He that findeth a wife
“My son” is also a reminder of the promises, appearing five times (vv. 3, 4, 6, 7, 8; also vv. 37, 38, 40); the phrase occurs twice in the sacrifice of Isaac (22:7, 8) and brings to mind the poignancy of “your son, your only beloved” (22:2
Giving the physical profile of the “girl,” who is “very beautiful” (v. 16), is uncommon in Hebrew narrative. Her sexual innocence enhances her attractiveness as a potential bride. The sexual history of Rebekah is important since the nature of the promise concerns Isaac’s future lineage. Sarna observes that the servant’s prayer was “answered at once and in full,” for he did not mention her beauty or chastity.712 The NIV’s rendering “virgin” for the word bĕtûlâ probably is best though the Hebrew word is not necessarily a technical term for virgin. The alternate term “maiden” (ʿalmâ) is used also by the servant (v. 43) in reference to the women who come to draw water, the principle one of course being Rebekah in the servant’s eyes. Rebekah then is defined by three different terms, “girl” (nahărâ, v. 14), “virgin” (bĕtûlâ, v. 16), and “maiden” (ʿalmâ, v. 43). The word ʿalmâ indicates a woman who is of potential childbearing status (Song 6:8; Isa 7:14). If bĕtûlâ means a young woman of good reputation who is under the care of her father’s household, then Hebrew society would assume that the daughter is sexually pure (e.g., Exod 22:16–17[15–16]; Deut 22:13–21; 2 Sam 13:18), and thus the term in our passage indicates a virgin maiden. In Rebekah’s case, however, the passage leaves no doubt by including the explicit explanation that no man has had sexual relations with her (cf. 19:18; Judg 21:12). Her spirited response to the servant’s needs is conveyed in vv. 16, 18–20 by eleven verbal forms given in a rapid fire “pizzicato-like series” and noted again in the servant’s summary
When asked about the identity of the man, the servant refers to Isaac only as “my master,” which has only been used of Abraham in this chapter (19x; cf. 18:12). The transition from the father as “master” to the son has already been anticipated (v. 36), even as Rebekah will supplant Sarah (v. 67).
24:67 The final verse refers to Sarah “his mother” twice; in each place Rebekah fulfills the matriarch’s role. In an unhappy way she will also imitate Sarah’s childless condition (25:21; Rachel, 29:31). “Brought” (bôʾ) and “tent” (ʾōhel) suggest sexual relations, which points up the significance of her role as child bearer and the irony of her barrenness. Mention of love (“loved,” ʾāhab) in marriage is not always found in Hebrew story (e.g., Ruth 1:4); here it adds another poignant touch to the portrait of the couple’s arranged marriage (cp. 29:18, 20, 30, 32; 34:3). The final brush stroke is the author’s reference to the comfort she provides after the loss of Isaac’s mother. “Comforted” (nāḥam, niphal) is used elsewhere in the context of grief over the deceased (e.g., 37:35; 38:12). This final verse shows that the objective of the search is now complete.