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Genesis 24:29 [study!]

American Standard Version (ASV 1901) [2]
— And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the fountain.
King James Version (KJV 1769)
— And Rebekah had a brother, and his name [was] Laban: and Laban ran out unto the man, unto the well.
New American Standard Bible (NASB ©1995)
— Now Rebekah had a brother whose name was Laban; and Laban ran outside to the man at the spring.
Webster's Revision of the KJB (WEB 1833)
— And Rebekah had a brother, and his name [was] Laban: and Laban ran out to the man, to the well.
Darby's Translation (DBY 1890)
— And Rebecca had a brother, named Laban; and Laban ran out to the man, to the well.
Rotherham's Emphasized Bible (EBR 1902)
— Now, Rebekah, had a brother, whose name, was Laban,—so Laban ran unto the man, outside, unto the fountain.
Young's Literal Translation (YLT 1898)
— And Rebekah hath a brother, and his name [is] Laban, and Laban runneth unto the man who [is] without, unto the fountain;
Douay-Rheims Challoner Revision (DR 1750)
— And Rebecca had a brother, named Laban, who went out in haste to the man, to the well.
Original King James Bible (AV 1611) [2]
— And Rebekah had a brother, and his name [was] Laban: and Laban ranne out vnto the man, vnto the well.
Brenton Greek Septuagint (LXX, Restored Names)
— And Rebekah{gr.Rebecca} had a brother whose name was Laban; and Laban ran out to meet the man, to the well.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Rivqah had a brother, and his name [was] Lavan: and Lavan ran out unto the man, unto the well.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Rivkā רִבקָה 7259
{7259} Prime
רִבְקָה
Ribqah
{rib-kaw'}
From an unused root probably meaning to clog by tying up the fetlock; fettering (by beauty); Ribkah, the wife of Isaac.
had a brother, 251
{0251} Prime
אָח
'ach
{awkh}
A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H0001)).
and his name 8034
{8034} Prime
שֵׁם
shem
{shame}
A primitive word (perhaps rather from H7760 through the idea of definite and conspicuous position; compare H8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character.
[was] Lävän לָבָן: 3837
{3837} Prime
לָבָן
Laban
{law-bawn'}
The same as H3836; Laban, a Mesopotamian; also a place in the Desert.
and Lävän לָבָן 3837
{3837} Prime
לָבָן
Laban
{law-bawn'}
The same as H3836; Laban, a Mesopotamian; also a place in the Desert.
ran 7323
{7323} Prime
רוּץ
ruwts
{roots}
A primitive root; to run (for whatever reason, especially to rush).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
out 2351
{2351} Prime
חוּץ
chuwts
{khoots}
(Both forms feminine in the plural); from an unused root meaning to sever; properly separate by a wall, that is, outside, outdoors.
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
the man, 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
the well. 5869
{5869} Prime
עַיִן
`ayin
{ah'-yin}
Probably a primitive word; an eye (literally or figuratively); by analogy a fountain (as the eye of the landscape).
Jamieson-Fausset-Brown Commentary

Genesis 24:29-31

_ _ Rebekah had a brother ... Laban ran out — From what we know of his character, there is reason to believe that the sight of the dazzling presents increased both his haste and his invitation.

Matthew Henry's Commentary

Genesis 24:29-53

_ _ We have here the making up of the marriage between Isaac and Rebekah. It is related very largely and particularly, even to the minute circumstances, which, we should think, might have been spared, while other things of great moment and mystery (as the story of Melchizedek) are related in few words. Thus God conceals that which is curious from the wise and prudent, reveals to babes that which is common and level to their capacity (Matthew 11:25), and rules and saves the world by the foolishness of preaching, 1 Corinthians 1:21. Thus also we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence and other graces; for the scripture was not intended for the use of philosophers and statesmen only, but to make us all wise and virtuous in the conduct of ourselves and families. Here is,

_ _ I. The very kind reception given to Abraham's servant by Rebekah's relations. Her brother Laban went to invite and conduct him in, but not till he saw the ear-rings and the bracelets upon his sister's hands, Genesis 24:30. “O,” thinks Laban, “here is a man that there is something to be got by, a man that is rich and generous; we will be sure to bid him welcome!” We know so much of Laban's character, by the following story, as to think that he would not have been so free of his entertainment if he had not hoped to be well paid for it, as he was, Genesis 24:53. Note, A man's gift maketh room for him (Proverbs 18:16), which way soever it turneth, it prospereth, Proverbs 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Genesis 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Genesis 24:28) or the gracious words which proceeded out of his mouth, they concluded him a good man, and therefore blessed of the Lord. Note, Those that are blessed of God should be welcome to us. It is good owning those whom God owns. 2. The entertainment was kind, Genesis 24:32, Genesis 24:33. Both the house and stable were well furnished, and Abraham's servant was invited to the free use of both. Particular care was taken of the camels; for a good man regardeth the life of his beast, Proverbs 12:10. If the ox knows his owner to serve him, the owner should know his ox to provide for him that which is fitting for him.

_ _ II. The full account which he gave them of his errand, and the court he made to them for their consent respecting Rebekah. Observe,

_ _ 1. How intent he was upon his business; though he had come off a journey, and come to a good house, he would not eat, till he had told his errand, Genesis 24:33. Note, The doing of our work, and the fulfilling of our trusts, either for God or man, should be preferred by us before our necessary food: it was our Saviour's meat and drink, John 4:34.

_ _ 2. How ingenious he was in the management of it; he approved himself, in this matter, both a prudent man and a man of integrity, faithful to his master by whom he was trusted, and just to those with whom he now treated.

_ _ (1.) He gives a short account of the state of his master's family, John 4:34-36. He was welcome before, but we may suppose him doubly welcome when he said, I am Abraham's servant. Abraham's name, no doubt, was well known among them and respected, and we might suppose them not altogether ignorant of his state, for Abraham knew theirs, Genesis 22:20-24. Two things he suggests, to recommend his proposal: — [1.] That his master Abraham, through the blessing of God, had a very good estate; and, [2.] That he had settled it all upon Isaac, for whom he was now a suitor.

_ _ (2.) He tells them the charge his master had given him, to fetch a wife for his son from among his kindred, with the reason of it, Genesis 24:37, Genesis 24:38. Thus he insinuates a pleasing hint, that, though Abraham had removed to a country at so great a distance, yet he still retained the remembrance of his relations that he had left behind, and a respect for them. The highest degrees of divine affection must not divest us of natural affection. He likewise obviates an objection, That, if Isaac were deserving, he needed not send so far off for a wife: why did he not marry nearer home? “For a good reason,” says he; “my master's son must not match with a Canaanite.” He further recommends his proposal, [1.] From the faith his master had that it would succeed, Genesis 24:40. Abraham took encouragement from the testimony of his conscience that he walked before God in a regular course of holy living, and thence inferred that God would prosper him; probably he refers to that covenant which God had made with him (Genesis 17:1), I am God, all-sufficient, walk before me. Therefore, says he the God before whom I walk will send his angel. Note, While we make conscience of our part of the covenant, we may take the comfort of God's part of it; and we should learn to apply general promises of particular cases, as there is occasion. [2.] From the care he himself had taken to preserve their liberty of giving or refusing their consent, as they should see cause, without incurring the guilt of perjury (Genesis 24:39-41), which showed him, in general, to be a cautious man, and particularly careful that their consent might not be forced, but be either free or not at all.

_ _ (3.) He relates to them the wonderful concurrence of providences, to countenance and further the proposal, plainly showing the finger of God in it. [1.] He tells them how he had prayed for direction by a sign, Genesis 24:42-44. Note, It is good dealing with those who be prayer take God along with them in their dealings. [2.] How God had answered his prayer in the very letter of it. Though he did but speak in his heart (Genesis 24:45), which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer and designedly humoured it. “No,” says he, “I spoke it in my heart, so that none heard it but God, to whom thought are word, and from him the answer came,” Genesis 24:46, Genesis 24:47. [3.] How he had immediately acknowledged God's goodness to him therein, leading him, as he here expresses it, in the right way. Note, God's way is always the right way (Psalms 107:7), and those are well led whom he leads.

_ _ (4.) He fairly refers the matter to their consideration, and waits their decision (Genesis 24:49): “If you will deal kindly and truly with my master, well and good: if you will be sincerely kind, you will accept the proposal, and I have what I came for; if not, do not hold me in suspense.” Note, Those who deal fairly have reason to expect fair dealing.

_ _ (5.) They freely and cheerfully close with the proposal upon a very good principle (Genesis 24:50): “The thing proceedeth from the Lord, Providence smiles upon it, and we have nothing to say against it.” They do not object distance of place, Abraham's forsaking them, or his having no land in possession, but person estate only: they do not question the truth of what this man said; but, [1.] They trust much to his integrity. It were well if honesty did so universally prevail among men that it might be as much an act of prudence as it is of good nature to take a man's word. [2.] They trust more to God's providence, and therefore by silence give consent, because it appears to be directed and disposed by Infinite Wisdom. Note, A marriage is then likely to be comfortable when it appears to proceed from the Lord.

_ _ (6.) Abraham's servant makes a thankful acknowledgment of the good success he had met with, [1.] To God: He worshipped the Lord, Genesis 24:52. Observe, First, As his good success went on, he went on to bless God. Those that pray without ceasing should in every thing give thanks, and own God in every step of mercy. Secondly, God sent his angel before him, and so gave him success, Genesis 24:7, Genesis 24:40. But when he has the desired success, he worships God, not the angel. Whatever benefit we have by the ministration of angels, all the glory must be given to the Lord of the angels, Revelation 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Genesis 24:53. He presented her, and her mother, and brother, with many precious things, both to give a real proof of his master's riches and generosity and in gratitude for their civility to him, and further to ingratiate himself with them.

John Wesley's Explanatory Notes

Genesis 24:29

We have here the making up of the marriage between Isaac and Rebekah, related largely and particularly. Thus we are directed to take notice of God's providence in the little common occurrences of human life, and in them also to exercise our own prudence, and other graces: for the scripture was not intended only for the use of philosophers and statesmen, but to make us all wise and virtuous in the conduct of ourselves and families.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance

Genesis 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.
Genesis 24:60 And they blessed Rebekah, and said unto her, Thou [art] our sister, be thou [the mother] of thousands of millions, and let thy seed possess the gate of those which hate them.
Genesis 29:5 And he said unto them, Know ye Laban the son of Nahor? And they said, We know [him].
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Gn 24:55, 60; 29:5.

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