71 The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.
72 The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. , which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”
73 The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause. Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1–12).

In other versions

When they came home to their father Reuel, he said, “How is it that you have come home so soon today?”

When the girls returned to Reuel their father, he asked them, “Why have you returned so early today?”

When they returned to their father Reuel, he asked, “Why have you come back so quickly today?”

When the girls returned to Reuel, their father, he asked, “Why are you back so soon today?”

And they came to Reuel, their father, and he said, “Why have you come so quickly today?”

And when they came to Reuel their father, he said, How is it that ye are come so soon to day?

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