וַיְהִ֣י ׀ כִּרְאֹ֣ת אֶת־הַנֶּ֗זֶם וְֽאֶת־הַצְּמִדִים֮ עַל־יְדֵ֣י אֲחֹתוֹ֒ וּכְשָׁמְע֗וֹ אֶת־דִּבְרֵ֞י רִבְקָ֤ה אֲחֹתוֹ֙ לֵאמֹ֔ר כֹּֽה־דִבֶּ֥ר אֵלַ֖י הָאִ֑ישׁ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וְהִנֵּ֛ה עֹמֵ֥ד עַל־הַגְּמַלִּ֖ים עַל־הָעָֽיִן׃
Ketika ia melihat cincin hidung itu, serta gelang-gelang pada tangan saudara perempuannya, dan ketika ia mendengar perkataan Ribka, saudara perempuannya, yang berkata, “Beginilah orang itu berbicara kepadaku,” ia pun pergi mendapatkan orang itu. Ternyata orang itu sedang berdiri menjaga unta-unta itu di dekat mata air.
Rashi
על הגמלים [HE WAS STANDING] BY THE CAMELS — to look after them. The phrase is the same as (18:8) “And he (Abraham) stood by them עומד עליהם"— to wait on them.
Or HaChaim
ויבא אל האיש והנה עומד על הגמלים, he came to the man who was still standing by the camels. What do the words: "he was still standing, etc." teach us? According to Yalkut Shimoni 109, Eliezer interpreted Laban's running as an hostile act and he invoked the holy name of G'd as a result of which the camels stood over the well in the air. This is why the Torah describes the camels as "הגמלים על העין." Eliezer himself stood on top of the camels. He called out to Laban from an elevated position whereupon Laban addressed him with the words: "come in blessed one of the Lord!" If nothing unusual had occurred Laban would have reversed the wording of his invitation saying: "Why should you remain outside, come in blessed one of the Lord!"