Genesis 24:43

Authorized King James Version

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Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

Original Language Analysis

הִנֵּ֛ה H2009
הִנֵּ֛ה
Strong's: H2009
Word #: 1 of 17
lo!
אָֽנֹכִ֥י H595
אָֽנֹכִ֥י
Strong's: H595
Word #: 2 of 17
i
נִצָּ֖ב Behold I stand H5324
נִצָּ֖ב Behold I stand
Strong's: H5324
Word #: 3 of 17
to station, in various applications (literally or figuratively)
עַל H5921
עַל
Strong's: H5921
Word #: 4 of 17
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
עֵ֣ין by the well H5869
עֵ֣ין by the well
Strong's: H5869
Word #: 5 of 17
an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
מַ֖יִם of water H4325
מַ֖יִם of water
Strong's: H4325
Word #: 6 of 17
water; figuratively, juice; by euphemism, urine, semen
וְהָיָ֤ה H1961
וְהָיָ֤ה
Strong's: H1961
Word #: 7 of 17
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
הָֽעַלְמָה֙ and it shall come to pass that when the virgin H5959
הָֽעַלְמָה֙ and it shall come to pass that when the virgin
Strong's: H5959
Word #: 8 of 17
a lass (as veiled or private)
הַיֹּצֵ֣את cometh forth H3318
הַיֹּצֵ֣את cometh forth
Strong's: H3318
Word #: 9 of 17
to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim
לִשְׁאֹ֔ב to draw H7579
לִשְׁאֹ֔ב to draw
Strong's: H7579
Word #: 10 of 17
to bale up water
וְאָֽמַרְתִּ֣י water and I say H559
וְאָֽמַרְתִּ֣י water and I say
Strong's: H559
Word #: 11 of 17
to say (used with great latitude)
אֵלֶ֔יהָ H413
אֵלֶ֔יהָ
Strong's: H413
Word #: 12 of 17
near, with or among; often in general, to
הַשְׁקִֽינִי to drink H8248
הַשְׁקִֽינִי to drink
Strong's: H8248
Word #: 13 of 17
to quaff, i.e., (causatively) to irrigate or furnish a potion to
נָ֥א H4994
נָ֥א
Strong's: H4994
Word #: 14 of 17
'i pray', 'now', or 'then'; added mostly to verbs (in the imperative or future), or to interjections, occasionally to an adverb or conjunction
מְעַט I pray thee a little H4592
מְעַט I pray thee a little
Strong's: H4592
Word #: 15 of 17
a little or few (often adverbial or comparative)
מַ֖יִם of water H4325
מַ֖יִם of water
Strong's: H4325
Word #: 16 of 17
water; figuratively, juice; by euphemism, urine, semen
מִכַּדֵּֽךְ׃ of thy pitcher H3537
מִכַּדֵּֽךְ׃ of thy pitcher
Strong's: H3537
Word #: 17 of 17
properly, a pail; but generally of earthenware; a jar for domestic purposes

Analysis & Commentary

Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth t... This passage is part of the Abrahamic narratives which shift from universal human history to God's particular covenant people. The Abraham cycle (Genesis 12-25) demonstrates God's sovereign election, covenant faithfulness, and the development of faith through testing and promise fulfillment.

Central themes include God's unconditional covenant promises (land, descendants, blessing to nations), the call to faith and obedience, the testing of faith through delays and impossibilities, the contrast between divine promises and human schemes, and God's gracious persistence despite human failures. Abraham emerges as the father of faith whose trust in God's promises becomes the model for all believers (Romans 4, Galatians 3, Hebrews 11).

Theologically, these narratives establish:

  1. salvation by grace through faith rather than works
  2. covenant as God's gracious initiative binding Himself to His people
  3. the necessity of patient trust when promises seem impossible
  4. the consequences of attempting to fulfill God's promises through human effort
  5. the pattern of divine testing producing mature faith.

The Abraham cycle foreshadows Christ as the ultimate seed through whom blessing extends to all nations (Galatians 3:16).

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

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