meets Rachel at a well where she draws water for the shepherds; the well-scene functions as the setting for a marriage/meeting motif paralleling Abraham’s servant meeting Rebekah.
- Exodus 2:16–17 (thematic): Moses sits by a well and helps Zipporah and her sisters draw water; like Genesis 24, the well is the site of an important encounter initiated by a water-drawing woman.
- John 4:7–9 (allusion): Jesus' encounter with the Samaritan woman at the well—where he asks for a drink and a revealing conversation follows—echoes the narrative motif of significant meetings and revelation taking place at a well.
Alternative generated candidates
- here I am standing by the spring of water; and let it be that the young woman who comes out to draw, to whom I say, Please give me a little water from your jar to drink,
- ‘look, I am standing by the spring of water; and let it be that the young woman who comes out to draw, to whom I say, Please give me a little water from your jar to drink,’
Gen.24.44 - Details
Original Text
Morphology
- ואמרה: VERB,qal,perf,3,f,sg
- אלי: PREP+PRON,1,sg
- גם: ADV
- אתה: PRON,2,m,sg
- שתה: VERB,qal,imp,2,m,sg
- וגם: CONJ
- לגמליך: PREP+NOUN,m,pl,abs,2,m,sg
- אשאב: VERB,qal,impf,1,_,sg
- הוא: PRON,3,m,sg
- האשה: NOUN,f,sg,def
- אשר: PRON,rel
- הכיח: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לבן: PREP+PN,m,sg
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- Gen.24:14 (structural): Immediate context: the servant's prayer sets the exact sign (a woman who offers water to him and his camels) that identifies the divinely chosen wife — this verse is the fulfilment of that structural covenantal sign.
- Gen.29:10 (thematic): Jacob meets Rachel at a well where she draws water for his flock; the well‑scene and a woman's act of drawing water function as the pivotal sign initiating courtship and marriage, paralleling Rebekah's offer to water the camels.
- Exod.2:16‑21 (thematic): Moses helps Jethro's daughters at a well; their hospitality toward a stranger leads to his welcome into their family and eventual marriage to Zipporah — the motif of a woman at a well whose actions bring a marriage connection mirrors Genesis 24.
- Gen.21:19 (thematic): God opens Hagar's eyes to a well of water, showing divine provision at a well; connects the well/water motif and divine guidance/provision that undergirds the identification of Rebekah as the chosen bride.
- 1 Sam.25:18,42‑43 (thematic): Abigail's prompt hospitality and provision to David leads to David taking her as a wife; like Rebekah's readiness to water strangers, the woman's initiative and generosity function as the moral/behavioral basis for marriage decisions in both narratives.
Alternative generated candidates
- and she says to me, You drink, and I will also draw for your camels—that is the woman whom the LORD has appointed for my master’s son.
- ‘and she says to me, You drink also, and I will draw for your camels—she is the woman whom YHWH has appointed for my master’s son.’
Gen.24.45 - Details
Original Text
Morphology
- אני: PRON,1,sg
- טרם: ADV
- אכלה: VERB,qal,perf,3,f,sg
- לדבר: INF,qal
- אל: NEG
- לבי: NOUN,m,sg,abs,1cs
- והנה: ADV
- רבקה: NOUN,f,sg,abs
- יצאת: VERB,qal,perf,3,f,sg
- וכדה: VERB,qal,perf,3,f,sg
- על: PREP
- שכמה: NOUN,f,sg,suff,3,f
- ותרד: VERB,qal,impf,3,f,sg
- העינה: NOUN,f,sg,def
- ותשאב: VERB,qal,impf,3,f,sg
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- אליה: PREP+PRON,3,f,sg
- השקיני: VERB,hiph,impv,2,m,sg,1cs
- נא: PART
Parallels
- Gen.24.14 (structural): The verse immediately anticipates and fulfills the petition Abraham's servant made at the well (the precise sign of a woman offering water to him and his camels). Gen 24:45 functions as the narrative fulfillment of that prior request.
- Gen.29:10-11 (thematic): Jacob's first meeting with Rachel at a well—she draws water and he responds—parallels the courtship-at-a-well motif that links water-drawing women with marriage negotiations.
- Exod.2:16-20 (thematic): Moses' encounter with Jethro's daughters at a well (they draw water, are defended, and invite him home) echoes the motif of women drawing water initiating a life-changing meeting and hospitality leading to marriage/family integration.
- Gen.21:19 (thematic): God's provision of a spring for Hagar and Ishmael (opening her eyes to a well) resonates with the theme of divine provision and guidance connected to wells/springs in patriarchal narratives, similar to how the servant's prayer is answered at the well.
Alternative generated candidates
- I, before I had finished speaking in my heart, behold, Rebekah came out with her jar on her shoulder, and she went down to the spring and drew water, and I said to her, Please give me a drink.
- ‘I had not yet finished speaking in my heart when, look, Rebekah came out with her jar on her shoulder, and she went down to the spring and drew water, and I said to her, Please let me drink.’
Gen.24.46 - Details
Original Text
Morphology
- ותמהר: VERB,qal,impf,3,f,sg
- ותורד: VERB,qal,impf,3,f,sg
- כדה: NOUN,f,sg,abs
- מעליה: PREP+PRON,3,f,sg
- ותאמר: VERB,qal,perf,3,f,sg
- שתה: VERB,qal,impv,2,m,sg
- וגם: CONJ
- גמליך: NOUN,m,pl,suff-2,m,sg
- אשקה: VERB,qal,impf,1,c,sg
- ואשת: VERB,qal,impf,1,c,sg
- וגם: CONJ
- הגמלים: NOUN,m,pl,def
- השקתה: VERB,hiph,perf,3,f,sg
Parallels
- Genesis 24:18-20 (verbal): Immediate parallel within the same scene: earlier lines narrate Rebekah drawing water and offering it to Abraham’s servant and his camels using very similar wording and actions.
- Genesis 29:10 (thematic): Jacob meets Rachel at a well where she waters her father's flocks; shares the bride-at-the-well motif and the act of a young woman providing water to animals, signaling a marriage/meeting scene.
- Exodus 2:16-17 (thematic): Moses encounters Reuel/Jethro’s daughters at a well and waters their flock—parallel motif of a stranger meeting women at a well and the provision of water for animals.
- John 4:7-15 (allusion): Jesus’ conversation with the Samaritan woman at the well invokes the well-encounter tradition (woman offering/receiving water), echoing themes of hospitality, revelation, and life-giving water.
- Isaiah 55:1 (thematic): Uses the imagery of ‘come to the waters’ as invitation and provision; resonates with the motif of offering water/refreshment as hospitality and divine blessing.
Alternative generated candidates
- And she hurried and lowered her jar from upon her and said, Drink, and I will also water your camels; and I drank, and she also watered the camels.
- ‘And she hurried and lowered her jar from upon her shoulder and said, Drink, and I will also water your camels. And I drank, and she also watered the camels.’
Gen.24.47 - Details
Original Text
Morphology
- ואשאל: VERB,qal,impf,1,c,sg
- אתה: PRON,2,m,sg
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- בת: NOUN,f,sg,cs
- מי: PRON,interr,sg
- את: PRT,acc
- ותאמר: VERB,qal,perf,3,f,sg
- בת: NOUN,f,sg,cs
- בתואל: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- נחור: NOUN,m,sg,abs
- אשר: PRON,rel
- ילדה: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
- מלכה: NOUN,f,sg,abs
- ואשם: VERB,qal,impf,1,c,sg
- הנזם: NOUN,m,sg,def
- על: PREP
- אפה: VERB,qal,perf,3,m,sg
- והצמידים: CONJ+NOUN,m,pl,def
- על: PREP
- ידיה: NOUN,f,pl,abs+PRON,3,f,sg
Parallels
- Gen.24.22 (verbal): Same items (nose‑ring and bracelets) are described earlier in the narrative when the servant first meets Rebekah — verbal repetition within the chapter.
- Gen.24.53 (structural): Later in the scene the servant formally gives Rebekah gifts of silver and gold to seal the match — a parallel/fulfillment of the earlier act of placing jewelry on her.
- Gen.29:10–12 (thematic): Jacob meets Rachel at a well, is recognized and introduced to her father — parallel motif of meeting a maiden at a well leading to marriage and family identification.
- Exod.2:16–22 (thematic): Moses meets Zipporah and other shepherd women at a well and is identified to her father (Jethro) — similar courtship/identification-at-the-well motif.
- Ruth 4:13–15 (structural): The marriage and birth (Ruth bearing Obed) secures family/lineage, paralleling the role of Rebekah’s marriage to Isaac in continuing the patriarchal line and promise.
Alternative generated candidates
- And I asked her and said, Whose daughter are you? And she said, The daughter of Bethuel son of Nahor, whom Milcah bore to him. And I put the nose-ring on her nose and the bracelets on her wrists.
- ‘And I asked her and said, Whose daughter are you? And she said, I am the daughter of Bethuel son of Nahor, whom Milcah bore to him. And I put the nose-ring on her nose and the bracelets on her hands.’
Gen.24.48 - Details
Original Text
Morphology
- ואקד: VERB,qal,impf,1,sg
- ואשתחוה: VERB,hitpael,impf,1,sg
- ליהוה: PREP+NOUN,prop,sg,m
- ואברך: VERB,qal,impf,1,sg
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cstr
- אדני: NOUN,m,sg,abs,1,sg
- אברהם: NOUN,m,sg,abs
- אשר: PRON,rel
- הנחני: VERB,hiphil,perf,3,m,sg
- בדרך: PREP+NOUN,f,sg,abs
- אמת: NOUN,f,sg,abs
- לקחת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- בת: NOUN,f,sg,cs
- אחי: NOUN,m,pl,suff
- אדני: NOUN,m,sg,abs,1,sg
- לבנו: PREP+NOUN,m,sg,abs
Parallels
- Gen.24.27 (verbal): Immediate parallel: the servant again bows, worships and blesses the LORD, using virtually the same words—thanking God for guiding him in the right way to obtain a wife for Abraham’s son.
- Gen.24.51 (structural): Rebekah’s kin bless her and acknowledge that the event ‘proceeds from the LORD,’ structurally paralleling the servant’s worship/blessing and the theme of divine providence in arranging the marriage.
- Ruth 4:14 (thematic): The community blesses and praises the LORD for providential provision in marriage/lineage (Ruth bearing a son who continues the family line), paralleling Genesis 24’s emphasis on God’s guidance in securing a wife and offspring.
- Ps.23:3 (allusion): ‘He leadeth me in paths of righteousness’ echoes the language and theology of God’s personal guidance — comparable to ‘who had led me in the right way’ in Gen 24:48.
- Prov.3:6 (allusion): ‘In all thy ways acknowledge him, and he shall direct thy paths’ thematically parallels the idea that God directs the way of those who seek him, as the servant credits God with guiding him to Rebekah.
Alternative generated candidates
- And I bowed and prostrated myself before the LORD and blessed the LORD, the God of my master Abraham, who had guided me on the true way to take the daughter of my master’s brother for his son.
- ‘And I bowed my head and prostrated myself to YHWH and blessed YHWH, God of my master Abraham, who led me in a true way to take the daughter of my master’s brother for his son.’
Gen.24.49 - Details
Original Text
Morphology
- ועתה: CONJ
- אם: CONJ
- ישכם: VERB,qal,impf,3,m,pl
- עשים: VERB,qal,inf
- חסד: NOUN,m,sg,abs
- ואמת: NOUN,f,sg,abs
- את: PRT,acc
- אדני: NOUN,m,sg,abs,1,sg
- הגידו: VERB,hiph,impv,2,m,pl
- לי: PREP+PRON,1,sg
- ואם: CONJ
- לא: PART_NEG
- הגידו: VERB,hiph,impv,2,m,pl
- לי: PREP+PRON,1,sg
- ואפנה: VERB,qal,impf,1,_,sg
- על: PREP
- ימין: NOUN,m,sg,abs
- או: CONJ
- על: PREP
- שמאל: NOUN,m,sg,abs
Parallels
- Deuteronomy 5:32 (verbal): Uses the same idiom about not turning 'to the right hand or to the left' — here Genesis 24:49 uses the mirror image ('that I may turn to the right or to the left') to request a clear directional decision.
- Joshua 1:7 (structural): Repeats the formulaic injunction not to 'turn to the right hand or to the left' (i.e., avoid deviation); echoes the same directional language about decisive movement/decision.
- Proverbs 4:27 (verbal): Contains the proverb 'do not swerve to the right or the left,' the same concise expression for staying on a chosen course that Genesis 24:49 invokes when asking for a definitive answer.
- Psalm 85:10 (Heb. 85:11) (verbal): Pairs the key terms chesed (kindness/steadfast love) and emet (faithfulness/truth) — the same moral vocabulary (hessed and emet) that the servant appeals to in requesting honest, covenantal treatment of his master.
- Ruth 3:10 (thematic): Boaz's blessing and recognition that Ruth has shown 'kindness' (chesed) in the context of marriage/kinsman-redeemer arrangements parallels Genesis 24's appeal to covenantal kindness and faithfulness in arranging a marriage.
Alternative generated candidates
- And now, if you are dealing in steadfast love and faithfulness with my master, tell me; and if not, tell me, that I may turn to the right or to the left.
- ‘And now, if you are going to deal with my master in steadfast love and faithfulness, tell me; and if not, tell me, that I may turn to the right or to the left.’
Gen.24.50 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- לבן: NOUN,m,sg,abs
- ובתואל: NOUN,m,sg,abs
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- מיהוה: PREP+NOUN,m,sg,abs
- יצא: VERB,qal,perf,3,m,sg
- הדבר: NOUN,m,sg,def
- לא: PART_NEG
- נוכל: VERB,qal,impf,1,pl
- דבר: NOUN,m,sg,abs
- אליך: PREP+PRON,2,m,sg
- רע: ADJ,m,sg,abs
- או: CONJ
- טוב: ADJ,m,sg,abs
Parallels
- Gen.24.27 (structural): Same episode: Abraham’s servant credits Yahweh’s guidance for finding Rebekah; Laban and Bethuel’s response in 24:50 echoes and completes the narrative of divine direction in this scene.
- Prov.16.33 (verbal): Both verses affirm divine control over human outcomes — “the lot is cast… but its every decision is from the LORD” parallels the claim that the matter has come from Yahweh and cannot be judged as merely good or bad by humans.
- Ps.115.3 (thematic): Affirms the theme of divine sovereignty found in Gen 24:50: ‘Our God is in the heavens; he does whatever he pleases,’ corresponding to the attribution of events to the LORD’s will.
- Dan.4.35 (thematic): Declares that God’s purposes govern kings and peoples (‘He does according to his will among the host of heaven and among the inhabitants of the earth’), paralleling Gen 24:50’s acknowledgment that the outcome is from the LORD rather than human decision.
Alternative generated candidates
- And Laban and Bethuel answered and said, The matter has come from the LORD; we cannot speak to you bad or good.
- And Laban and Bethuel answered and said, 'The matter has come out from YHWH; we cannot speak to you either bad or good.'
Gen.24.51 - Details
Original Text
Morphology
- הנה: PART
- רבקה: NOUN,f,sg,abs
- לפניך: PREP+PRON,2,m,sg
- קח: VERB,qal,impv,2,m,sg
- ולך: CONJ+PREP+PRON,2,m,sg
- ותהי: VERB,qal,perf,3,f,sg
- אשה: NOUN,f,sg,abs
- לבן: PREP+NOUN,m,sg,abs
- אדניך: NOUN,m,sg,abs+PRON,2,m,sg
- כאשר: CONJ
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Gen.24.4 (verbal): Abraham's original instruction to his servant to 'take a wife for my son'—the same command reiterated here as the servant is authorized to take Rebekah.
- Gen.24.7 (verbal): Abraham's assurance that the LORD will send guidance so the servant may 'take a wife for my son'—links divine direction with the marriage decision stated in 24:51 ('as the LORD has spoken').
- Gen.24.50 (quotation): The immediately preceding family response ('The thing proceedeth from the LORD') and the formal permission to 'take her and go' are effectively continued and echoed in 24:51; the wording is part of the same household consent.
- Gen.29:15-20 (thematic): Jacob's arranged marriage with Rachel (and later Leah) through negotiation with a father/household and service—parallels the arranged, negotiated nature of Isaac's marriage to Rebekah and the role of the family head.
- Ruth 4:13 (thematic): Boaz 'took Ruth, and she became his wife' under kinsman-redeemer arrangements—a later example of marriage as the culmination of family/legal processes understood as guided by God's providence.
Alternative generated candidates
- Behold, Rebekah is before you; take her and go, and let her be a wife to your master’s son, as the LORD has spoken.
- 'Look, Rebekah is before you; take and go, and let her be a wife for your master’s son, as YHWH has spoken.'
Gen.24.52 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כאשר: CONJ
- שמע: VERB,qal,perf,3,m,sg
- עבד: NOUN,m,sg,abs
- אברהם: NOUN,m,sg,abs
- את: PRT,acc
- דבריהם: NOUN,m,pl,abs+3mp
- וישתחו: VERB,qal,impf,3,m,pl
- ארצה: NOUN,f,sg,abs
- ליהוה: PREP+NOUN,prop,m,sg
Parallels
- Gen.24:26 (verbal): Same narrative and nearly identical action—Abraham’s servant (earlier in the episode) bows down and worships the LORD using similar language and gesture.
- Exod.4:31 (verbal): After hearing that the LORD has visited Israel, the people 'bowed their heads and worshipped the LORD'—a close verbal and thematic echo of bowing/worship in response to news about God's action.
- 1 Chron.29:20 (thematic): The congregation 'bowed down their heads, and worshipped the LORD with their faces to the ground' after David's blessing—a communal posture of reverent prostration comparable to the servant’s response.
- Ps.95:6 (thematic): A liturgical call—'O come, let us worship and bow down'—expresses the same theological motif: bodily prostration before the LORD as an appropriate response to who God is and what He has done.
- Gen.33:3 (structural): Jacob 'bowed himself to the ground seven times' before Esau—a narrative parallel for the gesture of prostration as a sign of humility and reverence (here toward a person, there toward God).
Alternative generated candidates
- And it happened, when Abraham’s servant heard their words, that he bowed himself to the ground before the LORD.
- And it happened, when Abraham’s servant heard their words, that he prostrated himself to the ground before YHWH.
Gen.24.53 - Details
Original Text
Morphology
- ויוצא: VERB,qal,impf,3,m,sg
- העבד: NOUN,m,sg,def
- כלי: NOUN,m,pl,const
- כסף: NOUN,m,sg,abs
- וכלי: NOUN,m,pl,const
- זהב: NOUN,m,sg,abs
- ובגדים: NOUN,m,pl,abs
- ויתן: VERB,qal,perf,3,m,sg
- לרבקה: PREP+NOUN,f,sg,abs
- ומגדנת: NOUN,f,sg,abs
- נתן: VERB,qal,perf,3,m,sg
- לאחיה: PREP+NOUN,m,sg,abs+PRON,3,f,sg
- ולאמה: PREP+NOUN,f,sg,abs+PRON,3,f,sg
Parallels
- Gen.24.22 (verbal): Earlier in the same episode the servant gives Rebekah a gold nose-ring and bracelets — a direct, closely related instance of presenting jewelry to the bride.
- Gen.24.10-11 (structural): Contextual antecedent: the servant's expedition with camels and gifts sets up the later distribution of silver, gold and garments to Rebekah and her family.
- Gen.29.18-20 (thematic): Jacob's long service to Laban to obtain Rachel parallels marriage negotiations and exchange surrounding a bride — different mechanism (service vs. gifts) but similar social outcome.
- 1 Sam.18.25-27 (thematic): Saul requires a bride-price/presents for Michal; David brings the requested gifts/national booty — another example of transfer of valuables tied to a marriage arrangement.
Alternative generated candidates
- And the servant brought out articles of silver and articles of gold and garments, and he gave them to Rebekah; and he gave precious gifts to her brother and to her mother.
- And the servant brought out articles of silver and articles of gold and garments, and he gave them to Rebekah; and precious gifts he gave to her brother and to her mother.
Gen.24.54 - Details
Original Text
Morphology
- ויאכלו: VERB,qal,impf,3,m,pl
- וישתו: VERB,qal,perf,3,m,pl
- הוא: PRON,3,m,sg
- והאנשים: NOUN,m,pl,def
- אשר: PRON,rel
- עמו: PREP+PRON,3,m,sg
- וילינו: VERB,qal,perf,3,m,pl
- ויקומו: VERB,qal,perf,3,m,pl
- בבקר: PREP
- ויאמר: VERB,qal,perf,3,m,sg
- שלחני: VERB,qal,imp,2,m,sg
- לאדני: PREP+NOUN,m,sg,m,poss1s
Parallels
- Gen.24.33 (verbal): Contains the same wording and sequence—'they ate and drank, he and the men that were with him'—earlier in the same episode.
- Gen.18:1-8 (thematic): Abraham entertains visitors, prepares food, and they eat; parallels the hospitality motif and the meal as a setting for covenantal/missionary revelation.
- Gen.19:1-3 (thematic): Lot receives strangers/angels and entertains them with a meal and an overnight stay—another close parallel of hospitality to unexpected guests.
- Gen.24:56-61 (structural): Immediate narrative follow-up: the family negotiates Rebekah’s leave, then the servant departs in the morning—directly completes the action begun in 24:54 ('send me').
Alternative generated candidates
- And they ate and drank, he and the men who were with him, and they spent the night; and they rose in the morning, and he said, Send me to my master.
- And they ate and drank, he and the men who were with him, and they spent the night; and they arose in the morning, and he said, 'Send me to my master.'
Gen.24.55 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אחיה: NOUN,m,pl,abs
- ואמה: NOUN,f,sg,abs
- תשב: VERB,qal,imperfect,3,f,sg
- הנער: NOUN,m,sg,def
- אתנו: PRON,1,pl
- ימים: NOUN,m,pl,abs
- או: CONJ
- עשור: NUM,card,10
- אחר: PREP
- תלך: VERB,qal,imperfect,2,f,sg
Parallels
- Gen.24.58 (verbal): Immediate parallel in the same episode: family again urges Rebekah to remain 'a few days, at least ten'—the same delaying formula and decision about her departure.
- Gen.24.59-60 (structural): Continuing resolution of the episode—these verses record the family's final consent, blessing, and the sending of Rebekah, showing the negotiation and eventual release after the requested delay.
- Gen.29.27-28 (thematic): Marriage/customary service/waiting motif: Laban requires a fixed ritual period ('fulfill her week') and Jacob must serve further time before the bride is given—parallel social practice of set days related to marriage transition.
- Judg.14:10-12 (thematic): Wedding-feast and fixed days motif: Samson's marriage involves a prescribed multi-day celebration (seven days), reflecting ancient Near Eastern practice of multi-day wedding observances and staged family interactions.
- Hos.3:3 (thematic): Purchase/temporary dwelling motif: Hosea's instruction that his wife 'dwell for many days' and be kept in his household echoes the motif of a woman remaining in one household for a set period before a renewed relationship or departure.
Alternative generated candidates
- And her brother and her mother said, Let the young woman stay with us a few days, or ten; afterward she shall go.
- And her brother and her mother said, 'Let the young woman stay with us days, or ten; afterward she shall go.'
Gen.24.56 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אלהם: PREP+PRON,3,m,pl
- אל: NEG
- תאחרו: VERB,qal,impf,2,m,pl
- אתי: PRON,1,sg
- ויהוה: NOUN,m,sg,abs
- הצליח: VERB,hiphil,perf,3,m,sg
- דרכי: NOUN,f,sg,abs+PRON,1,_,sg
- שלחוני: VERB,qal,impv,2,_,pl+PRON,1,_,sg
- ואלכה: VERB,qal,impf,1,_,sg
- לאדני: PREP+NOUN,m,sg,m,poss1s
Parallels
- Gen.24.27 (verbal): The servant’s report attributes the outcome to the LORD guiding/prospering the way (language of divine guidance/prosperity of the journey echoes 'יהוה הצליח דרכי').
- Gen.24.58 (quotation): Immediate narrative parallel: Rebekah is asked directly whether she will go with the man and gives her assent—this continues the same action of being sent away to the bridegroom's household.
- Gen.24.60 (structural): The family’s blessing and permission to send Rebekah away mirrors the statement 'send me away' and completes the household’s role in commissioning her departure.
- Gen.12:1-5 (thematic): Abram’s call to leave his kindred and go at God’s direction parallels the theme of departing one’s family in obedient trust in God’s guidance and promise.
- Ruth 1:16-18 (thematic): Ruth’s decision to leave her native household to accompany Naomi and join a new household echoes the motif of a woman leaving family ties to enter and be received into another household by loyal commitment and trust.
Alternative generated candidates
- And he said to them, Do not delay me, since the LORD has made my way prosper; send me off, that I may go to my master.
- And he said to them, 'Do not delay me, since YHWH has made my way succeed. Send me, that I may go to my master.'
Gen.24.57 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- נקרא: VERB,niphal,perf,3,m,sg
- לנער: PREP+NOUN,m,sg,abs
- ונשאלה: VERB,niphal,perf,3,f,sg
- את: PRT,acc
- פיה: NOUN,m,sg,abs+PRON,3,f
Parallels
- Genesis 24:58 (verbal): Immediate continuation: the household actually 'calls the girl' and asks her consent—same action and near-verbatim sequence in the narrative.
- Genesis 24:50 (thematic): The family (Laban and Bethuel) gives approval for Rebekah to go; parallels the communal/familial decision-making and consent surrounding a marriage arrangement.
- Exodus 2:8 (thematic): A woman is called to be brought forward (Miriam summons the child's mother) — similar motif of summoning a female figure to speak or act on her own behalf.
- Ruth 4:10–11 (structural): The town elders and witnesses confirm and bless the marriage/redemption of Ruth by Boaz—parallels the community’s role in ratifying a marital match and addressing the woman’s status.
Alternative generated candidates
- And they said, Let us call the young woman and ask her.
- And they said, 'Let us call the young woman and ask her decision.'
Gen.24.58 - Details
Original Text
Morphology
- ויקראו: VERB,qal,perf,3,m,pl
- לרבקה: PREP+NOUN,f,sg,abs
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- אליה: PREP+PRON,3,f,sg
- התלכי: VERB,qal,impf,2,f,sg
- עם: PREP
- האיש: NOUN,m,sg,def
- הזה: DEM,m,sg
- ותאמר: VERB,qal,perf,3,f,sg
- אלך: VERB,qal,impf,1,_,sg
Parallels
- Ruth 1:16 (thematic): Both passages record a woman's willing, decisive commitment to go with another person ('I will go' / 'Where you go I will go'), framing loyalty and relocation as a personal vow to accompany another.
- Isaiah 6:8 (thematic): Parallel in voluntariness and response language — a readiness to go or be sent ('Here am I; send me') mirrors Rebekah's immediate consent to accompany the man.
- Gen.24:59 (structural): Immediate narrative continuation: after Rebekah's consent the family arranges and authorizes her departure. Together these verses form the send-off motif (consent + family permission).
- Gen.24:61 (structural): Follows the same episode — Rebekah rises, her nurse and the servants go with her and they leave for the man, confirming the practical outcome of her consent in 24:58.
Alternative generated candidates
- And they called Rebekah and said to her, Will you go with this man? And she said, I will go.
- And they called Rebekah and said to her, 'Will you go with this man?' And she said, 'I will go.'
Gen.24.59 - Details
Original Text
Morphology
- וישלחו: VERB,qal,wayyiqtol,3,m,pl
- את: PRT,acc
- רבקה: NOUN,f,sg,abs
- אחתם: NOUN,f,sg,poss:3,m,pl
- ואת: CONJ
- מנקתה: NOUN,f,sg,poss:3,f,sg
- ואת: CONJ
- עבד: NOUN,m,pl,cons
- אברהם: NOUN,m,sg,abs
- ואת: CONJ
- אנשיו: NOUN,m,pl,poss:3,m,sg
Parallels
- Genesis 24:4 (structural): Abraham commissions his servant to find a wife for Isaac — sets up the mission whose conclusion is the sending away of Rebekah in 24:59.
- Genesis 24:10 (verbal): The servant departs with camels to seek a wife — echoes the departure/escort language and action connected with sending Rebekah.
- Genesis 24:61 (verbal): Rebekah rises and, with her damsels, rides the camels to meet Isaac — narrates the actual departure and travel with attendants that 24:59 reports.
- Genesis 29:25-28 (thematic): Laban’s giving of Leah (and later Rachel) to Jacob involves family-arranged transfer of a bride into the husband’s household, paralleling the social practice behind Rebekah’s sending.
- Ruth 4:13-14 (thematic): Boaz’s taking of Ruth and the public/community affirmation of the marriage reflect the legal/social dimensions of arranged marriages and a woman’s transfer into a new household, similar to Rebekah’s departure.
Alternative generated candidates
- And they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men.
- And they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men.
Gen.24.60 - Details
Original Text
Morphology
- ויברכו: VERB,qal,imperfect,3,m,pl
- את: PRT,acc
- רבקה: NOUN,f,sg,abs
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- לה: PREP+PRON,3,f,sg
- אחתנו: NOUN,f,sg,abs+PRON,1,pl
- את: PRT,acc
- היי: PRON,3,f,sg
- לאלפי: PREP+NOUN,m,pl,cons
- רבבה: NOUN,f,sg,abs
- ויירש: VERB,qal,imperfect,3,m,sg
- זרעך: NOUN,m,sg,abs+PRON,2,m,sg
- את: PRT,acc
- שער: NOUN,m,sg,abs
- שנאיו: NOUN,m,pl,abs+PRON,3,m,sg
Parallels
- Gen.12:2-3 (thematic): God's promise to Abraham — blessing and great multiplication of offspring — provides the covenantal background for Rebekah's blessing ('may you become thousands of ten thousands; may your offspring possess the gates of their enemies').
- Gen.17:6,16 (verbal): God's spoken promise that Abraham will be made 'exceedingly fruitful' and that nations/kings will come from him echoes the language of vast increase found in Rebekah's blessing.
- Gen.28:3-4 (structural): Isaac's blessing on Jacob uses the same blessing-formula (May God make you fruitful, multiply you) and transmits the Abrahamic promise to the next generation—paralleling the function and wording of the relatives' blessing of Rebekah.
- Deut.28:13 (thematic): The promise that Israel will be 'the head and not the tail' (exalted over enemies/nations) resonates with the idea that Rebekah's seed will 'possess the gates of their enemies'—a motif of national dominance and honor.
- Ps.110:2 (allusion): The psalmist's image of the Lord extending power and ruling amid enemies (establishing dominion over foes) echoes the gate/domination imagery in the blessing that Rebekah's offspring will possess their enemies' gates.
Alternative generated candidates
- And they blessed Rebekah and said to her, Our sister, may you become thousands of myriads, and may your offspring possess the gate of those who hate them.
- And they blessed Rebekah and said to her, 'Our sister, may you become thousands of ten thousands, and may your seed possess the gate of his enemies.'
Gen.24.61 - Details
Original Text
Morphology
- ותקם: VERB,qal,perf,3,f,sg
- רבקה: NOUN,f,sg,abs
- ונערתיה: NOUN,f,pl,abs,3f
- ותרכבנה: VERB,qal,impf,3,f,pl
- על: PREP
- הגמלים: NOUN,m,pl,def
- ותלכנה: VERB,qal,impf,3,f,pl
- אחרי: PREP
- האיש: NOUN,m,sg,def
- ויקח: VERB,qal,impf,3,m,sg
- העבד: NOUN,m,sg,def
- את: PRT,acc
- רבקה: NOUN,f,sg,abs
- וילך: VERB,qal,wayyiqtol,3,m,sg
Parallels
- Genesis 24:10 (verbal): Same narrative cluster: the servant sets out with camels to find a wife (24:10) and later Rebekah and her attendants ‘rode upon the camels’ and the servant ‘took Rebekah and went’ (24:61) — repeated camel/servant-travel imagery.
- Genesis 24:58 (structural): Immediate structural parallel within the episode: the family’s consent and the decision to send Rebekah away precede the scene of her rising and departing in 24:61.
- Genesis 29:10–14 (thematic): Jacob meets Rachel and is brought into Laban’s household after a meeting at a well — parallels the courtship/meeting-at-a-distance and the bride’s subsequent movement into her husband’s household.
- Ruth 1:16–17 (thematic): Ruth’s decisive leaving of her homeland to accompany Naomi (and later join Boaz’s household) parallels Rebekah’s departure from her family to become the wife of a foreign husband — shared motif of a woman transferring household allegiance.
- Genesis 2:24 (thematic): The foundational marital principle of leaving one’s father and joining a spouse (‘and they shall become one flesh’) undergirds episodes like Rebekah’s departure to Isaac in 24:61.
Alternative generated candidates
- And Rebekah and her young women arose and mounted the camels and followed the man; and the servant took Rebekah and went.
- And Rebekah rose, and her young women, and they rode upon the camels and went after the man; and the servant took Rebekah and went.
Gen.24.62 - Details
Original Text
Morphology
- ויצחק: VERB,qal,impf,3,m,sg
- בא: VERB,qal,perf,3,m,sg
- מבוא: NOUN,m,sg,abs
- באר: NOUN,f,sg,abs
- לחי: NOUN,m,sg,abs
- ראי: VERB,qal,impv,2,f,sg
- והוא: CONJ+PRON,3,m,sg
- יושב: VERB,qal,ptc,3,m,sg
- בארץ: PREP+NOUN,f,sg,def
- הנגב: NOUN,m,sg,def
Parallels
- Gen.16:13-14 (verbal): Gives the origin and meaning of the place-name Beer‑lahai‑roi ('well of the Living One who sees me'), the same well from which Genesis 24:62 says Isaac came.
- Gen.24:63 (structural): Immediate narrative continuation: describes Isaac's activity (going out to the field/meditating and seeing the camels) at the moment Rebekah approaches, linking his coming from Beer‑lahai‑roi with the ensuing marriage scene.
- Gen.21:17-19 (thematic): Hagar's experience at a desert well where God 'opened her eyes' and provided water; thematically parallels the motif of God-seeing and provision tied to a well (related to Beer‑lahai‑roi).
- Gen.26:23-25 (thematic): Isaac's later movements in the southern/well regions (Beersheba/Negeb), his dwelling, and encounters with God there—echoes the setting and pastoral/dwelling motifs of Gen 24:62.
- Gen.12:9 (thematic): Abraham's earlier journey into the Negeb (the south); offers a recurring motif of the patriarchs dwelling and traveling in the Negeb, which situates Gen 24:62 within that broader pattern.
Alternative generated candidates
- Now Isaac had come from the way of Beer-lahai-roi, and he was dwelling in the land of the Negeb.
- And Isaac had come from the way of Beer-lahai-roi, and he was dwelling in the land of the Negeb.
Gen.24.63 - Details
Original Text
Morphology
- ויצא: VERB,qal,wayyiqtol,3,m,sg
- יצחק: NOUN,m,sg,abs
- לשוח: VERB,qal,inf
- בשדה: PREP+NOUN,m,sg,abs
- לפנות: PREP+VERB,qal,inf
- ערב: NOUN,m,sg,abs
- וישא: VERB,qal,impf,3,m,sg
- עיניו: NOUN,f,pl,suff
- וירא: VERB,qal,perf,3,m,sg
- והנה: ADV
- גמלים: NOUN,m,pl,abs
- באים: VERB,qal,part,3,m,pl
Parallels
- Genesis 24:64 (structural): Immediate mirror within the same episode: Rebekah also "lifts up her eyes" and sees Isaac — mutual recognition and the culmination of the bride‑finding scene.
- Genesis 29:10 (thematic): Jacob sees Rachel at a watering place and runs to meet her — similar motif of a patriarch encountering his future bride in a field/well setting.
- Genesis 22:13 (verbal): Uses the same phrasing pattern "lifted up his eyes, and behold/and looked, and behold" — verbal parallel emphasizing the sudden sighting of a providential appearance.
- John 4:27-30 (thematic): Jesus' encounter with the Samaritan woman at the well leads to a transformative recognition and testimony ("Come, see a man"). Parallels include meeting at a water-place and the encounter's social/marital implications.
Alternative generated candidates
- And Isaac went out to meditate in the field toward evening; and he lifted up his eyes and saw, and behold, camels were coming.
- And Isaac went out to meditate in the field toward evening; and he lifted up his eyes and saw, and, look, camels were coming.
Gen.24.64 - Details
Original Text
Morphology
- ותשא: VERB,qal,perf,3,f,sg
- רבקה: NOUN,f,sg,abs
- את: PRT,acc
- עיניה: NOUN,f,pl,abs+3fs
- ותרא: VERB,qal,wayyiqtol,3,f,sg
- את: PRT,acc
- יצחק: NOUN,m,sg,abs
- ותפל: VERB,qal,perf,3,f,sg
- מעל: PREP
- הגמל: NOUN,m,sg,def
Parallels
- Gen.29:10 (verbal): Same phrasing of ʻlifted up his eyes/and sawʼ (וישא / וַיִּשָּׂא עֵינָיו) and the motif of a man seeing the woman who becomes his wife at a well — a clear verbal and thematic parallel to the first meeting scene.
- Gen.24:63 (structural): Immediate antecedent: Isaac is described as going out to meditate in the field, which sets the scene for his encounter with Rebekah; the two verses form a single narrative unit describing their first sight of one another.
- Gen.24:65 (structural): Immediate continuation: Rebekah covers herself with a veil after seeing Isaac. Together with 24:64 this forms the betrothal/meeting sequence (sighting, dismounting, veiling) that shapes the marriage motif.
- Exod.2:5-6 (verbal): Pharaoh’s daughter ʻseesʼ the basket and the child (וַתִּפְתַּח וַתֵּרֶא), prompting an immediate emotional/reactional response on sight — a similar verbal and narrative dynamic of recognition on first seeing a person.
- Song of Songs 3:4 (thematic): “I found him whom my soul loves” — thematically parallels the sudden, decisive recognition of a beloved/partner on encounter; echoes the bridal/betrothal recognition motif present in Gen 24:64.
Alternative generated candidates
- And Rebekah lifted up her eyes and saw Isaac, and she alighted from the camel.
- And Rebekah lifted up her eyes and saw Isaac, and she alighted from the camel,
Gen.24.65 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- אל: NEG
- העבד: NOUN,m,sg,def
- מי: PRON,interr,sg
- האיש: NOUN,m,sg,def
- הלזה: DEM,ms,sg
- ההלך: VERB,qal,ptc,ms,sg
- בשדה: PREP+NOUN,m,sg,abs
- לקראתנו: PREP+NOUN,fs,sg,abs+PRON,1,pl
- ויאמר: VERB,qal,perf,3,m,sg
- העבד: NOUN,m,sg,def
- הוא: PRON,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- ותקח: VERB,qal,impf,3,f,sg
- הצעיף: NOUN,m,sg,def
- ותתכס: VERB,hitpael,wayyiqtol,3,f,sg
Parallels
- Gen.38:14-15 (verbal): Tamar covers herself with a veil when she goes to meet Judah. The same action and vocabulary of veiling link the two narratives (veil as a marker of female identity/propriety in a marriage/sexual context).
- Gen.29:23-25 (structural): Leah is veiled on her wedding night so that Jacob does not recognize her. The veil functions here, as in Gen 24:65, as a marital/identity device within a bride–groom exchange (deception/recognition motif contrasts with Rebekah's deliberate veiling).
- Ruth 3:9,15 (thematic): Boaz covers Ruth with his cloak after the night encounter. Both passages use the imagery of covering/veiling in the context of marriage negotiations and the transfer/claim of a woman to a husband-protector.
- 1 Cor.11:5-6 (allusion): Paul's discussion of a woman's head covering as a sign of propriety and authority echoes the ancient practice of veiling/unveiling (as in Rebekah's veiling) as a social/religious marker of gender, modesty and marital status.
Alternative generated candidates
- And she said to the servant, Who is this man walking in the field to meet us? And the servant said, He is my master. And she took the veil and covered herself.
- and she said to the servant, 'Who is this man walking in the field to meet us?' And the servant said, 'He is my master.' And she took the veil and covered herself.
Gen.24.66 - Details
Original Text
Morphology
- ויספר: VERB,piel,impf,3,m,sg
- העבד: NOUN,m,sg,def
- ליצחק: PREP+NOUN,m,sg,def
- את: PRT,acc
- כל: DET
- הדברים: NOUN,m,pl,def
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
Parallels
- Genesis 24:45-49 (verbal): The same servant narrates his entire mission to Bethuel and Laban (the bride’s family), giving a close verbal parallel — a full report of actions and events leading to Rebekah's selection.
- Genesis 24:28-33 (thematic): After meeting the servant and Rebekah, her household hears the news; like 24:66 it highlights the theme of reporting a significant encounter to the wider family/community.
- Matthew 25:19-23 (thematic): In the parable of the talents servants return and report to their master what they have done. The motif of reporting completed tasks to a lord/household head parallels the communicative and evaluative dimension of Gen 24:66.
- Luke 19:15-17 (thematic): Parable of the minas: servants give accounts of their stewardship to their lord. This reflects the broader biblical motif of messengers/servants returning with an account of their actions, as in Gen 24:66.
Alternative generated candidates
- And the servant told Isaac all the things that he had done.
- And the servant recounted to Isaac all the things that he had done.
Gen.24.67 - Details
Original Text
Morphology
- ויבאה: VERB,qal,perf,3,m,sg
- יצחק: NOUN,m,sg,abs
- האהלה: NOUN,m,sg,def
- שרה: NOUN,f,sg,abs
- אמו: NOUN,f,sg,abs+PRON,3,m,sg
- ויקח: VERB,qal,impf,3,m,sg
- את: PRT,acc
- רבקה: NOUN,f,sg,abs
- ותהי: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
- ויאהבה: VERB,qal,perf,3,m,sg,obj:3f
- וינחם: VERB,niphal,perf,3,m,sg
- יצחק: NOUN,m,sg,abs
- אחרי: PREP
- אמו: NOUN,f,sg,abs+PRON,3,m,sg
Parallels
- Gen.29:20 (verbal): Like Isaac here, Jacob is said to have loved the woman he took as wife ("Jacob loved Rachel"); parallels the motif of love accompanying the taking of a wife.
- Ruth 4:13 (verbal): "So Boaz took Ruth, and she became his wife"—similar wording describing the man taking a bride and her becoming his wife, emphasizing legal/household establishment.
- Gen.2:24 (structural): Establishes the institution of marriage (leaving/cleaving and becoming one flesh), which underlies episodes that describe formation of a new household as in Isaac's case.
- 1 Sam.25:39-42 (thematic): David takes Abigail as his wife after Nabal's death; parallels the theme of marriage following death or loss and the consolatory/household-restoring function of marriage (Isaac 'was comforted after his mother's death').
Alternative generated candidates
- And Isaac brought her into the tent of Sarah his mother, and he took Rebekah, and she became his wife, and he loved her; and Isaac was comforted after his mother.
- And Isaac brought her into the tent of Sarah his mother, and he took Rebekah, and she became his wife, and he loved her; and Isaac was comforted after his mother.
And Abraham was old, advanced in days, and YHWH had blessed Abraham in all things. And Abraham said to his servant, the elder of his house who had charge of all that was his, “Please put your hand under my thigh,
and I will make you swear by YHWH, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanite among whom I dwell,
but to my land and to my birthplace you shall go, and you shall take a wife for my son, for Isaac.” And the servant said to him, “Perhaps the woman will not be willing to go after me to this land; shall I indeed return your son to the land from which you came out?” And Abraham said to him, “Beware, lest you return my son there.
YHWH, the God of heaven, who took me from my father’s house and from the land of my birth, and who spoke to me and who swore to me, saying, ‘To your seed I will give this land’—he will send his angel before you, and you shall take a wife for my son from there. And if the woman is not willing to go after you, then you shall be clear from this my oath; only do not return my son there.” And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter. And the servant took ten camels from the camels of his master and went, with all the good things of his master in his hand; and he arose and went to Aram-naharaim, to the city of Nahor. And he made the camels kneel outside the city, by the well of water, at evening time, the time when the women go out to draw water. And he said, “YHWH, God of my master Abraham, please make it happen before me today, and show steadfast love to my master Abraham.
Behold, I am standing by the spring of water, and the daughters of the men of the city are coming out to draw water.
Let it be that the young woman to whom I say, ‘Please tilt your jar that I may drink,’ and she says, ‘Drink, and I will also water your camels’—she is the one you have appointed for your servant, for Isaac; and by her I shall know that you have shown steadfast love to my master.” And it happened—he had not yet finished speaking—behold, Rebekah was coming out, who was born to Bethuel son of Milcah, the wife of Nahor, Abraham’s brother, with her jar upon her shoulder. And the young woman was very good in appearance, a virgin, and no man had known her; and she went down to the spring and filled her jar and came up. And the servant ran to meet her and said, “Please let me drink a little water from your jar.” And she said, “Drink, my lord,” and she hurried and lowered her jar upon her hand and gave him a drink. And when she had finished giving him drink, she said, “I will draw also for your camels until they have finished drinking.” And she hurried and emptied her jar into the trough and ran again to the well to draw, and she drew for all his camels. And the man gazed at her in silence, to know whether YHWH had made his way prosper or not. And it happened, when the camels had finished drinking, that the man took a gold nose-ring, a half-shekel in weight, and two bracelets for her hands, ten shekels of gold was their weight,
and said, “Whose daughter are you? Tell me, please. Is there at your father’s house a place for us to lodge?” And she said to him, “I am the daughter of Bethuel, son of Milcah, whom she bore to Nahor.” And she said to him, “We have both straw and fodder in abundance, and also a place to lodge.” And the man bowed and prostrated himself to YHWH. And he said, “Blessed be YHWH, the God of my master Abraham, who has not forsaken his steadfast love and his faithfulness toward my master. As for me, YHWH has guided me on the way to the house of my master’s brothers.” And the young woman ran and told her mother’s household according to these words. And Rebekah had a brother, and his name was Laban; and Laban ran out to the man, to the spring. And it happened, when he saw the ring and the bracelets on his sister’s hands, and when he heard Rebekah his sister’s words, saying, “Thus spoke the man to me,” that he came to the man; and behold, he was standing by the camels at the spring. And he said, “Come, blessed of YHWH! Why do you stand outside, when I have cleared the house and a place for the camels?” And the man came to the house, and he unloaded the camels, and he gave straw and fodder to the camels, and water to wash his feet and the feet of the men who were with him. And food was set before him to eat, but he said, “I will not eat until I have spoken my words.” And he said, “Speak.” And he said, “I am Abraham’s servant. And YHWH has blessed my master greatly, and he has become great; and he has given him flocks and herds, and silver and gold, and male servants and female servants, and camels and donkeys. And Sarah, my master’s wife, bore a son to my master in her old age; and he has given to him all that he has. And my master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanite in whose land I dwell,’
but you shall go to my father’s house and to my clan, and take a wife for my son. And I said to my master, ‘Perhaps the woman will not go after me.’ And he said to me, ‘YHWH, before whom I have walked, will send his angel with you and will make your way prosper, and you shall take a wife for my son from my clan and from my father’s house.’
‘Then you will be clear from my oath, when you come to my clan; and if they do not give her to you, you shall be clear from my oath.’ And I came today to the spring and said, ‘YHWH, God of my master Abraham, if you would, please, make the way on which I am going succeed—
behold, I am standing by the spring of water; and let it be that the young woman who comes out to draw, and I say to her, “Please give me a little water from your jar to drink,”
and she says to me, “You drink, and I will also draw for your camels”—let her be the woman whom YHWH has appointed for my master’s son.’
I had not yet finished speaking in my heart, when behold, Rebekah was coming out, with her jar on her shoulder; and she went down to the spring and drew water, and I said to her, ‘Please let me drink.’ And she hurried and lowered her jar from upon her and said, ‘Drink, and I will also water your camels’; so I drank, and she also watered the camels. And I asked her and said, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, son of Nahor, whom Milcah bore to him.’ And I put the ring on her nose and the bracelets on her hands. And I bowed and prostrated myself to YHWH and blessed YHWH, the God of my master Abraham, who led me on a true way to take the daughter of my master’s brother for his son. And now, if you are acting with steadfast love and faithfulness toward my master, tell me; and if not, tell me, that I may turn to the right or to the left.” And Laban and Bethuel answered and said, “The matter has come from YHWH; we cannot speak to you evil or good.
Behold, Rebekah is before you; take her and go, and let her be a wife to your master’s son, as YHWH has spoken.” And it came to pass, when Abraham’s servant heard their words, that he bowed himself to the ground to YHWH. And the servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; and precious things he gave to her brother and to her mother. And they ate and drank, he and the men who were with him, and they spent the night; and they arose in the morning and he said, “Send me off to my master.” And her brother and her mother said, “Let the young woman stay with us days, or ten; after that she shall go.” And he said to them, “Do not delay me, since YHWH has made my way prosper; send me off that I may go to my master.” And they said, “Let us call the young woman and ask her.” And they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.” And they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men. And they blessed Rebekah and said to her, “Our sister, you—become thousands of ten thousands, and may your seed possess the gate of his enemies.” And Rebekah arose and her young women, and they mounted the camels and went after the man; and the servant took Rebekah and went. And Isaac was coming from the way of Beer-lahai-roi, and he was dwelling in the land of the Negeb. And Isaac went out to meditate in the field toward evening; and he lifted up his eyes and saw, and behold, camels were coming. And Rebekah lifted up her eyes and saw Isaac, and she alighted from the camel. And she said to the servant, “Who is this man walking in the field to meet us?” And the servant said, “He is my master.” And she took the veil and covered herself. And the servant recounted to Isaac all the things that he had done. And Isaac brought her into the tent of Sarah his mother, and he took Rebekah, and she became his wife, and he loved her; and Isaac was comforted after his mother.