Genesis 24:62–67, King James Version
Italic words were supplied in the English translation for clarity.
Genesis 24:62–67
Isaac Receives Rebekah
The chapter's long marriage mission reaches its quiet completion when Isaac and Rebekah see one another, the servant identifies Isaac and reports the journey, and Isaac receives Rebekah as his wife. The narrator closes not with wealth or negotiation but with Sarah's tent, marital love, and comfort after loss, placing Rebekah within the promise family's continuing life without erasing either her prior willingness or Isaac's grief.
Why this sits here
The search cannot end merely with family agreement or Rebekah's departure; the story must bring her to Isaac and show what the journey accomplishes. By returning to Isaac before the caravan appears, the narrator lets the reader witness their first sight of one another. The servant's report completes his mediating work, while Sarah's tent, love, and comfort interpret the marriage as both continuation after loss and the establishment of the next promise-bearing household.
The unit transfers the story's focus from the servant's successful search to the two people whose marriage the search was meant to serve. Isaac sees the camels; Rebekah sees Isaac, asks who he is, and covers herself after the servant identifies him; the servant reports what occurred; and Isaac brings Rebekah into Sarah's tent. Marriage, love, and comfort close both Genesis 24 and the narrative problem created after Sarah's death.
How the passage moves
The narrative shifts to Isaac in the Negev near Beer Lahai Roi and places him in a field toward evening as the camels approach (24:62–63).
Isaac and Rebekah lift their eyes; Rebekah dismounts, asks who the approaching man is, and covers herself with a veil after the servant identifies him as his master (24:63–65).
The servant reports all he has done, completing his role as Abraham's representative and the mission's narrator (24:66).
Isaac brings Rebekah into Sarah's tent, takes her as his wife, loves her, and is comforted after his mother's death (24:67).
What the author is communicating
Why this reading fits
Evidence 1
Verse 62's opening changes the scene to Isaac. The KJV's 'came from the way of the well Lahairoi' reflects difficult Hebrew wording; the clear points are Isaac's association with Beer Lahai Roi and his dwelling in the Negev. The text does not provide enough information to reconstruct his precise route.
Evidence 2
Beer Lahai Roi is the well named in Hagar's story, commonly explained as 'the well of the Living One who sees me.' That canonical connection is real, and Genesis 25:11 will again locate Isaac there, but this verse does not say Isaac met Hagar, knew the naming story, or chose the place for a stated theological reason.
Evidence 3
The Hebrew verb translated 'to meditate' in verse 63 is rare and its meaning is disputed. Prayer or meditation, walking or strolling, lament or complaint, and other minority proposals have been advanced. The evening field setting and Isaac's looking up are clear; his precise activity is not.
Evidence 4
Isaac and Rebekah both 'lift up' their eyes, giving the meeting a balanced visual form. Isaac sees the camels, while Rebekah sees Isaac but asks who he is. The parallel creates narrative vividness without telling readers that either person instantly recognized a divinely selected soulmate.
Evidence 5
The KJV says Rebekah 'lighted off' the camel; the Hebrew verb literally uses falling or dropping language and in context most naturally describes a quick dismount. It may suggest sudden reaction, but the narrator does not identify fear, romantic attraction, fainting, worship, or another specific emotion.
Evidence 6
Rebekah covers herself only after asking about the man and hearing, 'It is my master.' Ancient Near Eastern marriage evidence makes bridal identification or decorum plausible, and Sasson stresses the unusual fact that Rebekah takes and applies the veil herself. Genesis does not explain one exact meaning or turn this act into a universal dress command.
Evidence 7
The servant calls Isaac 'my master.' The wording identifies the man Rebekah has come to marry and shows the servant's mission now terminating with Isaac. Abraham is still alive in chapter 25, so the expression should not be used to prove Abraham has died or that every legal transfer has already occurred.
Evidence 8
Verse 66 summarizes the servant's report rather than repeating the chapter's long speech. 'All things that he had done' completes his accountable role but does not name him as Eliezer, disclose Isaac's verbal response, or say that the servant himself controlled every event he recounts.
Evidence 9
Sarah's tent links the new marriage with Isaac's mother and the loss narrated in chapter 23. Rebekah's entry plausibly signals household and matriarchal continuity, but the verse does not say she becomes Sarah's replacement, assumes every one of Sarah's functions, or removes Sarah's distinct memory.
Evidence 10
The sequence 'took Rebekah, and she became his wife' states the marriage without narrating a complete ceremony. The chapter has already recorded Rebekah's 'I will go.' Verse 67 therefore neither supplies a universal wedding formula nor allows the earlier evidence of her willingness to disappear.
Evidence 11
Genesis explicitly says Isaac loved Rebekah and was comforted after his mother's death. Love and comfort are the narrator's stated outcomes; the text does not say Rebekah erased Isaac's grief, replaced Sarah as a person, or guaranteed that marriage heals every bereavement.
A phrase that matters
veil
הצעיף · hattsa'if
Possible bridal or social meanings should remain plausible reconstructions rather than universal commands.
loved
ויאהבה · vayye'ehaveha
The explicit affection helps the narrator interpret the marriage personally rather than only as a family arrangement.
comforted
וינחם · vayyinnakhem
The verse joins new love with continuing grief without saying the loss is erased.
A needed correction
Reading Genesis 24:62–67 as a complete section rules out these interpretations:
The passage does not give enough information to know Isaac's exact route from Beer Lahai Roi.
The rare verb in verse 63 does not allow readers to state with certainty that Isaac was practicing a specific form of prayer, contemplation, lament, walking, or another activity.
Rebekah's quick dismount does not prove that she fainted, fell in love at first sight, worshiped Isaac, or reacted in fear.
Rebekah's veil does not create a universal command that brides or women must cover their faces, nor does the text explain one certain social meaning for the act.
The servant's words 'my master' do not prove that Abraham was already dead or that Isaac had completed every legal inheritance transfer.
Isaac's taking Rebekah into the tent does not provide a complete universal wedding ceremony or erase Rebekah's previously stated willingness to go.
Rebekah does not become a replacement copy of Sarah, and Isaac's comfort does not mean his grief, his mother's identity, or the effects of loss disappeared.
The passage does not promise that marriage will cure grief, loneliness, trauma, or every emotional need.
The chapter does not teach a hidden allegory in which every servant, camel, veil, tent, and evening detail has one secret Christian counterpart.
What remains true
God's purposes can continue through accountable human action, willing relationship, love, and comfort after loss. New gifts need not erase grief, and careful interpretation must distinguish what the text clearly narrates from uncertain lexical, cultural, and emotional reconstructions.
How this should shape us
How should this shape us?
When a long responsibility concludes, report truthfully to the people affected rather than claiming success without accountability.
How should this shape us?
Welcome love, companionship, and new beginnings without requiring them to erase the memory or pain of someone who has died.
How should this shape us?
Do not build binding spiritual practices from an uncertain Hebrew word or binding gender rules from one unexplained veil action.
How should this shape us?
In marriage teaching, keep Rebekah's previously stated willingness and Isaac's narrated love visible rather than reducing the relationship to family arrangement, male possession, or a ceremony formula.
Teach it back
Explain how Genesis 24:62–67 completes both the wife-finding mission and the movement after Sarah's death. What is certain about Isaac's and Rebekah's meeting, what remains uncertain about 'meditate' and the veil, and why do love and comfort not mean that Rebekah replaces Sarah?
Your explanation stays in this browser. It is not sent or saved.
Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Read it sentence by sentenceEach line inside the larger movement
Evidence 1
Verse 62's opening changes the scene to Isaac. The KJV's 'came from the way of the well Lahairoi' reflects difficult Hebrew wording; the clear points are Isaac's association with Beer Lahai Roi and his dwelling in the Negev. The text does not provide enough information to reconstruct his precise route.
Evidence 2
Beer Lahai Roi is the well named in Hagar's story, commonly explained as 'the well of the Living One who sees me.' That canonical connection is real, and Genesis 25:11 will again locate Isaac there, but this verse does not say Isaac met Hagar, knew the naming story, or chose the place for a stated theological reason.
Evidence 3
The Hebrew verb translated 'to meditate' in verse 63 is rare and its meaning is disputed. Prayer or meditation, walking or strolling, lament or complaint, and other minority proposals have been advanced. The evening field setting and Isaac's looking up are clear; his precise activity is not.
Evidence 4
Isaac and Rebekah both 'lift up' their eyes, giving the meeting a balanced visual form. Isaac sees the camels, while Rebekah sees Isaac but asks who he is. The parallel creates narrative vividness without telling readers that either person instantly recognized a divinely selected soulmate.
Evidence 5
The KJV says Rebekah 'lighted off' the camel; the Hebrew verb literally uses falling or dropping language and in context most naturally describes a quick dismount. It may suggest sudden reaction, but the narrator does not identify fear, romantic attraction, fainting, worship, or another specific emotion.
Evidence 6
Rebekah covers herself only after asking about the man and hearing, 'It is my master.' Ancient Near Eastern marriage evidence makes bridal identification or decorum plausible, and Sasson stresses the unusual fact that Rebekah takes and applies the veil herself. Genesis does not explain one exact meaning or turn this act into a universal dress command.
Evidence 7
The servant calls Isaac 'my master.' The wording identifies the man Rebekah has come to marry and shows the servant's mission now terminating with Isaac. Abraham is still alive in chapter 25, so the expression should not be used to prove Abraham has died or that every legal transfer has already occurred.
Evidence 8
Verse 66 summarizes the servant's report rather than repeating the chapter's long speech. 'All things that he had done' completes his accountable role but does not name him as Eliezer, disclose Isaac's verbal response, or say that the servant himself controlled every event he recounts.
Evidence 9
Sarah's tent links the new marriage with Isaac's mother and the loss narrated in chapter 23. Rebekah's entry plausibly signals household and matriarchal continuity, but the verse does not say she becomes Sarah's replacement, assumes every one of Sarah's functions, or removes Sarah's distinct memory.
Evidence 10
The sequence 'took Rebekah, and she became his wife' states the marriage without narrating a complete ceremony. The chapter has already recorded Rebekah's 'I will go.' Verse 67 therefore neither supplies a universal wedding formula nor allows the earlier evidence of her willingness to disappear.
Evidence 11
Genesis explicitly says Isaac loved Rebekah and was comforted after his mother's death. Love and comfort are the narrator's stated outcomes; the text does not say Rebekah erased Isaac's grief, replaced Sarah as a person, or guaranteed that marriage heals every bereavement.
Original-language wording and grammarTechnical detail appears only where it helps
Beer Lahai Roi
The well named in Hagar's story, commonly understood as the well of the Living One who sees me.
How certain? very strongmeditate
A rare and disputed verb rendered meditate, pray, walk, lament, or otherwise.
How certain? uncertainlighted off
Literally fell or dropped; in context, probably dismounted quickly.
How certain? probableveil
A covering Rebekah takes and uses after Isaac is identified.
How certain? probableloved
Isaac loved her.
How certain? very strongcomforted
To receive comfort or consolation after loss.
How certain? very strongWhat the first readers would have understoodRelevant history and culture
What the first readers would have understood
Ancient Near Eastern evidence associates veils with several statuses and marriage practices. Rebekah's action occurs at bridal arrival, but she—not the servant or Isaac—takes and applies the veil in the wording of Genesis 24:65.
How certain? strongWhat the first readers would have understood
A bridal or decorum signal is plausible because the veil follows Isaac's identification and precedes the marriage. Modesty, status, ceremony, or control may overlap, but the text does not tell readers which one fully explains the act.
How certain? probableWhat the first readers would have understood
Genesis gives no complete wedding liturgy, contract, public ceremony, or chronology in verses 66–67. Absence of those details should not be turned into proof that ancient marriage required only entering a tent or sexual union.
How certain? very strongWhy translations sometimes differMaterial translation choices
Why translations sometimes differ
KJV 'came from the way of the well Lahairoi' preserves difficult Hebrew; translations vary in how they describe Isaac's relation to the well and his return. The exact route should remain uncertain.
How certain? probableWhy translations sometimes differ
KJV 'meditate' is a venerable rendering of a rare verb, not a settled lexical conclusion. Modern translations also use walk, stroll, or go out, and other proposals exist.
How certain? uncertainWhy translations sometimes differ
KJV 'at the eventide' means toward the turning of evening or near sunset.
How certain? very strongWhy translations sometimes differ
KJV 'lighted off the camel' describes getting down; the Hebrew's falling language may convey quick movement without proving that Rebekah literally collapsed.
How certain? probableWhy translations sometimes differ
KJV 'vail' is the older spelling of 'veil.' Genesis reports Rebekah's act but does not define the covering's material, color, exact extent, or universal social rule.
How certain? probableWhy translations sometimes differ
KJV 'comforted after his mother's death' follows a compact Hebrew expression meaning comfort after his mother, with Sarah's death understood from the narrative.
How certain? very strongEarlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Earlier Scripture and inherited background
Beer Lahai Roi was named after Hagar's encounter in Genesis 16:13–14 and becomes Isaac's dwelling place after Abraham's death in Genesis 25:11.
How certain? very strongEarlier Scripture and inherited background
Genesis 24:67's mention of Sarah's tent invites later Jewish interpretation to compare Rebekah with Sarah and to describe continuity between the two matriarchs. Such details as renewed household miracles belong to reception history, not to the verse's explicit wording.
How certain? strongEarlier Scripture and inherited background
The Women's Commentary identifies verse 67 as the first biblical statement of a man's love for a woman. At minimum, it is Genesis's first explicit marital-love statement and anticipates Jacob's love for Rachel in Genesis 29.
How certain? very strongHow this connects with the rest of ScriptureThe passage's own meaning remains primary
How this connects with the rest of Scripture
Genesis 16:13–14 gives Beer Lahai Roi its Hagar-related name; Genesis 24:62 associates Isaac with the same place; and Genesis 25:11 locates his dwelling there after Abraham's death.
How certain? very strongHow this connects with the rest of Scripture
Genesis 23's account of Sarah's death and burial finds an emotional continuation in 24:67, where Rebekah enters Sarah's tent and Isaac receives comfort after his mother.
How certain? very strongHow this connects with the rest of Scripture
Rebekah's 'I will go' in 24:58 remains the immediate narrative background to Isaac's taking her as wife in verse 67.
How certain? very strongHow this connects with the rest of Scripture
Genesis 25:19–26 will show Isaac praying during Rebekah's barrenness and the LORD answering, preventing this marriage conclusion from becoming a promise of immediate fertility or freedom from family struggle.
How certain? very strongTextual variantsManuscript differences only when they affect meaning
Textual variants
The uncertainties over Isaac's activity, Rebekah's dismount, and the veil's meaning arise from lexical and interpretive questions. The unit's core sequence—meeting, identification, report, marriage, love, and comfort—remains textually stable in the sources inspected.
How certain? very strongWhere careful interpreters disagreeThe strongest options and their difficulties
What was Isaac doing in the field?
Best judgment: The strongest public conclusion is uncertainty: Isaac went into the field toward evening and noticed the approaching caravan. KJV 'meditate' may remain the displayed text, but it should not carry a detailed spiritual reconstruction.
How certain? uncertainWhy did Rebekah cover herself with a veil?
Best judgment: Bridal decorum or identification is probable, and Rebekah's own action is explicit. The exact social meaning is not certain and should not become a universal modesty or submission law.
How certain? probableWhat does Sarah's tent signify?
Best judgment: The tent is both an actual household space and a strong literary link between Sarah's death and Rebekah's arrival. 'Matriarchal continuity' is a responsible inference; 'replacement of Sarah' is too strong.
How certain? strongTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
God is not directly named in verses 62–67, yet the servant's report completes a chapter whose participants repeatedly interpreted the mission as providentially guided. The conclusion lets providence arrive through ordinary sight, report, marriage, love, and comfort rather than another divine speech.
How certain? strongTheological contribution
Promise continuity does not bypass human lives. Rebekah's earlier willingness, the servant's accountability, Isaac's love, and grief after Sarah all remain inside the covenant family's movement.
How certain? very strongTheological contribution
Biblical comfort can accompany ongoing memory. The new marriage is real good after death, but the narrator continues to name Sarah and Isaac's loss rather than pretending faithful people never grieve.
How certain? very strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
Verse 63 does not establish one certain method of biblical meditation or prove what Isaac was thinking.
The mutual sight does not teach that faithful marriages are recognized by love at first sight or guaranteed through a hidden soulmate sign.
Rebekah's veil does not command all women or brides to cover their faces or submit to every local custom.
Verse 67 does not erase Rebekah's 'I will go' or teach that a man creates a valid marriage merely by taking a woman into a tent.
Isaac's comfort does not make a spouse a replacement parent, a grief treatment, or a guarantee of emotional healing.
Sarah's tent does not prove every later claim about matriarchal ritual, household miracles, or transferred authority.
Research trail and exact locationsThe source record behind this section
Supports: Displayed wording, thought-unit boundary, Beer Lahai Roi, meeting, veil, report, marriage, love, comfort, and canonical continuity.
Genesis 24:62–67 in the pinned eng-kjv2006 source; compared with Genesis 16:13–14; 23:1–20; 24:1–61; 25:1–26; and 29:18
Supports: Scene syntax, place name, rare field verb, dismounting language, veil, love, comfort, and source-level lexical restraint.
Open Scriptures Hebrew Bible, wlc/Gen.xml, Genesis 24:62–67; forms for mi-bo be'er lakhai ro'i, lasuakh, vattippol, hattsa'if, vayye'ehaveha, and vayyinnakhem
Supports: New-episode clause, difficult return wording, Beer Lahai Roi etymology, Negev, uncertain field verb, evening idiom, lifted-eyes pattern, marriage clause, and comfort after Sarah.
NET Bible, Genesis 24:62–67 and translator notes 102–119
Supports: Promise-family continuity, marriage's structural role, and forward movement into Isaac's household.
Genesis commentary, discussion of Genesis 23:1–25:18 and the Abraham-to-Isaac transition
Supports: Critical and ethical counterpoint on Hagar, Isaac, promise, family power, and narrative silence; no detailed lexical claim exceeds the inspected scope.
Genesis 16 and 22: Abraham and Isaac study guide and wider course framing
Supports: Literary placement and commentary navigation only.
Genesis, official Cambridge introduction and table-of-contents locator for Genesis 23:1–25:18
Supports: Rebekah's strength, activity, movement, and prominence in Genesis 24 at the source's publicly inspectable scope.
Lieve Teugels, 'A Strong Woman Who Can Find?', JSOT 19(63), 1994, pages 89–104; official abstract and metadata
Supports: Distributed agency across Abraham, servant, Rebekah, Isaac, and divine guidance, with restraint against reducing the marriage journey to one actor.
Søren Lorenzen, 'Pursuing Partners,' Religions 15(3):324, 2024, Genesis 24 discussion and conclusion
Supports: Sarah's tent, Isaac's emotional ties, first explicit man-woman love, Rebekah's role in promise continuity, and later Jewish reception.
The Torah: A Women's Commentary Study Guide, Chayei Sarah, 2013, page 6, questions on Genesis 24:62–67 and commentary locators
Supports: Comparative marriage setting, uncertainty around veiling customs, and the distinctive grammar of Rebekah taking and applying her own veil.
Jack M. Sasson, 'The Servant's Tale: How Rebekah Found a Spouse,' JNES 65.4 (2006), pages 241–265, especially introduction and pages 263–265
Supports: Rare-verb uncertainty, complaint proposal critique, Semitic bodily-relief proposal, and explicit acknowledgment of speculative narrative mirroring.
Gary A. Rendsburg, 'lāśûaḥ in Genesis XXIV 63,' Vetus Testamentum 45.4 (1995), pages 558–560
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Displayed wording, thought-unit boundary, Beer Lahai Roi, meeting, veil, report, marriage, love, comfort, and canonical continuity.
Exact location: Genesis 24:62–67 in the pinned eng-kjv2006 source; compared with Genesis 16:13–14; 23:1–20; 24:1–61; 25:1–26; and 29:18
Open source ↗hebrew text morphology and lemma data
Open Scriptures Hebrew Bible — Genesis
Open Scriptures Hebrew Bible Project
Open Scriptures, Version 2.2 released 2021; repository inspected 2026
Supports: Scene syntax, place name, rare field verb, dismounting language, veil, love, comfort, and source-level lexical restraint.
Exact location: Open Scriptures Hebrew Bible, wlc/Gen.xml, Genesis 24:62–67; forms for mi-bo be'er lakhai ro'i, lasuakh, vattippol, hattsa'if, vayye'ehaveha, and vayyinnakhem
Open source ↗Translation and textual notes
NET Bible — Genesis with translators' notes
Biblical Studies Press
Biblical Studies Press, Digital edition accessed 2026
Supports: New-episode clause, difficult return wording, Beer Lahai Roi etymology, Negev, uncertain field verb, evening idiom, lifted-eyes pattern, marriage clause, and comfort after Sarah.
Exact location: NET Bible, Genesis 24:62–67 and translator notes 102–119
Open NET Genesis 24 ↗modern open whole book commentary
Genesis
T. Desmond Alexander
The Gospel Coalition Bible Commentary, 2023
Supports: Promise-family continuity, marriage's structural role, and forward movement into Isaac's household.
Exact location: Genesis commentary, discussion of Genesis 23:1–25:18 and the Abraham-to-Isaac transition
Open source ↗modern critical open study guide
Genesis 16 and 22: Abraham and Isaac — Study Guide
Joel S. Baden and Yale Bible Study
Yale Divinity School, 2021 course; page inspected 2026
Supports: Critical and ethical counterpoint on Hagar, Isaac, promise, family power, and narrative silence; no detailed lexical claim exceeds the inspected scope.
Exact location: Genesis 16 and 22: Abraham and Isaac study guide and wider course framing
Open source ↗modern scholarly commentary publisher material
Genesis
Bill T. Arnold
Cambridge University Press, 2009
Supports: Literary placement and commentary navigation only.
Exact location: Genesis, official Cambridge introduction and table-of-contents locator for Genesis 23:1–25:18
Open source ↗peer reviewed narrative study abstract limited
A Strong Woman Who Can Find a Job: The Character of Rebekah in Genesis 24
Lieve Teugels
Journal for the Study of the Old Testament 19(63), pages 89–104, 1994
Supports: Rebekah's strength, activity, movement, and prominence in Genesis 24 at the source's publicly inspectable scope.
Exact location: Lieve Teugels, 'A Strong Woman Who Can Find?', JSOT 19(63), 1994, pages 89–104; official abstract and metadata
Open source ↗open peer reviewed marriage travel and agency study
Pursuing Partners: Traveling for Marital Partners in the Hebrew Bible
Søren Lorenzen
Religions 15(3), article 324, 2024
Supports: Distributed agency across Abraham, servant, Rebekah, Isaac, and divine guidance, with restraint against reducing the marriage journey to one actor.
Exact location: Søren Lorenzen, 'Pursuing Partners,' Religions 15(3):324, 2024, Genesis 24 discussion and conclusion
Open source ↗open Jewish women centered study guide and reception resource
The Torah: A Women's Commentary Study Guide — Chayei Sarah
Women of Reform Judaism; based on The Torah: A Women's Commentary edited by Tamara Cohn Eskenazi and Andrea L. Weiss
Women of Reform Judaism and CCAR Press, 2013 study guide; underlying commentary 2008
Supports: Sarah's tent, Isaac's emotional ties, first explicit man-woman love, Rebekah's role in promise continuity, and later Jewish reception.
Exact location: The Torah: A Women's Commentary Study Guide, Chayei Sarah, 2013, page 6, questions on Genesis 24:62–67 and commentary locators
Open source ↗open peer reviewed ancient near eastern marriage study
The Servant's Tale: How Rebekah Found a Spouse
Jack M. Sasson
Journal of Near Eastern Studies 65(4), pages 241–265, 2006
Supports: Comparative marriage setting, uncertainty around veiling customs, and the distinctive grammar of Rebekah taking and applying her own veil.
Exact location: Jack M. Sasson, 'The Servant's Tale: How Rebekah Found a Spouse,' JNES 65.4 (2006), pages 241–265, especially introduction and pages 263–265
Open source ↗open peer reviewed Hebrew lexical note
lāśûaḥ in Genesis XXIV 63
Gary A. Rendsburg
Vetus Testamentum 45(4), pages 558–560, 1995
Supports: Rare-verb uncertainty, complaint proposal critique, Semitic bodily-relief proposal, and explicit acknowledgment of speculative narrative mirroring.
Exact location: Gary A. Rendsburg, 'lāśûaḥ in Genesis XXIV 63,' Vetus Testamentum 45.4 (1995), pages 558–560
Open source ↗