Genesis 24:65

KJV

For she [had] said unto the servant, What man [is] this that walketh in the field to meet us? And the servant [had] said, It [is] my master: therefore she took a vail, and covered herself.

KJV (with Strong's)

For she had said {H559} unto the servant {H5650}, What {H4310} man {H376} is this {H1976} that walketh {H1980} in the field {H7704} to meet us {H7125}? And the servant {H5650} had said {H559}, It is my master {H113}: therefore she took {H3947} a vail {H6809}, and covered herself {H3680}.

Complete Jewish Bible

She said to the servant,"Who is this man walking in the field to meet us?"When the servant replied, "It's my master," she took her veil and covered herself.

Berean Standard Bible

and asked the servant, “Who is that man in the field coming to meet us?” “It is my master,” the servant answered. So she took her veil and covered herself.

American Standard Version

And she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my master: and she took her veil, and covered herself.

Commentary

### SUMMARY
Genesis 24:65 captures the pivotal moment of Rebekah's arrival in Canaan and her initial encounter with Isaac. As she identifies the man approaching them in the field as her future husband, Rebekah immediately takes a veil and covers herself, a deeply significant cultural gesture that communicates modesty, humility, and a reverent readiness to enter into the divinely ordained marital covenant.

### CONTEXT
* **Literary Context:** Genesis chapter 24 is a masterpiece of narrative theology, meticulously detailing Abraham's final act of faith in securing a wife for Isaac from his own kindred, rather than from the Canaanites. The entire chapter functions as a testament to divine providence, with Abraham's trusted servant acting as the primary agent of God's will. The narrative builds suspense through the servant's journey, his prayer for a sign, Rebekah's providential appearance, and her family's eventual consent. Verse 65 marks the climactic culmination of this journey, bringing the two central figures of the patriarchal covenant, Isaac and Rebekah, face-to-face for the first time, thereby setting the stage for the continuation of God's promises through their lineage.
* **Historical & Cultural Context:** Marriage in the ancient Near East was primarily an arranged affair, often involving extensive negotiations between families, as seen earlier in [Genesis 24:50-51](/genesis/24-50-51 "Laban and Bethuel's Response to the Servant"). The role of the "servant" (Hebrew: *ʻebed*) was crucial, acting as a trusted emissary for the patriarch. Veiling was a widespread cultural practice, particularly for women, and carried various meanings depending on the context. In this specific scenario, a woman veiling herself upon meeting her prospective husband for the first time was a powerful non-verbal communication of modesty, respect, humility, and an acknowledgment of the solemnity and new status associated with marriage. It signified her transition from her father's household to her husband's, and her acceptance of her new role within the covenantal union.
* **Key Themes:** This verse, within the broader narrative of [Genesis 24](/genesis/24 "Genesis 24 - Isaac and Rebekah"), powerfully underscores several key themes. Foremost is **Divine Providence**, as God meticulously orchestrates every detail of Isaac and Rebekah's union, fulfilling His promise to Abraham. The servant's prayer and the subsequent events clearly demonstrate God's guiding hand, as highlighted in [Genesis 24:27](/genesis/24-27 "The Servant's Praise for God's Guidance"). Another significant theme is **Covenant Fidelity**, as Abraham's desire for Isaac to marry within his family lineage reflects his commitment to the covenant promises. Rebekah's immediate and respectful response also introduces the theme of **Humility and Modesty** in the face of significant life transitions, particularly within the sacred context of marriage.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **man (Hebrew, _ʼîysh'_):** This word refers to a man as an individual or a male person. Rebekah's question "What man is this..." uses this term to inquire about the identity of the approaching figure, emphasizing her curiosity about this specific individual rather than just a generic person.
* **walketh (Hebrew, _hâlak'_):** A primitive root meaning "to walk" with a wide range of applications, both literal and figurative. Here, it literally describes Isaac's movement in the field, but it can also imply his purposeful presence or even his meditative stroll, as suggested by [Genesis 24:63](/genesis/24-63 "Isaac's Meditation at Eventide").
* **covered herself (Hebrew, _kâçâh'_):** A primitive root meaning "to plump, i.e. fill up hollows; by implication, to cover (for clothing or secrecy)." This action signifies a complete covering, not merely a light drape, emphasizing the thoroughness of Rebekah's act of concealment and self-presentation.

#### Verse Breakdown
* **"For she had said unto the servant, What man is this that walketh in the field to meet us?"**: As the caravan approaches, Rebekah's keen observation and curiosity are evident. Her direct question to the servant indicates her awareness of the significant moment and her desire to identify the man who has come out to meet them, setting the stage for the revelation of Isaac's identity.
* **"And the servant had said, It is my master:"**: The servant's immediate and unequivocal identification of Isaac as "my master" is crucial. This declaration not only reveals Isaac's identity but also his status and authority, prompting Rebekah's subsequent, culturally appropriate response. The term "master" (Hebrew: *ʼâdôwn*) here denotes Isaac's position as the head of Abraham's household and the heir to the covenant promises.
* **"therefore she took a vail, and covered herself."**: This is the climactic action of the verse. Upon learning the identity of her prospective husband, Rebekah's immediate response is to take a *tsâʻîyph* (veil) and cover herself. This act was a profound gesture of modesty, humility, and respect in ancient Near Eastern culture, signifying her deference to her future husband and her readiness to enter into the marital covenant and her new role within his household.

#### Literary Devices
The passage makes effective use of **Symbolism**, primarily through the act of veiling. Rebekah's veil (Hebrew: *tsâʻîyph*) is not merely an article of clothing but a powerful symbol of her modesty, humility, and respectful submission to her future husband. It visually communicates her readiness to transition from her maiden status to that of a wife, accepting her new role and the covenantal responsibilities that come with it. Furthermore, the narrative employs **Narrative Climax**, as this verse represents the culmination of the entire chapter's journey, bringing the two main characters together after a long and divinely guided process. The immediate, decisive action of Rebekah underscores the significance of this meeting and her understanding of its profound implications.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 24:65 serves as a powerful illustration of divine providence culminating in the formation of a covenantal family. The entire chapter showcases God's meticulous hand in guiding the servant to Rebekah and bringing her to Isaac, ensuring the continuation of the Abrahamic covenant through the divinely chosen lineage. Rebekah's immediate and respectful act of veiling underscores the reverence and seriousness with which ancient cultures, and implicitly, God's people, approached the sacred institution of marriage, viewing it as a foundational covenant. This moment highlights the themes of obedience to God's leading, the importance of preparation for significant life commitments, and the beauty of humility and respect in human relationships.

* [Genesis 24:27](/genesis/24-27 "The Servant's Recognition of God's Guidance") - The servant acknowledges God's faithful leading in his mission.
* [Proverbs 31:10](/proverbs/31-10 "The Virtuous Wife") - Reflects the value of a virtuous woman, whose character is more precious than jewels, aligning with Rebekah's respectful demeanor.
* [Ephesians 5:22-24](/ephesians/5-22-24 "Wives and Husbands in Christ") - Though a New Testament passage, it speaks to the principles of respect and submission within marriage, echoing the cultural significance of Rebekah's gesture.

### REFLECTION AND APPLICATION
Rebekah's immediate and intentional action in Genesis 24:65 offers timeless principles for believers today, even as cultural practices evolve. Her humility and reverence in the face of a momentous life transition—meeting her future husband—challenge us to approach our own significant commitments, particularly those with spiritual implications like marriage, vocational calling, or covenant relationships within the church, with similar intentionality, seriousness, and a spirit of honor. This passage encourages us to cultivate a posture of humility and respect in all our interactions, recognizing the dignity of others and the sacredness of relationships. It reminds us that true preparation for life's significant moments often involves an inner disposition of readiness and reverence, rather than merely external displays. How might we, in our contemporary context, embody the spirit of modesty and respect that Rebekah demonstrated, especially in forming new relationships or entering into sacred commitments?

#### Questions for Reflection
* **How does Rebekah's immediate response to Isaac's identity reflect her character and understanding of her new role?**
* **In what ways can we, like Rebekah, demonstrate humility and respect when entering into significant new relationships or commitments?**
* **Beyond external customs, what internal attitudes of reverence and preparation should characterize a believer's approach to marriage or other sacred covenants?**
* **How does the divine orchestration of Isaac and Rebekah's union encourage us to trust God's providence in our own lives and relationships?**

### FAQ
**Why did Rebekah take a veil and cover herself?**

Answer: Rebekah's act of veiling was a customary cultural practice in the ancient Near East, signifying modesty, humility, and profound respect, especially when a woman was meeting her prospective husband for the first time. It also symbolized her readiness and acceptance of the impending marital covenant and her new status as a wife, transitioning from her father's household to Isaac's.

**What was the significance of the "vail" (Hebrew *tsâʻîyph*)?**

Answer: The *tsâʻîyph* was a substantial head covering or cloak that typically covered much of the face and body. Its significance lay in visually communicating the wearer's humility, deference, and modesty, particularly in formal or highly significant encounters like the first meeting between a bride and groom. It was a public declaration of her respectful posture and her acceptance of the union.

**Does Rebekah's veiling imply that all women should veil today?**

Answer: While the specific cultural practice of veiling is not a universal requirement for Christian women today, the underlying principles of modesty, humility, and respect that Rebekah's action represented are timeless virtues. Believers are called to express these principles in culturally appropriate ways that honor God and others, rather than strictly adhering to ancient customs that may not carry the same meaning in contemporary contexts. The emphasis is on the heart attitude of reverence and humility, which can be expressed in various ways.

**What does Isaac's presence in the field signify in this encounter?**

Answer: [Genesis 24:63](/genesis/24-63 "Isaac Meditating in the Field") states that Isaac "went out to meditate in the field at the eventide." His presence there suggests a posture of prayer, reflection, or anticipation, indicating his readiness and spiritual preparation for the arrival of his bride. It paints a picture of a man attuned to God's leading, mirroring the providential journey of Rebekah.

### CHRIST-CENTERED FULFILLMENT
The narrative of Isaac and Rebekah beautifully prefigures the relationship between Christ and His Church. Just as Abraham, representing God the Father, sent his trusted servant (a type of the Holy Spirit) to find a bride for his beloved son Isaac, so too has God the Father sent the Holy Spirit to gather and prepare a bride, the Church, for His Son, Jesus Christ. Rebekah's journey from a distant land to meet a groom she had not yet seen, and her act of veiling in reverence upon His approach, powerfully foreshadows the Church's journey of faith toward Christ. The Church, as the bride of Christ, is called to prepare herself in holiness and humility, eagerly awaiting the glorious return of her Groom, adorned in righteousness, ready for the eternal covenant union, as described in [Revelation 19:7-8](/revelation/19-7-8 "The Marriage Supper of the Lamb"). This divine romance culminates in the ultimate union of Christ and His redeemed people, a fulfillment of the covenant promises initiated in Genesis and brought to perfection in the New Jerusalem (see [Revelation 21:2](/revelation/21-2 "The New Jerusalem, the Bride")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Timothy 2:9

¶ In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

1 Corinthians 11:5

But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: for that is even all one as if she were shaven.

1 Corinthians 11:6

For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

1 Corinthians 11:10

For this cause ought the woman to have power on [her] head because of the angels.

Genesis 20:16

And unto Sarah he said, Behold, I have given thy brother a thousand [pieces] of silver: behold, he [is] to thee a covering of the eyes, unto all that [are] with thee, and with all [other]: thus she was reproved.