Genesis 24:47

Translation
King James Version
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.
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KJV (with Strong's)
And I asked H7592 her, and said H559, Whose daughter H1323 art thou? And she said H559, The daughter H1323 of Bethuel H1328, Nahor's H5152 son H1121, whom Milcah H4435 bare H3205 unto him: and I put H7760 the earring H5141 upon her face H639, and the bracelets H6781 upon her hands H3027.
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Complete Jewish Bible
"I asked her, 'Whose daughter are you?' and she answered, 'The daughter of B'tu'el son of Nachor, whom Milkah bore to him.'Then I put the ring on her nose and the bracelets on her wrists,
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Berean Standard Bible
Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel son of Nahor, whom Milcah bore to him.’ So I put the ring on her nose and the bracelets on her wrists.
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American Standard Version
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 ring upon her nose, and the bracelets upon her hands.
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World English Bible Messianic
I asked her, and said, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ I put the ring on her nose, and the bracelets on her hands.
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Geneva Bible (1599)
Then I asked her, and said, Whose daughter art thou? And she answered, The daughter of Bethuel Nahors sonne, whom Milcah bare vnto him. Then I put the abillement vpon her face, and the bracelets vpon her hands:
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Young's Literal Translation
`And I ask her, and say, Whose daughter art thou? and she saith, Daughter of Bethuel, son of Nahor, whom Milcah hath borne to him, and I put the ring on her nose, and the bracelets on her hands,
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See also
Isaiah 62:3Isaiah 62:5Psalms 45:13Psalms 45:14Genesis 24:22Genesis 24:24Ezekiel 16:10
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Isaac and Rebekah
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In the KJVVerse 639 of 31,102

Study This Verse

SUMMARY

Genesis 24:47 captures a pivotal moment in Abraham's servant's divinely guided quest for Isaac's wife, confirming Rebekah's identity as a direct descendant of Abraham's kin. The servant's diligent inquiry and Rebekah's precise articulation of her lineage—identifying herself as the daughter of Bethuel, Nahor's son, whom Milcah bore unto him—solidify the divine confirmation of God's meticulous providence. This immediate confirmation is followed by the servant's presentation of significant betrothal gifts, an earring and bracelets, signifying the initiation of a serious marital agreement and underscoring God's faithful guidance in securing the covenantal line.

CONTEXT

  • Literary Context: This verse is deeply embedded within the extended narrative of Genesis 24, which details Abraham's solemn mission to secure a wife for his son Isaac from his own kindred in Mesopotamia, rather than from the Canaanites among whom they dwelt. The preceding verses establish the servant's departure, his arrival at Nahor's city, and his fervent prayer for a clear sign to identify God's chosen woman. Rebekah's appearance and her generous act of offering water to the servant and his camels, even drawing water for all ten camels, precisely fulfilled the specific sign the servant had requested (Genesis 24:12-14). Having witnessed this miraculous confirmation, the servant's next logical and crucial step, as depicted in Genesis 24:47, was to ascertain her lineage to ensure she was indeed from Abraham's family, thereby fulfilling the patriarch's strict instructions and oath. Her response directly validates the divine leading, setting the stage for the formal marriage negotiations.

  • Historical & Cultural Context: Marriage in the ancient Near East was not merely a romantic union but a strategic alliance between families, often involving extensive negotiations and the exchange of gifts. The purity of lineage was paramount, especially for a patriarchal family like Abraham's, whose very identity and future were tied to the divine covenant. Abraham's insistence on a bride from his own kin highlights the cultural importance of endogamy—marrying within the family or tribe—to preserve cultural, religious, and genetic continuity. The servant's actions reflect the customs of the time: a trusted servant acting as an emissary, the significance of hospitality (offering water), and the customary presentation of valuable gifts as a sign of serious intent and a preliminary step towards betrothal. These gifts, known as mohar or bride-price, were not simply personal adornments but often substantial tokens of wealth and commitment, signifying the suitor's earnestness and ability to provide.

  • Key Themes: Genesis 24:47 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Foremost is the theme of Divine Providence and Guidance, illustrating God's active, meticulous, and often miraculous involvement in the lives of His covenant people. The detailed fulfillment of the servant's prayer and the precise confirmation of Rebekah's lineage underscore God's sovereign hand in directing human affairs, particularly those crucial to His redemptive plan. Another significant theme is the Covenantal Significance of Lineage. The careful selection of Isaac's bride from Abraham's own family highlights the importance of preserving the purity of the covenantal line, through which God's promises of land, nation, and blessing would be passed down (Genesis 12:1-3). The servant's Faith and Diligence in seeking God's will, coupled with his practical actions, also serves as a model, demonstrating that divine guidance often works in conjunction with human responsibility and careful discernment. The narrative also subtly introduces the theme of Redemptive History, as this union is vital for the continuation of the seed through whom the ultimate Redeemer would come.

EXPOSITION AND ANALYSIS

Genesis 24:47 meticulously records the servant's crucial inquiry and Rebekah's confirming response, immediately followed by the presentation of valuable gifts. This sequence is not merely a transactional account but a deeply significant moment, culturally and theologically, underscoring the servant's faithful adherence to his mission and the swift recognition of divine favor.

Key Word Analysis

  • Daughter (Hebrew, bath', H1323): Derived from the root meaning "to build" (as feminine of bên, "son"), this term signifies not only a female offspring but also, in a wider sense, one who contributes to the building or continuation of a family line. In this context, Rebekah's identification as "the daughter of Bethuel" is paramount, establishing her direct familial connection to Abraham's kin and thus confirming her suitability as a bride for Isaac, who would continue the covenantal lineage. The term emphasizes her role in the perpetuation of the family name and heritage.
  • Bare (Hebrew, yâlad', H3205): A primitive root meaning "to bear young" or "to beget," this verb highlights the act of procreation and the establishment of lineage. When Rebekah states that Milcah "bare unto him" (Bethuel), it precisely defines her mother's role in her birth and her direct, legitimate connection to the family of Nahor. This word underscores the biological and familial authenticity of her claim, which was essential for the servant's verification process, ensuring that the covenantal promises would be passed through a verified and pure line.
  • Earring (Hebrew, nezem', H5141): This term, from an unused root of uncertain meaning, refers to a nose-ring or an earring, both common and valuable forms of adornment in the ancient Near East. The phrase "upon her face" (Hebrew, ʼaph - H639, meaning nose/nostril/face) strongly suggests a nose-ring, a prevalent custom. Regardless of its exact placement, the nezem was a significant piece of jewelry, often made of gold, and its presentation here, alongside the bracelets, marks a formal, public declaration of serious intent, initiating the betrothal process and signifying the suitor's wealth and commitment.

Verse Breakdown

  • "And I asked her, and said, Whose daughter [art] thou?": Following the clear divine sign of Rebekah's exceptional generosity and hospitality, the servant's next logical and essential action was to verify her identity and lineage. This direct inquiry was crucial to ensure she belonged to Abraham's family, as per his oath to Abraham, and was therefore a suitable candidate for the heir of God's covenantal promises. This demonstrates a harmonious blend of faith in divine guidance and practical, diligent verification.
  • "And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him:": Rebekah's precise and detailed response immediately confirmed her direct relation to Abraham's brother Nahor. This specific lineage was the ultimate confirmation the servant sought, validating that God had indeed led him to the designated family. Her answer not only identified her father but also her paternal grandfather (Nahor) and her mother (Milcah), leaving no doubt as to her exact familial connection within Abraham's broader kin. This precision was vital for the servant to fulfill his mission accurately.
  • "and I put the earring upon her face, and the bracelets upon her hands": The immediate presentation of these valuable gifts was a culturally significant act. The earring (likely a nose-ring, given "upon her face") and the bracelets were not merely tokens of thanks but substantial gifts, often made of gold, signifying serious intent and the commencement of a betrothal or a preliminary agreement of marriage. This act sealed the servant's conviction that he had found the right woman and formally initiated the process of seeking her hand for Isaac, marking the transition from divine revelation to human action and commitment.

Literary Devices

The narrative of Genesis 24:47 employs several literary devices to enhance its meaning and impact. Symbolism is prominent, particularly in the gifts given to Rebekah. The golden earring and bracelets are not just adornments; they symbolize the wealth and honor of Isaac's household, the seriousness of the marriage proposal, and the covenantal blessings that accompany the chosen line. They are tangible tokens of the spiritual and material inheritance she is invited to share. The entire episode also functions as Narrative Progression, meticulously moving the plot forward from the servant's prayer to the divine confirmation and the initiation of the betrothal. Each step, from the drawing of water to the identification of lineage and the giving of gifts, builds sequentially, demonstrating a divinely orchestrated plan unfolding through human agency. Furthermore, the precise details of Rebekah's lineage provide Verisimilitude, lending credibility and historical realism to the account, grounding the divine intervention in the specifics of human family structures and cultural practices.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 24:47 is a profound testament to God's active and detailed involvement in the lives of His people, particularly in matters crucial to His covenantal plan. The meticulous alignment of the servant's prayer, Rebekah's actions, and her precise lineage powerfully illustrates divine providence. God's faithfulness in guiding the servant to the exact family, ensuring the purity of the covenantal line for Isaac, underscores His commitment to upholding His promises across generations. This passage teaches that God is intimately concerned with the details of our lives, even in seemingly ordinary interactions, and that His sovereign will works in tandem with human diligence and obedience.

REFLECTION AND APPLICATION

Genesis 24:47 offers profound insights into how God guides His people, providing a timeless model for discerning and responding to divine direction. Just as Abraham's servant diligently sought and received clear guidance in a matter of immense importance for the covenant, we are encouraged to trust in God's meticulous providence for our own lives, particularly in significant decisions like career, relationships, or ministry. This passage reminds us to seek God's will with earnest prayer, expectant faith, and practical diligence, recognizing that His hand is at work even in the smallest details. Furthermore, the servant's immediate and generous action upon receiving confirmation highlights the importance of responding to divine guidance with faith and obedience. His willingness to act decisively, even before the full picture was clear, demonstrates a trust that God would continue to open doors as he stepped forward. This narrative encourages us to move forward in faith, knowing that God's leading is reliable and His purposes will prevail, much like Abraham's initial call to follow God's direction into an unknown land.

Questions for Reflection

  • In what areas of your life are you currently seeking God's specific guidance, and how does the servant's diligent approach in Genesis 24 inspire your own prayer and action?
  • How does the detailed nature of God's providence in this passage encourage you to trust Him with the "small details" as well as the "big decisions" in your life?
  • What "earrings and bracelets"—acts of commitment or obedience—might God be calling you to offer in response to His confirmed leading in your life?
  • How can you balance fervent prayer for divine direction with practical, diligent steps in your pursuit of God's will?

FAQ

Why was Rebekah's lineage so important to the servant?

Answer: Rebekah's lineage was crucial because Abraham had made his servant swear an oath not to take a wife for Isaac from among the Canaanites, but specifically from his own country and kindred (Genesis 24:3-4). Confirming Rebekah's direct relation to Abraham's brother Nahor ensured she was from the designated family, thus fulfilling the servant's solemn oath and preserving the purity of the covenantal line through which God's promises to Abraham would be passed down to Isaac and future generations. It was a matter of divine command and covenantal integrity.

What was the significance of the earring and bracelets given to Rebekah?

Answer: These were not merely casual gifts but highly significant tokens of serious intent, often signifying the beginning of a betrothal or a preliminary agreement for marriage in ancient Near Eastern culture. Their value, likely being made of gold, indicated the wealth and seriousness of the suitor (Isaac, through his servant) and served as a tangible expression of commitment. Their immediate presentation after confirming Rebekah's identity initiated the formal process of seeking her hand in marriage, moving the divine leading into a concrete, culturally recognized act of engagement. This act was a public declaration of the servant's conviction that he had found the chosen bride.

CHRIST-CENTERED FULFILLMENT

The narrative of Abraham's servant seeking a bride for Isaac, culminating in the confirmation of Rebekah's identity and the giving of gifts, beautifully foreshadows Christ's relationship with His Church. Isaac, the promised heir through whom the covenantal blessings flow, awaits his bride, much as Christ, the ultimate heir of all things (Hebrews 1:2), awaits His Church. The servant, guided by God and bearing gifts, serves as a powerful type of the Holy Spirit, who is sent by the Father to seek and prepare a bride (the Church) for the Son. The Spirit adorns the Church with spiritual gifts (1 Corinthians 12:4-11) and draws believers to Christ (John 16:13-14), testifying of Him and making Him known. Rebekah's willing acceptance of the gifts and her subsequent departure from her home to meet Isaac mirrors the Church's response to Christ's call, leaving the old life behind to be united with her heavenly Bridegroom (Ephesians 5:25-27). This ancient story, therefore, ultimately points to God's eternal plan to gather a people for Himself, united with His Son in a glorious and everlasting covenant.

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Commentary on Genesis 24 verses 29–53

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.
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Ephrem the SyrianAD 373
The servant swore the oath to his master and went off with many choice gifts. He sat beside a well, prayed and asked for a sign. Even though he rejoiced in the sign that came to him, he still waited to see whether she was from [Abraham’s] tribe. When he learned that she was the daughter of Bethuel, the son of Nahor, he praised God and went and stayed in their house.
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.
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