Genesis 24:10

Abraham's servant now begins to make a figure in this story; and, though he is not named, yet much is here recorded to his honour, and for an example to all servants, who shall be honoured if, by faithfully serving God and their masters, they adorn the doctrine of Christ (compare Pro 27:18 with Tit 2:10); for there is no respect of persons with God, Col 3:24, Col 3:25. A good servant that makes conscience of the duty of his place, and does it in the fear of God, though he make not a figure in the world nor have praise of men, yet shall be owned and accepted of God and have praise of him. Observe here,

I. How faithful Abraham's servant approved himself to his master. Having received his charge, he with all expedition set out on his journey, with an equipage suitable to the object of his negotiation (Gen 24:10), and he had all the goods of his master, that is, a schedule or particular account of them, in his hand, to show to those with whom he was to treat; for, from first to last, he consulted his master's honour. Isaac being a type of Christ, some make this fetching of a wife for him to signify the espousing of the church by the agency of his servants the ministers. The church is the bride, the Lamb's wife, Rev 21:9. Christ is the bridegroom, and ministers are the friends of the bridegroom (Joh 3:29), whose work it is to persuade souls to consent to him, Co2 11:2. The spouse of Christ must not be of the Canaanites, but of his own kindred, born again from above. Ministers, like Abraham's servant, must lay out themselves with the utmost wisdom and care to serve their master's interest herein.

II. How devoutly he acknowledged God in this affair, like one of that happy household which Abraham had commanded to keep the way of the Lord, etc., Gen 18:19. He arrived early in the evening (after many days' journeying) at the place of his destination, and reposed himself by a well of water, to consider how he might manage his business for the best. And,

1. He acknowledges God by a particular prayer (Gen 24:12-14), wherein, (1.) He petitions for prosperity and good success in this affair: Send me good speed, this day. Note, We have leave to be particular in recommending our affairs to the conduct and care of the divine Providence. Those that would have good speed must pray for it. This day, in this affair; thus we must, in all our ways, acknowledge God, Pro 3:6. And, if we thus look up to God in every undertaking which we are in care about, we shall have the comfort of having done our duty, whatever the issue be. (2.) He pleads God's covenant with his master Abraham: O God of my master Abraham, show kindness to him. Note, As the children of good parents, so the servants of good masters, have peculiar encouragement in the prayers they offer to God for prosperity and success. (3.) He proposes a sign (Gen 24:14), not by it to limit God, nor with a design to proceed no further if he were not gratified in it; but it is a prayer, [1.] That God would provide a good wife for his young master, and this was a good prayer. He knew that a prudent wife is from the Lord (Pro 19:14), and therefore that for this he will be enquired of. He desires that his master's wife might be humble and industrious woman, bred up to care and labour, and willing to put her hand to any work that was to be done; and that she might be of a courteous disposition, and charitable to strangers. When he came to seek a wife for his master, he did not go to the playhouse or the park, and pray that he might meet one there, but to the well of water, expecting to find one there well employed. [2.] That he would please to make his way, in this matter, plain and clear before him, by the concurrence of minute circumstances in his favour. Note, First, It is the comfort, as well as the belief, of a good man, that God's providence extends itself to the smallest occurrences and admirably serves its own purposes by them. Our times are in God's hand; not only events themselves, but the times of them. Secondly, It is our wisdom, in all our affairs, to follow Providence, and folly to force it. Thirdly, It is very desirable, and that which we may lawfully pray for, while in the general we set God's will before us as our rule, that he will, by hints of providence, direct us in the way of our duty, and give us indications what his mind it. Thus he guides his people with his eye (Psa 32:8), and leads them in a plain path, Psa 27:11.

2. God owns him by a particular providence. He decreed the thing, and it was established to him, Job 22:28. According to his faith, so was it unto him. The answer to this prayer was, (1.) Speedy - before he had made an end of speaking (Gen 24:15), as it is written (Isa 65:24), While they are yet speaking, I will hear. Though we are backward to pray, God is forward to hear prayer. (2.) Satisfactory: the first that came to draw water was, and did, in every thing, according to his own heart. [1.] She was so well qualified that in all respects she answered the characters he wished for in the woman that was to be his master's wife, handsome and healthful, humble and industrious, very courteous and obliging to a stranger, and having all the marks of a good disposition. When she came to the well (Gen 24:16), she went down and filled her pitcher, and came up to go home with it. She did not stand to gaze upon the strange man and his camels, but minded her business, and would not have been diverted from it but by an opportunity of doing good. She did not curiously nor confidently enter into discourse with him, but modestly answered him, with all the decorum that became her sex. What a degenerate age do we live in, in which appear all the instances of pride, luxury, and laziness, the reverse of Rebekah's character, whose daughters few are! Those instances of goodness which were then in honour are now in contempt. [2.] Providence so ordered it that she did that which exactly answered to his sign, and was wonderfully the counterpart of his proposal: she not only gave him drink, but, which was more than could have been expected, she offered her services to give his camels drink, which was the very sign he proposed. Note, First, God, in his providence, does sometimes wonderfully own the prayer of faith, and gratify the innocent desires of his praying people, even in little things, that he may show the extent of his care, and may encourage them at all times to seek to him and trust in him; yet we must take heed of being over-bold in prescribing to God, lest the event should weaken our faith rather than strengthen it. Secondly, It is good to take all opportunities of showing a humble, courteous, charitable, disposition, because, some time or other, it may turn more to our honour and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. Thirdly, There may be a great deal of obliging kindness in that which costs but little: our Saviour has promised a reward for a cup of cold water, Mat 10:42. Fourthly, The concurrence of providences and their minute circumstances, for the furtherance of our success in any business, ought to be particularly observed, with wonder and thankfulness, to the glory of God: The man wondered, Gen 24:21. We have been wanting to ourselves, both in duty and in comfort, by neglecting to observe Providence. [3.] Upon enquiry he found, to his great satisfaction, that she was a near relation to his master, and that the family she was of was considerable, and able to give him entertainment, Gen 24:23-25. Note, Providence sometimes wonderfully directs those that by faith and prayer seek direction from heaven in the choice of suitable yoke-fellows: happy marriages those are likely to be that are made in the fear of God; and these, we are sure, are made in heaven.

3. He acknowledges God in a particular thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility (Gen 24:22), obliging her with such ornaments and attire as a maid, especially a bride, cannot forget (Jer 2:32), which yet, we should think, ill suited the pitcher of water; but the ear-rings and bracelets she sometimes wore did not make her think herself above the labours of a virtuous woman (Pro 31:13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Gal 4:1. Having done this, he turns his wonder (Gen 24:21) into worshipping: Blessed be the Lord God of my master Abraham, Gen 24:26, Gen 24:27. Observe here, (1.) He had prayed for good speed (Gen 24:12), and now that he had sped well he gives thanks. Note, What we win by prayer we must wear with praise; for mercies in answer to prayer lay us under particular obligations. (2.) He had as yet but a comfortable prospect of mercy, and was not certain what the issue might prove; yet he gives thanks. Note, When God's favours are coming towards us we must meet them with our praises. (3.) He blesses God for success when he was negotiating for his master. Note, We should be thankful for our friend's mercies as for our own. (4.) He gives thanks that, being in the way, at a loss what course to steer, the Lord had led him. Note, In doubtful cases, it is very comfortable to see God leading us, as he led Israel in the wilderness by the pillar of cloud and fire. (5.) He thinks himself very happy, and owns God in it, that he was led to the house of his master's brethren, those of them that had come out of Ur of the Chaldees, though they had not come to Canaan, but remained in Haran. They were not idolaters, but worshippers of the true God, and inclinable to the religion of Abraham's family. Note, God is to be acknowledged in providing suitable yoke-fellows, especially such as are agreeable in religion. (6.) He acknowledges that God, herein, had not left his master destitute of his mercy and truth. God had promised to build up Abraham's family, yet it seemed destitute of the benefit of that promise; but now Providence is working towards the accomplishing of it. Note, [1.] God's faithful ones, how destitute soever they may be of worldly comforts, shall never be left destitute of God's mercy and truth; for God's mercy is an inexhaustible fountain, and his truth an inviolable foundation. [2.] It adds much to the comfort of any blessing to see in it the continuance of God's mercy and truth.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

THE JOURNEY. (Gen. 24:10-67)

the servant took ten camels, &c.--So great an equipage was to give the embassy an appearance worthy of the rank and wealth of Abraham; to carry provisions; to bear the marriage presents, which as usual would be distributed over several beasts; besides one or two spare camels in case of emergency.

went to Mesopotamia, &c.--A stranger in those regions, who wishes to obtain information, stations himself at one of the wells in the neighborhood of a town, and he is sure to learn all the news of the place from the women who frequent them every morning and evening. Eliezer followed this course, and letting his camels rest, he waited till the evening time of water drawing.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Gen 24:10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.

Ver. 10. Took ten camels.] Creatures that are famous for their swiftness, strength, hardiness; for they will travel, they say, three days together, without water, which, in those hot countries, is in many places hard to come by. Sir Francis Drake in his travels {a} tells us of certain sheep in America as large as a cow, and replacing horses for burden or travel. The mule, they say, must have the bag hang by his mouth; so must some, the pipe or the pot at their elbows.

{a} World Encomp., p. 55.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen_24:10-14

And the servant . . . departed.

The embassy of Abrahams servant

I. HE USES ALL POSSIBLE HUMAN MEANS OF SUCCESS.

II. HE EXPECTS DIVINE HELP.

1. His prayer to God for success (Gen_24:12).

2. Prayer for special Divine guidance (Gen_24:13-14).

3. Prayer for what was good in itself.

(1) He looks for the best qualities in the bride. She was to be amiable, modest, kind--all qualities of the heart, and without which all other endowments were vain.

(2) He desires the Divine confirmation of his choice. (T. H. Leale.)

The mission of Abrahams servant

I. THE MISSION.

1. This delicate mission was delegated to a servant, because Isaac was too inexperienced to go himself; but the choice was left to God.

2. Observe the touching confidence between master and servant.

3. The servant was enjoined by oath. Allowable in Judaism; but Christ says, Swear not at all. The word of a Christian is to be so true that no oath could add to its security.

II. THE DISCHARGE OF THE MISSION.

1. The servants expectation of Divine help.

2. The principle on which the selection was made. The qualities required were amiability, sincerity, modesty.

III. REBEKAHS ARRIVAL.

1. She found Isaac engaged in prayer and meditation; two things from which we have sadly fallen.

2. As soon as Rebekah knew her husband was coming, she veiled herself. And this, brethren, is what we so much want; I know it to be the bane of domestic life, the want of modesty and delicacy; without Rebekahs veil affection becomes alienated, and often turns to hatred; love, to be constant, must be kept pure. (F. W. Robertson, M. A.)

Eliezers mission, journey, and suit

I. ELIEZERS MISSION.

1. Representative.

2. Delicate.

3. Important.

4. Successful.

II. ELIEZERS JOURNEY.

1. His company consisted of the men who went with him, and the ten camels laden with presents, &c. The ten camels were intended, doubtless, not only to express the circumstances and wealth of his master, but also to convey the bride and her personal possessions to her husband. The men needful to look after the camels, and also to protect Eliezer and the presents.

2. His destination. Many days journey across a wilderness inhabited by warlike tribes, to the city of Nahor. Great skill required in making a safe journey.

3. His arrival, Rests outside the town, where was a well (11). His reliance on God. Here he offered a prayer (12-14). God heard the prayer and conducted to the spot a damsel who in all things fulfilled Abrahams desire

4. and his own wish (14).

III. ELIEZERS SUIT.

1. The approach of Rebekah. Her coming providentially ordered in answer to prayer. Though beautiful (16), she seems not to have been vain. And whatever the circumstances of her family, she conformed to the primitive habits of the people. Went to draw water for household purposes.

2. The request of Eliezer. Putting her to the test. Was the sign to be fulfilled by her? She cheerfully complied. Told the story of her kindred.

3. The presents. Such as a bride might expect to receive. Her acceptance of them promised a favourable compliance with the suit.

4. Eliezers gratitude to God. He worshipped (26). Learn:

1. Faithful servants a great blessing in households.

2. All undertakings should be conducted in the fear of God.

3. God gives journeying mercies to the faithful.

4. God is to be praised for all our successes. (J. C. Gray.)

Lessons

1. Faithfulness in making vows will be diligent in the performing them.

2. Prudence will teach men to suit provisions unto undertakings (verse10).

3. Providence makes stops to creatures where it hath more to discover to them.

4. It is better staying in the field by a little water with God, than to go into cities without Him.

5. Rest for man and beast is but reasonable after labour and travel.

6. Honest labours become the greatest ladies even in household affairs; it was an honour among the saints of old (Gen_24:11). (G. Hughes, B. D.)

Good speed for the day

Matthew Henry wrote: I forgot, when I began my work to-day, explicitly and expressly to seek help from God, and the chariot-wheels have driven heavily. God forgive my omissions, and keep me in the way of duty.

I pray Thee send me good speed

The prayer of Abrahams servant beside the well at Nahor

We have here--

I. PRAYER IN ITS ESSENTIAL NATURE.

II. PRAYER IN ITS RIGHTFUL PLACE.

III. PRAYER WITH ITS NEEDFUL ASSOCIATE. He puts himself in the way.

IV. PRAYER, WITH ITS FITTING SEQUEL. Praise (Gen_24:27). (J. F.Poulter, B. A.)

An admirable prayer

Truly he had not lived with Abraham in vain! Observe--

1. The character under which he addresses the great Supreme: Oh, Jehovah, God of my master Abraham. He well knew that Jehovah had entered into covenant with Abraham, and had given him exceeding great and precious promises. By approaching Him as a God in covenant, he would find matter for faith to lay hold upon; every promise to Abraham would thus furnish a plea, and turn to a good account. Surely this may direct us in our approaches to a throne of grace, to make mention of a greater than Abraham, with whom also God is in covenant, and for whose sake the greatest of all blessings may be expected. The God and Father of our Lord Jesus Christ is to us what the God of Abraham was to Eliezer; and in the name of our Redeemer we may pray and hope for everything that is great and good.

2. The limitation of the prayer to the present time: Send me good speed this day. We may in a general way ask for grace for our whole lives; but our duty is more especially to seek direction at the time we want it. Our Lord teaches us to pray for daily bread as the day occurs.

3. The sign which he presumed to ask for; that the damsel to whom he should say so and so, and who should make such and such answers, should be the person whom the Lord had appointed for his servant Isaac. In this he might be under extraordinary influence, and his conduct therefore afford no example to us. The sign he asked, however, was such as would manifest the qualifications which he desired and expected to find in a companion who should be worthy of his masters son; namely, industry, courtesy, and kindness to strangers.

4. The faith in which the prayer was offered. He speaks all along under a full persuasion that the providence of God extended to the minutest events, to the free actions of creatures, and even to their behaviour, of which at the time they are scarcely conscious. His words are also full of humble confidence that God would direct him in a matter of so much consequence to his Church in all future ages. (A. Fuller.)

Lessons

1. In hard undertakings it is best to call in God by prayer upon mans endeavours. He helps to purpose.

2. God in His being, power, grace, and covenant with his, is to be conceived by petitioners in their address by prayer to Him.

3. Good success in events desired, depend only upon God.

4. The success of faithful servants is mercy to their masters, which they should desire.

5. It is likely to prove best when matters are committed by masters to the care of praying servants.

6. God doth indulge sometimes visible signs to be asked, to assure His favour to His own.

7. It becomes man to wait when he desires God to appear.

8. In desiring any visible sign of Gods respect, God must not be limited.

9. God doth appoint and determine wives eminently, for His own specially.

10. Ingenuity and courtesy to strangers is a good guess for one to make a good wife.

11. Observation of Gods mercies unto faith and prayer is the true use of His signal manifestations. So did Abrahams servant. (G. Hughes, D. D.)

The sign sought by Abrahams servant

It is important to observe in what sense and to what extent this capable servant asked a sign. He did not ask for a bare, intrinsically insignificant sign. He might have done so. He might have proposed as a test, let her who stumbles on the first step of the well be the designed wife of Isaac; or, Let her who comes with a certain-coloured flower in her hand--or so forth. But the sign he chose was significant, because dependent on the character of the girl herself; a sign which must reveal her good-heartedness and readiness to oblige and courteous activity in the entertainment of strangers--in fact, the outstanding Eastern virtue. So that he really acted very much as Isaac himself must have done. He would make no approach to any one whose appearance repelled him; and when satisfied in this particular, he would test her disposition. And of course it was these qualities of Rebekah which afterwards caused Isaac to feel that this was the wife God had designed for him. It was not by any arbitrary sign that he or any man could come to know who was the suitable wife for him, but only by the love she aroused within him. God has given this feeling to direct choice in marriage; and where this is wanting, nothing else whatever, no matter how astoundingly providential it seems, ought to persuade a man that such and such a person is designed to be his wife. (M. Dods, D. D.)

A sign of duty

If you are at present engaged in something that is to your own conscience doubtful, and if you are not hiding this from God, but would very willingly, so far as you know your own mind, do in the matter which He pleases--if no further light is coming to you, and you feel a growing inclination to put it to God in this way: Grant, O Lord, that something may happen by which I may know Thy mind in this matter--this is asking from God a kind of help which He is very ready to give, often leading men to clearer views of duty by events which happen within their knowledge, and which, having no special significance to persons whose minds are differently occupied, are yet most instructive to those who are waiting for light on some particular point. The danger is not here, but in fixing God down to the special thing which shall happen as a sign between Him and you; which, when it happens, gives no fresh light on the subject, leaves your mind still morally undecided, but only binds you, by an arbitrary bargain of your own, to follow one course rather than another. This matter that you would so summarily dispose of may be the very thread of your life which God means to test you by; this state of indecision which you would evade, God may mean to continue until your moral character grows strong enough to rise above it to the right decision. (M. Dods, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CHAPTER 24:10-28

And the servant took ten camels of the camels of his master, to bear the presents for the bride, to enhance the dignity of his mission, and to serve as a means of transport for the bride and her companions on the return journey. On the word Gamal vide Gen_12:16and departed. Either from Hebron, (Gen_23:19) or from the south country, near Beer-lahai-roi. (Gen_24:62) For all the goods of his master were in his hand. Literally, and every good thing of his master in his hand; meaning that he selected (sc. as presents for the bride) every best thing that belonged to his master cf., (2Ki_8:9) (LXX, Vulgate, Murphy, Kalisch) though some regard it as explaining how he, the servant, was able to start upon his journey with such an equipage, viz., because, or for, he had supreme command over his master"s household (Calvin, Rosenm "Speaker"s Commentary"). And he arose, and went if along the direct route, then "through Palestine along the west side of the Jordan and the lakes, into the Buk"ah, and out through the land of Hamath to the Euphrates, and thence ("Land and Book," p. 591)to Mesopotamia, Aram-Naharaim, i.e. the Aram of the two rivers; Aram meaning the high region, from aram, to be high an ancient and domestic name for Syria, not altogether unknown to the Greeks; vide Hom., "Il., 2:783; Hes., "Theog.," 304; Strabo, 13:4 (Gesenius). Standing alone it signifies Western Syria (Jud_1:3:10; 1Ki_10:29 1Ki_11:25 1Ki_15:18) and especially Syria of Damascus (2Sa_8:6; Isa_7:1, 8 Amo_1:5) when Mesopotamia is intended it is conjoined with Naharaim (upon Egyptian monuments Naharina; vide "Records of the Past," vol. 2. pp. 32, 61, 67), the two rivers being the Tigris and the Euphrates, or Padan, the field or plain, as in Gen_25:20. The latter is not an Elohistic expression as distinguished from the former, which some ascribe to the Jehovist (Knobel, et al.) but a more exact description of a portion of Mesopotamia, viz., of that where Laban dwelt. Unto the city of Nahori.e. Haran, or Charran (Gen_28:10; vide. Gen_11:31) Nahor must have migrated thither either along with or shortly after Torah.

Vers. 10-28.

A bride for the heir. 2. Eliezer and Rebekah, or the finding of the bride.

I THE MATRIMONIAL EMBASSY.

1. The departure from Hebron. With promptitude and alacrity, as became a servant executing the instructions of a master attended by a cavalcade of ten camels and their drivers, as ambassadors of princes are wont to signalize their dignity by ample retinues; and laden with the choicest of his master"s goods as presents for the bride, since they who go to woo must not neglect to carry gifts the venerable steward issued forth upon his mission.

2. The journey northwards. Up the Jordan valley towards "the Eye of the East" would probably be the route followed by Eliezer of Damascus; thence closely skirting the spot where in after years Tadmor in the wilderness arose with its palaces and tern-pies, now magnificent in their ruins, till at length, crossing the Euphrates, he would reach Aram of the Two Rivers.

3. The arrival at Haran. If the time at which the patriarchal envoy reached the city of Nahor, viz., at sunset, when the maidens sally forth to draw, was an indication of the guiding hand of Pro vide nce, perhaps the spot at which he halted and partially unloaded his weary camels, viz., at the well, was a testimonial to his own shrewd sagacity, which discerned that for meeting with the virgins of the district, and in particular the females of Nahor"s family, no better place could be selected than the city well, which was besides the customary resting-place for travelers.

II THE PRAYER AT THE WELL.

1. Its reverent humility. Not only does he adore the Divine greatness, but, leaving himself altogether out of account, he bespeaks an interest in the Divine favor entirely as an act of kindness to his master.

2. Its childlike simplicity. He proposes a test by which he may. be able to recognize the bride whom God has selected for his master"s son. In doing so he practically casts the matter over upon God, asking him in the fashion indicated to point out the object of his search, thus exemplifying the very spirit of the Christian rule, "In everything by prayer and supplication let your requests be made known unto God.

3. Its immediate answer. "Before he had done speaking, Rebekah came out" to the well, and acted precisely as he had desired that the bride should do. It was a striking illustration of the promise, "Whiles they are yet speaking I will hear.

III THE MEETING WITH REBEKAH.

1. A description of her person. As to parentage, the daughter of Bethuel; in respect of condition, of virgin purity; with regard to appearance, very fair to look upon; concerning education, trained to domestic duties.

2. An account of her kindness. Coming up from the well, she graciously complies with the servant"s request to be allowed to take a draught from her pitcher. Then with winning sweetness she promptly offers to fill the stone troughs for his wearied animals. And finally, when asked her name, she with ingenuous frankness tells it, adding, in reply to a request for lodging, that in Bethuel"s house there was not only room for himself and camels, but sumptuous hospitality for both. Such spontaneous acts of kindness to an unknown and aged stranger bespoke a tender and susceptible heart within the breast of the fair Rebekah.

3. The impression which she made on, Eliezer.

(1) Her appearance arrested him and made him run to meet her (ver. 17) with his pre-arranged request. Clearly this old man had a singular discernment of character as well as a quick eye for beauty.

(2) Her kindness touched him, and made him silent in wonder (ver. 21), struck dumb with amazement at her minute fulfillment of every one of his stipulated conditions.

(3) Her invitation overpowered him, causing him to bow his head and worship (ver. 26), acknowledging God"s goodness in so quickly leading him to the house of his master"s brethren, and so unmistakably pointing out the bride.

Learn

1. The fidelity and devotion to the interests of masters and mistresses which should be evinced by servants.

2. The spirit of prayer and supplication which Christians should display in all the perplexing and difficult paths of life.

3. The kind of brides which young men should select, viz., maidens distinguished by Rebekah"s amiable and obliging disposition, even should they not be gifted with Rebekah"s grace of form.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Gen_24:10. Mesopotamia.] The Heb. term is Aram (or Syria) of the two rivers—the name for the district lying between the Euphrates and the Tigris. The Gr. name, Mesopotamia, has the same meaning, midst of the rivers. City of Nahor.] Haran, (Charran), see ch. Gen_11:31.

Gen_24:11. At the time of the evening, even the time that women go out to draw water.] The women in the East still draw water from the wells at evening, and use the occasion for holding conversations and exchanging news, as the men were accustomed to do at the gate. This duty devolves upon the females without distinction of rank.

Gen_24:12. Send me good speed this day.] Heb. “Bring it to pass, or cause it to happen,” i.e., the object of the journey. The same word is used in ch. Gen_27:20 : “Because the Lord thy God brought it to me,” i.e., made it to happen.

Gen_24:13. The well of water.] Or fountain of water. The two words are often used interchangeably. The Heb. word for well or fountain is ayin, the primary signification of which is “eye.” The eye is the source from which the tears flow, and therefore the same term is applied to an opening in the earth from which waters gush forth.

MAIN HOMILETICS OF THE PARAGRAPH.—Gen_24:10-14

THE EMBASSY OF ABRAHAM’S SERVANT

I. He uses all possible human means of success. He took ten camels with him for the purpose of carrying sufficient provisions for the journey and presents for the bride. He felt bound to put in an appearance worthy of the rank of his master. A sufficient number of camels would be necessary for bringing home the bride and her suite. The means to be used must in themselves have a natural fitness for gaining the desired end. Even under the guidance of the highest religious faith, and the most comfortable assurance of God’s favour, we must rightly use our human reason and sense of the fitness of things. There are certain facts of social life which we must acknowledge, and act accordingly. It is presumption to trust that to Providence which we can determine and arrange ourselves. True faith is a living and energetic thing, and diligent in the use of means. Faith and duty are one in essence, and they cannot be really separated.

II. He expects Divine Help. He did not entirely trust to human means, but looked to God for help and success. Human prudence, of itself, would have suggested a most natural course to him. When he had reached the end of his journey he could have enquired after his master’s kinsmen, concerning whom tidings had been received before he left home. He could have made his way to the dwellings of Nahor’s children, and introduce himself as the representative of Nahor’s brother. He could then, with some propriety, demand the daughter as a wife for Abraham’s son. He had a strong case—sufficient ground for making such a demand. According to the ordinary ways of the world, this design was proper and likely to succeed. This would be held to be a princely style of matrimonial negociation. But we are here studying a history which is overshadowed by the spiritual world—a history, not of nations as such, but rather a history of the kingdom of God. The choice appeared to be left to the servant, but in reality it was God’s choice. This man evidently expected Divine help. Consider,

1. His prayer to God for success (Gen_24:12.) In a large portion of a lifetime spent with his master he had seen evident signs of a Divine Providence ordering the steps of a good man in a most remarkable manner. He had learned that it was true wisdom to rely upon the God of his master Abraham. His mode of conducting this treaty is truly primitive, but at the same time pervaded by a spirit of genuine piety. Now that he is near the end of his proposed journey, and confident that he had done everything in his power for its success, he pauses to know the will of God and to invoke his aid. Before entering upon so great a work he must needs collect his thoughts for prayer. This incident throws light upon his character as a religious man. He knew that whatever the wisdom of man might design, success must come from God.

2. Prayer for special Divine guidance. He appeared to lay down the method in which Providence should bring about the desired end (Gen_24:13-14.) He prayed that the woman, of whom he was to make choice, might appear at the well. We are not to imitate him in every exact particular of this conduct, for Christ condemned the use of signs. The time, place, and manner, should be left to the will of God. To depend upon signs seems like an appeal to chance. But this man did it in faith. His suggestion was not unreasonable in itself. It was most natural and likely that what he expected should come to pass. When he presented himself at the well where the women of the neighbourhood were wont to assemble he would have an opportunity of observing the behaviour of the damsels, and of forming a judgment upon their kindness and goodwill. Therefore he prays that God would bless the design which he had thus formed in his own mind. The principle is sound that when we have formed our plans with due care we may ask God to bless and encourage us. The providence of God often fits in to the providence of man. But we should be very careful in seeking signs.

(1) Our plan should be formed upon the lines of duty.

(2) Should be prompted by a spirit of faith and love. We should be ready to leave all to the choice of a kind and loving Father.

(3) Should not take the form of a challenge, as if we should cease to trust in God were He to act in a different way from what we expected. However confident we may be in our own wisdom and integrity, we should be still meek and trustful, not as claiming from God, but rather as seeking for His pure favour. This servant forms his plan in the spirit of piety, and, as it were, spreads it out before the Lord. There are also occasions in the life of a believer when faith, as by a kind of Divine instinct, possesses the gift of prophecy.

3. Prayer for what was good in itself.

(1) He looks for the best qualities in the bride. She was to be amiable, modest, kind—all qualities of the heart, and without which all other endowments were vain.

(2) He desires the Divine confirmation of his choice,—“She that Thou hast appointed.” (Gen_24:14.) The approbation of God was the chief thing. He went as far as he could in making the choice, leaving all the rest to God. We are not guilty of presumption when we pray for what is good in itself, and are ready to leave the whole matter ultimately to the will of God.

SUGGESTIVE COMMENTS ON THE VERSES

Gen_24:10. This delicate mission was delegated to a servant or slave, because Isaac, according to the notions of those days, was too inexperienced to go himself. A touching confidence subsisted between master and servant. And in this we learn in what true liberty consists: this man was a servant,—a slave if you will,—and yet he enjoyed far greater liberty than our modern servants, who are free to go where they please; his freedom consisted in that glorious principle of obedience through love, which makes a man free at once, and which we have so grievously forgotten.—(Robertson.)

He did not trouble his aged master in things of inferior moment, but having all his affairs entrusted to him, adjusts those matters himself. Taking with him ten camels, and of course a number of attendants, partly for accommodation, and partly, we may suppose, to give a just idea of his master’s substance, he set off for Mesopotamia, to the city of Nahor.—(Fuller.)

When we are thoughtful, energetic, and faithful in doing our own part, then we have the best reason for trusting in Providence.

The large treasure thus borne to the land of the bride, this splendid outfit, considered together with the evident piety of the servant, would all produce the impression that Abraham was greatly blessed by God.

Had the servant gone alone, without any evidences of his master’s wealth, it is clear that he could not reasonably have expected to obtain the same credence for his assertions on the subject. The measure, therefore, was in every view politic and wise, although we cannot question that both Abraham and his servant, as habitually pious men, placed more dependence on a secret Divine interposition than upon any devices, however well chosen, of their own.—(Bush.)

Gen_24:11. The camels were made to kneel down for repose. “A good man is merciful to his beast.” (Pro_12:10.)

The evening was the cool part of the day. The simple maidens of primitive days attended personally to domestic affairs. The experienced steward might therefore naturally expect to see the high-born damsels of the land at the public well, which had probably given rise to the neighbouring town.—(Murphy.)

The women contrive to draw an enjoyment even out of this irksome duty, as it affords the best opportunity they have of meeting and talking together, and of displaying their finery to each other. They by no means appear to the worst advantage as to dress at the wells; and this circumstance shows that Abraham’s servant might, there, without any incongruity, invest Rebekah with the ornaments he had brought. To a traveller in the East; the best opportunities of making his observations on the females will occur in the evening at the wells. Eliezar was aware of this, and regarded the opportunity as favourable for his purpose.—(Bush.)

Gen_24:12. Prayer—needful at all times, and in the smallest things of life—was specially needed in this instance.

1. The object of this embassy was of extraordinary importance. A wife had to be found for the heir of promise—a mother for the kingdom of God.

2. This was a special concern of God. The Covenant God was about to found a great nation to preserve the knowledge of Himself in the world, and to be the means of salvation. Messiah was to come of these, according to the flesh. God’s own glory was specially concerned in this marriage.

“Lord, God of my master, Abraham.” The piety of the servant speaks well for the godly example set by the master.

The goodness and faithfulness of God to other saints of His should encourage us. In living the life of faith we are not solitary, but belong to a numerous company in all ages who trusted in God. They form a “great cloud”—those witnesses of His grace.

The prayer is remarkable for—

1. The faith in which it is offered. He speaks all along under a full persuasion that the providence of God extended to the minutest events, and that there was no presumption in appealing to Him on the present occasion. His words are full of confidence that God would direct him in a matter of so much importance to His Church in all future ages.

2. The correct views of the character of Jehovah which he expresses. He addresses Him as the Covenant God of Abraham, who had given him exceeding great and precious promises. In approaching Him in this character, he would occupy the best possible ground for urging his request, as any promise made to Abraham would furnish a plea which could scarcely fail to be effectual.—(Bush.)

By approaching Him as a God in covenant, he would find matter for faith to lay hold upon; every promise to Abraham would thus furnish a plea, and turn to a good account. Surely this may direct us in our approaches to a throne of grace, to make mention of a greater than Abraham, with whom also God is in covenant, and for whose sake the greatest of all blessings may be expected. The God and Father of our Lord Jesus Christ is to us what the God of Abraham was to Eliezer; and in the name of our Redeemer we may pray and hope for everything that is great and good.—(Fuller.)

Gen_24:13-14. This entreaty for a sign is not presumption, for—

1. The expedient he uses was rational. The circumstances he looked for were likely in themselves.

2. He leaves all issues to God, and looks to Him alone for success.

3. He does not stand upon conditions of his own with God. He does not suspend his own conduct upon the granting of what he desires. He rather humbly seeks the countenance and co-operation of God.

When we have done our best in rightly using our discretion and human wisdom, we may with all the more confidence look to God for direction and success.

He now proposes a sign by which he shall receive the Divine intimation of the person intended for Isaac’s bride. He will use the means. He will do his best as to a choice, but he will submit the decision to God. He must have the Divine confirmation of his choice, else he dares not proceed. The whole matter is of utmost importance, to choose a wife for the son of promise, and God will surely give direction at his humble request.

1. He was to go so far as he could in making the choice.

2. She must be such an one as will respond cordially to his application for water. She would then have the marks of a good temper, besides the personal attractions which he could only judge at first sight. Form and feature and healthful aspect, and charms for the eye of which a stranger could judge, were to be seconded by a prompt and hearty response to the request of a stranger for water. How a little act of kindness will display the disposition! The politeness and culture which will give water to the stranger will speak volumes in regard to the character. How indispensable in a good wife is a good disposition, beyond any mere outward charms. How requisite, above all, is the approbation of God in so momentous a choice.—(Jacobus.)

“She that thou hast appointed.” The will and design of God is the ultimate aim of prayer.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

24:10-60 The servant faithfully carried out the mission, and he glorified God in displaying faithful covenant love for Abraham’s family by bringing all the details together. God sovereignly worked behind the scenes to accomplish his will through the circumstances of those acting responsibly in faith.

24:10-27 The servant obeyed his master’s instructions and trusted God to lead him to the right woman.

24:10 Aram-naharaim (“Aram of the two rivers”) was also called Paddan-aram (“the field of Aram,” cp. 25:20). It was a two-week journey in each direction, so the servant had ten . . . camels for provisions and gifts (24:22, 53).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, Mesopotamia, or, Syria of the two floods: to wit, of Tigris and Euphrates.

That is, to Haran.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. Took ten camels] It appears that Abraham had left the whole management of this business to the discretion of his servant, to take with him what retinue and what dowry he pleased; for it is added, All the goods of his master were in his hand; and in those times it was customary to give a dowry for a wife, and not to receive one with her.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. And the servant took ten camels. He takes the camels with him, to prove that Abraham is a man of great wealth, in order that he may the more easily obtain what he desires. For even an open-hearted girl would not easily suffer herself to be drawn away to a distant region, unless on the proposed condition of being supplied with the conveniences of life. Exile itself is sad enough, without poverty as its attendant. Therefore, that the maid might not be deterred by the apprehension of want, but rather invited by the prospect of affluence, he ladens ten camels with presents, to give sufficient proof to the inhabitants of Chaldea of the domestic opulence of Abraham. What follows, namely, that “all the substance of Abraham was in the hand of his servant,” some of the Hebrews improperly explain as meaning that the servant took with him an account of all Abraham’s wealth, described and attested in written documents. It is rather the assigning of the reason of the fact, which might appear improbable, that the servant assumed so much power to himself. Therefore Moses, having said that a man who was but a servant set out on a journey with such a sumptuous and splendid equipage, immediately adds, that he did this of his own accord, because he had all the substance of Abraham in his hand. In saying that he came to the city of Nahor, he neither mentions the name of the city nor the part of Chaldea, or of any other region, where he dwelt, but only says, in general terms, that he came to “Syria of the rivers,” concerning which term I have said something above.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) And the servant.—Why did not Isaac go himself in search of a wife? We must not conclude from his inactivity that the matter had not his full concurrence; but he was the heir, and according to Oriental manners it was fit that the choice should be left to a trusty deputy. What is peculiar in the narrative is the distance to which the servant was sent, and the limitation of his choice to a particular family; but both these peculiarities arose from the religious considerations involved. Jacob subsequently went in person on a similar errand, but we must remember that Rebekah was also seeking for him a place of safety. But for this, and had he been the sole heir, she would probably have sent an embassy to her brother’s house to ask for him a wife.

For all the goods of his master were in his hand.—Rather, with every good thing of his master’s in his hand. It was necessary not only that the servant should take with him such a convoy as would ensure his safety and that of the bride on their return, but also such rich presents as would adequately represent Abraham’s wealth and power.

Mesopotamia.—Heb., Aram-Naharaim: that is, “Aram of the two rivers.” Aram means highland, but it became the title of the whole Syrian race; and here Aram-Naharaim means that part of Syria which lies between the Tigris and Euphrates. It was a mountainless region, except towards the north. For Padan-aram, see Note on Gen_25:20.

The city of Nahor.—This was Charran (Gen_27:43). Nahor had probably migrated thither from Ur when Terah was growing old, that he might occupy the pastures which Abraham was about to abandon.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10–28. Rebekah at the Well

10. ten camels] The largeness of this retinue is intended (1) to impress strangers with the reality and value of the proposed connexion by marriage: (2) to provide for the adequate means of conveying the bride and her attendant hand-maidens, cf. Gen_24:61.

having all … hand] R.V. marg. for all the goods of his master were in his hand. See Gen_25:5. A slightly different turn is given to the sentence by the versions, LXX καὶ ἀπὸ πάντων τῶν ἀγαθῶν τοῦ κυρίου αὐτοῦ, Lat. ex omnibus bonis ejus portans secum.

The servant carried with him gifts for the bride and for her family on behalf of the bridegroom: see Gen_24:22; Gen_24:53.

Mesopotamia] Aram-naharaim, that is, Aram of the two rivers. This is the region watered by the Upper Euphrates which appears in the Tel-el-Amarna tablets with the name Naharina, or “the river land.” The termination -aim denotes the dual number; and hence the proposed rendering “Aram of the two rivers.” If so, the two rivers are the Euphrates and its confluent the Habor; not the Tigris and the Euphrates. Another explanation supposes that the two sides of the river Euphrates are implied by the dual. But it is doubtful whether the sound of the dual termination is anything more than an accident: compare other proper names with the same termination, e.g. Ephraim, Mahanaim, Jerusalaim; and see note on Mizraim (= Egypt) in Gen_10:6.

The name “Mesopotamia” is derived from a later time, and is really applicable to a somewhat different region. For other mention of Mesopotamia, cf. Deu_23:4; Jdg_3:8; 1Ch_19:6. Instead of Aram-naharaim, P writes Paddan-aram. Cf. Gen_25:20; Gen_28:2.

the city of Nahor] The city where Nahor dwelt after Abraham’s departure. The name, not mentioned here, appears as Haran in Gen_27:43, Gen_28:10, Gen_29:4 : cf. Gen_11:31, Act_7:2.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the servant took ten camels, of the camels of his master,

and departed,.... Camels were much in use in the eastern countries; where, as Pliny (o) says, they were brought up among their herds of cattle, and their riches much consisted in them. Arabia abounded with them; Job had three thousand of them, Job 1:3; how many Abraham had is not said, only ten of them his servant took, being sufficient for his present purpose, and which he took with his master's leave, and by his order. These creatures are very strong and fit for carrying great burdens, even a thousand pound weight, as is affirmed; and for riding, especially such as have two humps on their backs, for some have but one; and for long journeys, being very swift, and will travel without water many days, and so very proper to take on such journeys in hot and desert countries; see Gill on Lev 11:4,

for all the goods of his master were in his hand; which agrees with what is before said, that he was the steward of his house, and ruled over all that he had; this in our version, and others, is put in a parenthesis, and given as a reason why the servant took, as it may seem of himself, so many camels as he did, and then set forward on his journey: though it may be rendered, "and of all the goods of his master in his hand"; that is, he took some of the choicest and most valuable things his master had, and carried them along with him as presents to the damsel and her friends; to which sense the Septuagint and Vulgate Latin versions interpret the words, as well as some others, and which may receive confirmation from Gen 24:22, Jarchi thinks that Abraham's servant carried a schedule of all his master's goods and substance, which he had under his hand given to his son, whereby it would appear how rich he was, and how good a match Isaac would be to the woman, and which might the more incline her and her friends to listen to the proposal. Other Jewish writers (p) say, it was his testament or will that he carried:

and he arose, and went to Mesopotamia; or Aram Naharaim, Syria of the rivers, which lay between the two rivers Tigris and Euphrates, called therefore by the Greeks Mesopotamia; the three Targums render it Aram or Syria, which is by Euphrates:

unto the city of Nahor; this was the brother of Abraham, and his city was Haran, whither he came, either with his father, or with Abraham, out of Ur of the Chaldees, or followed them thither, and where he and his family stayed and settled. From Hebron, where Abraham now was, to Haran, is reckoned a journey of seventeen days; the distance between them, according to Ptolemy, as Drusius observes, were eight degrees, which make one hundred and twenty German miles; the journey Abraham's servant took is computed to be four hundred and sixty eight miles (q).

(o) Nat. Hist. l. 7. c. 18. (p) Bereshit Rabba, sect. 59. fol. 52. 2. (q) Bunting's Travels, p. 69.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The goods of his master were in his hand, i.e. in his power to take, without particular orders, what he thought fit and necessary, either for his own use, or for the promotion of the present business.

The city of Nahor was Haran, by comparing Gen 28:10; 29:4.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Ten camels — A considerable caravan would be necessary for a safe and comfortable journey from Beer-sheba to Haran and back. Besides, presents for the bride and her family, (Gen_24:53,) and suitable accommodation for bringing the bride to her husband, were to be taken along. The careful and accomplished steward, who had charge of all the goods of his master, would not fail to see that his important mission was carried out with every possible propriety.

Mesopotamia — This is the Greek and Roman name of the great region lying between the rivers Tigris and Euphrates, and called in Hebrew Aram-Naharaim, or Aram of the two rivers. The same region is called Padan-Aram in Gen_25:20, and frequently elsewhere; though, perhaps, the latter term designates a more limited portion of Aram-Naharaim, in which Haran, the city of Nahor, was located. See on Gen_11:31. To this city Nahor had probably migrated soon after his father and brother had settled there.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The servant then went, with ten camels and things of every description belonging to his master, into Mesopotamia to the city of Nahor, i.e., Haran, where Nahor dwelt (Gen 11:31, and Gen 12:4). On his arrival there, he made the camels kneel down, or rest, without the city by the well, "at the time of evening, the time at which the women come out to draw water," and at which, now as then, women and girls are in the habit of fetching the water required for the house (vid., Robinson's Palestine ii. 368ff.). He then prayed to Jehovah, the God of Abraham, "Let there come to meet me to-day," sc., the person desired, the object of my mission. He then fixed upon a sign connected with the custom of the country, by the occurrence of which he might decide upon the maiden (הנּער puella, used in the Pentateuch for both sexes, except in Deu 22:19, where נערה occurs) whom Jehovah had indicated as the wife appointed for His servant Isaac. הוכיח (Gen 24:14) to set right, then to point out as right; not merely to appoint. He had scarcely ended his prayer when his request was granted. Rebekah did just what he had fixed upon as a token, not only giving him to drink, but offering to water his camels, and with youthful vivacity carrying out her promise. Niebuhr met with similar kindness in those regions (see also Robinson, Pal. ii. 351, etc.). The servant did not give himself blindly up to first impressions, however, but tested the circumstances.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The arrival at Haran and the prayer at the well

v. 10. And the servant took ten camels of the camels of his master and departed; for all the goods of his master were in his hand. And he arose and went to Mesopotamia, unto the city of Nahor. As Abraham’s chief steward, Eliezer had charge of all his master’s goods; therefore, in order to represent him worthily, he not only started out with a caravan of some size, but he also took along various valuables in the form of costly presents for the possible bride and her parents, which he could back up with his power of attorney extending over all the goods of his master. So he traveled to Mesopotamia, usually stated to have been the country between the Euphrates and the Tigris, but including, in this connection, all the land from the Khabour, an eastern branch of the Euphrates, and the Orontes, in Syria. Haran, as nearly as can be determined, was situated in the headwaters of the Khabour.

v. 11. And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. Eliezer had made his plans with care. Instead of entering the city and looking for the house of his master’s relatives, he caused his camels to kneel down for a temporary rest. For it was now evening, the time at which the women that draw water go forth. That was and is the special work of the women of the Orient, to fetch water for the household from the well near the village or city. Eliezer knew that there would be an opportunity for observation and for the study of character here which would reveal more than days of polite intercourse.

v. 12. And he said, O Lord-God of my master Abraham, I pray Thee, send me good speed this day, and show kindness unto my master Abraham. The prayer is directed to Jehovah in the name of Abraham, because Eliezer was acting as the representative of his master.

v. 13. Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water;

v. 14. and let it come to pass that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also, let the same be she that Thou hast appointed for Thy servant Isaac; and thereby shall I know that Thou hast showed kindness unto my master. It was a simple, childlike prayer which Eliezer addressed to the Lord. He asked that success might come to meet him, that the Lord would send good speed to his plan in pointing out to him that young woman whom He had destined to be the wife of Isaac. The plan of Eliezer aimed to test out especially the humility, the unselfishness, and the willingness to serve in the girls of the city. Note: In a proper marriage it is God who selects the husband and the wife for each other, and this is an act of His kindness. If the blessing and the guidance of the Lord were implored with greater frequency and with greater importunity in the important matter of marriage, there would be fewer unhappy households in the world.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

departed. He also took

The sentence starting with "He also took" gives additional information about what the servant took with him on the journey. He gathered them before he departed.

He also took with him all kinds of gifts from his master

This means he also took many good things that his master wanted to give to the woman's family.

departed and went

"set out and went" or "he left and went"

the city of Nahor

Possible meanings are 1) the city where Nahor lived" or 2) "the city called Nahor." If you can translate it without choosing a meaning, do so. (See: How to Translate Names)

He made the camels kneel down

Camels are tall animals with long legs. He made them bend their legs and lower their bodies to the ground. "He made the camels lie down"

well of water

"water well" or "well"

draw water

"get water"

translationWords

servant

camel

Mesopotamia

Nahor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

מגמלי אדניו OF HIS MASTER’S CAMELS — These were distinguished from other camels by going out muzzled to avoid robbery — i.e. that they should not graze in other peoples’ fields (Genesis Rabbah 59:11).

וכל טוב אדניו בידו AND ALL THE GOODS OF HIS MASTER WERE IN HIS HAND — He wrote a deed of gift of all his possessions in favour of Isaac so that they would be eager to send him their daughter (Genesis Rabbah 59:11).

ארם נהרים MESOPOTAMIA (literally, ARAM OF THE TWO RIVERS) — it was situated between the two rivers, Euphrates and Tigris.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND ALL THE GOODS OF HIS MASTER BEING IN HIS HAND. Rashi comments: “This refers to a deed of gift of all his possessions which he wrote in favor of Isaac so that they would be eager to send him their daughter.” And so it is also stated in Bereshith Rabbah, “He carried with him a disposition of property.”According to this opinion, the verse stating, And Abraham gave all that he had unto Isaac, means that he caused him to take possession of the belonging at the time of his death so that the other children would not contest his ownership, just as it is said, And he sent them away from Isaac his son, while he yet lived., Verse 6. If so, the word “taking” applies also to the second part of the verse, And the servant ‘took’ ten camels, and departed, and all the goods of his master he took in his hand. Perhaps [the words of the verse are to be transposed as follows]: “And the servant took ten camels and all the goods of his master in his hand, and departed.”Others explain the sense of the verse as meaning that immediately upon being sworn, the servant himself went and took many camels from his master’s camels because all his master’s goods were in his hand, he being the officer and captain over all and authorized to take from him whatever he desired, just as the verse says, that ruled over all that he had. The correct interpretation appears to me to be that the meaning of this verse is similar to that of the verse concerning Hazael, general of Aram, And Hazael went to meet him [Elisha the prophet], and took a present with him, and every good thing of Damascus, forty camels’ burden, [which means “and ‘of’ every good thing of Damascus].” Here too Scripture states that he took in his hand of all his master’s goods ten camels’ burden. The sense of the verse concerning Hazael is that the camels carried all that was good and excellent among those species of fruits and precious things that were found in Damascus or in his master’s house, and in addition they carried a present with them. In a similar sense is the verse, ten asses laden with the good of Egypt, [which means laden with the good and excellent fruits of Egypt]. The verses, however, shorten expressions when the subjects are understood.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויקח...וכל טוב, not literally “all the good,” but most of the good things. The exaggeration here is similar to when the Torah describes כל הארץ, “the whole earth” as going to Egypt to buy grain. (Genesis 41,57) What is meant is: “most people from all over.” There are many such “exaggerations.” What the Torah meant was that Eliezer took with him samples of most of the precious possessions in Avraham’s household in order to show the family of the potential bride that she would be marrying into a wealthy family. Our sages (quoted by Rashi) explain the term וכל טוב as referring to a document in which Avraham had appointed Yitzchok as his sole heir. Eliezer brought this document with him, i.e. בידו, “in his hand.”

אל ארם נהרים, so called because it was the confluence of two rivers.

עיר נחור, this refers to Ur Kasdim where Nachor had remained behind after his father Terach had moved to Charan together with his other son Avraham.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.