And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;
22. a golden ring ] The ring ( nezem) was probably a nose-ring, cf. Gen 24:47. So the Samaritan version here reads “and put it on her nose.” LXX , Lat. inaures = “earrings.”
See for the nezem Pro 11:22, Isa 3:21, Eze 16:12, where in each case a nose-jewel is indicated.
half a shekel weight ] Heb. bea. See Exo 38:26. Half a shekel weighed one quarter of an ounce. There is only mention of one ring, and this is of light weight. The two bracelets weighed 10 shekels, or 5 ounces. These gifts reward her kindness in a lavish manner, and lead up to the request for a lodging at her home. On the shekel, see Gen 20:16, Gen 23:15.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 22. The man took a golden ear-ring] nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated , an ornament for the nose, by Symmachus.
Half a shekel] For the weight of a shekel, See Clarke on Ge 20:16.
And two bracelets] usheney tsemidim. As tsemidim comes from tsamad, to join or couple together, it may very properly mean bracelets, or whatever may clasp round the arms or legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg is generally decorated in this way, and so is the whole arm from the shoulder to the wrist. As these tsemidim were given to Rebekah for her hands, it sufficiently distinguishes them from a similar ornament used for the ankles.
In different parts of the sacred writings there are allusions to ornaments of various kinds still in use in different Asiatic countries. They are of seven different sorts.
1. for the forehead;
2. for the nose;
3. for the ears;
4. for the arms;
5. for the fingers;
6. for the neck and breast;
7. for the ankles.
See Ge 24:22, Ge 24:47; also Eze 16:12; Pr 11:22; Isa 3:21; Ge 35:4; Ex 32:2, Ex 32:3; Job 42:11; Jdg 8:24. The principal female ornaments are enumerated in the third chapter of Isaiah, which are very nearly the same that are in use in Persia and India to the present time.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The man took, i.e. gave to her, (as that word of taking, or receiving, is oft used, as Gen 12:19; Exo 18:12; 29:25; Psa 68:18, compared with Eph 4:8),
a golden earring; so the word signifies, Gen 35:4; Exo 32:2,3. Or, jewels for the forehead, which hung down from the forehead to the nose, or between the eyes. So the word is used, Gen 24:47; Eze 16:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. the man took a golden earring,c.The ring was not for the ear, but the nose the armlets, such asyoung women in Syria and Arabia still appear daily at wells deckedin. They are worn from the elbow to the wrist, commonly made ofsilver, copper, brass, or horn.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, as the camels had done drinking,…. Having had enough to abate their thirst and satisfy them, by means of Rebekah’s drawing water for them:
that the man took a golden earring; out of his pocket, or out of a box or parcel that was upon the camels; it is in the margin of our Bibles, “a jewel for the forehead”; or, as some render it, a “nose jewel” y; and so in Ge 24:47, “an earring upon her face”, or “nose”; and this was a jewel that hung from the forehead upon a lace or ribbon between the eyes down upon the nose; and such the daughters of Sion wore in later times, Isa 3:21; see Eze 16:12; and nose jewels are still in use with the Levant Arabs, as Dr. Shaw z relates. Rauwolff a, who travelled through Mesopotamia and the parts adjacent in 1574, says of the women in those parts that are of greater substance, and have a mind to be richer and finer in their dress, that they wear silver and gold rings in one of their nostrils, wherein are set garnets, turquoise, rubies, and pearls: and in Egypt they wear nose jewels b and small gold rings in their right nostrils, with a piece of coral set in them c and this earring or jewel was
of half a shekel weight; which was eighty barley corns, for a whole shekel weighed one hundred and sixty. The Targum of Jonathan is,
“the weight of a drachma, which was the half of a didrachma or common shekel:”
and two bracelets for her hands, of ten [shekels] weight of gold; a shekel of gold, according to Calmet d, was worth eighteen shillings and three pence of English money, so that ten of them amount to nine pounds two shillings and six pence; according to Waserus e, these made twenty Hungarian pieces of gold, which were worth upwards of ninety pounds of Swiss money. A handsome present this was, and suitable to a virgin. Jarchi and Jonathan allegorize the two bracelets of the two tables of the law, and the ten shekels of the ten commands on them.
y “imponeret naso ejus monile aureum”, Junius & Tremellius. z Travels, p. 241. Ed. 2. a Travels, par. 2. ch. 5. p. 128, 129. b Pitts’s Account of Mahometanism, p. 68. c Egmont and Heyman’s Travels, vol. 2. p. 85. d Dictionary, in the word “Shekel”. e De Antiqu. numis, Heb. l. 2. c. 10.
Fuente: John Gill’s Exposition of the Entire Bible
After the watering of the camels was over, the man took a golden nose-ring of the weight of a beka, i.e., half a shekel (Exo 38:26), and two golden armlets of 10 shekels weight, and (as we find from Gen 24:30 and Gen 24:47) placed these ornaments upon her, not as a bridal gift, but in return for her kindness. He then asked her about her family, and whether there was room in her father’s house for him and his attendants to pass the night there; and it was not trill after Rebekah had told him that she was the daughter of Bethuel, the nephew of Abraham, and had given a most cheerful assent to his second question, that he felt sure that this was the wife appointed by Jehovah for Isaac. He then fell down and thanked Jehovah for His grace and truth, whilst Rebekah in the meantime had hastened home to relate all that had occurred to “ her mother’s house, ” i.e., to the female portion of her family. the condescending love, the truth which God had displayed in the fulfilment of His promise, and here especially manifested to him in bringing him to the home of his master’s relations.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22. The man took a golden ear-ring. His adorning the damsel with precious ornaments is a token of his confidence. For since it is evident by many proofs that he was an honest and careful servant, he would not throw away without discretion the treasures of his master. He knows, therefore, that these gifts will not be ill-bestowed; or, at least, relying on the goodness of God, he gives them, in faith, as an earnest of future marriage. But it may be asked, Whether God approves ornaments of this kind, which pertain not so much to neatness as to pomp? I answer, that the things related in Scripture are not always proper to be imitated. Whatever the Lord commands in general terms is to be accounted as an inflexible rule of conduct; but to rely on particular examples is not only dangerous, but even foolish and absurd. Now we know how highly displeasing to God is not only pomp and ambition in adorning the body, but all kind of luxury. In order to free the heart from inward cupidity, he condemns that immoderate and superfluous splendor, which contains within itself many allurements to vice. Where, indeed, is pure sincerity of heart found under splendid ornaments? Certainly all acknowledge this virtue to be rare. It is not, however, for us expressly to forbid every kind of ornament; yet because whatever exceeds the frugal use of such things is tarnished with some degree of vanity; and more especially, because the cupidity of women is, on this point, insatiable; not only must moderation, but even abstinence, be cultivated as far as possible. Further, ambition silently creeps in, so that the somewhat excessive adorning of the person soon breaks out into disorder. With respect to the earrings and bracelets of Rebekah, as I do not doubt that they were those in use among the rich, so the uprightness of the age allowed them to be sparingly and frugally used; and yet I do not excuse the fault. This example, however, neither helps us, nor alleviates our guilt, if, by such means, we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is excessively difficult to restrain. The women who desire to shine in gold, seek in Rebekah a pretext for their corruption. Why, therefore, do they not, in like manner, conform to the same austere kind of life and rustic labor to which she applied herself? But, as I have just said, they are deceived who imagine that the examples of the saints can sanction them in opposition to the common law of God. Should any one object that it is abhorrent to the modesty of a virtuous and chaste maiden to receive earrings and bracelets from a man who was a stranger, and whom she had never before seen. In the first place, it may be, that Moses passes over much conversation held on both sides, by which it is probable she was induced to venture on the reception of them. It may also be, that he relates first what was last in order. For it follows soon afterwards in the context, that the servant of Abraham inquired whose daughter she was. We must also take into account the simplicity of that age. Whence does it arise that it was not disreputable for a maid to go alone out of the city, unless that then the morals of mankind did not require so severe a guard for the preservation of modesty? Indeed, it appears from the context, that the ornaments were not given her for a dishonorable purpose; (7) but a portion is offered to the parents to facilitate the contract for marriage. Interpreters are not agreed respecting the value of the presents. Moses estimates the earrings at half a shekel, and the bracelets at ten shekels. Jerome, instead of half a shekel, reads two shekels. I conceive the genuine sense to be, that the bracelets were worth ten shekels, and the frontal ornament or earrings worth half that sum, or five shekels. For since nothing is added after the word בקע ( bekah,) it has reference to the greater number. (8) Otherwise here is no suitable proportion between the bracelets and the ornaments for the head. Moreover, if we take the shekel for four Attic drachms, the value is trifling; therefore I think the weight of gold is indicated, which makes the sum much greater than the piece of money called a shekel.
(7) “ Non turpis lenocinii causa datum esse.”
(8) Some suppose that by the ear-rings is meant an ornament for the face or forehead, as appears in the margin of our version, and as Calvin here seems to intimate. But the increased knowledge of Eastern customs which recent times have furnished, has given weight to the opinion of older commentators, that a nose-jewel is here intended. This ornament was not suspended from the central cartilaginous substance of the nose, but from one side, which was bored for the purpose. Calvin’s interpretation, that the weight of this ornament was the half of ten shekels, instead of half a shekel, cannot be admitted. Though, according to its weight, it might not be worth more than ten or twelve shillings; yet its workmanship might be costly; and if it contained some precious stone, which is not improbable, it might be of very great value. There can be no doubt that the presents generally were exceedingly valuable. — Ed.
Fuente: Calvin’s Complete Commentary
(22) Earring.Really nose-ring; for in Gen. 24:47 the man places it on her nose, wrongly translated face in our version. The word occurs again in Eze. 16:12, where it is rendered jewel, and again is placed on the nose; it is also similarly translated jewel in Pro. 11:22, where it is placed in a swines snout. It was hung not from the central cartilage of the nose, but from the left nostril, the flesh of which was pierced for the purpose; and such rings are still the usual betrothal present in Arabia, and are commonly worn both there and in Persia, made not only of gold and of silver but of coral, mother-of-pearl, and even cheaper materials. (See Quotation in Note on Gen. 24:16.) Its weight, about a quarter of an ounce, would make it not more disfiguring than many of the personal ornaments worn at the present time.
Bracelets are profusely worn at this day by Oriental women, the whole arm to the elbow being usually covered by them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Earring is generally believed to have been a nose ring, for in Gen 24:47 he is said to have put it on her face; Hebrews, nose ( . )
Bracelets All sorts of jewels are highly prized among the women of the East, and rings, bracelets, or ornaments of some kind, such as each person can afford or obtain, are universally worn . The weight of this ring, half a shekel, or a beka, has been estimated at a quarter of an ounce, and the bracelets at over four ounces . But our knowledge of these ancient weights is very uncertain .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And it happened that, as soon as the camels had finished drinking, the man took a golden ring weighing a beka (half a shekel – see Exo 38:26), and two golden bracelets for her for her arms of ten shekels weight of gold, and said, “Whose daughter are you? Tell me, I pray you. Is there room in your father’s house for me to lodge in?” And she said to him, “I am the daughter of Bethuel, the son of Milcah, whom she bore to Nahor.” And she also said to him, “We have both straw and provender enough, and room to lodge in.”
We do not know at what stage in the conversation he gave her the jewellery, possibly after he had learned who she was, But he was now satisfied that Yahweh had brought to him the woman of His choice and makes moves to receive hospitality in her father’s house. She would almost certainly realise that something special was afoot by the nature of the gifts, although it is possible she saw the valuable gifts as intended to ensure a welcome. But these heavy gold pieces are not the kind to be given lightly.
Golden earrings about a shekel in weight have been discovered at Ur. Thus the golden ring may have been for the ear. Alternatively it could be a nose ring or some other piece of jewellery. Verse 47 might suggest it was a nose ring.
Her description of herself was spoken proudly, connecting herself through her father with Nahor whom she clearly considers a man of some substance. She wants the man to know that she is no ordinary woman and that her family are well able to make provision for any number of camels.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 24:22. A golden ear-ring A jewel for the forehead, says the margin of our bibles, and in Gen 24:47 it is said to have been put upon her face, or nose. That this was not a jewel for the ears seems probable, as it is in the singular only: but in what manner it was worn on the forehead or nose is doubtful. See Isa 3:21. (where the prophet speaks of the women’s nose-jewels,) also Pro 11:22. Thevenot mentions it in his travels, as a custom still prevailing in the East, for women to put jewels in their noses, which they bore with a needle. According to Prideaux’s calculation, this jewel and the bracelets were worth about twenty-five pounds of our money.
Fuente: Commentary on the Holy Bible by Thomas Coke
And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father’s house for us to lodge in? And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. She said moreover unto him, We have both straw and provender enough, and room to lodge in. And the man bowed down his head, and worshipped the LORD. And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master’s brethren.
If I were to make any observation on this verse, it should be this: that those are the sweetest mercies which we receive as answers to prayer. They are doubly blessed. First, in that they prove that God the Holy Ghost must have taught the heart to ask them. Rom 8:26-27 . And secondly, in that they bring with them an evidence that our God is a prayer-hearing. and a prayer-answering God. Isa 65:24 ; Joh 16:23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;
Ver. 22. The man took a golden earring. ] Abiliment, or jewel; Ut imponeret naso eius, saith Junius, to hang upon her nose, or forehead. as Gen 24:47 Each country hath its fashions and garnishes. In very many places of America, they have their lower lips bored through; as likewise, the upper parts of their ears, and something put into them. Which, as it seems to themselves to be a point of beauty, so it makes them appear to others to be wondrous ugly. a
a Archb. Abbot’s Geog., 278.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 24:22-27
22When the camels had finished drinking, the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold, 23and said, “Whose daughter are you? Please tell me, is there room for us to lodge in your father’s house?” 24She said to him, “I am the daughter of Bethuel, the son of Milcah, whom she bore to Nahor.” 25Again she said to him, “We have plenty of both straw and feed, and room to lodge in.” 26Then the man bowed low and worshiped the LORD. 27He said, “Blessed be the LORD, the God of my master Abraham, who has not forsaken His lovingkindness and His truth toward my master; as for me, the LORD has guided me in the way to the house of my master’s brothers.”
Gen 24:22 “the man took a gold ring weighing a half-shekel and two bracelets for her wrists weighing ten shekels in gold” This gold ring refers to a nose ring (cf. Gen 24:47 and the Samaritan Pent.). I imagine that a nose ring of a half-shekel would cause one’s nose to droop (cf. Pro 11:22; Isa 3:21; Eze 16:12).
Gen 24:27
NASB “lovingkindness”
NKJV “mercy”
NRSV “steadfast love”
Peshitta “grace”
This is the Hebrew term hesed (BDB 338, see Special Topic: Lovingkindness , which means “kindness” or “covenant fidelity.” It is mentioned quite often in connection with God’s activity toward His chosen people. It is used
1. to save one from their enemies
2. to save one from death
3. to turn one toward the Word of God (cf. Psa 109:26; Psa 119:41; Psa 119:76; Psa 119:88; Psa 119:124; Psa 119:149; Psa 119:159)
4. to forgive sin (cf. Psa 25:7; Psa 51:1)
5. for covenant keeping (cf. Deu 7:9; Deu 7:12; 1Ki 8:23; Neh 1:5; Neh 9:32; Dan 9:4)
6. often to describe the fulness and eternality of God’s love and care (cf. 1Ch 16:34; 1Ch 16:41; 2Ch 5:13; 2Ch 7:3; 2Ch 7:6; 2Ch 20:21; Ezr 3:11; Psa 100:5; Psa 103:17; Psa 106:1; Psa 107:1; Psa 118:1-4; Psa 118:29; Psa 136:1 ff; Psa 138:8)
NASB, NKJV,
Peshitta”truth”
NRSVfaithfulness”
NJBfaithful love”
This is another significant term, “truth,” (BDB 54) which often appears in conjunction with the term “lovingkindness.” Its original etymology meant “to be firm” or “to be sure” and it came, therefore, to speak of “faithfulness.” The Greek equivalent of this is the term Paul uses to describe justification by grace through faith in Romans 4 and Galatians 3, quoting from Hab 2:4 (remember the NT writers were Hebrew thinkers writing in Koine Greek, see Special Topic: Believe, Trust, Faith, and Faithfulness in the OT ). These terms often appear together (cf. Psa 25:10; Psa 40:11; Psa 57:3; Psa 61:7; Psa 85:10; Psa 89:14; Psa 115:1).
“the LORD has guided me” The VERB (BDB 634, KB 685, Qal PERFECT) describes God’s leadership and guidance for those who trust Him (cf. Psa 5:8; Psa 27:11; Psa 139:24; Isa 58:11).
“in the way” This term (BDB 202) describes lifestyle faith in God (cf. Jdg 2:22; Psa 119:1). This OT idiom became the earliest title for the Christian church (i.e., “The Way,” cf. Act 9:2; Act 18:25-26; Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22; and possibly Joh 14:6).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
golden. Hebrew of gold. Genitive of material. App-17.
earring. Probably a nose (or “face”) ring. See Gen 24:47.
Fuente: Companion Bible Notes, Appendices and Graphics
took: Gen 24:30, Exo 32:2, Exo 32:3, Est 5:1, Jer 2:32, 1Ti 2:9, 1Ti 2:10, 1Pe 3:3, 1Pe 3:8
earring: or, jewel for the forehead, Exo 32:2, Exo 32:3, Isa 3:19-23, Eze 16:11, Eze 16:12, From the word being in the singular number, it is not likely to have been an ear-ring, or a “jewel for the forehead,” but “a jewel for the nose, a nose-ring,” which is in use throughout Arabia and Persia, particularly among young women. It is very properly translated , “an ornament for the nose,” by Symmachus; and Sir John Chardin informs us, that “it is a custom in almost all the East, for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. These rings are of gold, and have commonly two pearls and one ruby between, placed in the ring. I never saw a girl or young woman in Arabia or in all Persia, who did not wear a ring after this manner in her nostril.”
of half: Gen 23:15, Gen 23:16
bracelets: The word rendered “bracelet,” from a root which signifies “to join or couple together,” may imply whatever may clasp round the arms and legs; for rings and ornaments are worn round both by females in India and Persia. The small part of the leg, and the whole arm, from the shoulder to the wrist, are generally decorated in this way. As these were given to Rebekah for “her hands,” it sufficiently distinguishes them from similar ornaments for the ankles.
Reciprocal: Gen 24:47 – I put Jdg 8:24 – give me Job 28:1 – the silver Job 42:11 – every man Son 1:10 – thy cheeks
Fuente: The Treasury of Scripture Knowledge
Gen 24:22. Two bracelets of ten shekels weight of gold That is, about six ounces. According to Sir J. Chardin, the women wear rings and bracelets of as great weight as this through all Asia, and even much heavier. St. Paul and St. Peter have directed Christians to a more excellent way of adorning themselves; not with gold, or pearls, or costly array, but (which becometh women professing godliness) with good works; whose adorning, let it not be that outward plaiting of the hair, and of wearing of gold, but in that which is not corruptible, the ornament of a meek and quiet spirit, which, in the sight of God, is of great price.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
24:22 And it came to pass, as the camels had done drinking, that the man took a golden {k} earring of {l} half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;
(k) God permitted many things both in apparel and other things which are now forbidden especially when they do not suit our humble estate.
(l) The golden shekel is meant here, not silver.