And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
61. her damsels ] Rebekah took attendants with her besides the nurse mentioned in Gen 24:59. See note on Gen 24:10.
Fuente: The Cambridge Bible for Schools and Colleges
And Rebekah arose, and her damsels,…. Her maids that were given her by her parents to wait upon her, as was usual in those times and countries:
and they rode upon the camels; that Abraham’s servant had brought with him:
and followed the man; who rode before and directed the way; the sense is only, that she went along with him:
and the servant took Rebekah, and went his way; took her under his care, and to be the wife of his master’s son, at the hands of her friends, and then set forward on his journey.
Fuente: John Gill’s Exposition of the Entire Bible
When the caravan arrived in Canaan with Rebekah and her maidens, Isaac had just come from going to the well Lahai-Roi (Gen 16:14), as he was then living in the south country; and he went towards evening ( , at the turning, coming on, of the evening, Deu 23:12) to the field “to meditate.” It is impossible to determine whether Isaac had been to the well of Hagar which called to mind the omnipresence of God, and there, in accordance with his contemplative character, had laid the question of his marriage before the Lord ( Delitzsch), or whether he had merely travelled thither to look after his flocks and herds ( Knobel). But the object of his going to the field to meditate, was undoubtedly to lay the question of his marriage before God in solitude. , meditari , is rendered “ to pray ” in the Chaldee, and by Luther and others, with substantial correctness. The caravan arrived at the time; and Rebekah, as soon as she saw the man in the field coming to meet them, sprang ( signifying a hasty descent, 2Ki 5:21) from the camel to receive him, according to Oriental custom, in the most respectful manner. She then inquired the name of the man; and as soon as she heard that it was Isaac, she enveloped herself in her veil, as became a bride when meeting the bridegroom. , , the cloak-like veil of Arabia (see my Archologie, 103, 5). The servant then related to Isaac the result of his journey; and Isaac conducted the maiden, who had been brought to him by God, into the tent of Sarah his mother, and she became his wife, and he loved her, and was consoled after his mother, i.e., for his mother’s death. , with local, in the construct state, as in Gen 20:1; Gen 28:2, etc.; and in addition to that, with the article prefixed (cf. Ges. Gram. 110, 2 bc).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 61-67:
The camels which bore the rich gifts in search of Isaac’s bride now bore the bride and her entourage to the waiting groom. It is likely that the days spent in the long journey from Mesopotamia to Lahairoi were filled with the servant’s account of Isaac and his character. As the caravan approached Lahairoi, Isaac walked in the open countryside, deep in meditation. Rebekah spied him, and inquired of Eleazar who this man was, walking in the field. On learning that it was Isaac, Rebekah veiled herself in keeping with custom. Isaac met the caravan, and Eleazar recounted all that had taken place.
The marriage ceremony took place, and Isaac took Rebekah into his mother’s tent, which they likely made their dwelling place. Though Isaac had not seen his bride prior to their marriage, he “loved her.” This was due not only to her natural beauty, but to her spirit of self-sacrifice, and her piety as evidenced by her ready acceptance of the will of Jehovah for her marriage.
Marriage customs of Bible times were considerably different from those of today. Often the marriage was arranged by parents. The prospective bride and groom had little to say in the matter. “Love” was not always the reason for the marriage. “Love” came after the wedding, as the result of a deliberate choice to accept the will of God in the matter. Marriage was regarded as a binding contract, entered into not so much as an emotional thing but as the act of a deliberate choice.
Some suggest that the account of Isaac and Rebekah is a type of Christ and the Church: Abraham represents God the Father; Eleazar typifies the Holy Spirit; Isaac is a type of Christ; and Rebekah is a type of the Church, the “Gentile bride.” There is no basis in the Scriptures for regarding this as a type. Nowhere is it referred to as such. It is not in keeping with principles of Bible interpretation to regard something as a type unless the Scriptures define it as such, see 1Co 10:11.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Gen. 24:63. To meditate.] Onkelos has to pray, and the LXX. to exercise himself, i.e., religiously, to employ his mind and heart in devout contemplation. The Heb. word occurs only in this place, and is variously interpreted. The rendering in the A.V. is generally adopted.
Gen. 24:64. She lighted off the camel.] It is an Eastern custom, prevalent in many parts to this day, that women, when riding on the road and meeting strange men, descend from their animals as a mark of respect offered to the stronger sex. (Kalisch.)
Gen. 24:67. And Isaac was comforted after his mothers death. The interval between her death and his marriage was about three years.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 24:61-67
A PRIMEVAL MARRIAGE
Here we have a beautiful and touching picture of a primeval marriage, in which the following characteristics are remarkable:
I. Its simplicity. The servant had returned from his journey, and now told Isaac all things that he had done. (Gen. 24:66.) To him he introduces Rebekah. Isaac takes her in the presence of all witnesses, and she becomes his wife. There was no elaborate form or ceremony. The whole transaction was reduced to the utmost simplicity.
II. Its purity. The motives of all concerned were honest and sincere. As for Rebekah, she was modest and retiring, though simple and trustful. As for Isaac, he loved her. (Gen. 24:67.) Love is essential to a real marriage, and where this is wanting that pure and holy institution is dishonoured. Everything belonging to this marriage was real and true. It had a pure motive and a pure end in view.
III. Its godliness. This was truly a marriage in the Lord. It was pervaded by a spirit of reverence towards God and a desire for His blessing. Isaac prepares himself for this favour of Providence by prayer and meditation. (Gen. 24:63.) This quiet and retiring duty became him, for he was rather a man of thoughtful and reflective habits than of action. Probably he now meditated upon the time when he was bound upon the altar, and when God wrought for him a wonderful deliverance. He would naturally hope that great things were still in store for him. The spirit of meditation was a suitable attitude of mind in which to await the events that were impending.
IV. It is illustration of the principle of unity in diversity. In this principle we have the true idea of marriagethe conjunction of things that are unlike. The characters of Isaac and Rebekah were most diverse. They were truly complements of each other, and when brought together made a complete whole. Isaac was passive, obedient, submissive; and on the other hand Rebekah was modest, trustful, and impulsive. The deficiencies of one were supplied by the other, and both together made a strong and full-orbed character.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 24:61. Rebekah, like Abraham, was one of the children of faith. Like him she obeyed what she believed to be the voice of God, and went out not knowing whither she went. It is true that God spoke directly to Abraham, and that Rebekah followed the guidance of a man who was charged to carry out the Divine purpose. And herein we are represented, for in the Bible we listen to holy men who have received a message from God.
Her damsels. These were her attendants besides her nurse. These were probably given to her as part of her patrimony. Rebekah went in company with Eliezer, and the damsels (attendants, and nurse, and retinue) followed in a train or caravan.(Jacobus.)
A tiresome and a tedious journey it was, but for a good husband. Suffer we with and for Christ, that we may be glorified together (Rom. 8:17), when the marriage shall be consummated. Heaven will pay for all. What though thou ride on a trotting camel? it is to be married. He that rides to be crowned will not think much of a rainy day.(Trapp.)
Gen. 24:62. Isaac was just come from the entering in of that place. This may mean that here he resided at this time. It was the well where the Covenant Angel had met Hagar (Gen. 16:14). He was living in the south country. And in ch. Gen. 25:11, it is said that he dwelt by this well, and he was just now coming (or come) from that direction towards Beersheba, his fathers house, to learn the result. Some suppose that he had been thither on account of its association with the family history and the omnipresence of the Covenant Angel, and had there laid this important matter before God. This would be a reason for noting this incidental fact. This view would be sustained by the connectionhe went out into the field to meditate.(Jacobus.)
This place was well calculated to awaken thoughts of an overruling Providence. To every religious mind there are such sacred spots upon earth.
Gen. 24:63. This is a characteristic of Isaacs retiring contemplative word. Abraham was the active, authoritative father; Isaac was the passive, submissive son. To meditate was to hold converse with his own thoughts, to ponder on the import of that never-to-be-forgotten scene, when he was laid on the altar by a fathers hand, and a ram caught in the thicket became his substitute, and to pour out his soul unto the God of his salvation. In this hour of his grave reflection comes his destined bride with her faithful escort upon his view.(Murphy).
She found Isaac engaged in prayer and meditation; two things from which we have sadly fallen. We are not the giants in prayer that our fathers were.(Robertson).
Important interests were pending upon the results of this servants mission. Isaac therefore, awaited them with prayer and meditation.
The closing hour of the day, the still time of evening, is most welcome to meditation. The labour of the day is over, but its mercies and cares and anxieties are still fresh in our mind. We can gather these up by meditation, until they find expression in trustful and thankful prayer.
Much power and fervour in the Church of God are wasted for the want of that guidance and direction which only meditation can give.
By meditation alone can we make Divine truth the real possession of our souls.
As meditation and prayer are the right improvement of mercies past, so they are the best preparative for mercies yet expected. Isaac could not have put himself in a more suitable posture for welcoming the anticipated blessings than that in which he is here represented, nor in one which would have been more apt to ensure its being made more substantial and durable. As a general fact, it may safely be affirmed that those husbands and wives, are likely to prove the greatest blessings to each other whose union is brought about in answer to prayer. A prudent wife is from the Lord.(Bush.)
A garment that is double dyed, dipped again and again will retain the colour a great while; so a truth which is the subject of meditation.(Philip Henry.)
It will do us good to be often left alone, and sitting alone, and if we have the art of improving solitude, we shall find that we are never less alone than when alone. 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 an interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. Our walks in the field are then truely 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 hosts and riches of both by the view of which we should be led to the contemplation of the maker and owner of all.(Matthew Henry).
Gerson calls meditation the nurse of prayer; Jerome calls it his paradise; Basil calls it the treasury where all the graces are locked up; Theophylact calls it the very gate and portal by which we enter into glory; and Aristotle, though a heathen, placeth felicity in the contemplation of the mind. You may read much, and hear much, yet without meditation you will never be excellent, you will never be eminent Christians.(Brooks).
Gen. 24:64-65. Rebekah, too, is alive to the scene, and as she sees this man walking towards them alone in the field, she inquires of Eliezer as to his name. And having learned that it was none other than Isaac, she lighted off the camel, to receive him, and according to the custom, she put on a veil, which covers the face, and hangs down over her breast and shoulders. It is still customary in Syria and Palestine for the bride to be introduced to the groom covered with her veil, denoting modesty and subjection to her husband.(Jacobus).
We read here that as soon as Rebekah knew that her husband was coming, she alighted from her camel, and took a veil, and covered herself. And this, brethren, is what we so much want; I know it to be the bane of domestic life, the want of modesty and delicacy; without Rebekahs veil affection becomes alienated, and often turns to hatred; love, to be constant; must be kept pure.(Robertson).
Isaac had now another experience of the promise, the Lord will provide.
What a meeting on that calm summers night! It is faith meeting faith;faith venturous and bold, meeting faith meditative and meek! On the one hand, there is a faith that not all the perils of a long journey and an unknown issue can daunt; on the other hand there is a faith that seeks quiet rest in communing with the God of nature, as the God also of covenanted grace. Rebekah, dropping thy modest veil, as if half afraid, or half ashamed, of thine own adventurous spirit; and thou, Isaac, lifting thine eyes, as if awakened out of a trance,ye two are now one in the Lord!(Candlish).
Gen. 24:66. Isaac addresses himself, at first, not to Rebekah, but to the servant, and learns from him what is the result of his embassy. Like the quiet meditative man that he was, he does not rush to conclusions, but calmly waits for the unfolding of events. The true believer in the Divine direction and help does not make haste. While he has confidence, he is rational and collected, and he observes the proprieties of circumstances.
Ministers also must give account of their stewardship. Happy he that can present his people as a chaste virgin to Christ, with Paul (2Co. 11:2), that can say, with the prophet, here am I, and the children that thou hast given me (Isa. 8:18).(Trapp).
Gen. 24:67. This is the first mention of the social affections. It comes in probably because Isaac had not before seen his bride, and now felt his heart drawn towards her, when she was presented to his view. All things were evidently done in the fear of God, as became those who were to be the progenitors of the seed of promise. We have here a description of the primeval marriage. It is a simple taking of a woman for a wife before all witnesses, and with suitable feelings and expression of reverence towards God, and of desire for His blessing. It is a pure and holy relation, reaching back into the realms of innocence, and fit to be the emblem of the humble, confiding, affectionate union between the Lord and his people.(Murphy).
Thus the comfort of a wife was made to compensate for the loss of a mother. God, in infinite wisdom, saw fit to set a day of prosperity over against a day of adversity. Now He wounds our spirits by dissolving one tender union, and now binds up our wounds by cementing another. But while these vicissitudes occur, let us remember that the transition from the character of a dutiful son to that of a kind and affectionate husband is natural and easy, and that he that fills up one station in life with credit and honour is thereby prepared for all those that follow.(Bush).
Isaac was a lovely and contemplative man, and needed marriage to draw him from his habits as a recluse and to prepare him for the place he was to take in the history of the Church.
As Isaac was introduced to Rebekah by his faithful servant, so was Jesus introduced to the Church, as His bride, by John the Baptist,the friend of the Bridegroom.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
61. Her damsels Besides her especial nurse, (Gen 24:59,) she was accompanied by other maidservants, as became one of her state and dignity .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Rebekah arose, and her young women, and they rode on the camels and followed the man. And the servant took Rebekah and went his way.’
Now we realise why the steward had taken so many camels. He had known full well that if he was successful they would be required for this purpose. Thus they leave her home and family and make their way back to Canaan.
Fuente: Commentary Series on the Bible by Peter Pett
The Marriage of Isaac and Rebekah
v. 61. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man; and the servant took Rebekah, and went his way. v. 62. And Isaac came from the way of the well Lahairoi; for he dwelt in the south country. v. 63. And Isaac went out to meditate in the field at the eventide, v. 64. And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. v. 65. For she had said unto the servant, What man is this that walketh in the field to meet us? v. 66. And the servant told Isaac all things that he had done; v. 67. And Isaac brought her in to 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 24:61
And Rebekah arose, and her damsels,probably a company, at least two, though Laban afterwards only gave each of his daughters one (Gen 29:24, Gen 29:29)and they rode upon camels (most likely those which Abraham’s servant had brought), and followed the man (not in fear, but in hope): and the servant took (in the sense of undertook the charge of) Rebekah (who, in his eyes, would now he invested with additional charms, as his young master’s intended bride), and went his wayreturning by the road he came.
Gen 24:62
And (when the bridal train was nearing home) Isaac came from the way of the well Lahai-roi;Hagar’s well (Gen 16:7, Gen 16:14)for he dwelt in the south countryon the Negeb (vide Gen 12:9). Abraham may by this time have removed from Hebron; or, if Hebron be included in the south country, Isaac may have been only on a visit to Hagar’s well (Lange).
Gen 24:63
And Isaac went out to meditate; to think (LXX; Vulgate, Murphy, Kalisch); to pray (Onkelos, Samaritan, Kimchi, Luther, Keil); to lament (Knobel, Lange); doubtless to do all three, to commune with his heart and before God; not, however, about agricultural affairs, or the improvement of his property (Knobel), but concerning his deceased mother, whom he still mourned (Gen 24:67), though chiefly, it is probable, anent the marriage he contemplated (Keil)in the field at the eventide. Literally, at the turning of the evening (cf. Deu 23:12; and for corresponding phrase, “when the morning draws on,” Exo 14:27; Jdg 19:26; Psa 46:6). And he lifted up his eyes, and saw, and, behold, the camels were coming. The bride’s first glimpse of her intended spouse being, with artless simplicity though with dramatic picturesqueness, described in similar terms.
Gen 24:64
And Rebekah lifted up her eyes, and when she saw (literally, and she saw, though as yet she did not know that it was) Isaac, she lightedliterally, fell; the word signifying a hasty descent (cf. 1Sa 25:23; 2Ki 5:21); (LXX.); descended (Vulgate)off the camel. “The behavior of Rebekah was such as modern etiquette requires”.
Gen 24:65
For she had said (literally, and she said; not before, but after alighting) unto the servant (of Abraham), What man is this that walketh in the field to meet us?Isaac having obviously hastened forward to give a welcome to his bride. On learning who it was she took a veil“the cloak-like veil of Arabia” (Keil), which covers not merely the face, but, “like a kind of large wrapper, nearly the whole form, rendering it impossible to recognize the person” (Kalisch)and covered herself. That married ladies did not always use the yell when traveling appears from the case of Sarah (Gen 20:16); but that brides did not discover their faces to their intended husbands until after marriage may be inferred from the case of Leah (Gen 29:23, Gen 29:25). Thus modestly attired, she meekly yields herself to one whom she had never before seen, in the confident persuasion that so Jehovah willed.
Gen 24:67
And Isaacreceiving an account (Gen 24:66) from his father’s faithful ambassador of all things that he had donebrought her into his mother Sarah’s tent (which must have been removed from Hebron as a precious relic of the family, if by this time they had changed their abode), and took Rebekah, and she became his wifethe primitive marriage ceremony consisting solely of a taking before witnesses (vide Rth 4:13). And he loved her. And he had every reason; for, besides being beautiful and kindly and pious, she had for his sake performed a heroic act of self-sacrifice, and, better still, had been both selected for and bestowed upon him by his own and his father’s God. And Isaac was comforted after his mother’s death. Literally, after his mother; the word death not being in the original, “as if the Holy Spirit would not conclude this beautiful and joyful narrative with a note of sorrow” (Wordsworth).
HOMILETICS
Gen 24:61-67
A bride for the heir.-4. Rebekah and Isaac, or the wedding of the bride.
I. THE PENSIVE BRIDEGROOM.
1. Mourning for his mother. Isaac’s meditation clearly includes this. Good mothers, when they die, should be deeply and affectionately sorrowed for by grateful and loving sons. A son who loves his mother living forgets not to lament her dead. The best testimonial of filial piety is to know that a son tenderly regards his mother while she lives, and cherishes her memory when she is gone.
2. Musing on his bride. This too the language will admit. Scarcely could the thought of Eliezer’s mission be excluded from Isaac’s mind. Doubtless he would often, during the interval of his absence, have his silent wonderings about its return with the God-provided spouse. Almost certainly too his prayers would ascend to heaven on her behalf. He who asks a wife from God is most likely to receive one, and he who frequently prays for the wife of his youth is most likely to love her when she comes. Note that Isaac’s mournings and musings were in the field at eventide. While any place and time will suffice for heart exercises, some places and times are more suitable than others, and none more so than the solitude of nature and the darkening of eve.
II. THE VEILED BRIDE. Springing from her camel at the sight of her intended husband, “she took a veil and covered herself.” The actions indicated
1. Rebekah’s politeness. Etiquette required both. It was satisfactory at least that Isaac was about to receive as his wife a lady, one acquainted with the gentle manners of the day. Refinement, while desirable in all, is specially beautiful in woman. Elegance of manners are only second to beauty of form in a bride.
2. Rebekah‘s modesty. Nothing can palliate immodesty in any, least of all in the gentler sex. Hence, not only should maidens be educated with the greatest possible attention to the cultivation of pure and delicate emotions, but nothing should ever tempt them to east aside that shield of maidenly reserve which is one of their surest protections in the midst of life’s dangers and seductions.
III. THE PRIMITIVE WEDDING.
1. The giving of the bride. This we can suppose was performed by Eliezer, who, by his recital of “all things that he had done,” practically certified that Rebekah was the maiden whom Jehovah had provided, and now in formal act handed over to him to be his wife.
2. The taking of the bride. “Isaac took Rebekah, i.e. publicly and solemnly accepted her in the presence of witnesses as his bride. Thus, without elaborate or expensive Ceremonial, Rebekah “became his wife.”
3. The home-coming of the bride. “Isaac brought her into his mother Sarah’s tent,” and thus installed her in the honors as well as invested her with the privileges of matron of his house.
IV. THE HAPPY HOME.
1. Isaac loved Rebekah. “So ought husbands to love their wives as their own bodies” (Eph 5:28). It is their duty; it ought to be their happiness; it certainly will prove their interest.
2. Rebekah comforted Isaac. So ought wives not merely “to reverence their husbands” (Eph 5:33), but to soothe their sorrows, cure their cares, and dispel their despondencies.
Learn
1. That the son who sorrows for a mother will likely prove a husband that can love a wife.
2. That maidens’ charms are most attractive when seen through a veil of modesty.
3. That those marriages are most auspicious which are made by God.
4. That those homes are happiest where husband and wife love and comfort one another.
HOMILIES BY F. HASTINGS
Gen 24:63
Isaac in the field.
“And Isaac went out to meditate in the field at eventide.” Isaac was one of the less prominent among the patriarchs. He seems to have lacked energy of character, but there was great devoutness. His life was like a toned picture, lacking garish coloring, but having a depth of interest. Possibly the fact that an uplifted knife had once gleamed death upon him, and that he had so narrowly escaped, may have bad great influence in giving a sober tinge to his life. Not only so, but training by such a father as Abraham must have inculcated a ready obedience to God’s will, and a constant desire to know that will. In the passage above we have
I. A GODLY HABIT INDICATED. “Went out to meditate”to pray. There is a great difference between reverie and meditation. The one is aimless dreaming, the other, thought tending to an object. Prayer is the thought expressed. Meditation is the “nurse of prayer.” Meditation stirs up the spiritual fire within. It brings us nearer to the Divine. It should be cultivated as a habit rather than be left to spasmodic impulses.
II. A PLACE WELL ADAPTED TO PRAYER SELECTED. The field or open country, where we can get away from men, is the place for fellowship with God. A free prospect lets God’s power be more plainly seen. It is an advantage to get out to sea, and, leaning over the bulwark of a vessel, to realize the width of the world, the vastness of the universe and greatness of God. We should seek some place where we can specially realize the presence and power of God. “Enter into thy closet” is a command which many find it difficult to obey. At school, in business houses, there is little or no provision for solitary meditation; but with a book in hand the believer may in spirit get alone with God.
III. THE TIME CHOSEN FOR PRAYER WAS MOST FITTING. Isaac went into the field at eventide. When the fret and toil of the day were over; when the sun was setting, glorified by crimson clouds, or shaded by the purplish haze; when the blossoms were closing, and flocks were being folded; when the moon was just showing, and the stars beginning to shine out; when a hush was over nature and entering into the soulthen Isaac sought to pray; then he sought to realize the certainty of the Divine promises and the faithfulness of the Divine performance. The time accorded well with his own feelings. He still mourned for his mother (Gen 24:67). Sorrow makes solitude congenial. Moreover, he was anticipating a change of state. He knew his father had sent Eliezer to seek for him a wife from among his own kindred, and he may have been praying that God would send him a suitable partner for life. While he was praying the answer was approaching. By prayer Isaac was prepared also to bear with the selfishness and wrong-doing of others. In Gen 26:1-35. we see how he avoided quarrelling with the Philistines. Gentleness made him great, and that gentleness was intensified by prayer.H.
Fuente: The Complete Pulpit Commentary
Gen 24:61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
Ver. 61. They rode upon the camels. ] A tiresome and tedious journey it was, but for a good husband. Suffer we with, and for Christ, “that we may be glorified together,” Rom 8:17 when the marriage shall be consummated. Heaven will pay for all. What though thou ride on a trotting camel it is to be married. He that rides to be crowned, will not think much of a rainy day.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
they rode: Gen 31:34, 1Sa 30:17, Est 8:10, Est 8:14
followed: Gen 2:24, Psa 45:10
Reciprocal: Gen 31:17 – upon camels 1Sa 25:42 – Abigail
Fuente: The Treasury of Scripture Knowledge
Gen 24:61. And her damsels It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in these instances of humanity and industry.