The book of Genesis records the early history of God’s people, providing details about the lives of the patriarchs and their customs. Among the many intriguing passages in Genesis is the account in chapter 24, where Abraham’s servant, sent to find a wife for Isaac, meets Rebekah at a well. After she demonstrates kindness and hospitality, he gives her a gold nose ring and bracelets. Genesis 24:22 states, “When the camels had finished drinking, the man took a gold nose ring weighing a half-shekel, and two bracelets for her wrists weighing ten shekels of gold.” This seemingly small detail provides significant insights into the historical and cultural context of the patriarchal period, the customs regarding marriage, and the use of jewelry in ancient Near Eastern society. By examining this passage closely, we gain a deeper understanding of social norms, economic practices, and the significance of gifts in biblical times.
Jewelry as a Symbol of Status and Wealth in the Ancient Near East
Jewelry in the ancient Near East was more than mere decoration; it was a representation of wealth, status, and sometimes even religious significance. The fact that the servant of Abraham gave Rebekah a gold nose ring and bracelets indicates that these were not mere trinkets but valuable items that conveyed social standing. Gold was a precious metal, and its use in personal adornment was reserved for those who had wealth or high social status. In ancient Mesopotamian and Canaanite societies, jewelry was often associated with dowries, bride prices, or gifts that confirmed a marriage arrangement. This aligns with the servant’s intention—he was not merely giving Rebekah a gift but signifying the beginning of a formal betrothal process.
The mention of a “half-shekel” for the nose ring and “ten shekels” for the bracelets suggests that these were substantial pieces of jewelry. The shekel was a standard weight measurement in ancient economies, particularly in Mesopotamian and Canaanite trade. In biblical times, a shekel of gold was considered a considerable amount of wealth. For comparison, the temple tax in Exodus 30:13 required each Israelite to pay half a shekel of silver, demonstrating the value of Rebekah’s gift. The fact that the jewelry was made of gold, rather than a less expensive metal, further highlights its importance. This suggests that Abraham’s household was wealthy, a fact supported by Genesis 13:2, which states, “Abram was very rich in livestock, silver, and gold.” The generous gift also conveyed to Rebekah’s family that Isaac came from a prosperous and honorable household, making the marriage arrangement more appealing.
The Cultural Significance of the Nose Ring
The reference to a nose ring in Genesis 24:22 aligns with archaeological and textual evidence from the ancient Near East. Nose rings were commonly worn by women in various ancient cultures, including the Mesopotamians, Egyptians, and Canaanites. These rings were usually inserted into the left nostril and were considered an adornment that signified beauty and social status. The Hebrew word used for “nose ring” in this passage is נֶזֶם (nezem), which can refer to both ear and nose rings in biblical usage. In many ancient cultures, the giving of a nose ring was part of marriage customs, symbolizing a woman’s betrothal or marital status.
This practice is reinforced by other biblical passages that mention nose rings. For example, in Ezekiel 16:12, Jehovah describes adorning Jerusalem with jewelry, stating, “I put a ring on your nose, earrings on your ears, and a beautiful crown on your head.” Here, the nose ring is associated with adornment and favor. Similarly, in Isaiah 3:21, nose rings are listed among the luxurious items worn by wealthy women in Jerusalem. These references confirm that nose rings were common and valued items in the biblical world, particularly among women of status.
The significance of Rebekah receiving a nose ring from Abraham’s servant cannot be overlooked. It was not merely a decorative piece but a symbol of honor and commitment. In many ancient cultures, jewelry given at the time of betrothal served as a pledge or a down payment for the future marriage. The nose ring signified that Rebekah had been chosen for Isaac and that the formal betrothal process was beginning.
The Role of Bracelets in Ancient Marriage Customs
The bracelets given to Rebekah also hold cultural and symbolic meaning. The Hebrew word for “bracelets” used in Genesis 24:22 is צָמִיד (tsamid), which refers to an ornamental band worn on the wrist or forearm. In ancient Near Eastern societies, bracelets were often associated with wealth, beauty, and social status. Archaeological discoveries, including depictions from Mesopotamian art and Egyptian tombs, reveal that bracelets were commonly worn by both men and women, particularly those of noble or wealthy families.
The fact that Rebekah received bracelets weighing ten shekels of gold further emphasizes their value. Ten shekels of gold represented a significant amount of wealth in the ancient world, reinforcing the idea that the gift was a token of great honor. This aligns with ancient marriage customs in which gifts of jewelry and precious items were presented to the bride or her family as part of the marriage negotiations. These gifts could serve as a bride price (a payment given to the bride’s family) or a form of dowry (property or wealth given to the bride to take into her marriage).
The use of bracelets in marriage-related transactions is also seen in later biblical texts. In 2 Samuel 1:10, a bracelet is mentioned as part of royal adornment when an Amalekite brings King Saul’s bracelet to David after Saul’s death. This demonstrates that bracelets were not only decorative but also carried symbolic and financial significance. In Rebekah’s case, the bracelets signified the wealth and honor of the house she was about to enter and served as a tangible sign of the servant’s sincerity in seeking a wife for Isaac.
Hospitality and the Confirmation of Rebekah’s Worthiness
The giving of these valuable items must also be understood in the context of the broader narrative of Genesis 24. Abraham’s servant, upon reaching Nahor, prayed for divine guidance in choosing a wife for Isaac. He asked that the woman who demonstrated exceptional kindness—offering to draw water not only for him but for his camels—be the one chosen by Jehovah (Genesis 24:12-14). When Rebekah fulfilled this request, it confirmed that she was the right choice.
The immediate bestowal of gifts after Rebekah’s act of hospitality suggests that the jewelry was a sign of recognition and approval. In many ancient cultures, acts of kindness and hospitality were rewarded with valuable gifts, signifying honor and appreciation. The fact that the servant did not hesitate to give Rebekah such costly items demonstrates his confidence that Jehovah had led him to the right woman. This moment marks the transition from an informal meeting to the formalization of the marriage arrangement.
Genesis 24:53 later describes the additional gifts given to Rebekah and her family: “Then the servant brought out articles of silver and gold, and garments, and gave them to Rebekah; he also gave precious gifts to her brother and to her mother.” This further confirms that the giving of jewelry and wealth was an integral part of marriage negotiations, solidifying the arrangement between the two families.
Conclusion
The gold nose ring and bracelets given to Rebekah in Genesis 24:22 provide a rich insight into the customs and cultural practices of the patriarchal era. These items were not only valuable but also carried significant symbolic meaning in the context of marriage. The nose ring indicated Rebekah’s status as a chosen bride, while the bracelets reinforced the wealth and honor of Isaac’s household. This passage also highlights the importance of hospitality, divine guidance, and the role of jewelry in ancient Near Eastern betrothal customs. Understanding these cultural and historical elements deepens our appreciation for the biblical account and reinforces the authenticity of Genesis as an accurate record of ancient customs.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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