to the left,” sc., to seek in other families a wife for Isaac.
verses 50-51
Laban and Bethuel recognised in this the guidance of God, and said, “ From Jehovah (the God of Abraham) the thing proceedeth; we cannot speak unto thee bad or good,” i.e., cannot add a word, cannot alter anything (Num 24:13; 2Sa 13:22). That Rebekah's brother Laban should have taken part with her father in deciding, was in accordance with the usual custom (cf. Gen 34:5, Gen 34:11, Gen 34:25; Jdg 21:22; 2Sa 13:22), which may have arisen from the prevalence of polygamy, and the readiness of the father to neglect the children (daughters) of the wife he cared for least.
verses 52-53
After receiving their assent, the servant first of all offered thanks to Jehovah with the deepest reverence; he then gave the remaining presents to the bride, and to her relations (brother and mother); and after everything was finished, partook of the food provided.
verses 54-60
The next morning he desired at once to set off on the journey home; but her brother and mother wished to keep her with them עשׁור או ימים, “ some days, or rather ten;” but when she was consulted, she decided to so, sc., without delay. “ Then they sent away Rebekah their sister (Laban being chiefly considered, as the leading person in the affair) and her nurse” (Deborah; Gen 35:8), with the parting wish that she might become the mother of an exceedingly numerous and victorious posterity. “ Become thousands of myriads” is a hyperbolical expression for an innumerable host of children. The second portion of the blessing ( Gen 24:60) is almost verbatim the same as Gen 22:17, but is hardly borrowed thence, as the thought does not contain anything specifically connected with the history of salvation.
verses 61-67
When the caravan arrived in Canaan with Rebekah and her maidens, Isaac had just come from going to the well Lahai-Roi (Gen 16:14), as he was then living in the south country; and he went towards evening (ערב לפנות, at the turning, coming on, of the evening, Deu 23:12) to the field “to meditate.” It is impossible to determine whether Isaac had been to the well of Hagar which called to mind the omnipresence of God, and there, in accordance with his contemplative character, had laid the question of his marriage before the Lord ( Delitzsch), or whether he had merely travelled thither to look after his flocks and herds ( Knobel). But the object of his going to the field to meditate, was undoubtedly to lay the question of his marriage
