Genesis 24:55

Gen 24:55 And her brother and her mother said, Let the damsel abide with us [a few] days, at the least ten; after that she shall go.

Ver. 55. Let the damsel abide with us.] Men promise in baste; perform by leisure.

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_24:55

Abide with us a few days

Delay is dangerous

We shall not have anything more to do with Laban to-night, than to use his desire to retain his good sister Rebekah as an illustration of the way in which this wicked world endeavours to meet the invitations of the gospel, by trying to retain the awakened sinner a little longer in its grasp.

Satans last counsel to his servants seems to have been, Do not openly oppose the gospel; give way to it, but suggest delay.

I. I want to draw your attention, first of all, to THE WORLDS PRETEXT FOR THIS DELAY. I stand knocking to-night at the worlds door, and I say, There is a young heart here I want for Christ; the world replies, All right, you shall have it one of these days, but there is time enough yet. I say of another, Here is a man whose strength and vigour I want for the Saviour. All right, says the world, do not be in such a fever about it; we are all agreed with you; we all think as you do that religion is important, but wait awhile, put it off, take time, tarry a little; there is no cause for all this hurry and this fuss. Then the world says, O stop a little longer; we should like these young people to know something about life. Well, but, base world, what dost thou mean by that? What hast thou to do with life? We, too, want the young people to know something about life: but what is life? Why true life is to be found only in the followers of Christ, in Whom is life. Ah! then, says the world, putting on its best smiles, it is all very well for you to talk, but we do not want our young people to give up all their pleasure. And what hast thou to do with pleasure, thou painted Jezebel? what hast thou to do with happiness, false deluder of souls?

II. Shall I tell you now WHAT IS THE DRIFT OR ALL THIS WAITING? Ten days did not seem too long; but they might have been ten days too late. To be too late for ever; yea, one minute too late is an eternity too late! Remember that if thou hast missed of Christ by but the ticking of a clock, thou hast missed of Christ for ever; so that minutes and ticks of clocks may be invested with a very solemn power, if we come to look at them in that light. But what the world means is just this, Ah! says Madam Bubble, here is a young person impressed--if we laugh at him it will deepen the impression; but we will say to him, Come, come; let the impression go for a little while; this is not the fit time; when you have a more convenient season, you can bring it on again. Moreover, the world says, Well, if they do go at last, yet we will exact from them as long a time of service as we can.

III. Thirdly, having exposed the pretexts of the world, and tried to show its cruel designs, our REAL OBJECT IS TO HAVE OUR HEARERS SAVED, AND TO HAVE THEM SAVED NOW. There were three reasons why Abrahams servant wished Rebekah to go with him at once, and these move me to desire your conversion to-night.

1. First, he desired it for his masters sake. He knew that Isaac was looking forward to the happy day when he should be married to his chosen bride. And oh! the heart of Jesus is longing after sinners.

2. Abrahams servant, too, desired it for his own sake, because he was a faithful steward, and wanted to do his business well. And how we desire your conversion for our sake! It will make us so happy I There is no bliss that can come to the soul of the Christian minister like the bliss of knowing that he has been made the means of bringing some to Christ.

3. But the principal reason that the man wished it was for Rebekahs sake. He knew that Isaac would make a good husband to her. And we know that Jesus Christ will make a blessed husband to your souls. He will enrich you with all the treasure of His grace.

IV. Now, lastly, WE BELIEVE THAT THIS DESIRE OF OURS IS A VERY REASONABLE ONE, and we think we can prove it without the necessity of entering upon a long argument. It is a snowy day, and some boys have put a few bricks together; they have made a sort of square box of them, and have set one up on edge on a piece of stick, and have scattered under it a few crumbs. Here comes a robin, and he picks up a crumb or two, and while he is picking, down comes the brick! I did not wait long, says the robin, but I am caught! I did not wait long, but I cannot get out! I did not wait long, but I have lost my liberty! I did not wait long, but it may be I shall lose my life! Ah! little robin, thou shalt be a preacher to some here. They have gone a little into sin, and they are inclined to-night to wait a little while. Take care that this is not your song one of these days, I did not wait long, but the devil caught me in his trap! I did not wait long, but I waited too long! I did not wait long, but I lost my soul for ever! God grant that this may not be your lot. (C. H. Spurgeon.)

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

Gen 24:55. Let her abide a few days, at least ten — The words in the Hebrew here, ימים או עשׂור, are rather equivocal, and may be rendered, as in the margin, a full year, or ten months, the word translated days being sometimes put for a year. And if we may credit Jewish writers, it was customary for a virgin to have twelve months allowed her to furnish herself with ornaments. But it is very improbable that Rebekah’s friends should desire or expect such a thing from this man, considering how anxious he was to return immediately.

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

Hebrew, days, or ten.

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

Verse 55. Let the damsel abide with us a few days, at the least ten] The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used; ימים או עשור yamim o asor DAYS or TEN, probably meaning a year or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge; this translation renders the words ἡμερας ὡσει δεκα, about ten days. Houbigant contends strongly that instead of the words ימים או עשור yamim o asor, days or ten, we should read חדש ימים chodesh yamim, a month of days, i.e., a full month; without which emendation he asserts, locus explicari non possit, "the passage cannot be explained." This emendation is supported by the Syriac version, which reads here [Arabic] yerach yomin, a month of days, or a full month. The reader may adopt the Syriac or the Septuagint, as he judges best.

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

(55) A few days, at the least ten.—Heb., days or a decade, which Onkelos, Saadja, Rashi, and others translate as in the margin: “a year or ten months.” But while this rendering has high Jewish authority for it, yet more probably decade was the name for the third part of a month. It would be curious thus to find that the family of Terah, either with or instead of weeks, measured time by periods of ten days, as was certainly the custom of the Egyptians at one period of their history.

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

54–67. Abraham’s Servant brings Rebekah to Isaac

55. her brother and her mother] LXX and Lat. read “her brothers and her mother.”

a few days, at the least ten] Heb. “days or ten,” or, as we should say, “a week or ten days”; the word “or” meaning “or rather.” LXX ἡμέρας ὡσεὶ δέκα, Lat. saltem decem dies. The Syriac Peshitto, “a month in days.” A possible conjecture based on these variations is that of Olshausen, “a month of days, or ten.”

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 they blessed Rebekah,.... That is, her parents and her friends, they wished the best and choicest of blessings might descend upon her:

and said unto her, thou art our sister; the Targum of Jonathan is,"hitherto thou hast been our sister,''as if the relation now ceased, having entered into another; and especially as she was going away from them into a distant country, and might never see her more, it was as if she was no more to them or to be enjoyed by them:

be thou the mother of thousands of millions; as she was, the Edomites and Israelites both springing from her:

and let thy seed possess the gate of those that hate them; exercise dominion and authority over their enemies: let them not only be numerous, but powerful and victorious, as both the nations were at times, and especially the latter; and particularly this had its accomplishment in Christ, who sprung from her in the line of Jacob, Mat 1:2; some respect seems to be had to the promise made to Abraham, Gen 22:17; of which this family might have knowledge from Abraham's servant, who might report not only how great his master was, but what promises were made to him with respect to his posterity.

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

Others thus, a year, or at the least ten months, the word days being put for a year, as elsewhere. But it is very improbable that they would demand or expect such a thing from this man, whom they saw bent so much upon expedition.

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

And her brother and her mother Laban as usual (ver. 50) having the first place; probably because of the prominence which from this time he assumes in the theocratic historysaid, Let the damsel abide with us a few days, at least ten. Literally, days, at least (Vulgate, sagtem); as it were (LXX, &c.); perhaps (Murphy); or (Furst, Ewald, Kalisoh); if she wish, with the idea of choice. (Gesenius); a ten or decade of days; the rwOc; being used as a measure of time analogous to the Wbvor hebdomad. That ten months are meant (Chaldee, Arabic, Ainsworth) is probably incorrect. After that she shall go.

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

Let her abide a few days, at least ten - They had consented to the marriage, and yet were loth to part with her. It is an instance of the vanity of this world, that there is nothing in it so agreeable but has its allay. They were pleased that they had matched a daughter of their family so well, and yet it was with reluctancy that they sent her away.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ויאמר אחיה ואמה AND HER BROTHER AND HER MOTHER SAID —But where was Bethuel? He wished to prevent the marriage therefore an angel came and killed him (Genesis Rabbah 60:12).

ימים (literally, days) means a year — just as (Leviticus 25:29) “For a whole year (ימים) shall he have the right of redemption” — for the custom was to give a maiden twelve months to provide herself with a trousseau (literally, ornaments) (Genesis Rabbah 60:12).

או עשור OR TEN — i. e. ten months. But if you say that it does really mean “days” (“a few days”, and that it does not mean a year) I reply that it is not usual for people who make a request to ask for a little and to say “If you do not agree to this, then give us even more” (Ketubot 57b).

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.

A year. Give her time to adjust to the idea of moving to another country.

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

ויאמר אחיה ואמה, when there are both major and minor characters in a story, the Torah attributes what is happening primarily to the major character. Although Rivkah’s mother was senior to Lavan, he, in his capacity as the manager of this household was mentioned first. We find something similar in Numbers 12,1 where Miriam, who was junior to Aaron is mentioned first since she did the talking and Aaron only listened. This is also why Esther is mentioned first in Esther 9,29, although the position as prime minister occupied by Mordechai was senior to that of the queen. The initiative of what is reported in the verse was Esther’s, hence her name is mentioned first.

ימים או עשור. a year or at least 10 months. The word ימים meaning “a year” also occurs in Leviticus 25,29. Our sages arrived at the conclusion that this verse is the source for giving a bride a period of 12 months during which she may provide for herself economically before moving in with her husband.

ועשור, a general, as opposed to a specific adjective, including any number. This does not apply to such verses where the number is an ordinal number such as בעשור לחודש “on the tenth of the month” in Leviticus 23,27 and other places in the Torah. In those verses the word עשור is an adjective describing the tenth day of the month.

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.

Her brother and mother said. Since they were the ones who received the gifts, they were the ones who spoke up. Alternatively, Lavan spoke in his father’s stead because he was the cleverer of the two.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.