A Prophecy of Esau and Jacob

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Genesis 23

¹ And Sarah was a hundred and seven and twenty years old; these were the years of the life of Sarah. — Sarah was an hundred and seven and twenty years old; Sarah is the only woman whose age at her death is mentioned in the Bible, an honour doubtless given her as the ancestress of the Hebrew heritage;

— the Targum Onkelos says

The lifetime of Sarah consisted of one hundred years, twenty years and seven years. [These were] the years of Sarah’s life.

— the Targum of Jonathan says

And the days of the life of Sarah were an hundred and twenty and seven years, the years of the life of Sarah.

² And Sarah died in Kirjatharba (the same is Hebron) in the land of Canaan; and Abraham came to mourn for Sarah and to weep for her.

— Abraham came to mourn; at this period Abraham was in quiet possession of several homes, and apparently was himself at Beersheba when Sarah died at Hebron, where probably he had left Isaac in charge of his mother and the cattle;

— the Targum Onkelos says

Sarah died in Kiryas Arba, which is Chevron, in the land of Canaan. Avraham came to eulogize Sarah and to weep for her.

— the Targum of Jonathan says,

“And Sarah died in Kiryath Arba, which is Hebron. And Abraham came from the mountain of worship, and found that she was dead; and he sat to mourn for Sarah, and to weep for her.”

³ And Abraham stood up from before his dead, and spoke unto the sons of Heth, saying, — the sons of Heth; now it appears that it was associates of the Hittites, a race who, while the Israelites sojourned in Egypt, became so powerful as to contend for empire with the Egyptians themselves;

— the Targum Onkelos says

Avraham rose from the presence of his dead, and spoke to the sons of Cheis saying,

⁴ “I am a stranger and a sojourner with you. Give me a possession for a burying place with you, that I may bury my dead out of my sight.”

— sell me a possession of a buryingplace with you; not that he desired it as a free gift, but that he might be allowed to make a purchase of a piece of ground to bury his dead;

— the Targum Onkelos says

I am a foreigner and a resident among you. Grant me the possession of a grave site with you, so that I may bury my dead from my presence.

⁵ And the children of Heth answered Abraham, saying unto him, — the children of Heth, so called from Heth the son of Canaan, Genesis 10:15, “And Canaan begot Sidon his firstborn, and Heth;”

— the Targum Onkelos says

The sons of Cheis replied to Avraham saying to him,

⁶ “Hear us, my lord: Thou art a mighty prince among us; in the choicest of our sepulchers bury thy dead. None of us shall withhold from thee his sepulcher, that thou mayest bury thy dead.”

— in the choice of our sepulchres; the meeting between Abraham and the Hittites is marked by the utmost courtesy on both sides;

— the Targum Onkelos says

Hear [Accept] us my [our] master, you are a prince of God [you are respected before God] in our midst. Bury your dead in the choicest of our grave sites. No man among us will deny his grave site from you to bury your dead.

⁷ And Abraham stood up and bowed himself to the people of the land, even to the children of Heth. — Abraham bowed himself; thus returning them thanks for their kind offer, with all proper decency and respect;

— the Targum Onkelos says

Avraham rose and bowed to the people of the land, the sons of Cheis.

⁸ And he communed with them, saying, “If it be in your mind that I should bury my dead out of my sight, hear me, and entreat for me Ephron the son of Zohar, — hear me, and entreat for me to Ephron the son of Zohar; a principal man among the Hittites, who had a field and a cave in it;

— the Targum Onkelos says

Avraham spoke to them, saying, If it is really your will [the will of your soul] that I bury my dead from my presence, listen to [accept] me and intercede for me with Ephron, son of Tzochar.

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 to me as a possession for a burying place amongst you.”

— the Targum Onkelos says

Let him give me the Machpeilah [double] cave, which belongs to him, which is at the end of his field. Let him give [sell] it to me for its full value, as a grave site among you.

— the Message Bible has these few verses as:

Then Abraham got up, bowed respectfully to the people of the land, the Hittites, and said, “If you’re serious about helping me give my wife a proper burial, intercede for me with Ephron son of Zohar.

“Ask him to sell me the cave of Machpelah that he owns, the one at the end of his land. Ask him to sell it to me at its full price for a burial plot, with you as witnesses.” Genesis 23:87-9 MSG

— the cave of Machpelah; was a double cave as the Targum of Jonathan confirms it, “the double cave” consisting probably of an outer and an inner compartment;

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 who went in at the gate of his city, saying,

— the transaction now comes to be between Abraham and Ephron; the sons of Heth were seated in council, and Ephron among them;

— the Targum Onkelos says

Ephron lived in the midst of the sons of Cheis, Ephron the Chitite replied to Avraham in the ears [audience] of [before] the sons of Cheis, for all who came to the city gate, saying,

¹¹ “Nay, my lord, hear me: The field give I thee; and the cave that is therein, I give it to thee. In the presence of the sons of my people give I it to thee; bury thy dead.” — the field give I thee; not only the cave had been mentioned, but for its quiet possession the land around it as well;

— the Targum Onkelos says

No, my master, hear [accept] me: I have given you the field, and the cave that is in it, I have [also] given to you. Before the eyes of the sons of my people I have given it to you. Bury your dead.

¹² And Abraham bowed himself down before the people of the land. — and Abraham bowed down himself before the people of the land; showing hereby great respect, and giving much honour both to them and Ephron; 

— the Targum Onkelos says

Avraham bowed to the people of the land.

¹³ And he spoke 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 from me, and I will bury my dead there.”

— I will give thee money; Abraham was rich in silver and gold, and therefore thought it unjust to take advantage of Ephron’s generosity;

— the Targum Onkelos says

He spoke to Ephron in the ears [audience] of [before] the people of the land saying, If you will only listen to me. [If you will do a kindness for me, accept me.] I have given the money for the [value of the] field. Take it from me and I will bury my dead there.

¹⁴ And Ephron answered Abraham, saying unto him,

— the Targum Onkelos says

Ephron replied to Avraham, saying to him,

¹⁵ “My lord, hearken unto me: The land is worth four hundred shekels of silver. What is that between me and thee? Bury therefore thy dead.”

— the Message Bible has these few verses as:

Abraham bowed respectfully before the assembled council and answered Ephron: “Please allow me—I want to pay the price of the land; take my money so that I can go ahead and bury my wife.”

Then Ephron answered Abraham, “If you insist, master. What’s four hundred silver shekels between us? Now go ahead and bury your wife.” Genesis 23:12-15

— the Targum Onkelos says

My master, hear [accept] me. A land [worth] four hundred silver shekel—what is that between me and you? Bury your dead.

¹⁶ And Abraham hearkened unto Ephron; and Abraham weighed the silver for Ephron which he had named in the audience of the sons of Heth: four hundred shekels of silver, current money with the merchant. — Abraham weighed; current money with the merchant; shekel literally means weight, and money was not coined until long afterwards;

— the Targum Onkelos says

Avraham listened to [accepted] Ephron, and Avraham weighed out for Ephron the silver that he spoke of in the hearing of [before] the sons of Cheis, four hundred silver shekel, negotiable currency [which are accepted by merchants in every city].

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 secured

— the Targum Onkelos says

The field of Ephron was established [as Avraham’s possession], [the field] which was in Machpeilah, facing Mamrei; [this included] the field, the cave that was in it, and all the trees that were in the field that were in the entire circumference of its boundaries.

¹⁸ unto Abraham as a possession in the presence of the children of Heth, before all who went in at the gate of his city.

— the Targum Onkelos says

This became Avraham’s [possession] through a purchase before the eyes of the sons of Cheis, all who had come to 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 Canaan.

— the Targum Onkelos says

After that Avraham buried his wife Sarah in the cave of the Machpeilah field, which faces Mamrei, which is Chevron, in the land of Canaan.

²⁰ And the field and the cave that is therein were secured unto Abraham as a possession for a burying place by the sons of Heth.

— that’s how Ephron’s field next to Mamre—the field, its cave, and all the trees within its borders—became Abraham’s property; with the town council of Hittites witnessing the transaction;

— the Message Bible has these few verses as:

Abraham then proceeded to bury his wife Sarah in the cave in the field of Machpelah that is next to Mamre, present-day Hebron, in the land of Canaan. The field and its cave went from the Hittites into Abraham’s possession as a burial plot. Genesis 23:17-20

— the Targum Onkelos says

The field and its cave was established as Avraham’s possession as a gravesite, by the sons of Cheis.

Genesis 24

¹ And Abraham was old and well stricken in age; and the Lord had blessed Abraham in all things.

— Abraham, who was a centenarian at Isaac’s birth, would now be nearly 140; as he lived to be 175 (Genesis 25:7), he survived Isaac’s marriage thirty-five years, and lived to see Esau and Jacob nearly grown up;

— the Targum Onkelos says

Avraham was old, advanced in days [years], and Adonoy had blessed Avraham in all things.

² And Abraham said unto his eldest servant of his house, who ruled over all that he had, “Put, I pray thee, thy hand under my thigh;

— the Targum Onkelos says

Avraham said to his servant, the senior [servant] of his household, who was in charge of all that he owned, Place your hand under my thigh.

— the Targum of Jonathan named him, Eliezer, his servant, the senior of his house, put thy hand under my thigh; as Jacob requires that Joseph should swear to him in the same manner (Genesis 47:29), this form of oath was evidently regarded as a very solemn one;

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 for my son from the daughters of the Canaanites, among whom I dwell.

— that thou wilt not take a wife unto my son of the daughters of the Canaanites; these being not only idolaters, and very wicked people, the seed of the accursed Canaan; 

— the Targum Onkelos says

I will have you swear by [the Word of] Adonoy, God of heaven and God of earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I live.

⁴ But thou shalt go unto my country and to my kindred, and take a wife for my son Isaac.” — my kindred, the family of Nahor, concerning the increase whereof he had received information, Genesis 22:20, which he justly preferred before the wicked Canaanites;

— the Targum Onkelos says

Instead, to my [native] land, to my birthplace, shall you go, and take a wife for my son, for Yitzchok,

⁵ And the servant said unto him, “Perhaps the woman will not be willing to follow me unto this land. Must I bring thy son again unto the land from whence thou camest?”

— must I needs bring thy son again unto the land from whence thou camest? that is, must I agree with the woman on these terms, and promise that Isaac shall come and dwell with her in Mesopotamia?

— the Targum Onkelos says

The servant said to him, Perhaps the woman will not want to come back with me to this land? Shall I bring your son back to the land from where you came?

⁶ And Abraham said unto him, “Beware thou that thou bring not my son thither again. — it was dangerous for Isaac to go, where, though there was some knowledge of the true God, yet there was much idolatry there, lest he should be corrupted, and degenerate from the true religion;

— the Targum Onkelos says

Avraham said to him, Take care, not to bring my son back there.

⁷ The Lord God of heaven, who took me from my father’s house and from the land of my kindred, and who spoke unto me and who swore unto me, saying, ‘Unto thy seed will I give this land,’ He shall send His angel before thee, and thou shalt take a wife for my son from thence.

— saying, unto thy seed will I give this land; the land of Canaan; and therefore his son, in whom his seed was to be called, must not be removed from hence, and settled in another country;

— the Targum Onkelos says

Adonoy, God of heaven, Who took me from my father’s house, and from the land of my birth, Who spoke to me, and Who swore to me, saying, To your descendants I will give this land—He will send His angel before you, and you shall take a wife for my son from there.

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.”

— then thou shalt be clear from this my oath; the sense is, when he had done all he could to get the consent of the damsel to go with him and marry his master’s son; and after all she could not be prevailed upon to come with him, then he was free from his oath;

— the Targum Onkelos says

If the woman does not want to come back with you, you are absolved from this oath to me. But do not bring my son back there.

⁹ And the servant put his hand under the thigh of Abraham his master, and swore to him concerning that matter.

— and the servant, Eliezer, put his hand under the thigh of Abraham his master; or being satisfied of the nature and extent of his oath, and thoroughly understanding how he was to act upon it;

— the Targum Onkelos says

The servant placed his hand under the thigh of Avraham, his master, and swore to him regarding this matter.

¹⁰ And the servant took ten camels from 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.

— the servant took ten camels to the city of Nahor; this was Harran (Genesis 27:43); the city of Nahor; this was the brother of Abraham;

— the Targum Onkelos says

The servant took ten camels from his master’s camels and departed, and all the property of his master was in his hand. He rose and went to Aram Naharayim [which is next to the river P’ras]; to the city of Nachor.

— the Targum of Jonathan reveals he took with him goodly treasures, saying

And the servant took ten camels from the camels of his lord, and went: for all the goodly treasures of his lord were in his hand; and he arose and went unto Aram, which was by the Pherat, to the city of Nachor.

¹¹ And he made his camels to kneel down outside the city by a well of water at the time of the evening, even the time that women go out to draw water. — Eliezer made his camels to kneel down; probably to unload them; kneeling, however, is the posture in which they take their rest;

— the Targum Onkelos says

He made the camels kneel [rest] outside the city, beside a well of water, in the evening, at the time the women go out to draw water.

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. — as a circumcised member of Abraham’s household, the servant also prays to Yehovah, Abraham’s God;

— the Targum Onkelos says

He said, Adonoy, God of my master, Avraham, be present before me today, and act kindly [do goodness] with my master, Avraham.

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

— Eliezer stand here by the well of water, wishing, hoping that something would turn out that would direct and instruct what further to do, and that would lead on to the business he came about;

— and during the evening, the daughters of the men of the city came out to draw water; which was the usual custom in those days;

— the Targum Onkelos says

Behold, here I stand by this well of water, and the daughters of the townsmen are coming 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 whom Thou hast appointed for Thy servant Isaac; and thereby shall I know that Thou hast shown kindness unto my master.”

— the Message Bible says:

The servant took ten of his master’s camels and, loaded with gifts from his master, traveled to Aram Naharaim and the city of Nahor. Outside the city, he made the camels kneel at a well.

It was evening, the time when the women came to draw water. He prayed, “O God, God of my master Abraham, make things go smoothly this day; treat my master Abraham well!

As I stand here by the spring while the young women of the town come out to get water, let the girl to whom I say, ‘Lower your jug and give me a drink,’ and who answers, ‘Drink, and let me also water your camels’

—let her be the woman you have picked out for your servant Isaac. Then I’ll know that you’re working graciously behind the scenes for my master.” Genesis 24:10-14 MSG

— the Targum Onkelos says

Let it be that the girl to whom I say, Please [Now], tip over your pitcher that I may drink and she will say Drink, and I will also give your camels to drink, will be the one whom You have determined for your servant, Yitzchok. With her I will know that You have dealt kindly [with goodness] with 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. — the response was immediate and direct. “He had not yet done speaking,” when the answer came;

— the Targum Onkelos says

He had not yet finished speaking, and behold Rivkah came out. She had been born to Besu’eil, the son of Milkah, the wife of Nachor, Avraham’s brother. Her pitcher was on 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. — neither had any man known her; not only was reckoned a virgin, but was really one, pure and incorrupt;

— the Targum Onkelos says

The girl was very good looking—a virgin—no man had known her. She went down to the well, 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 from thy pitcher.” — and said, let me, I pray thee, drink a little water of thy pitcher; or taste a little of it, or suffer me to swallow a little of it;

— the Targum Onkelos says

The servant ran toward her and said, Please [Now] let me sip a little water from your pitcher.

¹⁸ And she said, “Drink, my lord”; and she hastened and let down her pitcher upon her hand, and gave him drink. — and she said, drink, my lord, signifying at once that he was welcome to drink what he would, giving him a very respectable title;

— the Targum Onkelos says

She said, Drink, my master, and she quickly lowered her pitcher to her hand, and let him drink.

¹⁹ And when she had done giving him drink, she said, “I will draw water for thy camels also, until they have done drinking.” — she said, I will draw water for thy camels also; she proposed to go back to the well, and did, and fill her pitcher, and repeat it as often as was necessary, until the camels had enough;

— the Targum Onkelos says

When she had finished giving him to drink, she said, I will also draw water for your camels, until they will have finished drinking [had enough to drink].

²⁰ And she hastened and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. — and ran again to the well to draw water; and which must be repeated several times to have enough for all the camels;

— the Targum Onkelos says

She quickly emptied her pitcher into the trough and she ran to the well again to draw water. and she drew water for all his camels.

²¹ And the man, wondering at her, held his peace to learn whether the Lord had made his journey prosperous or not. — the servant, Eliezer, was astonished at the exactness and quickness with which his prayer was being answered;

— the Targum Onkelos says

The man, wondering at her, remained silent, waiting to determine [The man waited and observed silently to determine] whether Adonoy had made his mission successful, or not.

²² And it came to pass, as the camels were 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, — earring; really nose-ring; for in Genesis 24:47 the man places it on her nose, wrongly translated face in our version;

— the Targum Onkelos says

When the camels had finished drinking [had enough to drink], the man took a gold nose ring, weighing half a shekel, and two bracelets for her arms, weighing ten gold shekel.

— the Targum of Jonathan transforms these jewelry items into prophetic symbols of Israel’s future; teaches that the marriage between Isaac and Rebecca was not a mere physical union: it was a Covenant

“And it was, when the camels had finished drinking, that the man took a golden ring, a drachma was its weight, corresponding to the drachma for the head (the half-shekel) which her children would give for the work of the Tabernacle; and two bracelets he placed upon her hands, the weight of which was ten selas of gold, their total weight corresponding to the two Tablets upon which were written the Ten Commandments.”

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?” — whose daughter art thou? the reason of this question is, because by her answer to it he would know whether she was of the family related to Abraham;

— the Targum Onkelos says

He said to her, Whose daughter are you? Please [Now] tell me. Is there [a fitting] place in your father’s house for us to spend the night.

²⁴ And she said unto him, “I am the daughter of Bethuel the son of Milcah, whom she bore unto Nahor.” — which she bare unto Nahor; Abraham’s brother; so that her father was Nahor’s son, not by his concubine Reumah, but by his lawful wife Milcah;

— the Targum Onkelos says

She said to him, I am the daughter of Besueil, the son of Milkah, whom she bore to Nachor.

²⁵ She said moreover unto him, “We have both straw and provender enough, and room to lodge in.” — we have both straw and provender enough; for the camels, straw for their litter, and provender for their food, as hay, barley;

— and room to lodge in; for him and his men; this she could venture to say, and invite him to come and take up his quarters in her father’s house;

— the Targum Onkelos says

She said to him, We have plenty of straw and fodder, and also a [fitting] place to spend the night.

²⁶ And the man bowed down his head, and worshiped the Lord. — Eliezer bowed his head and worshipped; the bowing of the head and of the body are here combined to indicate the aged servant’s deep thankfulness and respect for the guidance of the Lord;

— the Targum Onkelos says

The man bowed [his head] and prostrated himself to [before] Adonoy.

²⁷ And he said, “Blessed be the Lord God of my master Abraham, who hath not left destitute my master from His mercy and His truth. I, being on the way, the Lord led me to the house of my master’s brethren.”

— blessed be the Lord God of my master; here again this servant shows a noble example in returning thanks to God, as soon as he finds that his errand is likely to succeed;

— the Targum Onkelos says

He said, Blessed is Adonoy, God of my master, Avraham, Who has not abandoned His kindness [goodness] and truth [in dealing] with my master. I am still on the [straight] road and Adonoy has led me to the house of my master’s brethren.

²⁸ And the damsel ran and told those of her mother’s house these things. — and the damsel ran; having invited him to come and lodge at her father’s house, that he might not be brought in abruptly, she ran before to acquaint the family of what had passed;

— the Targum Onkelos says

The girl ran and told her mother’s household of these these happenings.

²⁹ And Rebekah had a brother, and his name was Laban; and Laban ran out unto the man by the well. — her brother Laban had responsed to her account, hurried out to the stranger at the well, but her father Bethuel absent; perhaps being old, or sick in bed (but alive, verse 50), thus not involved;

— the Targum Onkelos says

Rivkah had a brother whose name was Lavan, and Lavan ran outside to the man [standing] at 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 spoke the man unto me,” that he came unto the man; and behold, he stood by the camels at the well.

— the Targum Onkelos says

When he had seen the nose ring and the bracelets on the hands of his sister, and heard the words of his sister, Rivkah saying, this is what the man spoke to me, that he [then] came to the man, who was still standing beside the camels at the well.

³¹ And he said, “Come in, thou blessed of the Lord. Why standest thou outside? For I have prepared the house, and room for the camels.” — being hospitable, Laban ready himself with his sister to find the man, and invite him, as a matter of course, to his father’s house;

— the Targum Onkelos says

He [Lavan] said, Come, you who are blessed of Adonoy, why are you standing outside? I have emptied the house and [prepared] a [fitting] place for the camels.

³² And the man came into the house; and he ungirded his camels, and gave straw and provender to the camels, and water to wash his feet and the feet of the men who were with him.

— the Targum Onkelos says

The man came into the house and unmuzzled the camels. [Lavan] gave the camels straw and fodder, and water to wash his [the man’s] feet and the feet of the men who were with him.

— and Eliezer ungirded his camels; took off their bridles, which hindered them from eating, as the Targum of Jonathan says; or loosed their girts and took off their burdens, that they might have rest;

³³ And there was meat set before him to eat; but he said, “I will not eat until I have told mine errand.” And he said, “Speak on.” — aware of this feeling, Abraham’s servant will not partake of Laban’s bread and salt until he has told his request;

— the Targum Onkelos says

Food was set before him, but he said, I will not eat until I have spoken my words. He replied, Speak.

³⁴ And he said, “I am Abraham’s servant. — I am Abraham’s servant, Eliezer; not Abraham himself, this undeceived Laban, if he so thought, but a servant of his;

— the Targum Onkelos says

He said, I am the servant of Avraham.

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 menservants and maidservants, and camels and asses. — and he is become great; in the world, and highly honoured and esteemed among men;

— the Targum Onkelos says

Adonoy blessed my master greatly and he prospered. He gave him sheep, cattle, silver, gold, male slaves, female slaves, camels and donkeys.

³⁶ And Sarah my master’s wife bore a son to my master when she was old, and unto him hath he given all that he hath. — and Sarah, my master’s wife; who must be well known to this family, by name at least, being, as is generally supposed, the sister of Milcah, Nahor’s wife, and Bethuel’s mother;

— the Targum Onkelos says

Sarah, the wife of my master gave birth to a son to my master, after she had grown old, and he has given him all that he possesses.

³⁷ And my master made me swear, saying, ‘Thou shalt not take a wife for my son from the daughters of the Canaanites, in whose land I dwell; — and my master made me swear; the servant relates the oath his master made him take, and the charge he gave him,

— the Targum Onkelos says

My master placed me under oath, saying, Do not take a wife for my son from the daughters of the Canaanites, in whose land I live.

³⁸ but thou shalt go unto my father’s house and to my kindred, and take a wife for my son.’ — the servant declined all attention to his own comforts till he had told his master’s mission and his errand;

— the Targum Onkelos says

Instead, you must go to my father’s house, and to my family. Take a wife for my son.

³⁹ And I said unto my master, ‘Perhaps the woman will not follow me.’

— the Targum Onkelos says

I said to my master, Perhaps the woman will not come back with 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 from my kindred and from my father’s house.

— Abraham’s other children by Hagar and Keturah were dismissed with portions during his life, but the main bulk of his property was conveyed to Isaac;

— the Targum Onkelos says

He said to me, Adonoy, before Whom I have walked [worshiped], will send His angel with you, and make your journey successful. You will then take a wife for my son from my family and from my fathers 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.’ — the words oath and curse are often times indifferently used, because they commonly go together, and sometimes they are both expressed, as an example in Numbers:

— then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman; “the Lord make thee a curse and an oath among thy people, when the Lord doth make thy thigh to rot and thy belly to swell. Numbers 5:21

— the Targum Onkelos says

You will then be absolved from my oath, if when you come [go] to my family, and they will not give her to you. You will be absolved from my oath.

⁴² And I came this day unto the well and said, ‘O Lord God of my master Abraham, if now Thou do prosper my way which I go, — and said, O Lord God of my master Abraham; being come to the well, he prayed;

— the Targum Onkelos says

I came this day to the well, and I said, Adonoy, God of my master, Avraham, if You will grant success [if it is pleasing before You to grant success] to my journey on which I am going.

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,”

— the Targum Onkelos says

Behold, here I stand at the well of water. When a girl comes out to draw water, I will say to her, Please [Now] let me drink a little water from your pitcher.

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.’

— the Targum Onkelos says

If she says to me, You too may drink, and I will also draw water for your camels, then she is the one whom Adonoy has determined for the son of my master.

⁴⁵ And before I was done 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.’

— speaking in mine heart; the idiom is far more exact and true: namely, before I had done speaking to my heart;

— the Targum Onkelos says

Before I had finished speaking thus in my heart, when suddenly Rivkah came out with her pitcher on her shoulder. She went down to the well and drew water; and I said to her, Please [Now] give me a drink,

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

— the Targum Onkelos says

She quickly lowered her pitcher and said, Drink, and I will also give your camels to drink. I drank and she also gave the camels to drink.

⁴⁷ And I asked her and said, ‘Whose daughter art thou?’ And she said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore unto him’; and I put the earring upon her face and the bracelets upon her hands. — and she said, the daughter of Bethuel, Nahor’s son, whom Milcah bare unto him;

— the Targum Onkelos says

I asked her and said, Whose daughter are you? She replied, The daughter of Besueil, son of Nachor, whom Milkah bore unto him. I [then] placed a nose ring on her face and bracelets upon her hands.

⁴⁸ And I bowed down my head and worshiped the Lord, and blessed the Lord God of my master Abraham, who had led me in the right way to take my master’s brother’s daughter for his son. — and Eliezer, the servant, bowed down his head and worshipped the Lord;

— the Targum Onkelos says

I bowed and prostrated myself to [before] Adonoy, and I blessed Adonoy, God of my master Avraham, Who led me on the true path [in order] to take the daughter of my master’s brother for his son.

⁴⁹ And now if ye will deal kindly and truly with my master, tell me; and if not, tell me, that I may turn to the right hand or to the left.” — and if not, tell me: if you do not choose to gratify my master, and are not hearty in this matter, let me know;

— the Targum Onkelos says

Now if you want to do what is kind [good] and true to my master, tell me. If not, tell me, and I will turn to the right or to the left.

⁵⁰ Then Laban and Bethuel answered and said, “The thing proceedeth from the Lord; we cannot speak unto thee bad or good. — Rebekah’s father, Bethuel, is placed after the brother; is now finally in the scene; and his consent was finally given;

— but Josephus testifies differently:

Nor did she disdain to satisfy his inquiries, but told him her family. “They,” says she, “call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity.” (Antiquities. l. 1. c. 16. sect. 2)

— the Targum Onkelos says

Lavan and Besueil answered and said, This is from [before] Adonoy, we cannot say anything to you, bad or good.

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.” — Bethuel, the father, had confirmed giving his consent;

— the Targum Onkelos says

Here, Rivkah is before you, take her and go. Let her be a wife to your master’s son, as Adonoy has spoken.

⁵² And it came to pass, when Abraham’s servant heard their words, that he worshiped the Lord, bowing himself to the earth. — and Eliezer, the servant, worshiped the Lord, bowing himself to the earth;

— the Targum Onkelos says

When Avraham’s servant heard their words, he prostrated himself to the ground to [before] Adonoy.

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. — and Eliezer brought forth more jewels of silver, and gold;

— the Targum Onkelos says

The servant took out articles of silver, articles of gold and garments, and gave them to Rivkah. To her brother and mother, he gave precious fruits.

⁵⁴ And they ate and drank, he and the men who were with him, and tarried all night; and they arose up in the morning, and he said, “Send me away unto my master.” — and they did eat and drink, he, Eliezer and the men that were with him, every thing being settled with respect to the affair he came about,

— the Targum Onkelos says

They [then] ate and drank, he and the men that were with him, and they stayed over night. They got up in the morning and he said, Send me off to 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.” — no reason was given why they ask for a delay of ten days; or more, but;

— the Targum Onkelos says

Her brother and mother said, Let the girl abide with us a year or ten months, then she can go.

— the Targum of Jonathan reveals the father died feasting, asking for delays:

But as they were talking in the evening, Bethuel had eaten of that prepared food; and in the morning they found that he was dead.

And the brother and mother said therefore, Let the damsel dwell with us the days of one year or ten months, and then 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.” — but Eliezer, the servant, resisted any more delays; knowing his master could be too anxious for any delay; and might end like Bethuel;

— the Targum Onkelos says

He said to them, Do not detain me, for Adonoy has made my journey successful. Send me off, so that I can go to my master.

⁵⁷ And they said, “We will call the damsel, and inquire from her mouth.” — still urging his suit for permission to depart, they proposed the matter so important for all concern; so they decided to hear that from the horses’s mouth;

— the Targum Onkelos says

They said, Let us call the girl and ask her [and hear what she says].

⁵⁸ And they called Rebekah and said unto her, “Wilt thou go with this man?” And she said, “I will go.” — her agreeing to go with the man directly, having no manner of objection on her mind, perhaps was under a divine impulse;

— the Targum Onkelos says

They called Rivkah and said to her, Will you go with this man? She said, I will go.

⁵⁹ And they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men. — Rebekah and her nurse, named as Deborah as appears in Genesis 35:8;

— the Targum Onkelos says

They sent off Rivkah their sister, along with her nurse, and with Avraham’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 who hate them.” — “thousands of millions” are billions;

— they, her mother, father, and brother blessed Rebekah; the meaning of this verse is, that they prayed God to make her very fruitful, and to render her posterity, the Edomites and Israelites, both victorious over their enemies;

— and let thy seed possess the gate of those who hate them; exercise dominion and authority over their enemies: the Suez and Parama canals;

— the Targum Onkelos says

They blessed Rivkah and said to her, Our sister, may you become thousands of [and] myriads, and may your descendants inherit the gate [cities] of his foes.

⁶¹ And Rebekah arose, and her damsels, and they rode upon the camels and followed the man; and the servant took Rebekah and went his way. — and Rebekah arose, and her maids that were given her by her parents to wait upon her, as was usual in those days and times;

— the Targum Onkelos says

Rivkah and her maidens set off. They rode on the camels and followed the man. The servant took Rivkah and left.

⁶² And Isaac came from the way of the well Lahairoi; for he dwelt in the south country. — for he dwelt in the south country: at Beersheba, to which Abraham, it seems, was returned again; for that they dwelt together;

— the Targum Onkelos says

Yitzchok had just come from the well [called] Lachai Ro’i [the well at which a living angel appeared], for he lived in the land of the Negev [south].

⁶³ And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes and saw, and behold, the camels were coming.

— to meditate; this is a characteristic of Isaac’s retiring, contemplative mood. Abraham was the active, authoritative father; Isaac was the passive, submissive son;

— the Targum Onkelos says

Yitzchok went out to meditate [pray] in the field towards evening. He raised his eyes and suddenly saw camels approaching.

⁶⁴ And Rebekah lifted up her eyes, and when she saw Isaac she alighted from the camel. — she concludes at once that this must be he, and, alighting, asks if it be;

— the Targum Onkelos says

Rivkah raised her eyes and saw Yitzchok. She let herself down from [She inclined herself while upon] the camel.

⁶⁵ For she had said unto the servant, “What man is this who walketh in the field to meet us?” And the servant had said, “It is my master”; therefore she took a veil and covered herself. — on being informed by the servant that this is his young master, she puts on the veil, which covers the head;

— the Targum Onkelos says

She said to the servant, Who is that man walking through the field towards us? The servant said, He is my master. She then took the veil and covered herself.

⁶⁶ And the servant told Isaac all things that he had done. — no reference was made of Abraham; where was he and what happened to him? Living elsewhere?

— the Targum Onkelos says

The servant told Yitzchok all the things he had done.

⁶⁷ And Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. And Isaac was comforted after his mother’s death.

— Isaac brought her into his mother Sarah’s tent, partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men

— the Targum Onkelos says

Yitzchok brought her into the tent of his mother, Sarah. [Yitzchok brought her into the tent, and behold, her deeds were good like the deeds of Sarah his mother.] He married Rivkah, and she became his wife, and he loved her. Yitzchok was then consoled for the loss of his mother.

~~~

And flashing forward for prophetic significance of Isaac and Rebekah’s twin sons:

“And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother [Jacob]; but it will be that when his sons [the children of Israel] become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck….and then will I kill Jakob my brother,” Genesis 27:40-41 Jonathan

or for a more modern unabridge version:

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But if his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob his brother because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.'” Genesis 27:40-41 Jonathan (unabridge)

~ by Joel on March 29, 2026.

Posted in Books of Moses