Was Rebekah "3-years-old" when she married Isaac?

Debunking a common Islamic Myth

In discussions of historical religious narratives, particularly those concerning marriage at a young age, a noteworthy aspect within Islamic discourse is the marriage of the Prophet of Islam Muhammad to Aisha. Islamic Hadith literature, which includes collections like Sahih Bukhari (7:62:64, 7:62:65, and 7:62:88), details that Aisha was six years old at the time of her marriage to Muhammad and nine when she was raped although of course they prefer the term consumated. This is significant in the Hadith tradition. The Hadiths describe Aisha's age as follows, with translations from Arabic:

Sahih Bukhari 7:62:64: "Narrated Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death)."

حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم تَزَوَّجَهَا وَهْىَ بِنْتُ سِتِّ سِنِينَ، وَأُدْخِلَتْ عَلَيْهِ وَهْىَ بِنْتُ تِسْعٍ، وَمَكَثَتْ عِنْدَهُ تِسْعًا‏.‏

Sahih Bukhari 7:62:88: "Narrated Urwa: The Prophet wrote the (marriage contract) with Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death)."

حَدَّثَنَا قَبِيصَةُ بْنُ عُقْبَةَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، تَزَوَّجَ النَّبِيُّ صلى الله عليه وسلم عَائِشَةَ وَهْىَ ابْنَةُ سِتٍّ وَبَنَى بِهَا وَهْىَ ابْنَةُ تِسْعٍ وَمَكَثَتْ عِنْدَهُ تِسْعًا‏.‏

In response to contemporary discussions about Aisha's age, a claim made by some Muslim scholars suggests a parallel within the Hebrew Bible but going further by positing that Rebekah was only three years old when she married Isaac. This assertion is often presented as a counterpoint to the scrutiny of Aisha's age in Islamic history. However, this claim regarding Rebekah's age appears to be a deflection not only lacking in historical accuracy and contradictory to the Biblical narrative but also goes contrary to the historical context of the period.

This article seeks to undertake a critical examination of the assertion that Rebekah was three years old at her marriage to Isaac. Through linguistic evidence from the Bible and historical evidence from the relevant time period, this investigation aims not to challenge religious beliefs but to contribute to a more informed and nuanced understanding of these sacred texts and the historical realities they reflect to show what the Bible actually says as opposed to what people imagine it says.

To address the question regarding Rebekah's age at the time of her marriage to Isaac, and the timing of news as presented in Genesis, let's analyze the relevant scriptures, taking into account the chronological markers and narrative context provided in the Book of Genesis. We will also explore how these details illustrate the timing of events and the spread of news in the patriarchal period.

Common Islamic Argument- The Ages in Genesis prove it

The Islamic argument for Rebekah’s age is based on poor mathematical formulation (which I find especially odd since the Arab and Persian world has produced many great mathematicians). The logic for the Islamic argument goes something like this, Isaac was born when Sarah was 90 years of age (Genesis 17:15-22) and she died at 127 years of age which means that Isaac was 37 at her death (Genesis 23: 1-3), no problem up to this point. They then claim that Rebekah was born when Isaac was in his 30’s using Genesis 22. Isaac married Rebekah when he was 40 years of age, this means Rebekah was 3 to 10 years of age when she married Isaac. Except, for one significant problem, that isn’t what the text in Genesis 22 says.

Genesis 22: Context and Analysis and the Timeline

The argument that news traveled slowly and that the events reported to Abraham were past events can be supported by looking at the narrative structure of Genesis. Genesis 22 itself doesn't provide direct clues about the timing of news. However, the broader context of Genesis does show that news and events were often reported long after they actually occurred, indicative of the communication methods of the time. The verses in Genesis only act to show a linage not specifically describing age, Rebekah was the daughter of Bethu’el who was the son of Nahor (the brother of Abraham). At this time we see that continuing from Chapter 21 that Isaac was a boy or teenager at the time of events in Chapters  21 to 22.

Genesis 23 and 24: The Death of Sarah and the Marriage of Isaac

Skipping ahead to Genesis 23 details Sarah's death when Abraham was 137 years old, since Sarah was 90 when Isaac was born (Genesis 17:17) and 127 at her death (Genesis 23:1). Genesis 24 discusses the marriage of Isaac and Rebekah. At this time, Isaac was 40 years old (Genesis 25:20). This means there is a considerable gap between the events of Genesis 22 and Isaac's marriage. Only important or significant events are mentioned in the narrative with uneventful years being skipped over.

Rebekah's Age

The claim regarding Rebekah's age being three when she married Isaac is based on improper understanding of the timelines and ages from the gaps in the narrative. Since Isaac was 40 years old at the time of his marriage and the event of Genesis 22 occurred when Isaac was still a boy, it is clear that decades had passed between the events of Genesis 22 and the marriage of Isaac and Rebekah. This gap would make it impossible for Rebekah to be three years old at the time of her marriage since she is already reported to have been born when Isaac was a boy. If Isaac had aged it is safe to say that Rebekah was also subject to the same laws of time and space and that she in fact too aged at the same rate.

The News of Births in Genesis 22:20-24

Further problems can be seen in the “Three-year-Old fallacy” simply by reading the rest of the verse. Genesis 22:20-24 mentions that Abraham was told about the birth of his brother Nahor's children, including granddaughter Rebekah. This section is often interpreted as a narrative interlude that connects the story of Isaac's near sacrifice with future events, including Isaac's marriage. The mention of Nahor's children does not specify when these births occurred, only that Abraham was informed about them at that time. It's plausible to argue that this reporting reflects the delayed transmission of news rather than suggesting all of Nahor's children were born simultaneously or that Milcah had eight sons in one day. If the account is taken to its literalist conclusion Milcah had 8 sons in one day which is laughably impossible, or further that right after Milcah gave birth to Bethu’el that Bethu’el somehow managed to father Rebekah, so if indeed such logic is preposterously illogical it stands that it cannot be applied to the age of Rebekah.

Next let us come to an understanding of how slowly news spread in ancient times. To illustrate the distance between the two families and why news would come potentially only years later consider the following.

Distance: The distance between Hebron (in the southern part of modern-day Israel) and Haran (in modern-day Turkey which was called Aram-Naharaim (Hebrew: אֲרַם נַהֲרַיִם ʾĂram Nahărayīm; Classical Syriac: ܐܪܡ ܢܗܪ̈ܝܢ, romanized: ʾĀrām Nahrīn; "Aram between (the) rivers")) is approximately 800 miles (around 1287 kilometers) using the shortest calculation although the actual journey was likely further.

Mode of Travel: During ancient times, journeys like this were made on foot or by using animals such as camels or donkeys, which could cover about 20-30 miles (32-48 kilometers) per day, depending on the conditions.

Route and Conditions: The route would have likely followed major trade routes of the time, which were designed to pass through water sources and avoid harsh desert areas. The speed of the journey would have been influenced by factors such as the terrain, the weather, and the need to rest and resupply so the actual distance could be further when calculating the zigzag between water sources.

Hebrew Phrasing

The Hebrew text uses phrases like "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" (vayehi acharei hadevarim haeleh) in Genesis 22:1, translated as "And it came to pass after these things," indicating a passage of time or a sequence of events rather than precise immediacy. Such phrases suggest a narrative progression rather than a strict chronological order found in more detailed sections of Genesis where ages are recorded.

The narrative structure and textual details in Genesis, when analyzed closely, makes it impossible to support the idea Rebekah was three years old at the time of her marriage to Isaac. Instead, the scriptures provide a framework for understanding the timing of events and the flow of information in the patriarchal period, where news of events could be relayed long after they occurred. This understanding aligns with the historical context of the times.

Further Evidence Against the “Three Years Old Fallacy”.

The next area to consider is the entire situation surrounding the marriage of Rebekah. In the Hebrew Bible's Book of Genesis, the narrative surrounding the choice of a wife for Isaac, Abraham's son, is rich in cultural and familial significance. Abraham, residing in Canaan, was adamant that his son should not marry a local heathen Canaanite woman. This decision is rooted in his desire to preserve the true worship and cultural identity that he and his family upheld in accord with the promise given by Yehovah God, practices which was different from the Canaanite practices and beliefs.

The meeting between Eliezer and Rebekah at the well, as described in the Book of Genesis, is a pivotal moment filled with symbolism and divine providence. Eliezer goes to the city's well, a communal place crucial for life in a desert region, and prays to God for guidance, seeking a sign to identify the right woman for Isaac (Genesis 24:12-14).

As he stands by the well, Rebekah appears. She is described as the daughter of Bethuel, the son of Milcah, who was married to Nahor, Abraham's brother. This makes Rebekah Abraham's grand-niece, aligning with his directive to find a wife for Isaac from his own kin (Genesis 24:15).

Rebekah's act of drawing water for the camels is indeed remarkable. If we consider the water requirements for camels, especially after a long journey, each thirsty adult camel can drink up to about 200 liters of water. Eliezer had ten camels with him, so the total amount of water Rebekah would have needed to draw for all the camels would be approximately 2,000 liters. In gallons, this equates to around 528.34 gallons. This considerable amount of water underscores the extent of Rebekah's kindness and effort in this task, showcasing her character in a significant and admirable light. Her willingness to perform such a demanding and generous act not only fulfilled the sign Eliezer had prayed for but also illustrated her strength, hospitality, and suitability as a wife in the context of the narrative (Genesis 24:21-27). These are not qualities anyone would associate with a three-year-old. However, let’s consider this in more detail.

Linguistic and Historical Evidence

In the Hebrew text of Genesis 24, the word "naarah" (נַעֲרָה) is employed to describe Rebekah. This term, often translated as "girl" or "damsel," in the majority of instances refers to a maid or a virgin who is of marriageable age. The Hebrew lexicon extends beyond mere age indication, incorporating aspects of moral and social standing. The term implies moral uprightness and innocence, often misconstrued in modern interpretations as indicative of underage status. However, in the cultural and linguistic context of the Biblical era, "naarah" denoted a young woman who was considered in the majority of contexts to be ready for the responsibilities and roles of married life.

The narrative context in Genesis 24, wherein Rebekah is introduced as a "naarah" coming to draw water from the well in the evening, aligns with the customary time for women to engage in such activities. This timing and the task itself suggest a societal role typically assumed by women of a certain physical and social maturity, not by children. Moreover, Rebekah’s capability to draw and offer water for all of Eliezer’s camels, a physically demanding task, further reinforces this interpretation for as previously shown, this was not small task.

Arab women carrying water jars: The jars are extremely heavy and thus carried on the head. Morning and early evening (late afternoon) are common water collecting times to avoid the heat of the day.

Additionally, the interaction between Rebekah and Eliezer, along with her family's reaction to the marriage proposal (Genesis 24:57-58), indicates a level of social agency and readiness for marriage. The narrative and the actions of the characters involved imply that Rebekah was of an age considered appropriate for marriage within her cultural and historical context.

In ancient Near Eastern cultures, including the context of the Hebrew Bible, the "water jar" or כַּד (kad) mentioned in Genesis 24 was a type of baked earthenware vessel. These jars were essential in daily life for storing and carrying water.

Earthenware jars of the period were typically made from clay and then baked, a process which gave them durability but also added to their weight. Although the exact dimensions and weight of these jars could vary, they were often large enough to carry a significant amount of water, yet designed to be manageable for carrying by one person. A common jar might stand about a foot and a half to two feet tall, with a capacity of several gallons of water.

The weight of an empty earthenware jar alone would have been considerable, especially for a child. When filled with water, the weight would increase substantially. Water weighs approximately 1 kilogram per liter (or about 8.34 pounds per gallon), so a jar carrying several gallons would be quite heavy. For instance, a jar holding 10 gallons of water would weigh over 80 pounds (36 kilograms), not including the weight of the jar itself. The average weight of a 3 year old female child is 13.4 kilograms. Does it make any sense that a 13.4 kilogram child at the age of three would be able to not only lift a larger earthenware jar in excess of 36 kilograms (more than double her own body weight) and do so not only once but repeatedly so as to quench the thirst of ten camels with 2000 litres of water?

Water jar from the same period as that which Rebekah lived

Given these considerations, it becomes implausible to assume that Rebekah, if she were as young as three years old, could have carried and managed such a heavy object. The task of drawing water for ten camels, each capable of drinking up to 200 liters, would be an enormous undertaking even for an adult, let alone a small child. The narrative in Genesis describing Rebekah's actions at the well thus supports the interpretation of her being a young woman of sufficient age and physical capability to handle such tasks, which further challenges the claim of her being a mere three years old.

Rebekah’s Consent Shows Maturity- Debunking the Nurse Fallacy

In the Genesis account of Rebekah's marriage to Isaac, the narrative not only emphasizes Rebekah’s active consent but also portrays behavior and decision-making capacity that is inconsistent with that of a three-year-old child. This aspect is crucial for understanding the nature of her marriage and her role in it.

The critical moment of Rebekah's consent is detailed in Genesis 24:57-58. When her family, after discussing the marriage proposal with Eliezer, asks Rebekah, “Will you go with this man?” her response, “I will go,” is clear and decisive. This response indicates her willingness and understanding of the commitment she is about to undertake. The act of asking for her consent and her affirmative reply imply a level of maturity and awareness that would be highly improbable for a child as young as three.

Moreover, the narrative leading up to this moment, including Rebekah’s interaction with Eliezer at the well and the subsequent discussions with her family (Genesis 24:50-53), showcases her as a figure of considerable social and personal awareness. She is depicted as engaged in the conversation about her future, demonstrating an understanding of the marriage proposal's implications.

The portrayal of Rebekah in these passages suggests a level of maturity and autonomy that is starkly at odds with the capacities of a toddler. Her ability to comprehend the situation, communicate effectively with adults, and make a life-altering decision reflects the characteristics of a young woman of marriageable age in her cultural context. The inclusion of her consent, and the manner in which it is sought and given, further contradicts the notion that she could have been as young as three years old at the time of her marriage to Isaac. This aspect of the story, highlighting her agency and maturity, underscores that Rebekah was of an age and capacity to actively participate in the decision-making process of her marriage.

Some however claim that since Rebekah was accompanied by her nurse, that she was three years old. The claim that Rebekah's nurse (מֵנִקְתָּ֑הּ) accompanying her to Abraham's household indicates that she was three years old at the time of her marriage can be addressed by understanding the role and cultural significance of a nurse in the Near Eastern context.

In the ancient Near East, the position of a nurse was often assigned to a highly trusted slave or servant. This role extended far beyond the modern conception of a nurse. A nurse in this context was not only responsible for the physical well-being of the child but often played a multifaceted role as a caregiver, adviser, tutor, and, in many cases, a figure akin to a mother. The nurse would teach the child various skills and social norms, guide them in matters of etiquette, and provide counsel. Their role was integral to the child's upbringing and development.

It was common for the nurse to remain with the child in a long-term capacity, often continuing their association well into the child’s adulthood. In many cases, this relationship lasted a lifetime, with the nurse becoming a sort of lady-in-waiting as the child grew older. The bond formed between the nurse and the child under her care was typically strong and enduring, making the nurse an almost inseparable part of the family.

In Rebekah's case, her nurse accompanying her to Abraham's household should be understood within this cultural context. The presence of her nurse in this important transition in her life reflects the deep, longstanding bond they shared, rather than an indication of Rebekah’s young age. The fact that Rebekah, as described in the Genesis narrative, engaged in tasks and decisions indicating maturity and understanding is more aligned with the role of a nurse in accompanying a young woman of marriageable age, rather than a toddler.

Rebekah’s Use of a Veil Disproves the “Three Year Old Fallacy”

The practice of veil usage among the ancestors of the Israelites and the Israelites themselves was indeed distinct and situation-specific, highlighting certain social and cultural norms. Rebekah veiling herself upon meeting Isaac, as described in the Book of Genesis, offers a notable example of the contextual use of veils in ancient Near Eastern societies.

In Genesis 24:65, when Rebekah first sees Isaac, she takes a veil and covers herself. This act of veiling is significant and symbolizes modesty and respect in the context of their first meeting. Veiling in this situation was a mark of dignity and honor, reflecting the solemnity and importance of the occasion. It was a gesture of humility and reverence in the presence of her future husband, whom she was meeting for the first time.

Importantly, the use of veils was associated with adult women, particularly in contexts of marital, religious and social formalities since the Israelites and Midianites did not wear veils all the time. Veiling was not a practice associated with children but was a custom reserved for fully grown women. It signified a woman's maturity and her status in society, and therefore is often related to marriage or religious observance.

The fact that Rebekah veils herself at this moment is therefore highly indicative of her being a woman of marriageable age. In the cultural and historical context of the narrative, a child, especially as young as three, would not engage in such an act. Veiling was a deliberate and meaningful action, undertaken by a woman who understood its social and symbolic significance.

Thus, the instance of Rebekah veiling herself upon meeting Isaac supports the interpretation of her being a mature, marriageable woman, not a child. This practice aligns with the broader portrayal of Rebekah in Genesis as an individual capable of making significant decisions and performing actions that carry deep social and cultural meaning. The use of the veil in this context serves as further evidence against the claim that Rebekah was three years old at the time of her marriage.

In conclusion, the examination of the biblical narrative of Rebekah, Isaac's wife, in the context of ancient Near Eastern culture and the Hebrew language, reveals a clear and consistent portrayal of Rebekah as a young woman of marriageable age, rather than a child of three years. Several key factors contribute to this understanding, debunking the claim that Rebekah was only three years old at the time of her marriage.

Not including the poor mathematics used to assert ages in Genesis, let us recap the points made and why Rebekah was not three-years old. Firstly, the Hebrew term "naarah" (נַעֲרָה), used to describe Rebekah, predominantly refers to a young woman of marriageable age, indicating both physical maturity and moral uprightness. This linguistic evidence, when examined within its cultural context, does not support the interpretation of Rebekah as a child. Secondly, the narrative details of Rebekah drawing water for Eliezer's camels and her handling of a heavy water jar (כַּד) demonstrate physical capabilities and social responsibilities that are highly improbable for a three-year-old. These actions require a level of strength and maturity far beyond that of a toddler. Thirdly, the account of Rebekah’s explicit consent to the marriage, as shown in Genesis 24:57-58, and her active participation in the decision-making process, further indicates her maturity and understanding of the situation, traits not associated with a very young child. Furthermore, the presence of Rebekah’s nurse, a figure who traditionally stayed with a child into adulthood in Near Eastern cultures, highlights a longstanding and deep bond, rather than suggesting Rebekah’s young age at the time of her departure to marry Isaac. Lastly, the cultural practice of veiling, as Rebekah did upon meeting Isaac (Genesis 24:65), was reserved for adult women in specific social contexts, particularly those of marital significance. This practice was not associated with children, further supporting the interpretation of Rebekah as a mature individual.

Considering these factors, it becomes evident that there is no historical or linguistic basis for the claims that Rebekah was three years old at the time of her marriage to Isaac. On the contrary, the evidence within the biblical text, understood within its historical and cultural context, consistently portrays Rebekah as a young woman of marriageable age, capable of making informed decisions, and participating actively in her social and familial world. This conclusion not only aligns with the linguistic and cultural analysis of the Biblical narrative but also respects the integrity and complexity of the ancient texts and the societies from which they emerged therefore rendering the Islamic claims moot.