Results 1 - 6 of 6
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | A seeming difference: Gen. 24:8 and 41? | Gen 24:41 | Ray | 139760 | ||
Hi epbentley, Welcome to the forum. Genesis 24:48, "And I bowed low and worshiped the Lord, and blessed the Lord, the God of my master Abraham, who guided me in the right way to take the daughter of my master's kinsman for his son." The servant was told by God in Genesis 24:7 that he would be sent His angel (NASB) Angel (NKJ) so that a wife would be found for Abraham's son. The bottom line of the whole story is that the Angel was in charge from the start. All the servant had to do was leave it in the hands of the Angel. When the servant came to the relatives and prayed to the Lord, the God of his servant Abraham in Gen 24:12 for success, then his work was done. Genesis 24:21, "Meanwhile, the man was gazing at her in silence, to know whether the Lord had made his journey successful or not." Again I say that it was all in the hands of the Angel. Genesis 24:27, "...as for me, the Lord has guided me in the way to the house of my master's brothers." 1) As for Laban and Bethuel, the parents of Rebekah, the bride to be; they had no part in it at all. Genesis 24:50, "The matter comes from the Lord; so we cannot speak to you bad or good." 2) As for Rebecca's brother, he had no say in the matter; for Rebecca left right away instead of staying ten days or so with him and the mother. The servant said, "Do not delay me, since the Lord has prospered my way. Send me away that I my go to my master." 3) Rebekah said, "I will go." 4) So even though the servant told Isaac all the things that he had done, the bottom line was that the Angel had gone before him and accomplished everything. I go with the NKJ and the capitalized Angel of God. How about you? From the heart, Ray |
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2 | A seeming difference: Gen. 24:8 and 41? | Gen 24:41 | epbentley | 139793 | ||
Thanks for the help, Ray. Yes, I realize God was ultimately in charge, and He chose Rebekah and pointed her out to the servant, thus prospering his way. And fortunately her family recognized that the proper decision was that she should go, but surely they all still *could* have been disobedient and refused to let her go. The servant seems to be voicing that possibility. Was he wrong to? My question really was why did he alter his version of the oath when he repeated the conversation? Do you think he was just forgetful? Do you think the text is corrupted in this spot? Or was the servant just being careful not to offend Laban by seeming presumptuous, before Laban had yet reacted? We know Laban was a pretty volatile character. He wasn't particularly pleased when his daughters fled with Jacob. He needed a dream to cool him off on that occasion. Capitalizing Angel seems respectful to me, since angels frequently speak in the voice of the Father, being His messengers, but I don't particularly subscribe to the opinion I've seen expressed that the Angel was the pre-mortal Jesus Christ. Although I suppose I could be persuaded. Thanks again for your thoughts epbentley |
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3 | A seeming difference: Gen. 24:8 and 41? | Gen 24:41 | Ray | 139811 | ||
Hi epbentley, I think that the relatives of Rebekah could have refused to let her go. Rebekah could have said, "I will not go". Abraham recognized all of that, but he was concerned about the end result and that is why he said "But if the woman is not willing to follow you, then you will be free from this my oath;..." Abraham was not asking the servant to kidnap a bride to be for Isaac. I can relate to this story because my one and only, our daughter Rachel was married this summer. Her husband asked my wife and I for our blessing for their marrying so we knew before our daughter did that he was going to ask her. Yet, the bottom line again is that the relatives are not participants in the marriage. The choices are made by the bride and groom. I was happy that our son in law communicated with us beforehand, but we could not have stopped their relationship if we had wanted to. The servant knew that the girl would have to give her approval, and he also knew that he had to go through the relatives or else he would be in trouble.:) Things haven't changed very much. It is amazing that many arranged marriages, mail-order brides, young women like Rebekah who leave everything for an unknown man; still find love in marriage. 1) I would not capitalize an "angel" to show respect. I would capitalize Angel in Genesis to recognize Him as Deity. Verses that could persuade you are verses like Genesis 31:11,12. Genesis 31:11, NKJ, "Then the Angel of God spoke to me in a dream, saying, 'Jacob.' And I said, 'Here I am.' 12 "And He said, 'Lift your eyes now and see, all the rams which leap on the flocks are streaked, speckled, and gray-spotted; for I have seen all that Laban is doing to you. 13 I am the God of Bethel, where you anointed the pillar and where you made a vow to Me. Now arise, get out of this land, and return to the land of your family." Here the Angel says that "I am the God of Bethel". He doesn't say, "Hear the word of the God of Bethel". It is good talking with you. I hope you are enjoying the forum. From the heart, Ray |
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4 | A seeming difference: Gen. 24:8 and 41? | Gen 24:41 | epbentley | 139900 | ||
I appreciate your insight on the marriage. As for the angel/Angel, I'm still not quite persuaded, since "God" in 31:11 is 'elohiym, but "God" in 31:13 is merely 'el, which, while it *can* mean the one true God, can also mean mighty one, angels, false god, mighty things in nature, or even just power. It seems the 'el of Bethel might just as easily be sort of a guardian angel with authority over that place. I don't find any other reference where God calls himself the 'el of a place (2 Chronicles 32:19, is the 'elohiym of Jerusalem and Ezra 7:19 is the 'elahh of Jerusalem, but in any case, Jerusalem, unlike Bethel, is frequently symbolic of the people, see Jeremiah 4:14). But if you have other references in support of your point, I'd like to know. Your ideas are certainly stimulating, and I'm glad I found the forum. epbentley |
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5 | A seeming difference: Gen. 24:8 and 41? | Gen 24:41 | DocTrinsograce | 139904 | ||
Hi, EP... welcome to the forum. We can and should use the language tools available for the purpose of making a more sound exegesis. The process of exegesis (attempting to clearly understand what the original author was trying to say) is what we are all doing as we seek to more rightly divide the word. However, we have to realize our limitations. Without becoming a Hebrew scholar, we must defer to the concensus of Hebrew scholars. The translators have carefully tried to convey meanings in an either formal or functional approach. We can weigh in on issues where there is some disagreement after evaluating all the arguments. However, we have to be careful not to create issues where non exist. This is where comparing passages in different translations is valuable. Finding a good, solid, scholary, and orthodox commentary can also serve as your final (i.e., don't start there) tool in sound exegesis. Of course, the alternative is to spend the next eight or ten years of our lives and become Hebrew experts. :-) As appealing as that sounds, I have so much more to understand in other areas! Thank you for patiently hearing my unsolicited and ever-so humble advice. In Him, Doc |
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6 | A seeming difference: Gen. 24:8 and 41? | Gen 24:41 | epbentley | 140071 | ||
Well said. Thanks epbentley |
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