be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar.

9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth, he shall give it me for a possession of a burying- | place amongst you.

10 And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying

11 Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee;

a Heb. full money-b Heb. ears.- Ch. 31. 20, 24. Ruth 4. 4.

the only woman in the Sacred Writings, whose age, death, and burial, are distinctly noted. And she has been deemed worthy of higher honour; for St. Paul, Gal. iv. 22, 23, makes her a type of the church of Christ; and her faith in the accomplishment of God's promise, that she should have a son, when all natural probabilities were against it, is particularly celebrated in the epistle to the Hebrews, chap. xi. ver. 11. Sarah was about ninety-one years old when Isaac was born, and she lived thirty-six years after, and saw him grown up to man's estate. With SARAH the promise of the incarnation of Christ commenced, though a comparatively obscure prophecy of it had been delivered to Eve, chap. iii. 15. and with MARY it terminated, having had its exact completion. Thus God put more honour upon those two women than upon all the daughters of Eve besides. Her conception of Isaac was supernatural, she had passed the age and circumstances in which it was possible, naturally speaking, to have a child; therefore she laughed when the promise was given, knowing that the thing was impossible, because it had ceased to be with her after the manner of women. God allows this natural impossibility, and grants that the thing must be the effect of divine interposition; and therefore asks, is any thing too hard for God? The physical impossibility was increased in the case of Mary, she having no connexion with man. But the same power interposed as in the case of Sarah; and we find, that when all aptitude for natural procreation was gone, Sarah received strength to conceive seed, and bore a son, from whom, in a direct line, the Messiah, the Saviour of the world, was to descend and through this same power we find a virgin conceiving and bearing a son against all natural impossibilities. Every thing is supernatural in the births, both of the type and antitype; can it be wondered at then if the spiritual offspring of the Messiah must have a supernatural birth likewise? hence the propriety of that saying, unless a man be born again-born from above-born, not only of water, but of the Holy Ghost, he cannot see the kingdom of God. These may appear hard sayings, and those who are little in the habit of considering spiritual things may exclaim, "It is enthusiasm! Who can bear it? Such things cannot possibly be." To such persons I have only to say, God hath spoken. This is sufficient for those who credit his Being and his Bible; nor is there any thing too hard for him. He, by whose almighty power, Sarah had strength to conceive and bear a son in her old age; and by whose miraculous interference a virgin conceived, and the man Christ Jesus was born of her, can, by the same power, transform the sinful soul, and cause it to bear the image of the heavenly, as it has borne the image of the earthly.

Verse 2. Sarah died in Kirjath-arba] Literally in the city of the four. Some suppose this place was called the city of the four, because it was the burial-place of Adam, Abraham, Isaac, and Jacob; others, because, according to the opinion of the rabbins, Eve, was buried there, with Sarah, Rebekah and Leah. But it seems evidently to have had its name from a Canaanite, one of the Anakim, probably called Arba, for the text, Josh. xiv. 15. does not actually say, this was his name; who was the chief of the four brothers who dwelt there; the names of the others being Sheshai, Ahiman, and Talmai, see Judges i. 1. These three were destroyed by the tribe of Judah; probably the other had been previously dead.

Abraham came to mourn for Sarah] From ver. 19. of the preceding chapter it appears that Abraham had settled at Beer-sheba ; and here we find that Sarah died at Hebron, which was about twenty-four miles distant from Beer-sheba. For the convenience of feeding his numerous flocks Abraham had probably several places of temporary residence, and particularly one at Beer-sheba, and another

in the presence of the sons of my people give I it thee: bury thy dead.

12 And Abraham bowed down himself before the people of the land.

13 And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me, I will give thee money for the field; take it of me, and I will bury my dead there.

14 And Ephron answered Abraham, saying unto him,

15 My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead. 16 And Abraham hearkened unto Ephron ;

d See 2 Sam. 24. 21-24-e Exod. 30. 15. Ezek. 45. 12.

at Hebron: and it is likely that while he sojourned at Beer-sheba, Sarah died at Hebron; and his coming to mourn and weep for her, signifies his coming from the former to the latter place on the news of her death.

Verse. 3. Abraham stood up from before his dead] He had probably sat on the ground some days in token of sorrow, as the custom then was; see Tobit ii. 12, 13. Isai. xlvii. 1. and Gen. xxxvii. 35. and when this time was finished, he arose, and began to treat about a buryingplace.

Verse 4. I am a stranger and a sojourner] It appears from Heb. xi. 13-16. 1 Pet. ii. 11. that these words refer more to the state of his mind than of his body. He felt that he had no certain dwelling-place, and was seeking by faith a city that had foundations.

Give me a possession for a burying-ground] It has been remarked, that in different nations it was deemed ignominious to be buried in another's ground; probably this prevailed in early times in the east: and it may be in reference to a sentiment of this kind, that Abraham refuses to accept the offer of the children of Heth to bury in any of their sepulchres, and earnestly requests them to sell him one, that he might bury his wife in a place that he could claim as his own.

Verse 6. Thou art a mighty prince] □abx ww› Nasi Elohim, a prince of God; a person whom we know to be divinely favoured; and whom, in consequence, we deeply respect and reverence.

Verse 8. Entreat for me to Ephron] Abraham had already seen the cave and field, and finding to whom they belonged, and that they would answer his purpose, came to the gate of Hebron, where the elders of the people sat to administer justice, &c. and where bargains and sales were made and witnessed; and having addressed himself to the elders, among whom Ephron was, though it appears he was not personally known to Abraham, he begged them to use their influence with the owner of the cave and field to sell it to hin, that it might serve him and his family for a place of sepulture.

Verse 10. And Ephron dwelt among the children of Heth] And Ephron yosheb, was sitting among the children of Heth, but as was before conjectured was personally unknown to Abraham; he therefore answered for himself, making a free tender of the field, &c. to Abraham in the presence of all the people, which amounted to a legal conveyance of the whole property to the patriarch.

Verse 13. Instead of, if thou wilt give it, we should read, But if thou wilt sell it, I will give thee money for the field,] keseph, silver, not coined money, for it is not probable that any such was then in use.

Verse 15. The land is worth four hundred shekels of silver] Though the words is worth, are not in the text, yet they are necessarily expressed here to adapt the Hebrew to the idiom of our tongue. A shekel, according to the general opinion, was equal to two shillings and sixpence; but according to Dr. Prideaux, whose estimate I shall follow, three shillings English, four hundred of which are equal to sixty pounds sterling; but it is evident that a certain weight is intended, and not a coin; for in ver. 16. it is said, and Abraham weighed pwn va yishekal, the silver, and hence it appears that this weight itself passed afterward as a current coin; for the word pe shekel, is not only used to express a coin, or piece of siver, but also to weigh; see the note on chap. xx. 16.

Verse 16. Current-with the merchant.] no hay Ober lasocher, passing to, or with the traveller, such as was commonly used by those who travelled about with merchandise of any sort. The word signifies the same as hawker or pedlar among us.

Verse 17. All the trees that were in the field] It is possible that all these were specified in the agreement.

a

and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant.

b

17 And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure,

18 Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.

19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Ca

Verse 20. And the field, &c. were made sure] Vayakam, were established, caused to stand; the whole transaction having been regulated according to all the forms of law then in use.

In this transaction between Abraham and the sons of Heth, concerning the cave and field of Machpelah, we have the earliest account on record of the purchase of land. The simplicity, openness, and candour on both sides, cannot be too much admired.

Sarah being dead, and Abraham being only a sojourner in that land, shifting from place to place, for the mere purpose of pasturing his flocks, and having no right to any part of the land, wished to purchase a place in which he might have the continual right of sepulture. For this purpose, 1. He goes to the gate of the city, the place where, in all ancient times, justice was administered, and bargains and sales concluded; and where, for these purposes, the elders of the people sat. 2. He there proposes to buy the cave, known by the name of the cave of Machpelah, the cave of the turning, or the double cave, for a burying place for his family. 3. To prevent him from going to any unnecessary expense, the people, with one voice, offer him the privilege of burying his wife in any of their sepulchres: this appearing to them to be no more than the common rights of hospitality and humanity required. 4. Abraham, intent on making a purchase, Ephron, the owner of the field and cave, values them at four hundred shekels; but at the same time wishes Abraham to receive the whole as a gift. 5. Abraham refuses the gift, and weighs down the silver specified. 6. The people who enter in at the gate, i. e. the inhabitants coming from or going to their ordinary occupations in the country, witness the transaction, and thus, the conveyance to Abraham is made sure, without the intervention of those puzzlers of civil affairs, by whose tricks and chicanery, property often becomes insecure, and rights and succession precarious and uncertain. But this censure does not fall on lawyers properly so called, who are men of honour, and whose office, in every well regulated state, is as useful as it is respectable. But the accumulation and complex nature of almost all modern systems of law, puzzles even justice herself, and often induces decisions, by which truth falls in the streets, and equity goes backwards. In the first ages of mankind, suspicion, deceit, and guile, seem to have had a very limited influence. Happy days of primitive simplicity! past, for ever past. When shall they return?

We often hear of the rudeness and barbarity of the primitive ages; but on what evidence? Every rule of politeness that could be acted upon in such a case as that mentioned here, is brought into full practice. Is it possible to read the simple narration in this place without admiring the amiable, decent, and polite conduct displayed on both sides? Had even Lord Chesterfield read this account, his good sense would have led him to propose it as a model in all transactions between man and his fellows. There is neither awkward stiff formality on the one hand, nor frippery affectation on the other. Decent respect, good sense, good nature, and good breeding, are all prominently displayed. And how highly laudable and useful is all this! A pedant or a boor on either side, might have destroyed the simplicity of the whole transaction; the one by engendering caution and suspicion, and the other by exciting disgust. In all such transactions, the beau and the boor are equally to be avoided. From the first, no sincerity can be expected; and the manners of the latter render him intolerable. The religion of the Bible recommends and inculcates orderly behaviour, as well as purity of heart and life. They

CHAPTER XXIV.

Abraham being solicitous to get his son Isaac properly married, calls his confidential rvant, probably Elezar, and makes him swear that he will not take a wife for Isaac from among the Canaanites, 1-3. but from among his own kindred, 4. The servant proposes certain difficulties, 5; which Abraham removes by giving him the strongest assurances of God's direction in the business, 6, 7; and then specifies the the conditions of the oath, 8. The form of the oath itself, 9. The servant makes preparations for his journey, and sets out for Mesopotamia, the residence of Abraham's kindred, 10. Arrives at a well near to the place, 11. His prayer to God, 12-14. Rebekah, the daughter of Bethuel, son of Nahor, Abraham's brother, comes to the well to draw water, 15. She is described, 16. Convereation between her and Abraham's servant, in which every thing took place according to his prayer to God, 17-21. He makes her presents, and learns whose daughter she is, 22-24. She invites him to her father's house, 25. He returns thanks to God for having thus far given him a prosperous journey, 25, 27. Rebekah runs home and informs her family, 23. on which her brother Laban comes out, and invites the servant home, 29-31. His reception, 32, 33. Tells his errand, 34, and how he had proceeded in executing the trust reposed in himn, 35-48. Requests an answer, 49. The family of Rebekah consent that she should become the wife of Isaac, 50, 51. The servant worships God, 52 and gives presents to Milcah, Laban, and Rebekah, 53. He requests to be dismissed, 54-56. Rebekah being consulted consents to go, 57, 58. She is accompanied by her nurse, 59, and having received the blessing of her parents and relatives, 60, she departs with the servant of Abraham, 61. They are met by Isaac who was on an evening walk, for the purpose of meilitation, 62---65. The servant relates to Isaac all that he had done, 66. Isaac and Rebekah are married, 67. ND Abrahame was old, and well stricken ham in all things.

e Ch. 18. 11. & 21. 5.-f Heb. gone into days.-g Ch. 13. 2. Ver. 35. Paa.
112 3. Prov. 10. 22.

who, under the sanction of religion, trample under foot the decent forms of civil respect, supposing, that because they are religious, they have a right to be rude, totally mistake the spirit of Christianity, for love or charity (the soul and essence of that religion) behaveth not itself unseemly. Every attentive reader of the thirteenth chapter of St. Paul's first epistle to the Corinthians, will clearly discern that the description of true religion, given in that place, applies as forcibly to good breeding, as to inward and outward holness. What lessons of honesty, decent respect, and good manners, could a sensible man derive from Abraham treating with the sons of Heth for the cave of Machpelah; and William Penn, treating with the American Indians for the tract of land now called Pennsylvania! I leave others to draw the parallel, and to show how exactly the conduct and spirit of patriarch the first, were exemplified in the conduct and spirit of patriarch the second. Let the righteous be had in everlasting remembrance!

NOTES ON CHAPTER XXIV.

Verse 1. And Abraham was old] He was now about one hundred and forty years of age, and consequently Isaac was forty, being born when his father was one hundred years old. See chap. xxi. 5. & xxv. 20.

Verse 2. Eldest servant] As this eldest servant is stated to have been the ruler over all that he had, it is very likely that Eliezar is meant. See chap. xv. 2, 3.

Put, I pray thee, thy hand] See on ver. 9. Verse 3. I will make thee swear] See on ver. 9. Of the Canaanites] Because these had already been devoted to slavery, &c. and it would have been utterly inconsistent, as well with prudence as with the design of God, to have united the child and heir of the promise with one who was under a curse, though that curse might be considered to be only of a political nature. See the curse of Canaan, chap. ix. 25.

Verse 4. My country] Mesopotamia: called here, Abraham's country, because it was the place where the family of Haran, his brother, had settled; and where himself had remained a considerable time with his father Teral. In this family, as well as in that of Nahor, the true religion had been in some sort preserved, though afterward considerably corrupted. See chap. xxxi. 19.

Verse 5. Peradventure the woman will not be willing] We may see, says Calmet, by this and other passages of Scripture, Josh. ix. 18. what the sentiments of the ancients were relative to an oath. They believed they were bound precisely by what was spoken, and had no liberty to interpret the intentions of those to whom the oath was made.

Verse 7. The Lord God, &c.] He expresses the strongest confidence in God, that the great designs for which he had brought him from his own kindred, to propagate the true religion in the earth, would be accomplished; and that therefore, when earthly instruments failed, heavenly ones should be employed. He shall send his angel, probably meaning the angel of the covenant, of whom see chap. xv. 7.

Verse 9. Put his hand under the thigh of Abraham] This form of swearing has greatly puzzled the commentators; but it is useless to detail opinions which I neither believe myself, nor would wish my renders to credit. I. believe the true sense is given in the Targum of Jonathan ben Uzziel, and that called the Jerusalem Targum. In the former it is said, Put now thy hand in ha bigezirath maholeti-in sectione circumcisionis meæ: in the latter, pp man techoth yerec keyami-sub femore fœderis mei. When we put the circumstances mentioned in this and the third verse together, we shall

2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?

6 And Abraham said unto him, Beware thou that thou bring not my son thither again.

7 The LORD God of heaven, h which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.

8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath only bring not my son thither again. 9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

10 And the servant took ten camels of the camels of his master, and departed; (for " all the goods of his master were in his hand :) and he arose, and went to Mesopotamia, unto the city of Nahor.

a Ch. 15. 2-b Ver. 10. Ch. 39. 4, 5, 6.-e Ch. 47. 29. 1 Chron. 29. 21. Lam. 5. 6. d Ch. 14. 22 Deut. 6. 13. Josh. 2 12-e Ch. 26. 35. & 27. 46. & 2. 2. Exod. 31. 16. Deut. 7. 3-f Ch. 23. 2-g Ch. 12. 1-h Ch. 12. 1, 7.-i Ch. 12. 7. & 13. 15. & 15. 18. & 17. 8. Exod. 32. 13. Deut. 1. 8. & 34. 4. Acts 7. 5.- Exol. 23 2, 23. & 33. 2. Heb. 1. 14.-1 Josh. 2. 17, 20-m Ver. 2-n Or, and.-o Ch. 27. 43.

find that they fully express the ancient method of binding by oath, in such transactions as had a religious tendency. 1. The rile or ceremony used on the occasion: the person binding himself, put his hand under the thigh of the person to whom he was to be bound; i. e. he put his hand on the part that bore the mark of circumcision, the sign of God's covenant; which is tantamount to our kissing the book, or laying the hand upon the New Testament, or covenant of our Lord Jesus Christ. 2. The form of the oath itself: the person swore by Jehovah, the God of heaven, and the God of the earth. Three essential attributes of God are here mentioned: 1. His self-existence and eternity in the name Jehovah. 2. His dominion of glory, and blessedness in the kingdom of heaven. 3. His providence and bounty in the earth. The meaning of the oath seems to be this: "As God is unchangeable in his nature and purposes, so shall I be in this engagement, under the penalty of forfeiting all expectation of temporal prosperity, the benefits of the mystical covenant, and future glory." An oath of this kind, taken at such a time, and on such an occasion, can never be deemed irreligious or profane. Thou shalt swear by his name-shalt acknowledge and bind thyself unto the true God, as the just Judge of thy motives and actions, is a command of the Most High; and such an oath as the above, is at once (on such an occasion,) both proper and rational. The person binding himself, proposes for a pattern the unchangeable and just God; and as He is the avenger of wrong, and the punisher of falsehood, and has all power in the heavens and in the earth, so he can punish perjury by privation of spiritual and temporal blessings; by the loss of life, and by inflicting the perdition due to ungodly men, among whom liars and perjured persons occupy the most distinguished rank. Our ideas of delicacy may revolt from the rite used on this occasion; but when the nature of the covenant is considered, of which circumcision was the sign, we shall at once perceive, that this rite could not be used without producing sentiments of reverence and godly fear, as the contracting party must know that the God of this covenant was a consuming fire.

Verse 10. Took ten camels] It appears that Abraham had left the whole management of this business to the discretion of his servant, to take with him what retinue and what dowry he pleased; for it is added-All the goods of his master were in his hand; and in those times, it was customary to give a dowry for a wife, and not to receive one with her.

Verse 11. He made his camels to kneel down] To rest

r

11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time P that women go out to draw water.

r

12 And he said, O LORD God, of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham.

13 Behold, I stand here by the well of water; and "the daughters of the men of the city come out to draw water:

14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master. 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.

18 And she said, Drink, my lord. and she hasted, and let down her pitcher upon her hand, and gave him drink.

19 And when she had done giving him drink,

Heb. that women which draw water go forth.-q Exod. 2 16 1 Sain. 9. 11. Ver. 27. Ch. 26. 24. & 28. 13. & 32 9. Exod. 3 6, 15.- Neh. 1. 11. Pea. 37. 5. t Ver. 43-u Ch. 29. 9. Exod 2. 16.-v See Judges 6. 17, 37. 1 Sam. 6. 7. & 14. 8. & 20. 7. 1 Mac. 5. 40.—w Ch. 11. 29. & 2. 2−x Ch. 26. 7.-y Heb. good of countenance. z 1 Pet. 3. 8. & 4. 9.

themselves, or lie down, as the Septuagint has very properly expressed it-Ka xDIMIOS THE XENIOUS. Verse 12. And he said, O Lord God, &c.] "The conduct of this servant," says Dr. Dodd, " appears no less pious than rational. By supplicating for a sign, he acknowledges God to be the great Superintendant and Director of the universe, and of that event in particular; and, at the same time, by asking a natural sign, such as betokened humanity, condescension, and other qualities, which promised a discreet and virtuous wife, he puts his prayer upon such a discreet rational footing, as to be a proper example for all to imitate, who would not tempt the providence of God by expecting extraordinary signs to be given them for the determination of cases, which they are capable of deciding by a proper use of their rational faculties." This is all very good; but certainly the case referred to here, is such an one as required especial direction from God; a case which no use of the rational faculties, without divine influence, could be sufficient to determine. It is easy to run into extremes, and it is very natural so to do. In all things, the assistance and blessing of God are necessary, even where human strength and wisdom have the fullest and freest sphere of action: but there are numberless cases of infinite consequence to man, where his strength and prudence can be of little or no avail; and where the God all grace must work all things according to the counsel of his own will. To expect the accomplishment of any good end, without a proper use of the means, is the most reprehensible enthusiasm; and to suppose, that any good can be done or procured without the blessing and mercy of God, merely because proper means are used, is not less reprehensible. Plan, scheme, and labour, like Eliezar, and then, by earnest faith and prayer, commit the whole to the direction and blessing of God.

Verse 15. Behold, Rebekah came out] How admirably had the providence of God adapted every circumstance to the necessity of the case; and so as in the most punctual manner to answer the prayer which his servant had offered up!

Verse 19. I will draw water for thy camels also] Had Rebekah done no more than Eliezar had prayed for, we might have supposed, that she acted not as a free agent, hut was impelled to it by the absolutely controlling power of God: but as she exceeds all that was requested, we see that it sprang from her native benevolence, and sets her conduct in the most amiable point of view.

Verse 21. The man wondering at her] And he was so

she said, I will draw water for thy camels also, until they have done drinking.

20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.

21 And the man wondering at her, held his peace, to wit whether the LORD had made his journey prosperous or not.

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; 23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?

29 T And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.

30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.

1

d

25 She said moreover unto him, We have both straw and provender enough, and room to lodge in.

26 And the man bowed down his head, and worshipped the LORD.

27 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 hled me to the house of my master's brethren.

28 And the damsel ran, and told them of her mother's house these things.

I

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. And two bracelets] 3 von usheney tsemidim. As tsemidim comes from s 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 cars; 4. For the arms; 5. for the fingers; 6. The neck and breast; 7. The ankles.-See above, ver. 22. and see ver. 47. also Ezek. xvi. 12. Prov. xi. 22. Isai. iii. 21. Gen. xxxv. 4. Exod. xxxii. 2, 3. Job xlii. 11. Judg. viii. 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. Half a shekel weight] For the weight of a shekel, see ch. xx. 16.

Verse 26. Bowed down his head, and worshipped] Two acts of adoration are mentioned here: 1. Bowing the head, pyikkod-and, 2. Prostration upon the earth, vayishtachu. The bowing of the head was to Rebekah, to return her thanks for her kind invitation. The prostration was to Jehovah, in gratitude for the success with which he had favoured him.

Verse 27. I being in the way, the Lord led me] By desire of his master, he went out on this journey; and as he acknowledged God in all his ways, the Lord directed all his steps.

Verse 28. Her mother's house] Some have conjectured from this, that her father Bethuel was dead; and the per

n

34 And he said, I am Abraham's servant. 35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses.

36 And Sarah my master's wife bare a son to my master when she was old, and Punto him hath he given all that he hath.

37 And my master made me swear, saying, Thou shalt not take a wife to my son of the

h Ver. 48.-i Ch. 29. 5.-k Ch. 26. 29. Judges 17. 2. Ruth 3. 10. Ps. 115. 15.-1 Ch. 43. 24. Judges 19. 21-m Job 23 12 John 4 34. Eph. 6. 5, 6, 7.-- Ver. 1. Ch. 13. 2. o Ch. 21. 2-p Ch. 21. 10. & 25. 5-9 Ver. 3.

son called Bethuel, ver. 50. was a younger brother. This is possible; but the mother's house might be mentioned, were even the father alive: for in Asiatic countries, the women have apartments entirely separate from those of the men, in which their little children and grown up daughters reside with them. This was probably the case here, though it is very likely that Bethuel was dead, as the whole business appears to be conducted by Rebekah's brothers.

Verse 31. Thou blessed of the Lord] Probably a usual mode of expressing kindness, and wishing prosperity; as he that is blessed of the Lord is worthy of all respect, for, enjoying the Divine favour, he is in possession of the sum of happiness.

Verse 32. Provender for the camels] These were the first objects of his care; for a good man is merciful to his

beast.

Water to wash his feet, &c.] Thus it appears that he had servants with him; and as the fatigues of the journey must have fallen as heavily upon them as upon himself, so we find no distinction made, but water is provided to wash their feet also.

Verse 33. I will not eat until I have told] Here is a servant who had his master's interest more at heart than his own. He refuses to take even necessary refreshment, till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham's servant, John iv. 34.—My meat is to do the will of him who sent me, and to finish his work?

Verse 36. Unto him he hath given all that he hath] He has made Isaac his sole heir. These things appear to be spoken to show the relatives of Rebekah, that his master's son was a proper match for her; for, even in those primitive times, there was regard had to the suitability of station and rank in life, as well as of education, in order to render a match comfortable. Persons of dissimilar habits, as well as of dissimilar religious principles, are never likely to be very happy in a married life. Even the poor and the rich may better meet together in matrimonial alliances, than the religious and the profane, the well bred and the rulgar. A person may be unequally yoked in a great variety of ways:-Bear ye one another's burdens, is the command of God; but where there is unsuitableness in the dispositions, education, mental capacity, &c. of the persons, then one side is obliged to bear the whole burden, and endless dissatisfaction is the result. See at the end.

Verse 42. O Lord God of my master] As Abraham was the friend of God, Eliezar makes use of this, to give weight and consequence to his petitions.

Verse 43. When the virgin] byn haûlmah, from y alam, to hide, cover, or conceal-a pure virgin, a woman uncovered, and in this respect still concealed from man. The same as nyn bethulah, ver. 16. which, from the ex

daughters of the Canaanites, in whose land I dwell:

38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my

son.

39 And I said unto my master, Peradventure the woman will not follow me.

40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: 41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

42 And I came this day unto the well, and said, f O LORD God of my master Abraham, if now thou do prosper my way which I go;

43 & Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.

45 And before I had done i speaking in mine heart, behold, Rebekah came forth, with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and will give thy camels drink also: so I drank, and she made the camels drink also.

47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him and I put the ear-ring upon her face, and the bracelets upon her hands.

k

48 And I bowed down my head, and wor

a Ver. 4-b Ver. 5.- Ver. 7-d Ch. 17. 1. Ver. 8-f Ver. 12.-g Ver. 13 Ver. 5, &c.i1 Sam. 1. 13k Ezek. 16. 11, 12-1 Ver. 26-m Ch. 22. 23.-Ch. 47. 29. Josh. 2. 14.0 Psa. 118. 23. Matt. 21. 42. Mark 12 11.-p Ch. 31. 24.

planation there given, incontestably means a virgin in the proper sense of the word-a young woman, not that is covered, or kept at home, the common gloss; but who was not uncovered, in the delicate sense in which the Scripture uses this word.-See this interpretation vindicated on Isai. vii. 14.

Verse 44. Before I had done speaking in mine heart] So we find that the whole of this prayer, so circumstantially related ver. 12-14. and again 42-44. was mental, and heard only by that God to whom it was directed. It would have been improper to have used public prayer on the occasion; as his servants could have felt no particular interest in the accomplishment of his petitions, because they were not concerned in them, having none of the responsibility of this mission.

Verse 49. That I may turn to the right hand, or to the left] That is, that I may go elsewhere, and seek a proper match for the son of my master. Some have imagined, that Eliezar intimated by these expressions, that if he did not succeed in obtaining Rebekah, he would go and seek for a wife either among the descendants of Ishmael, or the descendants of Lot. This interpretation is fanciful.

Verse 50. Laban and Bethuel] These seem both to be brothers, of whom Laban was the eldest and chief; for the opinion of Josephus appears to be very correct, viz. that Bethuel the father had been some time dead. See ver. 28.

Bad or good] We can neither speak for, nor against :it seems to be entirely the work of God; and we cordially submit-consult Rebekah; if she be willing, take her and go. See ver. 58.

Verse 53. Jewels of silver and jewels of gold] The word keley, which we here translate jewels, signifies properly vessels or instruments; and those presented by Eliezar might have been of various kinds. What he had given before, ver. 22. was in token of respect-what he gave now, appears to have been in the way of dowry.

Precious things] migdonoth. This word, is used to express exquisite fruits, or delicacies, Deut. xxxiii. 13, 14, 15, 16. precious plants, or flowers, Cant. iv. 16. vii. 13.

51 Behold, Rebekah is before thee, take her, and go and let her be thy master's son's wife, as the LORD hath spoken.

r

52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother " precious things.

54 And they did eat and drink, he and the men that were with him, and tarried all night; and they arose up in the morning, and he said, Send me away unto my master.

55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.

56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.

57 And they said, We will call the damsel, and inquire at her mouth.

58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 59 And they sent away Rebekah, their sister, and her nurse, and Abraham's servant, and his men.

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 which hate them.

gCh 20 15-r Ver. 26-s Heb. vessels.-t Exod. 3. 22. & 11. 2 & 12. 35-a 2 Chron. 21. 3. Ezra 1.6-v Ver. 56. & 59.-w Or, a full year, or ten months. Judges 14. 8. x Ch. 35. 8.-y Ch. 17. 16.-z Ch. 22. 17.

But it may mean gifts in general, though rather of an inferior kind to those mentioned above.

Verse 54. And they did eat and drink] When Eliezar had got a favourable answer, then he and his servants sat down to meat: this he had refused to do till he had told his message, ver. 33.

Verse 55. Let the damsel abide with us a few days, at least ten] The original is very abrupt and obscure, because we are not acquainted with the precise meaning of the form of speech which is here used—wy Dyamin au êsor, DAYS, or TEN, probably meaning a year, or ten months, as the margin reads it, or a week or ten days. This latter is the most likely sense, as there would be no propriety, after having given their consent that she should go, in detaining her for a year or ten months. In matters of simple phraseology, or in those which concern peculiar customs, the Septuagint translation, especially in the Pentateuch, where it is most accurate and pure, may be considered a legitimate judge: this translation renders the words spas was Sixa, about ten days. Houbigant contends strongly, that instead of the words weyyamim au êsor, days, or ten, we should read in chodesh yamim, a month of days, i. e. a full month; without which emendation, he asserts, locus explicari non possit-"the passage cannot be explained." This emendation is supported by the Syriac version, which reads here yerach yomin, a month of days, or a full month. The reader may adopt the Syriac, or the Septuagint, as he judges best.

wit

Verse 58. Wilt thou go with this man] So it appears it was left ultimately to the choice of Rebekah, whether she would accept the proposals now made to her, unless we suppose that the question meant-Wilt thou go immediately, or stay with us a month longer?

She said, I will go] It fully appears to be the will of God that it should be so, and I consent. This at once determined the whole business.

Verse 59. And her nurse] Whose name, we learn from ch. xxxv. 8. was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This