Food was set before him to eat, but he said, “I will not eat until I have told my message.” Laban said, “Speak on.”
Parallel Translations
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Food was set before him to eat, but he said, “I will not eat until I have told my message.” Laban said, “Speak on.”
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And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.
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And there was set food before him to eat; but he said: 'I will not eat, until I have told mine errand.' And he said: 'Speak on.'
Cross-references (8)
Passages linked to Genesis 24:33 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 132:3-5 “Surely I will not come into the structure of my house, nor go up into my bed; I will not give sleep to my eyes, or slumber to my eyelids; until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob.”
- Ephesians 6:5-8 Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ, not in the way of service only when eyes are on you, as men pleasers, but as servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord, and not to men, knowing that whatever good thing each one does, he will receive the same good again from the Lord, whether he is bound or free.
- 1 Timothy 6:2 Those who have believing masters, let them not despise them because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
- Job 23:12 I haven’t gone back from the commandment of his lips. I have treasured up the words of his mouth more than my necessary food.
- Proverbs 22:29 Do you see a man skilled in his work? He will serve kings. He won’t serve obscure men.
- Ecclesiastes 9:10 Whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in Sheol, where you are going.
- John 4:14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.”
- John 4:31-34 In the meanwhile, the disciples urged him, saying, “Rabbi, eat.” But he said to them, “I have food to eat that you don’t know about.” The disciples therefore said to one another, “Has anyone brought him something to eat?” Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Calvin 1540 · Public Domain 33. I will not eat until I have told…
33. I will not eat until I have told my errand Moses begins to show by what means the parents of Rebekah were induced to give her in marriage to their nephew. That the servant, when food was set before him, should refuse to eat till he had completed his work is a proof of his diligence and fidelity; and it may with propriety be regarded as one of the benefits which God had vouchsafed to Abraham, that he should have a servant so faithful, and so intent upon his duty. Since, however, this was the reward of the holy discipline which Abraham maintained, we cannot wonder that very few such servants are to be found, seeing that everywhere they are so ill-governed.
Moreover, although the servant seems to weave a superfluous story, yet there is nothing in it which is not available to his immediate purpose. He knew that it was a feeling naturally inherent in parents, not willingly to send away their children to a distance. He therefore first commemorates Abraham’s riches, that they might not hesitate to connect their daughter with a husband so wealthy. He secondly explains that Isaac was born of his mother in her old age; not merely for the purpose of informing them that he had been miraculously given to his father, whence they might infer that he had been divinely appointed to this greatness and eminence; but that an additional commendation might be given on account of Isaac’s age. In the third place, he affirms that Isaac would be the sole heir of his father. Fourthly, he relates that he had been bound by an oath to seek a wife for his master Isaac, from among his own kindred; which special choice on the part of Abraham was very effectual in moving them to compliance. Fifthly, he states that Abraham, in full confidence that God would be the leader of his journey, had committed the whole business to him. Sixthly, he declares, that whatever he had asked in prayer he had obtained from the Lord; whence it appeared that the marriage of which he was about to treat was according to the will of God. We now see the design of his narration: First, to persuade the parents of Rebekah that he had not been sent for the purpose of deceiving them, that he had not in anything acted craftily, or by oblique methods, but in the fear of the Lord, as the religious obligation of marriage requires. Secondly, that he was desiring nothing which would not be profitable and honorable for them. And lastly, that God had been the director of the whole affair.
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Moreover, since the servant of Abraham, though persuaded that the angel of God would be the guide of his journey, yet neither directs his prayers nor his thanksgivings to him, we may hence learn that angels are not, in such a sense, constituted the ministers of God to us, as that they should be invoked by us, or should transfer to themselves the worship due to God; a superstition which prevails nearly over the whole world to such a degree, that men turn aside a portion of their faith from the only fountain of all good to the rivulets which flow from it. The clause, the Lord, before whom I walk, (Genesis 24:40,) which some refer to the probity and good conscience of Abraham, I rather explain as applying to the faith, by which he set God before him, as the governor of his life, being confident that he was the object of God’s care, and dependent upon his grace.
If ye will deal kindly I have lately related the force of this expression; namely, to act with humanity and good faith. He thus modestly and suppliantly asks them to consent to the marriage of Isaac and Rebekah: should he meet with a repulse from them, he says, he will go either to the right hand or to the left; that is, he will look around elsewhere. For he places the right hand and the left in contrast with the straight way in which he had been led to them. It is, however, with fertile ingenuity that some of the Hebrews explain the words as meaning, that he would go to Lot, or to Ishmael.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The fidelity that servants owe to their masters, causeth…
The fidelity that servants owe to their masters, causeth them to prefer their master’s business to their own necessity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 24:33 And there was set [meat] before him…
Gen 24:33 And there was set [meat] before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.
Ver. 33. I will not eat, till I have told mine errand.] He preferred his work before his food. So did our Saviour at the well of Samaria. {Joh 4:6-8; Joh 4:31-38} And another time, when he thought to have slaked his hunger at the barren fig tree, and found nothing but leaves, he went on to Jerusalem; and forgetting his hunger, as he had before forgot his breakfast, he turned not into a victualling house, but went to the temple and taught the people; and confuted the elders all that day long till the evening. {Mat 21:18-27 Mar 11:13-15} Job "esteemed God’s word more than his necessary food"; {Job 23:12} not only more than his dainties or superfluities.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And there was set meat before them to eat,....…
And there was set meat before them to eat,.... By the order of Bethuel or Laban, or both; or, "afterwards was set" (l); that is after care had been taken the camels, then food being provided was set before the men to refresh them:
but he said, I will not eat until I have told mine errand; or, "spoke my words" (m); delivered the message he was sent with, and declared the business he came about; which shows him to be a diligent faithful servant, who had his master's interest at heart, and preferred it to his necessary food:
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and he said; either Bethuel or Laban, for both were present, to whom the servant directed his discourse, Gen 24:47; perhaps Laban spoke in the name of his father, and bid him
speak on; go on with his discourse until he had said all he had to say, signifying that they were ready to give attention to him.
(l) "post appositum", Drusius, Schmidt. (m) "donec loquar sermones meos", V. L. "vel mea verba", Pagninus, Montanus, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 33. I will not eat until I have…
Verse 33. I will not eat until I have told] In Hindoostan it is not unusual for a Brahmin to enter a house and sit down, and when meat is offered, refuse to eat till he has obtained the object of his errand. Here is a servant who had his master's interest more at heart than his own. He refuses to take even necessary refreshment till he knows whether he is likely to accomplish the object of his journey. Did not our blessed Lord allude to the conduct of Abraham's servant, Joh 4:34: My meat is to do the will of him that sent me, and to finish his work?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Gen 24:33. I will not eat till I have…
Gen 24:33. I will not eat till I have told my errand — What a fine picture of diligence and zeal for a master’s service is this! How worthy to be imitated by all servants! Though it was after a long journey, and much fatigue, yet so impatient is he to do his master’s business, that he will not eat till he has proceeded in it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 33. I will not eat — Too important is…
33. I will not eat — Too important is his errand to be delayed until after the ceremonies of hospitality are over. Gen_24:34.
And he said — This address of Abraham’s servant (Gen_24:34-39) is a masterpiece of its kind. It is a narrative, says Kalisch, “graced by every charm of simplicity, rivalling the most beautiful episodes of the Homeric writings, and pervaded by a beautiful spirit of sustained calmness. The repetitions which it contains are like the echo of truth; and the measured step by which it advances, carries it to its aim with enhanced dignity.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 33. meat] i.e. “food.” See note on Gen_1:29.
33. meat] i.e. “food.” See note on Gen_1:29.
I will not eat] The courtesies of the East would prohibit an enquiry into the stranger’s name before he had partaken of food. The name might possibly reveal relations, e.g. those of blood-feud, which would exclude hospitality.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (33) I will not eat, until I have told…
(33) I will not eat, until I have told mine errand.—Two points in Oriental manners are here brought into view: the first, that hospitality, so necessary in a country where there are no inns, was, and still is, a religion to the Bedouin; the second, that consequently he will concede anything rather than have his hospitality refused. Aware of this feeling, Abraham’s servant will not partake of Laban’s bread and salt until he has told his request. After he had become Laban’s guest, Laban would have been free to do as he liked; but he must now grant what is asked, or the stranger would decline to enter his dwelling.
Mr. Fraser (Historical Description of Afghanistan Genesis 11 p. 424: Edinburgh, 1834) and Ferrier (L’Af ghanistan, Genesis 11, p. 119: ed. 1842) mention a remarkable custom connected with Afghan hospitality which admirably illustrates the behaviour of Abraham’s servant. It is called menawâti, from two words signifying I am come in. Any one who has a favour to ask goes to the tent or house of the person from whom he expects it, but refuses to sit on his carpet or partake of his food until he has granted the required boon. And custom makes it a point of honour to concede it, if it be in the power of the person thus appealed to.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And there was set appositus eat (Vulgate); i.e. if…
And there was set appositus eat (Vulgate); i.e. if the first word be taken, as in the Keri, as the hophal of but if the Kethib be preferred, then is the fur. Kal of signifying, "and he set;" pareqhken (LXX) meat before him to eat (the crowning act of an Oriental reception): but he said, I will not eat, until I have told mine errand. Oriental politeness deferred the interrogation of a guest till after he had supped ("Odyss." 3:69); but Abraham"s servant hastened to communicate the nature of his message before partaking of the offered hospitality an instance of self-forgetful zeal of which Christ was the highest example (vide Mar_6:31; Joh_4:34) And he (i.e. Laban) said, Speak on.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 They set
They set
Here, the word "they" refers to Laban's family members or to the household servants.
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set food before him
"gave food to the servant"
said what I have to say
"spoken my words" or "told you why I am here"
he has become great
Here the word "he" refers to Abraham.
become great
"become very wealthy"
He has given
The word "he" refers to Yahweh.
translationWords
Laban
Abraham
servant
Yahweh
lord
flocks
silver
gold
donkey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 24:33-48 The servant was not diverted from his mission;…
24:33-48 The servant was not diverted from his mission; he insisted on telling his story before he would eat. He recounted his mission and acknowledged God’s providence in directing him to Rebekah before attending to his personal needs. The servant wanted everyone to know that this was God’s work, not a chance or humanly arranged meeting.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.