What number verse is Genesis 24:38 in the Bible?

Genesis 24:38 is the 630th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 24:38 sits at position 630.

Translation

King James Version

But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.

Ask

KJV (with Strong's)

But ^H518 thou shalt go ^H3212 unto my father's ^H1 house ^H1004, and to my kindred ^H4940, and take ^H3947 a wife ^H802 unto my son ^H1121.

Ask

Complete Jewish Bible

rather, you are to go to my father's house, to my kinsmen, to choose a wife for my son.'

Ask

Berean Standard Bible

but you shall go to my father’s house and to my kindred to take a wife for my son.’

Ask

American Standard Version

but thou shalt go unto my father’s house, and to my kindred, and take a wife for my son.

Ask

World English Bible Messianic

but you shall go to my father’s house, and to my relatives, and take a wife for my son.’

Ask

Geneva Bible (1599)

But thou shalt go vnto my fathers house and to my kinred, and take a wife vnto my sonne.

Ask

Young's Literal Translation

If not--unto the house of my father thou dost go, and unto my family, and thou hast taken a wife for my son.

Ask

Study This Verse

SUMMARY

Genesis 24:38 records Abraham's precise directive to his most trusted servant, commissioning him to secure a wife for his son, Isaac. This instruction explicitly forbids choosing a bride from the local Canaanite population, instead mandating a return to Abraham's ancestral homeland and his extended family. This command underscores Abraham's profound dedication to preserving the purity of the covenant lineage and ensuring Isaac's marriage would align with God's divine promises, thereby setting the crucial narrative trajectory for the servant's consequential journey.

CONTEXT

Literary Context: Genesis 24:38 is a direct command from Abraham, delivered to his unnamed senior servant, traditionally identified as Eliezer of Damascus. This verse is situated within the longest chapter in Genesis, entirely dedicated to the search for Isaac's wife. It follows Abraham's solemn oath administered to his servant, prohibiting him from taking a wife for Isaac from the daughters of the Canaanites (Genesis 24:2-4). Verse 38 reiterates and clarifies this negative injunction with a positive command, specifying the exact geographical and familial origin for Isaac's future bride. The meticulous detail of Abraham's instructions highlights the immense spiritual and familial importance of this marriage, as it is crucial for the continuation of God's covenant promises to Abraham, particularly regarding his numerous descendants and their inheritance of the promised land. The servant's subsequent journey and the divine guidance he experiences (as seen in Genesis 24:7) demonstrate the profound reliance on God's providence even amidst meticulous human planning.
Historical & Cultural Context: In the ancient Near East, marriage was rarely a matter of individual romantic choice but rather a strategic alliance between families, often arranged by parents or patriarchs. Lineage, social status, and preservation of family heritage were paramount. Intermarriage with foreign peoples, especially those with different religious practices, was generally discouraged or forbidden, as it could compromise familial identity, introduce foreign deities, and dilute cultural distinctiveness. Abraham's concern about Isaac marrying a Canaanite woman reflects this cultural norm, but it is elevated to a theological imperative. The Canaanites were known for their idolatrous and morally corrupt practices, which would later be explicitly condemned by God in the Mosaic Law. Abraham's insistence on a bride from his "father's house" (Mesopotamia, specifically Haran, where Abraham's brother Nahor resided) ensured not only familial compatibility but also a shared heritage of monotheistic worship, or at least a family less steeped in the pervasive idolatry of Canaan.
Key Themes: This chapter, and specifically this verse, contributes significantly to several overarching themes in Genesis. Firstly, it underscores the theme of covenant faithfulness and preservation. Abraham's primary concern is to ensure the spiritual purity of the lineage through which God's promises will be fulfilled, preventing the introduction of idolatry into the covenant family. Secondly, it highlights divine providence and guidance in human affairs. Despite Abraham's detailed instructions and the servant's diligent efforts, the narrative consistently emphasizes God's active role in orchestrating the events, particularly in leading the servant to Rebekah (Genesis 24:27). Thirdly, the passage emphasizes the importance of heritage and family continuity. The return to Abraham's "father's house" signifies the enduring bonds of kinship and the desire to maintain a connection to ancestral origins, ensuring the transmission of faith and values across generations. Finally, the entire endeavor is crucial for the fulfillment of the "seed" promise given to Abraham, as Isaac is the promised son through whom the lineage of blessing will continue, making the choice of his wife directly impactful on the integrity and continuity of this divinely ordained line.

EXPOSITION AND ANALYSIS

Genesis 24:38 states, "But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son." This seemingly straightforward command from Abraham to his servant is laden with theological and historical significance, outlining the precise parameters for the continuation of the covenant line.

Key Word Analysis

go (Hebrew, yâlak', H3212): This primitive root signifies not merely physical movement but often implies a purposeful, directed journey. In this context, it emphasizes the servant's active commission to embark on a significant expedition, not just to wander, but to proceed with a specific divine and familial objective. It highlights the intentionality and obedience required for the mission.
father's house (Hebrew, ʼâb H1, bayith, H1): The combination of ʼâb (father) and bayith (house) refers not simply to a physical dwelling but encompasses the entire patriarchal family unit, including its traditions, values, and religious practices. It denotes the ancestral home and the extended family network, signifying the source of Abraham's own heritage and the desired spiritual and cultural environment for Isaac's future spouse. This phrase underscores the deep importance of familial and spiritual continuity.
kindred (Hebrew, mishpâchâh', H4940): Derived from a root meaning "to smooth" or "to be well-arranged," mishpâchâh denotes a family, a circle of relatives, or by extension, a tribe or people. Its inclusion alongside "father's house" reinforces the emphasis on finding a bride from Abraham's broader familial and tribal group, ensuring shared lineage, cultural norms, and religious understanding, which were paramount for maintaining the distinctiveness of the covenant family.

Verse Breakdown

"But thou shalt go unto my father's house,": This clause establishes the primary destination and the nature of the mission. The "but" serves as a strong contrast to the preceding negative command (not taking a Canaanite wife), emphasizing the positive alternative. The servant is commanded to undertake a journey specifically to Abraham's ancestral home, highlighting the importance of heritage and familial connection in the selection of Isaac's bride. This was not a casual suggestion but a direct, binding imperative.
"and to my kindred,": This phrase further specifies the pool from which the wife is to be chosen, reinforcing the familial ties. It expands the scope beyond just the immediate "father's house" to include the broader network of relatives, ensuring a deeper connection to Abraham's origins and a shared cultural and perhaps spiritual background, which was crucial for the integrity of the covenant line.
"and take a wife unto my son.": This final clause states the ultimate objective of the journey: to procure a wife for Isaac. The verb "take" (Hebrew: lâqach) implies an active selection and acquisition, not merely a passive discovery. This highlights the deliberate and purposeful nature of the mission, emphasizing that the choice of Isaac's spouse was a matter of profound significance for the future of God's promises.

Literary Devices

The verse employs several significant literary devices. The most prominent is the Imperative Mood, as Abraham issues a direct, non-negotiable command ("thou shalt go... and take"). This highlights his authority and the critical importance he places on this mission. There is also a subtle use of Repetition and Emphasis through the pairing of "my father's house" and "my kindred." While distinct, these phrases overlap in meaning, creating a rhetorical emphasis on the specific, non-Canaanite origin of Isaac's bride, underscoring the necessity of familial and spiritual purity. Furthermore, the entire directive serves as Foreshadowing, laying down principles that anticipate later Mosaic Law prohibitions against intermarriage with pagan nations (Deuteronomy 7:3-4), demonstrating a consistent divine concern for the spiritual integrity of God's people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Abraham's directive in Genesis 24:38 is deeply rooted in his understanding of God's covenant promises and his responsibility to preserve the spiritual integrity of his lineage. His insistence on a bride from his own people, rather than the Canaanites, was not merely a cultural preference but a theological imperative to safeguard the "seed" through whom all nations would ultimately be blessed. This concern for spiritual purity in marriage foreshadows the later, more explicit prohibitions in the Mosaic Law against intermarriage with those outside the covenant, demonstrating a consistent divine principle across redemptive history. It underscores the belief that marriage is not merely a personal union but a foundational institution with profound implications for the spiritual heritage of future generations and the unfolding of God's redemptive plan.

Genesis 12:1-3 - God's initial covenant with Abraham, which forms the basis for Abraham's concern for the purity of his lineage.
Deuteronomy 7:3-4 - Later Mosaic Law explicitly forbidding intermarriage with foreign nations, reflecting the same divine concern for spiritual integrity seen in Abraham's command.
Genesis 24:7 - Abraham's profound trust in God's providential guidance, even as he gives specific human instructions, highlighting the interplay of divine sovereignty and human responsibility.

REFLECTION AND APPLICATION

Genesis 24:38 provides enduring wisdom for believers navigating significant life decisions, especially marriage. Abraham's meticulous care in selecting a spouse for Isaac, one who would align with the covenant and preserve the spiritual heritage, serves as a powerful model. It challenges us to approach our own choices, particularly in matters of partnership, with intentionality, prayer, and a deep consideration of spiritual compatibility and shared values rooted in faith. The passage reminds us that marriage is not just a personal affair but a spiritual union with implications for our walk with God and the legacy we pass on. Just as Abraham sought to protect the purity of the covenant line, we are called to make choices that honor our faith, contribute to a godly household, and ensure that our relationships are built on foundations that glorify God. The servant's diligent obedience to Abraham's specific instructions, coupled with his reliance on God's leading, encourages us to trust in God's providential hand when we align our decisions with His principles, knowing that He directs the steps of those who commit their way to Him (Proverbs 3:5-6).

Questions for Reflection

How does Abraham's concern for Isaac's marriage reflect his understanding of God's covenant promises, and how might this inform our own approach to significant life decisions?
In what ways can we, like Abraham's servant, demonstrate both diligent obedience to biblical principles and profound trust in God's providential guidance in our lives?
What does this passage teach us about the importance of spiritual compatibility and shared values in marriage, and how can we apply these principles in a contemporary context?

FAQ

Why was Abraham so insistent that Isaac not marry a Canaanite woman?

Answer: Abraham's insistence stemmed from his unwavering commitment to the covenant God had established with him, which promised a great nation and a blessing to all peoples through his descendants (Genesis 12:1-3). Marrying a Canaanite would have introduced idolatry, pagan practices, and a fundamentally different worldview into the covenant lineage, threatening the spiritual purity and distinctiveness of the family through whom God's promises were to be fulfilled. It was a matter of preserving the integrity of the "seed" and preventing spiritual compromise, a principle later codified in the Mosaic Law's prohibition against intermarriage (Deuteronomy 7:3-4).

What is the significance of returning to "my father's house" and "my kindred"?

Answer: This command emphasizes the profound importance of shared spiritual, cultural, and familial heritage. "Father's house" (Hebrew: beit avi) and "kindred" (Hebrew: mishpachah) refer to Abraham's extended family and ancestral home in Mesopotamia. By seeking a bride from this specific group, Abraham ensured that Isaac's wife would come from a background that shared their faith in the one true God and their cultural values, thereby ensuring the continuity of the covenant promises within a compatible and spiritually aligned environment. It was about finding a partner who understood and upheld the family's unique relationship with God.

Does this passage offer guidance for marriage choices for believers today?

Answer: Yes, while the specific cultural context of arranged marriages and ancient Near Eastern customs differs from modern practices, the underlying principles remain highly relevant. The passage highlights the paramount importance of spiritual compatibility, shared values, and seeking a partner who aligns with one's faith and commitment to God. It encourages believers to seek God's guidance in marriage decisions and to prioritize a spouse who will contribute positively to a godly heritage and spiritual growth, rather than compromising one's spiritual integrity or the spiritual well-being of future generations. The principle is to marry "in the Lord," seeking a partner who shares and strengthens one's devotion to God.

CHRIST-CENTERED FULFILLMENT

The meticulous search for Isaac's bride, as commanded by Abraham in Genesis 24:38, profoundly prefigures the divine plan for Christ and His Church. Isaac, the "son of promise" and Abraham's uniquely "only begotten son" in a spiritual sense, stands as a clear type of Christ, the ultimate Son of God. Abraham's careful selection of a pure bride from his own people for Isaac, ensuring the continuation of the covenant line, beautifully foreshadows God the Father's meticulous preparation of a pure and holy bride for His Son, Jesus Christ—the Church. Just as Isaac's bride, Rebekah, was called out from her family and homeland to join him, the Church is called out from the world to be a holy people, set apart and purified to be the bride of Christ (Ephesians 5:25-27). The entire narrative of Abraham's lineage, secured through Isaac's divinely guided marriage, ultimately culminates in the birth of Jesus Christ, the promised "Seed" through whom all the nations of the earth are blessed (Genesis 22:18; Galatians 3:16). Thus, Abraham's profound concern for Isaac's wife directly contributes to the unfolding of God's redemptive plan, culminating in the eternal union of Christ and His Church, celebrated in the "marriage supper of the Lamb" (Revelation 19:7-9).

Copy as

Commentary on Genesis 24 verses 29–53

29 ¶ And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.

30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.

31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.

32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.

33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.

34 And he said, I am Abraham's servant.

35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.

36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.

37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:

38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.

39 And I said unto my master, Peradventure the woman will not follow me.

40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:

41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:

43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.

45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.

48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.

49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.

50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.

51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.

52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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 (Mat 11:25), and rules and saves the world by the foolishness of preaching, Co1 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, Gen 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, Gen 24:53. Note, A man's gift maketh room for him (Pro 18:16), which way soever it turneth, it prospereth, Pro 17:8. 1. The invitation was kind: Come in, thou blessed of the Lord, Gen 24:31. They saw he was rich, and therefore pronounced him blessed of the Lord; or, perhaps, because they heard from Rebekah (Gen 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, Gen 24:32, Gen 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, Pro 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, Gen 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, Joh 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, Joh 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, Gen 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, Gen 24:37, Gen 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, Gen 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 (Gen 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 (Gen 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, Gen 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 (Gen 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," Gen 24:46, Gen 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 (Psa 107:7), and those are well led whom he leads.

(4.)He fairly refers the matter to their consideration, and waits their decision (Gen 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 (Gen 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, Gen 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, Gen 24:7, Gen 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, Rev 22:9. [2.] He pays his respects to the family also, and particularly to the bride, Gen 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–53. Public domain.

Copy as

John ChrysostomAD 407

HOMILIES ON GENESIS 48.21

See how the servant narrates everything to them with precision: “I am servant of that man Abraham,” he says, “whom you know; so, learn that he enjoyed such blessing from the Lord of all as to arrive at great wealth.” Then, to teach them the abundance of his wealth, he said, “Sheep and cattle, silver and gold, male and female servants, camels and asses” came his way. Take heed, you people of wealth, you who acquire such and such acres of land day in and day out, building baths and walkways and splendid buildings—see in what lay the good man’s riches: no property, no buildings, no empty display of luxury, but rather sheep and cattle, camels and asses, servants male and female. The text added in another place that they were all born in the household, so that you could learn how Abraham gained so many servants. “So this master of mine came into such great wealth and enjoyed great favor from on high; when he had reached old age Sarah bore him a son, and, having this only child, he has already made him heir of everything. He has given him everything he owned.”

John ChrysostomAD 407

HOMILIES ON GENESIS 48.20

Consider … in this instance, I ask you, the servant’s great prudence. What in fact did he say? “I will not eat until I have said my piece.”“Whereas you have made a show of your resources,” he says, “I, for my part, will not attach any importance to resting until I inform you of the reason why I was sent on this mission, why I arrived here from Canaan, and how I was guided to your house. Thus, by learning everything, you will give evidence of your own good dispositions toward my master.”

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Genesis 24:38 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Book

Chapter : Verse

Cross-References

Genesis 24:4
But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
Genesis 31:19
And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.
Genesis 12:1
¶ Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: