(1) Abraham was now old, advanced in years, and the LORD had blessed Abraham in all things. (2) And Abraham said to the senior servant of his household, who had charge of all that he owned, “Put your hand under my thigh (3) and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I dwell, (4) but will go to the land of my birth and get a wife for my son Isaac.” (5) And the servant said to him, “What if the woman does not consent to follow me to this land, shall I then take your son back to the land from which you came?” (6) Abraham answered him, “On no account must you take my son back there! (7) The LORD, the God of heaven, who took me from my father’s house and from my native land, who promised me on oath, saying, ‘I will assign this land to your offspring’—He will send His angel before you, and you will get a wife for my son from there. (8) And if the woman does not consent to follow you, you shall then be clear of this oath to me; but do not take my son back there.” (9) So the servant put his hand under the thigh of his master Abraham and swore to him as bidden. (10) Then the servant took ten of his master’s camels and set out, taking with him all the bounty of his master; and he made his way to Aram-naharaim, to the city of Nahor. (11) He made the camels kneel down by the well outside the city, at evening time, the time when women come out to draw water. (12) And he said, “O LORD, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: (13) Here I stand by the spring as the daughters of the townsmen come out to draw water; (14) let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’—let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” (15) He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah the wife of Abraham’s brother Nahor, came out with her jar on her shoulder. (16) The maiden was very beautiful, a virgin whom no man had known. She went down to the spring, filled her jar, and came up. (17) The servant ran toward her and said, “Please, let me sip a little water from your jar.” (18) “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink. (19) When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.” (20) Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels. (21) The man, meanwhile, stood gazing at her, silently wondering whether the LORD had made his errand successful or not. (22) When the camels had finished drinking, the man took a gold nose-ring weighing a half-shekel, and two gold bands for her arms, ten shekels in weight. (23) “Pray tell me,” he said, “whose daughter are you? Is there room in your father’s house for us to spend the night?” (24) She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” (25) And she went on, “There is plenty of straw and feed at home, and also room to spend the night.” (26) The man bowed low in homage to the LORD (27) and said, “Blessed be the LORD, the God of my master Abraham, who has not withheld His steadfast faithfulness from my master. For I have been guided on my errand by the LORD, to the house of my master’s kinsmen.” (28) The maiden ran and told all this to her mother’s household.

...The truth is that Eliezer related all the events exactly as they had occurred... If we find some different nuances here and there in the events as reported by the Torah and as related by Eliezer, this is meaningless, just as different nuances in the wording of the Ten Commandments in the Book of Exodus and the Book of Deuteronomy are not meant to raise concerns as to their authenticity of either version. Everything until the word ועתה in verse 49 is quite clear.

(38) 11) Why did Eliezer misrepresent the conditions of his mission, saying that he had been asked to seek out Abraham's family etc, when in fact Abraham had never made this a condition at all. Also in other details of what had occurred at the well, Eliezer changed the facts around. Why does not the Torah state right away that Eliezer put the jewelry on Rivkah, just as it is related in the lengthy report of the whole conversation, a conversation so long that our sages say that the Torah gives preference to the casual conversation of an Eliezer over some of the Torah insights of Abraham's children's children (Bereshit Rabbah 60)?

(39) (11) Eliezer's whole gambit was to emphasize that Abraham had made the selection of a family member as a bride only a first choice. Should difficulties arise, he was free to look further afield. Therefore, Eliezer had to downplay Abraham's fear of Isaac associating with the Canaanites through marriage. This form of misleading Bethuel was permissible, since it was done in order to promote the will of G-d with minimal super natural intervention on G-d’s part. Only by repeating all these events, could the Torah demonstrate the wisdom and acumen of Eliezer trying to accomplish his master's purpose. The discrepancies in the story would otherwise never have been noted, and their purpose could not have been comprehended except through their repetition. This whole story contrasts with the many instances when the Torah contents itself with barely hinting at certain halachot, such as the husband's right to inherit his wife's estate (ve-yarash otah, Numbers 27,11) or the reference to silver as an acceptable means of legitimizing a betrothal (eyn kesseph, see Kiddushin 3). Then, only hints are needed in order to anchor the halachah in the written Torah, since we have learned all about this already in the oral Torah. Here, where there is no oral Torah to fall back on, the written Torah cannot restrict itself to a description of events in telegram style. Our story is a classic example of showing how G-d deals with the tzaddikim who deserve His guidance.

R. Acha said: The ordinary conversation of the patriarchs' servants is more pleasing to God than even the Torah (religious discourse) of their children, for the chapter of Eliezer (the account of his journey) is repeated in the Torah (i. e. it is written once as a narrative and again repeated as part of the conversation of the patriarch’s servant) whereas many important principles of the Law are derived only from slight indications given in the Text

(1) ויקח האיש נזם זהב, one is entitled to assume that Eliezer first had asked her about whose family she belonged to (verse 23) The reason why things were not written in this order is in order not to interrupt the sequence of the story by questions and answers. This is why the Torah reported first about Eliezer giving Rivkah the jewelry.