{"id":6577,"date":"2023-11-29T02:15:41","date_gmt":"2023-11-29T02:15:41","guid":{"rendered":"https:\/\/learningcommons.twu.ca\/?p=6577"},"modified":"2024-01-15T22:14:01","modified_gmt":"2024-01-15T22:14:01","slug":"the-promise-of-magic-2","status":"publish","type":"post","link":"https:\/\/create.twu.ca\/learningcommons\/2023\/11\/29\/the-promise-of-magic-2\/","title":{"rendered":"The Portrayal of Rebekah in Genesis 24"},"content":{"rendered":"

Kathy Lin (Graduate<\/em> Category)<\/em><\/p>\n

The Portrayal of Rebekah in Genesis 24<\/strong><\/p>\n

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1. Introduction<\/h4>\n

Genesis 24 is the account of how Rebekah becomes betrothed and married to Isaac. Although her character is often subject to severe criticism in modern commentaries,[1]<\/sup><\/a> in this story, Rebekah is the perfect bride who shows up as an answer to prayer. What, then, is the purpose of such a positive portrayal of Rebekah at her entrance into the covenantal family of Abraham? This paper will argue that the author\u2019s intention is to present Rebekah as the God-sent intermediary of the divine blessing from the first generation of the chosen family to the third generation. Three topics will be considered as evidence: the literary context of Genesis 24, literary structure and literary devices, and the significance of Rebekah\u2019s name.<\/p>\n

2. Genesis 24 set in the wider narrative<\/h4>\n

The first clue to the authorial intention of this story is found in the literary context. Although Genesis 24 is the formal introduction of Rebekah, her name was first mentioned in Genesis 22:23. Following the story of Isaac\u2019s binding (Gen 22:1-19), Abraham receives news of his brother Nahor\u2019s line (Gen 22:20-24), which notably includes the birth of Rebekah as the only member of her generation. The account of Sarah\u2019s death (Gen 23) follows, then the account of Rebekah\u2019s marriage (Gen 24), which is then followed by the account of Abraham\u2019s death (Gen 25:1-11). This sequence reveals a cross-chapter narrative of the transition from the first generation to the second generation of the ancestors of faith. The entrance of a new matriarch is set in a cycle of life and death, highlighting her essential role in carrying the grand narrative forward. This section will discuss how literary connections to Abraham and Sarah, the first patriarch and matriarch, depict Rebekah as a follower of Abraham and a successor of Sarah.<\/p>\n

2.1. Connections to Abraham<\/h4>\n

Genesis 24 contains multiple allusions to Abraham\u2019s narrative in Genesis.[2]<\/sup><\/a>In particular, Rebekah\u2019s terse agreement to follow the servant, \u201cI will go\u201d (v 58), matches Abraham\u2019s obedience to YHWH\u2019s call to leave his country, his people, and his father\u2019s household (12:1), \u201cso Abraham left\u201d (12:4). Subsequently, Rebekah\u2019s receives the blessing \u201cmay you become thousands of ten thousands\u201d and \u201cmay your descendants possess the gates of their enemies\u201d (v 60), which is almost a word-for-word repetition of the blessing God pronounces upon Abraham (see 22:17). Remarkably, these references are both from critical points in Abraham\u2019s narrative\u2014Genesis 12 records the call of Abraham and Genesis 22 contains the promise of a multitude of descendants for Abraham, which only begins to be realized through Rebekah.[3]<\/sup><\/a> these intertextual links suggest that Rebekah is portrayed as \u201cthe female counterpart of Abraham,\u201d[4]<\/sup><\/a> an imitator of Abraham\u2019s faith and blessedness.<\/p>\n

2.2. Connections to Sarah<\/h4>\n

At the end of the story, Isaac brings Rebekah into his mother\u2019s tent, and readers are told he is comforted after Sarah\u2019s death (v 67). The odd Hebrew construction and sudden reference to Sarah have caused some to alter the end of v 67 to \u201cafter Abraham.\u201d[5]<\/sup><\/a> However, the text is evidently signalling the transition of matriarchy as well as patriarchy. Not only does the union of Isaac and Rebekah happen in Sarah\u2019s tent, it appears Isaac\u2019s affections for Rebekah replace his affections for his late mother.[6]<\/sup><\/a> Rebekah is not just taking over the role of a patriarch\u2019s wife but that of a patriarch\u2019s mother as well, as subsequent narratives on Jacob would affirm. The sandwiching of the account of Sarah\u2019s death between Rebekah\u2019s birth announcement and her marriage to Isaac further suggests that before the first matriarch died, the second was already born to take her place. This is in line with rabbinic interpretations: \u201cRebekah is to be the successor and the substitute for Sarah after her death.\u201d[7]<\/sup><\/a><\/p>\n

3. Choices made by the storyteller<\/h4>\n

Secondly, the narrative is carefully crafted to reveal theological ideas and to give Rebekah a dynamic characterization that emphasizes her capacity to be matriarch of the covenantal family. This section focuses on the literary structure and narrative devices found in Genesis 24, demonstrating how parallelism, movement expressions, and a biblical type-scene are used to compose a narrative centered around Rebekah.<\/p>\n

3.1. Parallelism and movement expressions<\/h4>\n

The author employs parallelism to situate Genesis 24 in its literary context as well as to draw attention to God\u2019s hand in the betrothal of Rebekah. The first and last verses of Genesis 24 form an inclusio<\/em> that \u201caffirm its position in the surrounding narratives by referring to the situation of two important figures known from the foregoing narratives\u201d[8]<\/sup><\/a>\u2014v 1 mentions Abraham\u2019s old age and blessedness, and v 67 provides a reminder of the recent death of Sarah. As shown in \u200e\u00a72 above, both characters are significant to Rebekah\u2019s status and role. Moreover, the servant\u2019s meeting with Rebekah in verses 15-25 is bookended by his prayers. At Rebekah\u2019s appearance in v 15, \u201ca more perfect answer to his prayer could not have been envisaged.\u201d[9]<\/sup><\/a>
\nThe examination of movement expressions reveals more of the authorial intention. The movement verbs \u201cgo\u201d and \u201ctake\u201d provide a motif for the story.[10]<\/sup><\/a> Abraham\u2019s command for the servant to \u201cgo and take a wife<\/em>\u201d (24:4) is answered by Laban and Bethuel, \u201cHere is Rebekah<\/em>, take her and go\u201d (24:51). The command also reaches its fulfillment when \u201cthe servant took her<\/em> and went\u201d (24:61), and when \u201cIsaac took and married her<\/em>\u201d (24:67). The whole narrative is unmistakeably centered around Rebekah. She is the bride who is sought-after, the daughter who is promised in marriage, the evidence of the servant\u2019s success, and the assurance of Abraham\u2019s posterity. Furthermore, the verb \u201cto go\u201d occurs seventeen times in the narrative, seven of which are with reference to Rebekah (24:5, 8, 39, 51, 55, 58), which Sarna supposes is \u201ca sure sign of its seminal importance.\u201d[11]<\/sup><\/a><\/p>\n

3.2. Use of a type-scene<\/h4>\n

Genesis 24 is ordered according to the betrothal type-scene characterized by Robert Alter, a narrative framework also observed in Genesis 29:1-20 with Jacob and Rachel and Exodus 2:15-22 with Moses and Zipporah.[12]<\/sup><\/a> Type-scenes consist of a repeated pattern of events, and violations of the expected pattern typically bring about special meaning.<\/p>\n

When comparing Genesis 24 to the other betrothal type-scenes, a few differences can be found.[13]<\/sup><\/a> Firstly, it is the servant, rather than the prospective groom, who makes the journey to a foreign land, entreats the maiden at the well, and converses with the prospective bride\u2019s family. In fact, Isaac\u2019s name is not even mentioned in the negotiations. Isaac\u2019s passivity here gives space for the prospective bride to shine. Secondly, the description of Rebekah, the girl who arrives at the well, is much more detailed than in other betrothal type-scenes. Furthermore, in contrast to the heroic acts of Jacob and Moses at the well, it is Rebekah who gives the servant water to drink, then, as if by supernatural strength, draws water for ten camels by means of one jar.[14]<\/sup><\/a> While the bride is conventionally \u2018given\u2019 by the father (Gen. 29: 17, 27, 28, Exodus 2:21), Rebekah gets to decide whether she will leave with the stranger, even if her family wanted her remain for some time (24:55-57). Clearly Rebekah is an energetic and capable woman who will make a compelling matriarch for YHWH\u2019s chosen family. In Wenham\u2019s words, \u201cher character inspires confidence that the next stage in the fulfillment of the divine purpose is in good hands.\u201d[15]<\/sup><\/a><\/p>\n

4. The significance of Rebekah\u2019s name<\/h4>\n

Lastly, Rebekah\u2019s role in the ancestral narratives of Genesis is further revealed by her name. The author of Genesis tends to give special attention to the etymology of names.[16]<\/sup><\/a> However, no explanation of Rebekah\u2019s name is given in Genesis, and there has been no consensus on the meaning of \u2018Rebekah\u2019 (\u05e8\u05d1\u05e7\u05d4).[17]<\/sup><\/a> This section will explain how Rebekah\u2019s name recalls the covenantal blessing to Abraham and connects to key themes in Genesis.<\/p>\n

4.1. Wordplay using \u05d1 and \u05e8<\/h4>\n

Wenham proposes the significance of Rebekah\u2019s name lies in the fact that it shares the consonants \u05d1 and \u05e8 with Abraham\u2019s name (\u05d0\u05d1\u05e8\u05d4\u05dd avraham<\/em>) and the key word \u201cblessing\u201d (\u05d1\u05e8\u05db\u05d4 berakah<\/em>).[18]<\/sup><\/a> The above discussion of the literary links between Rebekah and Abraham supports this proposition. The connection of their faith seems further reinforced by the connection between their names. Moreover, the verb \u201cto bless\u201d appears six times in Genesis 24 (vv 1, 27, 31, 35, 48, 60) and in v 60 it is explicitly connected to Rebekah. After declaring her intention to leave, Rebekah receives the following blessing from her family, \u201cMay you become thousands of ten thousands<\/em>.\u201d The word for ten thousand (\u05e8\u05d1\u05d1\u05d4 rebabah<\/em>) is also phonetically similar to Rebekah\u2019s name.[19]<\/sup><\/a> When v 60 is read aloud, the three words \u05d5\u05b7\u05d9\u05b0\u05d1\u05b8\u05e8\u05b2\u05db\u05a4\u05d5\u05bc \u2018and they blessed,\u2019 \u05e8\u05b4\u05d1\u05b0\u05e7\u05b8\u05d4\u0599 \u2018Rebekah,\u2019 and \u05e8\u05b0\u05d1\u05b8\u05d1\u05b8\u0591\u05d4 \u2018ten thousand\u2019 are in close succession and create a refrain on the ideas of blessing and multiplication. Rebekah\u2019s name not only bears semblance to divine blessing (\u05d1\u05e8\u05da brk<\/em>), but it also recalls the repeated command to multiply (\u05e8\u05d1\u05d4 rbh<\/em>) throughout Genesis (1:28, 9:1 7; 17:2, 22:17).[20]<\/sup><\/a> This makes Rebekah\u2019s first introduction in Genesis 22:23 as a part of Abraham\u2019s extended family even more significant. Her arrival anticipates the fate of Abraham\u2019s line, a sign of hope for the fulfillment of YHWH\u2019s promise.[21]<\/sup><\/a> In Genesis 24, at her betrothal and marriage to Isaac, she embodies her name, a compliment to the promise of numerous and triumphant descendants for Abraham.<\/p>\n

5. Contemporary application<\/h4>\n

Genesis 24 goes to great length to demonstrate the role God plays in bringing Isaac and Rebekah\u2019s marriage to fruition. At the second generation, Abraham has not yet become a great nation, and the covenantal line must be kept in capable hands. God\u2019s provision is \u201castounding and undeniable,\u201d[22]<\/sup><\/a> as Rebekah appears to \u201csurpass even the most optimistic expectations\u201d[23]<\/sup><\/a> in her lineage, age, appearance, reputation, and character (vv 15-16, 18-20, 24-25). Even her name evokes the promise of blessing. As it is said in Proverbs, \u201ca good wife comes from God\u201d (19:14). Williams observes, \u201cRebekah is a \u2018great find\u2019 who is providentially found and brought to Isaac. She is a gift.\u201d[24]<\/sup><\/a>Additionally, Van Wolde proposes it is not only divine guidance that is highlighted in Genesis 24, but the characters\u2019 faithful choices at each moment of tension.[25]<\/sup><\/a> Active contribution is required both on the part of YHWH and God\u2019s people. Christians reading this story are encouraged to not only be attentive to the sovereignty and grace of God in their lives, but to \u201cset out\u201d in faith (v 10, cf. v 58) so that God may grant them success (v 21).<\/p>\n

6. Conclusion<\/h4>\n

The author of Genesis intends to depict Rebekah as the divinely appointed successor of Abraham and Sarah, the first ancestors of faith. She is a key link in the ancestral narratives, and an exceptionally dynamic character in the generation between Abraham and Jacob.[26]<\/sup><\/a> This is shown through study of the literary context, literary structure and narrative devices, and the significance of Rebekah\u2019s name. Firstly, literary connections to Abraham and Sarah\u2019s story show how Rebekah displays the resolve and faith of the first patriarch and is born to the replace the first matriarch. Secondly, the literary structure and narrative devices employed in Genesis 24 show how the story centers around Rebekah and presents her as a strong and capable ancestor of faith. Lastly, Rebekah\u2019s name recalls YHWH\u2019s blessing of a multitude of descendants for Abraham, and the presence of wordplay indicates that her marriage to Isaac is the beginning of the blessing becoming reality. For Christians reading Genesis 24 today, God\u2019s provision inspires faith and trust, while the choices of the characters encourage us to actively seek out God\u2019s blessing in our coming and going.<\/p>\n

References<\/h3>\n

Alter, Robert. The Art of Biblical Narrative<\/em>. New York: Basic Books, 1981.<\/p>\n

Fox, Everett. The Five Books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; a New Translation with Introductions, Commentary, and Notes<\/em>. Schocken Bible: V. 1. New York: Schocken Books, 1995.<\/p>\n

K\u00f6hler, Ludwig, Walter Baumgartner, M. E. J. Richardson, and Johann Jakob Stamm. The Hebrew and Aramaic Lexicon of the Old Testament<\/em>. 1st English ed. Leiden: E.J. Brill, 1994.<\/p>\n

Sarna, Nahum M. Genesis: The Traditional Hebrew Text with New JPS Translation<\/em>. 1st ed. JPS Torah Commentary. Philadelphia: Jewish Publication Society, 1989.<\/p>\n

Sternberg, Meir. The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading<\/em>. Indiana Studies in Biblical Literature. Bloomington: Indiana University Press, 1987.<\/p>\n

Strong, James. A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible<\/em>. Bellingham, WA: Logos Bible Software, 2009.<\/p>\n

Strus, A. Nomen-Omen: La stylistique sonore des noms propres dans le Pentateuque<\/em>. Rome: Biblical Institute, 1978.<\/p>\n

Teugels, Lieve M. Bible and Midrash: The Story of \u201cThe Wooing of Rebekah\u201d (Gen. 24)<\/em>. Contributions to Biblical Exegesis and Theology: 35. Leuven: Peeters, 2004.<\/p>\n

Tsymbalyuk, Oleg M, and Valery V Melnik. \u201cRediscovering the Ancient Hermeneutic of Rebekah\u2019s Character.\u201d Hervormde Teologiese Studies<\/em>76, no. 1 (2020): 1\u20138.<\/p>\n

Turner, Mary Donovan. \u201cRebekah: Ancestor of Faith.\u201d Lexington Theological Quarterly<\/em> 20, no. 2 (April 1985): 42\u201350.<\/p>\n

Van Wolde, Ellen J., \u201cTelling and Retelling: The Words of the Servant in Genesis 24.\u201d In Synchronic or Diachronic? A Debate on Method in Old Testament Exegesis<\/em>, edited by J.C. de Moor, 227-244. Leiden and New York: E. J. Brill, 1995.<\/p>\n

Waltke, Bruce K. Genesis: A Commentary<\/em>. Grand Rapid, MI: Zondervan, 2001.<\/p>\n

Walton, John H. Genesis<\/em>. The NIV Application Commentary Series. Grand Rapids, Mich: Zondervan, 2001.<\/p>\n

Wenham, Gordon J. Genesis 16\u201350<\/em>. Word Biblical Commentary vol 2. Grand Rapids, MI: Zondervan, 2000. Williams, James G. \u201cThe Beautiful and the Barren: Conventions in Biblical Type-Scenes.\u201d Journal for the Study of the Old Testament 5, no. 17 (August 1980): 107\u2013119.<\/p>\n

Williams, James G. \u201cThe Beautiful and the Barren: Conventions in Biblical Type- Scenes.\u201d Journal for the Study of the Old Testament<\/em> 5, no. 17 (August 1980): 107\u2013119.<\/p>\n

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    \n
  1. See Oleg M. Tsymbalyuk and Valery V Melnik, \u201cRediscovering the Ancient Hermeneutic of Rebekah\u2019s Character,\u201d Hervormde Teologiese Studies 76, no. 1 (2020): 1; Lieve M. Teugels, Bible and Midrash: The Story of \u201cThe Wooing of Rebekah\u201d (Gen. 24) (Leuven: Peeters, 2004), 127-128, note 30; they mention Vawter, Brueggemann, Skinner, and Driver among others. \u21b5<\/a><\/li>\n
  2. See Bruce K. Waltke, Genesis: A Commentary (Grand Rapid, MI: Zondervan, 2001), 326. \u21b5<\/a><\/li>\n
  3. Cf. Gordon J. Wenham, Genesis 16\u201350 (Grand Rapids, MI: Zondervan, 2000), 151. \u21b5<\/a><\/li>\n
  4. Ibid., 120. \u21b5<\/a><\/li>\n
  5. See Wenham, Genesis 16\u201350, 137; he mentions the BHS, Gunkel, Skinner, and Westermann as being proponents of this change. \u21b5<\/a><\/li>\n
  6. Cf. Teugels, Bible and Midrash, 189. \u21b5<\/a><\/li>\n
  7. Teugels, Bible and Midrash,189; cf. Ellen J. van Wolde, \u2018Telling and Retelling: The Words of the Servant in Genesis 24,\u2019 in Synchronic or Diachronic? A Debate on Method in Old Testament Exegesis, ed. J.C. de Moor (Leiden and New York: E. J. Brill, 1995), 238. \u21b5<\/a><\/li>\n
  8. Teugels, Bible and Midrash, 47. \u21b5<\/a><\/li>\n
  9. Wenham, Genesis 16-50, 145. \u21b5<\/a><\/li>\n
  10. Cf. Wenham, Genesis 16-50, 138; Waltke, Genesis, 323. \u21b5<\/a><\/li>\n
  11. Nahum M. Sarna, Genesis: The Traditional Hebrew Text with New JPS Translation, (Philadelphia: Jewish Publication Society, 1989), 161. The significance of the verb \u201cgo\u201d in the Abraham narratives is well attested, especially as it introduces both the story of Abraham as a whole (12:1) and the direction to sacrifice Isaac (22:2). It is notable that Genesis 24 contains multiple allusions to Genesis 12 and 22, as discussed in \u200e\u00a72.1. \u21b5<\/a><\/li>\n
  12. See Robert Alter, The Art of Biblical Narrative (New York: Basic Books, 1981), 50. \u21b5<\/a><\/li>\n
  13. Cf. Teugels, Bible and Midrash, 53-56; Alter, The Art of Biblical Narrative, 51-58. \u21b5<\/a><\/li>\n
  14. See John H. Walton, Genesis (Grand Rapids, Mich: Zondervan, 2001), 530: \u201cA camel that has gone a few days without water can drink as much as twenty-five gallons. Ancient jars used for drawing water usually held no more than three gallons. In other words, this offer involves perhaps from eighty to a hundred drawings from the well.\u201d \u21b5<\/a><\/li>\n
  15. Wenham, Genesis 16-50, 155. \u21b5<\/a><\/li>\n
  16. For example, see the renaming of Abram and Sarai as well as the naming of Isaac in Genesis 17. \u21b5<\/a><\/li>\n
  17. Literature on the potential roots of \u2018Rebekah\u2019 include James Strong, A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Bellingham, WA: Logos Bible Software, 2009), 107: probably meaning to clog by tying up the fetlock, fettering (by beauty); Ludwig K\u00f6hler, Walter Baumgartner, M. E. J. Richardson, and Johann Jakob Stamm, The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994), 1182: a dialectal variation of the Arabic baqarat \u2018cow\u2019; Wenham, Genesis 16-50, 120: related to Akkadian rabaku \u2018to be soft or springy.\u2019 \u21b5<\/a><\/li>\n
  18. Wenham, Genesis 16\u201350, 120, 138. \u21b5<\/a><\/li>\n
  19. A. Strus, Nomen-Omen: La stylistique sonore des noms propres dans le Pentateuque (Rome: Biblical Institute, 1978), 165, (French). \u21b5<\/a><\/li>\n
  20. Wenham, Genesis 16\u201350, 120, 151. \u21b5<\/a><\/li>\n
  21. Teugels, Bible and Midrash, 126, in referencing Genesis Rabbah 57:1-3: Some rabbinic Sages interpret \u201cit was told to Abraham\u201d in 22:20 as a divine revelation. \u21b5<\/a><\/li>\n
  22. Walton, Genesis, 534. \u21b5<\/a><\/li>\n
  23. Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Bloomington: Indiana University Press, 1987), 138. \u21b5<\/a><\/li>\n
  24. James G. Williams, \u201cThe Beautiful and the Barren: Conventions in Biblical Type-Scenes,\u201d Journal for the Study of the Old Testament 5, no. 17 (August 1980): 113. \u21b5<\/a><\/li>\n
  25. Van Wolde, \u201cTelling and retelling,\u201d 239. \u21b5<\/a><\/li>\n
  26. Mary Donovan Turner, \u201cRebekah: Ancestor of Faith,\u201d Lexington Theological Quarterly 20, no. 2 (April 1985): 49. Cf. Everett Fox, The Five Books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; a New Translation with Introductions, Commentary, and Notes (New York: Schocken Books, 1995), 111: \u201c[Isaac] has no personality of his own, \u2026 the true dynamic figure of the second generation is Rebekah.\u201d \u21b5<\/a><\/li>\n<\/ol>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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