Genesis 24:55
But her brother and mother said, "Let the girl remain with us ten days or so. After that, she may go."
But her brother and her mother said
This phrase introduces the familial dynamics at play in the narrative. In ancient Near Eastern culture, family members, particularly male relatives, played a significant role in marriage arrangements. The brother, Laban, and the mother of Rebekah are exercising their cultural and familial authority. The Hebrew word for "brother" (אָח, 'ach) often signifies a close kinship bond, emphasizing the protective and guiding role of family in Rebekah's life. This reflects the importance of family consent and involvement in marriage decisions, a practice deeply rooted in the traditions of the time.

Let the girl remain with us
The request for Rebekah to stay longer highlights the emotional and social aspects of marriage. The Hebrew word for "girl" (נַעֲרָה, na'arah) indicates a young woman of marriageable age, underscoring her readiness for this new phase of life. The family's desire for her to remain suggests a reluctance to part with a beloved daughter and sister, reflecting the strong familial bonds and the significant transition marriage represented. This moment captures the tension between familial attachment and the fulfillment of God's plan, as orchestrated through Abraham's servant.

ten days or so
The specific mention of "ten days" (עֲשָׂרָה יָמִים, asarah yamim) can be seen as a culturally significant period, possibly intended for farewells and preparation. In the ancient world, numbers often held symbolic meaning, and the number ten can represent completeness or a full cycle. This request for a delay may also reflect a customary period for finalizing marriage arrangements or simply a desire for more time to adjust to the impending separation.

After that, she may go
This phrase indicates a conditional agreement, showing the family's willingness to eventually release Rebekah to fulfill the marriage agreement. The Hebrew verb "go" (יֵלֵךְ, yelech) implies a journey or transition, both physically and spiritually. It signifies Rebekah's movement from her family home to a new life with Isaac, aligning with God's providential plan. This moment is pivotal, as it underscores the theme of obedience and trust in God's promises, a recurring motif throughout the Genesis narrative.

Persons / Places / Events
1. Rebekah
- The young woman chosen to be Isaac's wife, demonstrating God's providence and guidance in the lives of His people.

2. Rebekah's Brother (Laban)
- He plays a significant role in the negotiations for Rebekah's departure, showing familial influence and decision-making.

3. Rebekah's Mother
- She, along with Laban, requests a delay in Rebekah's departure, highlighting the emotional and cultural aspects of leaving one's family.

4. Abraham's Servant
- Sent by Abraham to find a wife for Isaac, he represents faithfulness and trust in God's leading.

5. Haran
- The place where Rebekah's family lives, indicating the geographical and cultural context of the account.
Teaching Points
Trust in God's Timing
The request for a delay contrasts with God's timing, reminding us to trust in His perfect plan rather than our own preferences.

Family Influence and Decision-Making
The role of Rebekah's family highlights the importance of family in decision-making, yet also the need to prioritize God's will.

Immediate Obedience
Rebekah's eventual decision to leave without delay serves as a model for immediate obedience to God's call in our lives.

Faith and Courage
Rebekah's willingness to embark on a journey to an unknown land exemplifies faith and courage, encouraging us to step out in faith when God calls.

Cultural and Emotional Considerations
The account acknowledges the emotional and cultural factors in leaving one's family, teaching us to be sensitive to these aspects in our own lives and decisions.
Bible Study Questions
1. How does Rebekah's response to her family's request for a delay reflect her faith and trust in God's plan?

2. In what ways can family influence both positively and negatively impact our decisions to follow God's will?

3. How can we apply the principle of immediate obedience in our daily walk with God, especially when faced with difficult decisions?

4. What are some practical steps we can take to ensure that we are prioritizing God's timing over our own desires or cultural expectations?

5. How does Rebekah's account encourage us to have faith and courage when God calls us to step into the unknown? Can you think of a New Testament example that parallels this call to faith?
Connections to Other Scriptures
Genesis 24:58
- Rebekah's willingness to go immediately when asked reflects her faith and parallels the call of discipleship seen in the New Testament.

Genesis 31:55
- Laban's later interactions with Jacob show a pattern of familial negotiations and delays, providing insight into his character.

Luke 9:59-62
- Jesus' call to follow Him without delay echoes the urgency and commitment seen in Rebekah's decision to leave her family.
Delay is DangerousSpurgeon, Charles HaddonGenesis 24:55
The Unfolding of the Divine PurposeR.A. Redford Genesis 24
People
Abraham, Aram, Bethuel, Canaanites, Isaac, Laban, Milcah, Nahor, Rebekah, Sarah
Places
Beer-lahai-roi, Hebron, Mesopotamia, Nahor, Negeb
Topics
Abide, Afterward, Afterwards, Brother, Damsel, Girl, Lady, Least, Maiden, Replied, Stay, Ten, Week
Dictionary of Bible Themes
Genesis 24:55

     1653   numbers, 6-10

Genesis 24:28-60

     5737   sisters

Genesis 24:50-60

     5661   brothers

Library
Guidance in the Way
'I being in the way, the Lord led me.'--GENESIS xxiv. 27. So said Abraham's anonymous servant when telling how he had found Rebekah at the well, and known her to be the destined bride of his master's servant. There is no more beautiful page, even amongst the many lovely ones in these ancient stories, than this domestic idyll of the mission of the faithful servant from far Canaan across the desert. The homely test by which he would determine that the maiden should be pointed out to him, the glimpse
Alexander Maclaren—Expositions of Holy Scripture

No Compromise
The faithful servant of Abraham, before he started, communed with his master; and this is a lesson to us, who go on our Lord's errands. Let us, before we engage in actual service, see the Master's face, talk with him, and tell to him any difficulties which occur to our minds. Before we get to work, let us know what we are at, and on what footing we stand. Let us hear from our Lord's own mouth what he expects us to do, and how far he will help us in the doing of it. I charge you, my fellow-servants,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

If, Therefore, Even they who are United in Marriage Only for the Purpose Of...
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared with the Fathers, seeking their very sons in a way far other than do these; forasmuch as Abraham, being bidden to slay his son, fearless and devoted, spared not his only son, whom from out of great despair he had received [1997] save that he laid down his hand, when He forbade him, at Whose command he had lifted it up; it remains that we consider,
St. Augustine—On the Good of Marriage

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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