Genesis 24:22

Verse 22. The man took a golden ear-ring] נזם זהב nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated επιρρινον, an ornament for the nose, by Symmachus.

Half a shekel] For the weight of a shekel, See Clarke on Ge 20:16.

And two bracelets] ושני צמידים usheney tsemidim. As tsemidim comes from צמד tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles.

In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts.

1. for the forehead;

2. for the nose;

3. for the ears;

4. for the arms;

5. for the fingers;

6. for the neck and breast;

7. for the ankles.

See Ge 24:22, Ge 24:47; also Eze 16:12; Pr 11:22; Isa 3:21; Ge 35:4; Ex 32:2, Ex 32:3; Job 42:11; Jdg 8:24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time.

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

Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;

Ver. 22. The man took a golden earring.] Abiliment, or jewel; Ut imponeret naso eius, saith Junius, to hang upon her nose, or forehead. {as Gen 24:47} Each country hath its fashions and garnishes. In very many places of America, they have their lower lips bored through; as likewise, the upper parts of their ears, and something put into them. Which, as it seems to themselves to be a point of beauty, so it makes them appear to others to be wondrous ugly. {a}

{a} Archb. Abbot’s Geog., 278.

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 24:22. Two bracelets of ten shekels weight of gold — That is, about six ounces. According to Sir J. Chardin, the women wear rings and bracelets of as great weight as this through all Asia, and even much heavier. St. Paul and St. Peter have directed Christians to a more excellent way of adorning themselves; “not with gold, or pearls, or costly array, but (which becometh women professing godliness) with good works;” “whose adorning, let it not be that outward plaiting of the hair, and of wearing of gold, but in that which is not corruptible, the ornament of a meek and quiet spirit, which, in the sight of God, is of great price.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

24:22 The servant showed his gratitude by giving the girl expensive jewelry.

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

Or, earring.

The golden shekel is here meant and not that of silver.

God permitted many things both in apparel and other things which are now forbid: specially when they appertain not to our mortification.

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

the man took a golden earring, &c.--The ring was not for the ear, but the nose; the armlets, such as young women in Syria and Arabia still appear daily at wells decked in. They are worn from the elbow to the wrist, commonly made of silver, copper, brass, or horn.

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

22. The man took a golden ear-ring. His adorning the damsel with precious ornaments is a token of his confidence. For since it is evident by many proofs that he was an honest and careful servant, he would not throw away without discretion the treasures of his master. He knows, therefore, that these gifts will not be ill-bestowed; or, at least, relying on the goodness of God, he gives them, in faith, as an earnest of future marriage. But it may be asked, Whether God approves ornaments of this kind, which pertain not so much to neatness as to pomp? I answer, that the things related in Scripture are not always proper to be imitated. Whatever the Lord commands in general terms is to be accounted as an inflexible rule of conduct; but to rely on particular examples is not only dangerous, but even foolish and absurd. Now we know how highly displeasing to God is not only pomp and ambition in adorning the body, but all kind of luxury. In order to free the heart from inward cupidity, he condemns that immoderate and superfluous splendor, which contains within itself many allurements to vice. Where, indeed, is pure sincerity of heart found under splendid ornaments? Certainly all acknowledge this virtue to be rare. It is not, however, for us expressly to forbid every kind of ornament; yet because whatever exceeds the frugal use of such things is tarnished with some degree of vanity; and more especially, because the cupidity of women is, on this point, insatiable; not only must moderation, but even abstinence, be cultivated as far as possible. Further, ambition silently creeps in, so that the somewhat excessive adorning of the person soon breaks out into disorder. With respect to the earrings and bracelets of Rebekah, as I do not doubt that they were those in use among the rich, so the uprightness of the age allowed them to be sparingly and frugally used; and yet I do not excuse the fault. This example, however, neither helps us, nor alleviates our guilt, if, by such means, we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is excessively difficult to restrain. The women who desire to shine in gold, seek in Rebekah a pretext for their corruption. Why, therefore, do they not, in like manner, conform to the same austere kind of life and rustic labor to which she applied herself? But, as I have just said, they are deceived who imagine that the examples of the saints can sanction them in opposition to the common law of God. Should any one object that it is abhorrent to the modesty of a virtuous and chaste maiden to receive earrings and bracelets from a man who was a stranger, and whom she had never before seen. In the first place, it may be, that Moses passes over much conversation held on both sides, by which it is probable she was induced to venture on the reception of them. It may also be, that he relates first what was last in order. For it follows soon afterwards in the context, that the servant of Abraham inquired whose daughter she was. We must also take into account the simplicity of that age. Whence does it arise that it was not disreputable for a maid to go alone out of the city, unless that then the morals of mankind did not require so severe a guard for the preservation of modesty? Indeed, it appears from the context, that the ornaments were not given her for a dishonorable purpose; but a portion is offered to the parents to facilitate the contract for marriage. Interpreters are not agreed respecting the value of the presents. Moses estimates the earrings at half a shekel, and the bracelets at ten shekels. Jerome, instead of half a shekel, reads two shekels. I conceive the genuine sense to be, that the bracelets were worth ten shekels, and the frontal ornament or earrings worth half that sum, or five shekels. For since nothing is added after the word בקע (bekah,) it has reference to the greater number. Otherwise here is no suitable proportion between the bracelets and the ornaments for the head. Moreover, if we take the shekel for four Attic drachms, the value is trifling; therefore I think the weight of gold is indicated, which makes the sum much greater than the piece of money called a shekel.

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.

(22) Earring.—Really nose-ring; for in Gen_24:47 the man places it on her nose, wrongly translated face in our version. The word occurs again in Eze_16:12, where it is rendered jewel, and again is placed “on the nose;” it is also similarly translated jewel in Pro_11:22, where it is placed in “a swine’s snout.” It was hung not from the central cartilage of the nose, but from the left nostril, the flesh of which was pierced for the purpose; and such rings are still the usual betrothal present in Arabia, and are commonly worn both there and in Persia, made not only of gold and of silver but of coral, mother-of-pearl, and even cheaper materials. (See Quotation in Note on Gen_24:16.) Its weight, about a quarter of an ounce, would make it not more disfiguring than many of the personal ornaments worn at the present time.

Bracelets are profusely worn at this day by Oriental women, the whole arm to the elbow being usually covered by them.

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

22. a golden ring] The ring (nezem) was probably a nose-ring, cf. Gen_24:47. So the Samaritan version here reads “and put it on her nose.” LXX ἐνώτια, Lat. inaures = “earrings.”

See for the nezem Pro_11:22, Isa_3:21, Eze_16:12, where in each case a nose-jewel is indicated.

half a shekel weight] Heb. beḳa. See Exo_38:26. Half a shekel weighed one quarter of an ounce. There is only mention of one ring, and this is of light weight. The two bracelets weighed 10 shekels, or 5 ounces. These gifts reward her kindness in a lavish manner, and lead up to the request for a lodging at her home. On the shekel, see Gen_20:16, Gen_23:15.

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 it came to pass, as the camels had done drinking,.... Having had enough to abate their thirst and satisfy them, by means of Rebekah's drawing water for them:

that the man took a golden earring; out of his pocket, or out of a box or parcel that was upon the camels; it is in the margin of our Bibles, "a jewel for the forehead"; or, as some render it, a "nose jewel" (y); and so in Gen 24:47, "an earring upon her face", or "nose"; and this was a jewel that hung from the forehead upon a lace or ribbon between the eyes down upon the nose; and such the daughters of Sion wore in later times, Isa 3:21; see Eze 16:12; and nose jewels are still in use with the Levant Arabs, as Dr. Shaw (z) relates. Rauwolff (a), who travelled through Mesopotamia and the parts adjacent in 1574, says of the women in those parts that are of greater substance, and have a mind to be richer and finer in their dress, that they wear silver and gold rings in one of their nostrils, wherein are set garnets, turquoise, rubies, and pearls: and in Egypt they wear nose jewels (b) and small gold rings in their right nostrils, with a piece of coral set in them (c) and this earring or jewel was

of half a shekel weight; which was eighty barley corns, for a whole shekel weighed one hundred and sixty. The Targum of Jonathan is,"the weight of a drachma, which was the half of a didrachma or common shekel:"

and two bracelets for her hands, of ten shekels weight of gold; a shekel of gold, according to Calmet (d), was worth eighteen shillings and three pence of English money, so that ten of them amount to nine pounds two shillings and six pence; according to Waserus (e), these made twenty Hungarian pieces of gold, which were worth upwards of ninety pounds of Swiss money. A handsome present this was, and suitable to a virgin. Jarchi and Jonathan allegorize the two bracelets of the two tables of the law, and the ten shekels of the ten commands on them.

(y) "imponeret naso ejus monile aureum", Junius & Tremellius. (z) Travels, p. 241. Ed. 2. (a) Travels, par. 2. ch. 5. p. 128, 129. (b) Pitts's Account of Mahometanism, p. 68. (c) Egmont and Heyman's Travels, vol. 2. p. 85. (d) Dictionary, in the word "Shekel". (e) De Antiqu. numis, Heb. l. 2. c. 10.

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

The man took, i.e. gave to her, (as that word of taking, or receiving, is oft used, as Gen 12:19; Exo 18:12; 29:25; Psa 68:18, compared with Eph 4:8),

a golden earring; so the word signifies, Gen 35:4; Exo 32:2,3. Or, jewels for the forehead, which hung down from the forehead to the nose, or between the eyes. So the word is used, Gen 24:47; Eze 16:12.

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

22. Earring — נזםis generally believed to have been a nose ring, for in Gen_24:47 he is said to have put it on her face; Hebrews, nose (אŠ.)

Bracelets — All sorts of jewels are highly prized among the women of the East, and rings, bracelets, or ornaments of some kind, such as each person can afford or obtain, are universally worn. The weight of this ring, half a shekel, or a beka, has been estimated at a quarter of an ounce, and the bracelets at over four ounces. But our knowledge of these ancient weights is very uncertain.

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

Vers. 22-27. And it came to pass, as the camels had done drinking, it is remembered that camels, though endowed in an almostmarvelous degree with the power of enduring thirst, drink, when an opportunity offers, an enormous quantity of water, it will be acknowledged that the trouble to which the maiden cheerfully submitted required more than ordinary, patience" (Kalisch)that the man took a golden earring of half a shekel weight, the was neither a pendant for the ear (LXX, Vulgate) nor a jewel for the forehead (A.V, margin), but a ring for the nose (ver. 47), the side cartilage, and sometimes the central wall, of which was pierced for the purpose of admitting it (cf. Eze_16:11, Eze_16:12) Such rings are still worn by Oriental women, and in particular "the nose-ring is now the usual engagement present among the Bedouins" (Delitzsch). The weight of that presented to Rebekah was one qb, or half ( sc. shekel), from qb; to divideand two bracelets for her hands of ten shekels weight of gold; the rymi; from rmx; to bind or fasten, meant a circle of gold for the wrist or arm. So favorite an ornament is this of Oriental ladies, that sometimes the whole arm from wrist to elbow is covered with them; some- times two or more are worn one above the other; and not infrequently are they so numerous and heavy as almost to appear burdensome to the fair owners (Kalisch)and said, Whose daughter art thou! tell me, I pray thee: is there room in thy father"s house for us to lodge in? The production of the bridal presents, and the tenor of the old man"s inquiries, indicate that already he entertained the belief that he looked upon the object of his search. All dubiety was dispelled by Rebekah"s answer. And she said unto him, I am the daughter of Bethuel the son of Milcah, to show that she was not descended from Nahor"s concubine (cf. ver. 15) which she bare unto Nahor. This appears to have been the stage at which the jewels were presented (ver. 47). She said moreover unto him, We have both straw and provender enough, and room to lodge in. It was now conclusively determined, by her answering all the pre-arranged criteria, that the Lord had heard his prayer and prospered his way, and that the heaven-appointed bride stood before him. And the man bowed down his head, and worshipped the Lord. The first verb expressing reverent inclination of the head, and the second complete prostration of the body, and both combining "to indicate the aged servant"s deep thankfulness for the guidance of the Lord." And he said, Blessed be the Lord God of my master Abraham (on the import of vide, (Gen_2:2-6) who hath not left destitute my master of his mercy and his truth: literally, who hath not taken away his grace (i.e. the free favor which bestows) and ale truth (i.e. the faithfulness which implements promises) from (=from the house of, as in Exo_8:8, Exo_8:25, Exo_8:26; Gesenius) my master (cf. Psa_57:3; Pro_20:28) I being in the way, the Lord led (or, hath led) me to the house of my master"s brethren.

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

After the watering of the camels was over, the man took a golden nose-ring of the weight of a beka, i.e., half a shekel (Exo 38:26), and two golden armlets of 10 shekels weight, and (as we find from Gen 24:30 and Gen 24:47) placed these ornaments upon her, not as a bridal gift, but in return for her kindness. He then asked her about her family, and whether there was room in her father's house for him and his attendants to pass the night there; and it was not trill after Rebekah had told him that she was the daughter of Bethuel, the nephew of Abraham, and had given a most cheerful assent to his second question, that he felt sure that this was the wife appointed by Jehovah for Isaac. He then fell down and thanked Jehovah for His grace and truth, whilst Rebekah in the meantime had hastened home to relate all that had occurred to "her mother's house," i.e., to the female portion of her family. חסד the condescending love, אמת the truth which God had displayed in the fulfilment of His promise, and here especially manifested to him in bringing him to the home of his master's relations.

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.)

בקע BEKA (half a Shekel) — a symbol of the Shekels of the Israelites of which it is said (Exodus 38:26) “a Beka (half a Shekel) a head” (cf. Targum Jon).

ושני צמידים AND TWO BRACELETS (the word for bracelet signifies something joined or united) — a symbol of the two Tablets of stone, joined one to another (Genesis Rabbah 60:6).

עשרה זהב משקלם TEN SHEKELS OF GOLD WAS THEIR WEIGHT —a symbol of the Ten Commandments written on them (the Tablets) (Genesis Rabbah 60:6).

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 THE MAN TOOK A GOLDEN RING… AND TWO BRACELETS UPON HER HANDS. This verse omits the deed for it should have said: “And the man took a golden ring and put it upon her nose and two bracelets upon her hands.” Therefore I say that the interpretation of the verse is as follows: And the man took a golden ring and two bracelets which would be upon her hands, and he said to her, Whose daughter art thou? And after she had told him, I am the daughter of Bethuel, he put the ring upon her nose and the bracelets upon her hands, as he told them. Here, however, Scripture omits the actual giving, and similarly in many places.

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.

When the camels had finished. He did not give her the jewelry immediately after she finished drawing the water because he was waiting to see if she would ask for remuneration.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.

ויהי...ויקח, “he took out the jewelry planning to give it to her after he had asked her the relevant questions. This is also how he describes the sequence of what occurred at the well when he relates the nature of his mission in Betuel’s home before eating the first course of the meal served (verse 46)

בקע, a half shekel. He placed it on her nose as mentioned in verse 46. Similarly, in sequence, he placed the other pieces of jewelry on her hands, bracelets

weighing ten pieces of gold (ten סלעים in weight according to Onkelos).

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.