And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
62. from the way ] The reading of LXX, through the wilderness, is supported by the Samaritan, and gives a good meaning. Isaac had been dwelling in the Negeb, and had now come, “through the wilderness,” to Beer-lahai-roi, to meet the returning messengers. The Hebrew text is probably corrupt. Literally rendered, it runs, “And Isaac came from the coming of the well”; this has been understood to mean “from the direction of the well,” Lat. per viam quae ducit ad puteum. The clause evidently intends to state that the vicinity of Beer-lahai-roi (Gen 16:14, Gen 25:11) is the scene of the meeting between Isaac and Rebekah. Conjectural emendations, e.g. “from Beer-sheba to Beer-lahai-roi,” or “from Beer-lahai-roi,” are very doubtful.
in the land of the South ] Lit. in the land of the Negeb. See note on Gen 12:9.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 62. And Isaac came] Concerning this well see Ge 16:13-14, &c. As it appears from Ge 25:11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride.
For he dwelt in the south country.] The southern part of the land of Canaan. See Ge 12:9.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the southern parts of Canaan, as Gen 12:9, at Beer-sheba, whither it seems, Abraham returned after Sarahs death.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Isaac came from the way of the well Lahairoi,…. The well at which the angel met with Hagar, when she fled from her mistress, Ge 16:7. The Targums of Jonathan and Jerusalem say, that Isaac came from the school of Shem the great:
for he dwelt in the south country: at Beersheba, to which Abraham, it seems, was returned again; for that they dwelt together as yet, is clear from his mother Sarah’s tent, into which he introduced Rebekah,
Ge 24:67; see Ge 22:19.
Fuente: John Gill’s Exposition of the Entire Bible
| Isaac’s Marriage. | B. C. 1857. |
62 And Isaac came from the way of the well Lahai-roi; 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 veil, 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. ii. 1), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Acts xii. 12.
II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel (v. 64), and took a veil, and covered herself (v. 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. v. 24), as Rebekah, signifying it by the veil she put on, 1 Cor. xi. 10.
III. They were brought together (probably after some further acquaintance), to their mutual comfort, v. 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 (Eccl. vii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
(62) The well Lahai-roi.Hagars well (Gen. 16:14), situated in the south country, that is, the Negeb (see Gen. 12:9). The oasis round it became Isaacs favourite residence (Gen. 25:11), and was in the neighbourhood of Beer-sheba, where Abraham was dwelling when Sarah died at Hebron (Gen. 23:2). The journey of the servant would take some months, and during this time Abrahams herds would be shifted from station to station, but it would be known where he was from the period of the year. As Isaac was at the station most remote from Charran, Rebekah would have visited all his homes before arriving at Beer-lahai-roi.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
62. Came from the way of the well Better, came from going to Beer-lahai-roi. After Sarah’s death it is probable that Abraham and Isaac removed to Beer-sheba, for it is here said that now he dwelt in the south country, which would scarcely be so stated if he were still dwelling at Hebron. While the chief servant was away in Mesopotamia Isaac made a journey to Beer-lahai-roi, the place in the farther south where the angel appeared to Hagar. Gen 16:14. He went, probably, to look after the flocks and herds in that region, and had now just returned .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Isaac came from the way of Beer-lahai-roi, for he dwelt in the land of the South. And Isaac went out to contemplate in the open country at eventide, and he lifted up his eyes, and behold there were camels coming.’
The end of the story is foreshortened. No mention is made of the return to Abraham which may well have taken place before this incident, for Isaac is well south of Beersheba in ‘the land of the South’, almost at the Egyptian border. What is clearly important to the writer, who undoubtedly also has a romantic streak, is the satisfactory union of Isaac and Rebekah. All attention is on Isaac who is the new beginning and Abraham slips into the background. The account begins with the ancient Abraham and ends with the two young lives who represent the future. Thus it is the place where they will dwell in the not too distant future which is the centre of attention.
Isaac clearly has a liking for Beer-lahai-roi for after his father’s death he goes there to live. It is the place where the pregnant Hagar met the angel of Yahweh when she had deserted the tribe to return to Egypt. Its meaning is probably ‘the well of the living one who sees me’, or ‘the well of he who sees me lives’. It is quite possible that he went there to meet up with his brother Ishmael, and was there on a visit at this time. (They seem on good terms in Gen 25:9).
“Went out to contemplate in the open country at eventide.” The meaning of the verb is pure guesswork for it occurs nowhere else. But Isaac is a much quieter soul than the vigorous Abraham and contemplation would probably suit his character, as is suggested by his predilection for this comparatively lonely oasis away from the hub of civilisation.
“And he lifted up his eyes — and there were camels coming.” There can be no doubt of the writer’s romantic streak. Isaac lifts up his eyes, and Rebekah lifts up her eyes. And in a sense they meet. The writer is hinting that the sight of the camels, fairly rare and therefore quite probably carrying the expected bride, must have stirred something within him.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 24:62. Isaac came from the way, &c. It appears from this passage, compared with the next chapter, Gen 24:11 that Isaac at this time dwelt at Lahai-roi: so that he had now come thence to visit his father at Beer-sheba, and wait for his bride. It is a beautiful attitude, in which the sacred writer draws Isaac, walking out to meditate in the field at even-tide. A good man, in his evening-walk, it has been observed, makes a distinguished figure in the eyes of superior beings. And the example is worthy imitation; for though it is not good for man to be always alone, yet assuredly it is not fit he should be always in company: he ought frequently to step aside from the busy scenes of life, and retire within himself. Such solitude, to use Milton’s words, is often best society, and short retirement urges sweet return.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 24:62 And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.
Ver. 62. The well Lahairoi. ] Whereof see Gen 16:14 . To this well there was, likely, some convenient walk from Beersheba, where Isaac dwelt with his father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 24:62-67
62Now Isaac had come from going to Beer-lahai-roi; for he was living in the Negev. 63Isaac went out to meditate in the field toward evening; and he lifted up his eyes and looked, and behold, camels were coming. 64Rebekah lifted up her eyes, and when she saw Isaac she dismounted from the camel. 65She said to the servant, “Who is that man walking in the field to meet us?” And the servant said, “He is my master.” Then she took her veil and covered herself. 66The servant told Isaac all the things that he had done. 67Then Isaac brought her into his mother Sarah’s tent, and he took Rebekah, and she became his wife, and he loved her; thus Isaac was comforted after his mother’s death.
Gen 24:62 “Beer- lahai-roi” This is a term which means “the well of the living One who sees me” (CONSTRUCT BDB 97 and BDB 91). This was the name given to the well shown to Hagar by the Angel of the Lord in Gen 16:14.
Gen 24:63
NASB, NKJV,
NRSV, TEVmeditate”
NJB, JPSOA”walk”
This is a rare Hebrew word (BDB 1001 I or BDB 962) used only here in the Hebrew Scriptures. Some of the various theories concerning its meaning are:
1. following the Septuagint and the Vulgate, it means “to meditate.” There is a very similar term in Hebrew which means “to meditate” (BDB 967, cf. Psa 105:2; Psa 119:15; Psa 119:23)
2. the word can mean “to walk around mumbling to oneself in a depressed state” as Hagar did in this same location (chapter 16)
3. the Targum of Onkelos translates this term “to pray.” This third option is followed by the Samaritan Pentateuch, Kimchi, Rashi and Luther.
Gen 24:64 “dismounted” This is literally “fell” (BDB 656, KB 709, Qal IMPERFECT) It was culturally appropriate and expected for women to dismount from their animal in the presence of men.
Gen 24:65 “she took her veil and covered herself” This was a sign (1) of respect for Isaac; (2) of betrothal to Isaac; or (3) that she was unmarried.
Gen 24:67 “Then Isaac brought her into his mother Sarah’s tent” This was important because Sarah had died three years earlier and Isaac was still grieving. The beauty and honor of Sarah’s tent was a wonderful way to welcome his bride-to-be.
“thus Isaac was comforted after his mother’s death” This verse seems to show that Isaac was still grieving over the death of his mother and this may affect the way we interpret the word “meditate” in Gen 24:63.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Abraham not want Isaac to marry a Canaanite?
2. How is the faith of this servant seen or not seen in this chapter?
3. What can one tell about the personality of Laban from Gen 24:29 ff?
4. What is the significance of Rebekah being called a virgin in Gen 24:16 and a maiden in Gen 24:43?
5. How is the excitement of Isaac and Rebekah on seeing each other reflected in Gen 24:61-67?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
well = spring. Hebrew. beer. See note on Gen 21:19.
Lahai-roi. Hebrew. the well of life and vision.
Fuente: Companion Bible Notes, Appendices and Graphics
Lahairoi
i.e. “the well of him that liveth and seeth me.” Gen 16:14; Gen 25:11.
Fuente: Scofield Reference Bible Notes
Lahairoi: Gen 16:14, Gen 25:11
south: Gen 12:9
Reciprocal: Gen 20:1 – from 1Sa 30:1 – the Amalekites
Fuente: The Treasury of Scripture Knowledge
Beer-lahai-roi, where Isaac lived and meditated (Gen 24:62), was a place where God had previously answered prayer (cf. Gen 16:14). This suggests that Isaac may have been praying for God’s will to be done in the choice of his wife. Rebekah dismounted out of respect for her intended husband (cf. Jos 15:18; 1Sa 25:23). Her self-veiling hinted at her becoming his bride since it was customary to veil the bride in a marriage ceremony. Normally Israelite women did not wear veils (cf. Gen 12:14; Gen 38:14).
"The final remarks (Gen 24:67) again show that God’s guidance in the mundane areas of life is good for those who put their trust in him. When Isaac took Rebekah as his wife, he loved her and was comforted with her after the death of his mother. In other words, Rebekah had taken the place of Sarah in the line of the descendants of Abraham." [Note: Sailhamer, "Genesis," p. 178.]
The significance of this long story in the larger context of special revelation is fourfold at least.
1. Primarily it demonstrates God’s faithfulness to His promise to provide descendants for Abraham and, therefore, His trustworthiness. Along with this is the assurance that even though Abraham was soon to die God would fulfill His promises in the future.
2. It reveals that God guides people who are seeking His will so they discover it.
3. It illustrates God’s selecting a bride for His Son out of the world through the agency of His Spirit, which the New Testament teaches.
4. It provides a good model, in the servant, of one who responded properly to the work of God. Abraham’s servant prayed before he acted, praised when God answered his prayers, and lived believing that God controls all the affairs of life.
"There are two themes, one more central, one more auxiliary, which are highlighted by the example story [in Genesis 24]: the faithful, prudent and selfless steward acting on behalf of his master as messenger, and the good wife as a gift from the LORD, the theme underlying much of the steward’s action." [Note: Wolfgang M. W. Roth, "The Wooing of Rebekah: A Tradition-Critical Study of Genesis 24," Catholic Biblical Quarterly 34 (1972):181.]