Teks -- Genesis 24:59-67 (NET)

24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: “Our sister, may you become the mother of thousands of ten thousands! May your descendants possess the strongholds of their enemies.” 24:61 Then Rebekah and her female servants mounted the camels and rode away with the man. So Abraham’s servant took Rebekah and left. 24:62 Now Isaac came from Beer Lahai Roi, for he was living in the Negev. 24:63 He went out to relax in the field in the early evening. Then he looked up and saw that there were camels approaching. 24:64 Rebekah looked up and saw Isaac. She got down from her camel 24:65 and asked Abraham’s servant, “Who is that man walking in the field toward us?” “That is my master,” the servant replied. So she took her veil and covered herself. 24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah into his mother Sarah’s tent. He took her as his wife and loved her. So Isaac was comforted after his mother’s death.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 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 the instances of humanity and industry.

Wesley: Gen 24:63 - He went out to meditate (or pray) in the field at the even tide

Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. 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 hosts and riches of both, by the view of which we should he led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, 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, he sees the camels coming.

Wesley: Gen 24:64 - She lighted off her camel, and took a vail and covered herself

In token of humility, modesty and subjection.

JFB: Gen 24:64 - she lighted off the camel

If Isaac were walking, it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women.

JFB: Gen 24:65 - she took a veil, and covered herself

The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger, it is drawn over the face, as to conceal all but the eyes. In a bride it was a token of her reverence and subjection to her husband.

JFB: Gen 24:67 - And Isaac brought her into his mother's . . . tent

Thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."

Clarke: Gen 24:59 - And her nurse

And her nurse - Whose name, we learn from Gen 35:8, was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This was a measure dictated by good sense and prudence. Rebekah had other female attendants. See Gen 24:61.

Clarke: Gen 24:60 - Be thou the mother of thousands of millions

Be thou the mother of thousands of millions - לאלפי רבבה lealphey rebabah , for thousands ten thousand, or for myriads of thousands, a large family being ever considered, in ancient times, as a proof of the peculiar blessing and favor of God. Similar addresses to a daughter, when she is going from her father’ s house to live with her husband, are very common among the Hindoos; such as, "Be thou the mother of a son,""Be thou the wife of a king,"etc. See Ward.

Clarke: Gen 24:62 - And Isaac came

And Isaac came - Concerning this well see Gen 16:13, Gen 16:14, etc. As it appears from Gen 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

Clarke: Gen 24:62 - For he dwelt in the south country

For he dwelt in the south country - The southern part of the land of Canaan. See Gen 12:9.

Clarke: Gen 24:63 - Isaac went out to meditate

Isaac went out to meditate - לשוח lasuach , to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was it is useless to inquire; he was a pious man, and could not be triflingly employed.

Clarke: Gen 24:65 - She took a veil

She took a veil - הצעיף hatstsaaif . This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection.

Clarke: Gen 24:67 - Sarah’ s tent

Sarah’ s tent - Sarah being dead, her tent became now appropriated to the use of Rebekah

Clarke: Gen 24:67 - And took Rebekah, etc.

And took Rebekah, etc. - After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from Gen 24:66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, Gen 2:23, Gen 2:24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times

In this chapter we have an affecting and edifying display of that providence by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence we see is not confined to work by general laws; it is wise and intelligent, for it is the mind, the will, and energy of God; it steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit

As Abraham’ s servant has God’ s glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honors the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honorable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and agitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the whole economy of providence and grace is ever at work

Abraham’ s solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham’ s family alone had The truth; and to the descendants of this family were the promises made

How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The Divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, etc. Thus like goes to like, metal to metal, earth to earth. Marriages formed on such principles are mere licensed adulteries. Let such contractors hear these awful words of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?"Jam 4:4. See note on Gen 24:36

Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent’ s choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say: they were times of great simplicity; and probably connections on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed that matches formed on the sole principle of convenience might as well be formed by the parents as by any others; and in Asiatic countries it was generally so, for there the female seldom presumes to have a choice of her own

In all cases of this kind the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.

Calvin: Gen 24:59 - And they sent away Rebekah

59.And they sent away Rebekah. Moses first relates, that Rebekah was honorably dismissed; because her nurse was given unto her. Moreover, I doubt not that they had domestic nurses, who were their handmaidens; not that mothers entirely neglected that duty, but that they committed the care of education to one particular maid. They therefore who assisted mothers with subsidiary service were called nurses. Moses afterwards adds, that Rebekah’s relatives “blessed her,” (Gen 24:60,) by which expression he means, that they prayed that her condition might be a happy one. We know that it was a solemn custom, in all ages, and among all people, to accompany marriages with all good wishes. And although posterity has greatly degenerated from the pure and genuine method of celebrating marriages used by the fathers; yet it is God’s will that some public testimony should stand forth, by which men may be admonished, that no nuptials are lawful, except those which are rightly consecrated. Now, the particular form of benediction which is here related, was probably in common use, because nature dictates that the propagation of offspring is the special end of marriage. Under the notion of victory (Gen 24:60) is comprehended a prosperous state of life. The Lord, however, directed their tongues to utter a prophecy of which they themselves were ignorant. To possess the gates of enemies, means to obtain dominion over them; because judgment was administered in the gates, and the bulwarks of the city were placed there.

Calvin: Gen 24:63 - And Isaac went out

63.And Isaac went out. It appears that Isaac dwelt apart from his father; either because the family was too large, or because such was the custom. And perhaps Abraham had already married another wife; so that, for the sake of avoiding contentions, it would seem more convenient for him to have a house of his own. Thus great wealth has its attendant troubles. Doubtless, of all earthly blessings granted by God, none would have been sweeter to Abraham than that of living with his son. However, I by no means think that he was deprived of his society and assistance. For such was the piety of Isaac, that he undoubtedly studied to discharge every duty towards his father: this alone was wanting, that they did not live in the same house. Moses also relates how it happened that Isaac met with his wife before she reached his home. For he says, that Isaac went out in the evening to meditate or to pray. For the Hebrew word שוח ( soach) may mean either. It is probable that he did this according to his custom, and that he sought a place of retirement for prayer, in order that his mind, being released from all avocations, might be the more at liberty to serve God. Whether, however, he was giving his mind to meditation or to prayer, the Lord granted him a token of his own presence in that joyful meeting.

Calvin: Gen 24:64 - And Rebekah lifted up her eyes

64.And Rebekah lifted up her eyes. We may easily conjecture that Isaac, when he saw the camels, turned his steps towards them, from the desire of seeing his bride; this gave occasion to the inquiry of Rebekah. Having received the answer, she immediately, for the sake of doing honor to her husband, dismounted her camel to salute him. For that she fell, struck with fear, as some suppose, in no way agrees with the narrative. She had performed too long a journey, under the protection of many attendants, to be so greatly afraid at the sight of one man. But these interpreters are deceived, because they do not perceive, that in the words of Moses, the reason is afterwards given to this effect, that when Rebekah saw Isaac, she alighted from her camel; because she had inquired of the servant who he was, and had been told that he was the son of his master Abraham. It would not have entered into her mind to make such inquiry respecting any person whom she might accidentally meet: but seeing she had been informed that Abraham’s house was not far distant, she supposes him at least to be one of the domestics. Moses also says that she took a veil: which was a token of shame and modesty. For hence also, the Latin word which signifies “to marry,” ¹² is derived, because it was the custom to give brides veiled to their husbands. That the same rite was also observed by the fathers, I have no doubt. ¹³ So much the more shameful, and the less capable of excuse, is the licentiousness of our own age; in which the apparel of brides seems to be purposely contrived for the subversion of all modesty.

Calvin: Gen 24:67 - And Isaac brought her into his mother Sarah’s tent // And Isaac was comforted after his mother’s death

67.And Isaac brought her into his mother Sarah’s tent. He first brought her into the tent, then took her as his wife. By the very arrangement of his words, Moses distinguishes between the legitimate mode of marriage and barbarism. And certainly the sanctity of marriage demands that man and woman should not live together like cattle; but that, having pledged their mutual faith, and invoked the name of God, they might dwell with each other. Besides, it is to be observed, that Isaac was not compelled, by the tyrannical command of his father, to marry; but after he had given his mind to her he took her freely, and cordially gave her the assurance of conjugal fidelity.

And Isaac was comforted after his mother’s death. Since his grief for the death of his mother was now first assuaged, we infer how great had been its vehemence; for a period sufficiently long had already elapsed. ¹⁴ We may also hence infer, that the affection of Isaac was tender and gentle: and that his love to his mother was of no common kind, seeing he had so long lamented her death. And the knowledge of this fact is useful to prevent us from imagining that the holy patriarchs were men of savage manners and of iron hardness of heart, and from becoming like those who conceive fortitude to consist in brutality. Only care must be taken that grief should be duly mitigated; lest it burst forth in impious murmurings, or subvert the hope of a future resurrection. I do not however entirely excuse the sorrow of Isaac; I only advise, that what belongs to humanity, ought not to be altogether condemned. And although it was culpable not to be able to efface grief from the mind, until the opposite joy of marriage prevailed over it; Moses still reckons it among the benefits conferred by God, that he applies a remedy of any kind to his servant.

Defender: Gen 24:67 - he loved her

Although the New Testament does not specifically say that Isaac and Rebekah constitute a "type" of Christ and His Church, the numerous parallels are more than coincidental, and do follow naturally from the clear identification of Isaac himself as a type of Christ (Gal 3:16; Heb 11:17-19). In the symbolic parallel, the servant dispatched by Abraham to seek a bride for his son becomes the Holy Spirit, sent by the Heavenly Father to find and bring the heavenly Bride, the Church, to His Son (Joh 14:26; Joh 16:13, Joh 16:14; Act 15:14). After she accepts the invitation, the Spirit, like Abraham's servant, guides the Bride through the wilderness to join the Bridegroom when he comes out to meet her at the end of the journey. There are numerous detailed parallels one can discern as the passage is studied in depth."

TSK: Gen 24:59 - their // nurse

their : Gen 24:50, Gen 24:53, Gen 24:60

nurse : Gen 35:8; Num 11:12; 1Th 2:5

TSK: Gen 24:60 - they // be thou the mother // thousands // thy seed

they : Gen 1:28, Gen 9:1, Gen 14:19, Gen 17:16, Gen 28:3, Gen 48:15, Gen 48:16, Gen 48:20; Rth 4:11, Rth 4:12

be thou the mother : Or, ""be thou for thousands of myriads;""a large family being always considered, in ancient times, as a proof of the peculiar blessing and favour of God.

thousands : Dan 7:10

thy seed : Gen 22:17; Lev 25:46; Deu 21:19

TSK: Gen 24:61 - they rode // followed

they rode : Gen 31:34; 1Sa 30:17; Est 8:10, Est 8:14

followed : Gen 2:24; Psa 45:10

TSK: Gen 24:62 - Lahairoi // south

Lahairoi : Gen 16:14, Gen 25:11

south : Gen 12:9

TSK: Gen 24:63 - to meditate

to meditate : or, to pray, They who acknowledge God in all their ways, will find him present to direct their paths, and make their way prosperous; and when the prayer of faith meets with an immediate answer, the glory ought as speedily to be rendered to God in solemn praise and thanksgiving. Jos 1:8; Psa 1:2, Psa 77:11, Psa 77:12, Psa 104:34, Psa 119:15, Psa 139:17, Psa 139:18, Psa 143:5, Psa 143:6

TSK: Gen 24:64 - lighted

lighted : Jos 15:18; Jdg 1:14

TSK: Gen 24:65 - a veil

a veil : Gen 20:16; 1Co 11:5, 1Co 11:6, 1Co 11:10; 1Ti 2:9

TSK: Gen 24:66

Mar 6:30

TSK: Gen 24:67 - his mother // Sarah’ s tent // and took // comforted

his mother : Gen 18:6, Gen 18:9, Gen 18:10; Son 8:2; Isa 54:1-5

Sarah’ s tent : Sarah, being dead, her tent, which, according to the custom of the east, was distinct from that of Abraham, became now appropriated to the use of Rebekah.

and took : Gen 2:22-24; 2Co 11:1, 2Co 11:2; Eph 5:22-33

comforted : Gen 37:35, Gen 38:12; 1Th 4:13, 1Th 4:15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 24:59 - Her nurse

Her nurse was Deborah, by comparing Gen 35:8 . In this corrupt family, the mother and the nurse are two distinct persons; but in Abraham’ s pious family there was no such principle or practice. See Gen 21:7 .

Poole: Gen 24:60 - Thou art our sister

Thou art our sister i.e. our near kinswoman; distance of place shall not alienate our affections from thee, but we shall still own thee as our sister, and, as far as we can, be ready to perform all the duties of brethren to thee.

Poole: Gen 24:62

In the southern parts of Canaan, as Gen 12:9 , at Beer-sheba, whither it seems, Abraham returned after Sarah’ s death.

Poole: Gen 24:63 - To meditate // in the field at the eventide

To meditate to converse with God, and with himself, by pious and profitable thoughts and ejaculations, and fervent prayers, as for other things, so particularly for God’ s blessing upon this great affair, and so his prayers are eminently answered. He chooseth a solitary place, wherein he might more freely attend upon God without any interruption or distraction,

in the field at the eventide that as he had begun the day with God, so he might close it with him, and commit himself to his protection. Compare Psa 55:17 .

Poole: Gen 24:64

As a testimony of her respect to him, whom by the servant she understood to be her lord and husband. Compare Jos 15:18 1Sa 25:23 .

Poole: Gen 24:65

In token of modesty, reverence, and subjection. See Gen 20:16 1Co 11:10 .

Poole: Gen 24:67 - Isaac brought her into his mother Sarah’ s tent // Isaac was comforted after his mother’ s death

Isaac brought her into his mother Sarah’ s tent partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men. See Gen 18:10 24:67 31:33 .

Isaac was comforted after his mother’ s death a sorrowful sense whereof he yet had retained, though she died three years before this time.

Haydock: Gen 24:62 - The well

The well of Agar, not far from Bersabee.

Haydock: Gen 24:63 - To meditate

To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock) ---

In profane authors, the word used by the Septuagint means to talk about trifles, &c. (Calmet) ---

But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)

Haydock: Gen 24:65 - Cloak

Cloak, or summer veil, covering the whole body, and having an opening only for the eyes; such as the Eastern ladies use. St. Jerome in Isai. iii, Rebecca does this out of modesty. (Haydock) ---

She prefigures the Gentiles, whom Jesus calls by his servants laden with his gifts, to become his spouse, or his Church, (Calmet) at the fountain of baptism. He adorns her with the ear-rings of obedience, and the bracelets of good works. (Du Hamel)

Haydock: Gen 24:67 - Mother's death

Mother's death, which happened about three years before. (Menochius) ---

Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)

Gill: Gen 24:59 - And they sent away Rebekah their sister // and her nurse // and Abraham's servant, and his men

And they sent away Rebekah their sister,.... Not in a pet or angry humour, but with good will; they agreed she should go, and took their leave in a very honourable and affectionate manner. This is to be understood of her brother Laban, and of other brethren and sisters she might have; though by the connection of the words with the preceding, they seem to design her brother and mother, who spoke last; and probably all her relations are meant, who call her their sister, because so nearly related to them:

and her nurse: who had been her nurse in former times, as Aben Ezra observes, in her infancy, for whom she had a particular affection, as is often the case; her name was Deborah, as appears from Gen 35:8,

and Abraham's servant, and his men; who were dismissed in an handsome manner by the family.

Gill: Gen 24:60 - And they blessed Rebekah // and said unto her, thou art our sister // be thou the mother of thousands of millions // and let thy seed possess the gate of those that hate them

And they blessed Rebekah,.... That is, her parents and her friends, they wished the best and choicest of blessings might descend upon her:

and said unto her, thou art our sister; the Targum of Jonathan is,"hitherto thou hast been our sister,''as if the relation now ceased, having entered into another; and especially as she was going away from them into a distant country, and might never see her more, it was as if she was no more to them or to be enjoyed by them:

be thou the mother of thousands of millions; as she was, the Edomites and Israelites both springing from her:

and let thy seed possess the gate of those that hate them; exercise dominion and authority over their enemies: let them not only be numerous, but powerful and victorious, as both the nations were at times, and especially the latter; and particularly this had its accomplishment in Christ, who sprung from her in the line of Jacob, Mat 1:2; some respect seems to be had to the promise made to Abraham, Gen 22:17; of which this family might have knowledge from Abraham's servant, who might report not only how great his master was, but what promises were made to him with respect to his posterity.

Gill: 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

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.

Gill: Gen 24:62 - And Isaac came from the way of the well Lahairoi // for he dwelt in the south country

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, Gen 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, Gen 24:67; see Gen 22:19.

Gill: Gen 24:63 - And Isaac went out to meditate in the field at eventide // and he lifted up his eyes, and saw, and, behold, the camels were coming

And Isaac went out to meditate in the field at eventide,.... Both the time and place were very proper for meditation: the place, "in the field": where he might view the works of nature, and be led to the Creator of them, and the praise of him, and where he might be alone, and nothing to disturb his thoughts: and the time, "at evening"; after the labour, care, and hurry of the day were over, and before repose at night, and when the air was cool and refreshing, and everything was assisting to, and served to compose the mind, and help thought and contemplation. Onkelos and Jonathan render the word "to pray", and the time and place he chose were very fit for that service; and perhaps his thoughts in prayer might be directed to, and greatly employed in desiring success to his father's servant in the business he was gone on his account, and that he might safely and speedily arrive, and if so, his prayers were quickly answered:

and he lifted up his eyes, and saw, and, behold, the camels were coming; which his servant had took with him in his journey, and was now returning with them, and which Isaac knew full well.

Gill: Gen 24:64 - And Rebekah lifted up her eyes // and when she saw Isaac // she lighted off the camel

And Rebekah lifted up her eyes,.... And looked about:

and when she saw Isaac; whom she suspected him to be, and therefore inquired of the servant, who told her who he was:

she lighted off the camel; or "fell" ^w from it, not accidentally, or through surprise, but willingly, and in honour to Isaac, as was customary; for had she sat on her camel when she met him, it would not have seemed respectful enough to him; though Jarchi thinks she did not get off, but only bowed herself upon the camel, when she came near him.

Gill: Gen 24:65 - 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

For she had said unto the servant,.... As soon as she saw a man walking towards them, who she thought with herself might be Isaac:

what man is this that walketh in the field to meet us? for by the course he steered, she perceived that he was coming towards them, and so concluded it must be one of the family, and probably the person she was to be married to; for otherwise, had he not by his look and motion discovered that he knew the servant, and was coming towards them, she would have took no notice of him

and the servant had said, it is my master: meaning not Abraham, but his son, who also was his master:

therefore she took a veil, and covered herself; both out of modesty, and as a token of subjection to him: for the veil was put on when the bride was introduced to the bridegroom, as among the Romans ^x in later times. The Arab women always have veils when they appear in public, so that their faces cannot be seen; and though in the summer months they walk abroad with less caution, yet then, upon the approach of a stranger, they put on their veils ^y.

Gill: Gen 24:66 - And the servant told Isaac all things that he had done.

And the servant told Isaac all things that he had done. By what means he found out the person designed for his wife, and got knowledge of her father's house, to which he was introduced, and where he was made welcome; and what agreement he had made with the parents and relations of Rebekah to be his wife, whom he had brought with him.

Gill: Gen 24:67 - 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

And Isaac brought her into his mother Sarah's tent,.... The apartment in which she dwelt when living; for women in those times and places had separate apartments from their husbands; this was done after many other things had passed, not here recorded; a conversation with her, an espousal of her, and an introduction of her to Abraham, with whose consent, no doubt, she had his wife's apartment allotted to her:

and took Rebekah, and she became his wife; consummated the marriage, first contracted by his servant, then confirmed by himself, and now finished:

and he loved her; as a man ought to love his wife, even as his own body, Eph 5:28; and she was a person to be beloved, being very fair, and of a goodly countenance, Gen 24:16. The Jews say ^z she was but fourteen years of age at this time:

and Isaac was comforted after his mother's death; which was three years ago; see Gill on Gen 25:20; and had made such impressions upon his spirit, that at times he was very sorrowful, and much distressed on that account; but now being blessed with so agreeable a yokefellow, his sorrow for his mother subsided, and he became cheerful and comfortable.