וַיֹּ֗אמֶר בָּר֤וּךְ יְהוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲ֠שֶׁר לֹֽא־עָזַ֥ב חַסְדּ֛וֹ וַאֲמִתּ֖וֹ מֵעִ֣ם אֲדֹנִ֑י אָנֹכִ֗י בַּדֶּ֙רֶךְ֙ נָחַ֣נִי יְהוָ֔ה בֵּ֖ית אֲחֵ֥י אֲדֹנִֽי׃
Lalu ia berkata, “Terpujilah Yang Mahakekal, Allah tuanku Abraham, yang tidak menarik kasih setia dan kesetiaan-Nya dari tuanku. Adapun aku, Yang Mahakekal telah menuntun aku di jalan ini ke rumah saudara-saudara tuanku.”
Rashi
בדרך [I BEING] IN THE WAY — The way i.e. the designated way — the right way — that way which I really required. In the same manner wherever ב or ל or ה are prefixed to a word and are punctuated with a Patach, they speak of some object that is quite definite in sense, having been already mentioned in another passage, or of some object where it is quite clear and evident about what one is speaking.
Chizkuni
ברוך ה, “blessed be the Lord, etc.;” wherever we encounter the formula: 'ברוך ה in connection with G-d, be it in the Holy Scriptures, the oral Torah, Mishnah, or in our prayers, or in connection with nature’s products, it is to be understood as either a greeting or praise.
Radak
חסדו ואמתו, if someone constantly endeavours to do what is good and pleasing in the eyes of the Lord, and he succeeds in his personal endeavours, this is no more than just, he deserves to do so. We describe this as G’d’s אמת, “truth.” חסד on the other hand, is the recognition that G’d has granted one loving kindness over and beyond what one could have expected based on one’s general conduct. In this instance G’d’s חסד was that not only did He make Eliezer meet a girl who was suitable for marriage to Yitzchok on the basis of her personal virtues, but beyond that she was also qualified through being a member of Avraham’s family. Eliezer attributed these favourable developments to the merits of his master, not to his own.