TRV
Translation
King James Version
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.
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.
World English Bible Messianic
She said to the servant, “Who is the man who is walking in the field to meet us?” The servant said, “It is my master.” She took her veil, and covered herself.
Geneva Bible (1599)
(For shee had sayde to the seruant, Who is yonder man, that commeth in the fielde to meete vs? and the seruant had said, It is my master) So she tooke a vaile, and couered her.
Young's Literal Translation
and she saith unto the servant, `Who is this man who is walking in the field to meet us?' and the servant saith, `It is my lord;' and she taketh the veil, and covereth herself.
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In the KJVVerse 657 of 31,102
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Commentary on Genesis 24 verses 62–67
62 ¶ And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.
63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.
64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
65 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.
66 And the servant told Isaac all things that he had done.
67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.
Isaac and Rebekah are, at length, happily brought together. Observe,
I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, Gen 24:62, Gen 24:63. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet (Hab 2:1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Act 12:12.
II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (Gen 24:64), andtook a veil, and covered herself (Gen 24:65), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day's journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head (Eph 5:24), as Rebekah, signifying it by the veil she put on, Co1 11:10.
III. They were brought together (probably after some further acquaintance), to their mutual comfort, Gen 24:67. Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other (Ecc 7:14), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even an themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 62–67. Public domain.
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TertullianAD 220
ON PRAYER 22.10
However, in regard to those who are betrothed, I can declare and avow this with more than my usual firmness: their heads should be covered from the day when they first trembled at the kiss and handclasp of their future husband. For in these symbols they have pledged every bit of themselves—their life throughout its full development, their flesh throughout their lifetime, their spirit through their understanding [of the contract], their modesty through the exchange of a kiss, their hope through their expectation and their mind through their willingness. For us, Rebekah stands as sufficient example; when her future husband had been pointed out to her, she covered her head with her veil merely because she knew she was to marry him.
Ambrose of MilanAD 397
On Isaac and the Soul
Like Rebecca, who, upon learning that Isaac was coming towards her, descended from the camel and covered herself with a cloak (Genesis 24:65): so too this bridal soul anticipated the marriage insignia, lest she be rejected as not having the bridal garment; or lest she veil her head because of the angels.
JeromeAD 420
Hebrew Questions on Genesis
(Verse 65.) And he took a theristrum, and covered himself. Theristrum is called a cloak, also a type of Arabian garment, with which the women of that province are veiled.
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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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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 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. 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).