Kejadian 48:19

Bahasa Indonesia Sehari-hari

Tetapi ayahnya menolak, katanya: "Aku tahu, anakku, aku tahu; ia juga akan menjadi suatu bangsa dan ia juga akan menjadi besar kuasanya; walaupun begitu, adiknya akan lebih besar kuasanya dari padanya, dan keturunan adiknya itu akan menjadi sejumlah besar bangsa-bangsa."

Parallel Translations

Alkitab Terjemahan Baru
Tetapi ayahnya menolak, katanya: "Aku tahu, anakku, aku tahu; ia juga akan menjadi suatu bangsa dan ia juga akan menjadi besar kuasanya; walaupun begitu, adiknya akan lebih besar kuasanya dari padanya, dan keturunan adiknya itu akan menjadi sejumlah besar bangsa-bangsa."

Alkitab Terjemahan Lama
Tetapi engganlah bapanya sambil katanya: Tahulah aku, hai anakku, tahulah aku. Maka iapun akan menjadi suatu bangsa dan iapun akan menjadi besar, tetapi adiknya juga akan menjadi terlebih besar dari pada dia dan benihnya akan menjadi suatu perhimpunan bangsa adanya.

Contextual Overview

⁸ And Israel beheld Iosephes sonnes, and sayde: What are these? ⁹ Ioseph sayde vnto his father: They are my sonnes whiche God hath geuen me here. And he sayde: Oh bring them to me, and let me blesse them. ¹⁰ (And the eyes of Israel were dymme for age, so that he coulde not [well] see) And he brought them to hym, and he kyssed them, and imbraced them. ¹¹ And Israel sayde vnto Ioseph, I had not thought to haue seene thy face: and yet loe, God hath shewed me also thy seede. ¹² And Ioseph toke them away fro his lappe, and he bowed hym selfe with his face towarde the earth. ¹³ Then toke Ioseph them both, Ephraim with his ryght hande towarde Israels left hande, and Manasses with his left hande towarde Israels ryght hande, and brought them vnto hym. ¹⁴ And Israel stretched out his ryght hande, and layed it vppon Ephraims head, which was the younger: and his left hande vpon Manasses head, guydyng his hande wyttyngly, for Manasses was the first borne. ¹⁵ And he blessed Ioseph, and sayde: God in whose syght my fathers Abraham & Isahac dyd walke, God which hath fedde me al my lyfe long vnto this day, ¹⁶ And the angell which hath deliuered me from al euyl, blesse these laddes, and let my name be named in them, and the name of my fathers Abraham & Isahac, & that they may growe into a multitude in the middes of the earth. ¹⁷ When Ioseph sawe that his father layed his ryght hande vpon the head of Ephraim, it displeased hym: and he lift vp his fathers hande, to haue remoued it from Ephraims head vnto Manasses head.

Bible Verse Review
  from Treasury of Scripure Knowledge

I know it: Genesis 48:14, Genesis 17:20, Genesis 17:21, Genesis 25:28, Numbers 1:33-35, Numbers 2:19-21, Deuteronomy 33:17, Isaiah 7:17, Ezekiel 27:10, Revelation 7:6, Revelation 7:8

become: Deuteronomy 1:10, Ruth 4:11, Ruth 4:12

multitude: Heb. fulness

Reciprocal: Genesis 49:22 - a fruitful Genesis 50:23 - the children Numbers 1:35 - General Numbers 10:22 - the camp Joshua 17:14 - a great 1 Samuel 3:2 - his eyes 2 Kings 2:5 - I know it 1 Chronicles 16:22 - prophets Psalms 105:15 - and do Isaiah 44:8 - have declared Hosea 5:3 - Ephraim Hosea 13:15 - he be Luke 1:15 - great

Cross-References

Genesis 25:28
Isahac loued Esau, because he dyd eate of his venison, but Rebecca loued Iacob.

Genesis 48:11
And Israel sayde vnto Ioseph, I had not thought to haue seene thy face: and yet loe, God hath shewed me also thy seede.

Genesis 48:12
And Ioseph toke them away fro his lappe, and he bowed hym selfe with his face towarde the earth.

Genesis 48:14
And Israel stretched out his ryght hande, and layed it vppon Ephraims head, which was the younger: and his left hande vpon Manasses head, guydyng his hande wyttyngly, for Manasses was the first borne.

Genesis 48:19
And his father would not, but sayde: I knowe it well my sonne, I knowe it well, he shalbe also a people, and shalbe great: But his younger brother shalbe greater then he, and his seede shall become a great people.

Genesis 48:20
And he blessed them that day, & saide: In thee let Israel blesse & saye, God make thee as Ephraim, & as Manasses. And he set Ephraim before Manasses.

Genesis 48:21
And Israel said vnto Ioseph: behold I dye, & God shalbe with you, & bryng you againe vnto ye land of your fathers.

Deuteronomy 1:10
For the Lorde your God hath multiplied you: so that you be this day as the starres of heauen in number.

Deuteronomy 33:17
His first borne oxe hath beautie, and his hornes are as the hornes of an vnicorne, and with them he shall trouble the nations together, euen vnto the endes of the worlde: These are also ten thousandes of Ephraim, and the thousandes of Manasses.

Isaiah 7:17
The Lord also shall sende a tyme vppon thee, vpon thy people, and vpon thy fathers house, such as neuer came since the tyme that Ephraim departed from Iuda, namely thorowe the kyng of the Assyrians.

Gill's Notes on the Bible

And his father refused,.... To have any alteration made, and therefore, though Joseph lifted it up from. Ephraim's head and held it over it, Jacob put it on again and went on with the blessing:

and said, I know [it], my son, I know [it]; he knew what he did, and he repeats it to confirm it, as well as to show the vehemency of his mind, and his resolution to abide by what he had done; he knew on whom he laid his right hand, and he knew that Manasseh was the firstborn: so the Targum of Jonathan:

and he also shall become a people; a tribe or nation:

and he also shall be great; in number, riches, and honour:

but truly his younger brother shall be greater than he; more numerous, as the tribe of Ephraim was, than that of Manasseh, when they came out of Egypt; for in numbering them there appeared to be 8300 more in the one tribe than in the other, Numbers 1:33, as well as more honourable; Ephraim's standard was placed before Manasseh's, Numbers 2:18; and upon the division of the tribes in Rehoboam's time, as Jeroboam was of the tribe of Ephraim, that tribe was at the head of the ten tribes, and the seat of the kingdom was in it, and the whole kingdom of Israel often goes by the name of Ephraim:

and his seed shall become a multitude of nations; that is, of families, for as nations are called families, Amos 3:1; so families may be called nations; the Targum of Onkelos is,

"his sons shall be rulers among the people,''

so Joshua, who was of the tribe of Ephraim, conquered and subdued the nations of the Canaanites, and Jeroboam of this tribe ruled over the ten tribes or nations of Israel: it may be rendered, "his seed shall fill the nations" t, or be "the fulness" of them; which Jarchi interprets of the whole world being filled with the fame and renown of Joshua, who was of this tribe, when the sun and moon stood still in his days; but it is best to understand this of the large share he should have of the land of Canaan among the rest of the tribes or nations of Israel.

t יהיה מלא הגוימ "implebit nationes", Munster; "erit plenitudo gentium", Pagninus, Montanus, Schmidt; "impletio gentium", Tigurine version.

Barnes' Notes on the Bible

- Joseph Visits His Sick Father

The right of primogeniture has been forfeited by Reuben. The double portion in the inheritance is now transferred to Joseph. He is the first-born of her who was intended by Jacob to be his first and only wife. He has also been the means of saving all his father’s house, even after he had been sold into slavery by his brethren. He has therefore, undeniable claims to this part of the first-born’s rights.

Genesis 48:1-7

After these things. - After the arrangements concerning the funeral, recorded in the chapter. “Menasseh and Ephraim.” They seem to have accompanied their father from respectful affection to their aged relative. “Israel strengthened himself” - summoned his remaining powers for the interview, which was now to him an effort. “God Almighty appeared unto me at Luz.” From the terms of the blessing received it is evident that Jacob here refers to the last appearance of God to him at Bethel Genesis 35:11. “And now thy sons.” After referring to the promise of a numerous offspring, and of a territory which they are to inherit, he assigns to each of the two sons of Joseph, who were born in Egypt, a place among his own sons, and a separate share in the promised land. In this way two shares fall to Joseph. “And thy issue.” We are not informed whether Joseph had any other sons. But all such are to be reckoned in the two tribes of which Ephraim and Menasseh are the heads. These young men are now at least twenty and nineteen years of age, as they were born before the famine commenced. Any subsequent issue that Joseph might have, would be counted among the generations of their children. “Rachel died upon me” - as a heavy affliction falling upon me. The presence of Joseph naturally leads the father’s thoughts to Rachel, the beloved mother of his beloved son, whose memory he honors in giving a double portion to her oldest son.

Genesis 48:8-16

He now observes and proceeds to bless the two sons of Joseph. “Who are these?” The sight and the observant faculties of the patriarch were now failing. “Bring them now unto me, and I will bless them.” Jacob is seated on the couch, and the young men approach him. He kisses and folds his arms around them. The comforts of his old age come up before his mind. He had not expected to see Joseph again in the flesh, and now God had showed him his seed. After these expressions of parental fondness, Joseph drew them back from between his knees, that he might present them in the way that was distinctive of their age. He then bowed with his face to the earth, in reverential acknowledgment of the act of worship about to be performed. Joseph expected the blessing to be regulated by the age of his sons, and is therefore, careful to present them so that the right hand of his dim-sighted parent may, without any effort, rest on the head of his first-born. But the venerable patriarch, guided by the Spirit of him who doth according to his own will, designedly lays his right hand on the head of the younger, and thereby attributes to him the greater blessing.

The imposition of the hand is a primitive custom which here for the first time comes into notice. It is the natural mode of marking out the object of the benediction, signifying its conveyance to the individual, and implying that it is laid upon him as the destiny of his life. It may be done by either hand; but when each is laid on a different object, as in the present case, it may denote that the higher blessing is conveyed by the right hand. The laying on of both hands on one person may express the fulness of the blessing conveyed, or the fullness of the desire with which it is conveyed.

Genesis 48:15-16

And he blessed Joseph. - In blessing his seed he blesses himself. In exalting his two sons into the rank and right of his brothers, he bestows upon them the double portion of the first-born. In the terms of the blessing Jacob first signalizes the threefold function which the Lord discharges in effecting the salvation of a sinner. “The God before whom walked my fathers,” is the Author of salvation, the Judge who dispenses justice and mercy, the Father, before whom the adopted and regenerate child walks. From him salvation comes, to him the saved returns, to walk before him and be perfect. “The God, who fed me from my being unto this day,” is the Creator and Upholder of life, the Quickener and Sanctifier, the potential Agent, who works both to will and to do in the soul. “The Angel that redeemed me from all evil,” is the all-sufficient Friend, who wards off evil by himself satisfying the demands of justice and resisting the devices of malice. There is a beautiful propriety of feeling in Jacob ascribing to his fathers the walking before God, while he thankfully acknowledges the grace of the Quickener and Justifier to himself. The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is the emphatic description of the true, living God, as contradistinguished from all false gods. “Bless the lads.” The word bless is in the singular number. For Jacob’s threefold periphrasis is intended to describe the one God who wills, works, and wards. “And let my name be put upon them.” Let them be counted among my immediate sons, and let them be related to Abraham and Isaac, as my other sons are. This is the only thing that is special in the blessing. “Let them grow into a multitude.” The word grow in the original refers to the spawning or extraordinary increase of the finny tribe. The after history of Ephraim and Menasseh will be found to correspond with this special prediction.

Genesis 48:17-22

Joseph presumes that his father has gone astray through dulness of perception, and endeavors to rectify his mistake. He finds, however, that on the other hand a supernatural vision is now conferred on his parent, who is fully conscious of what he is about, and therefore, abides by his own act. Ephraim is to be greater than Menasseh. Joshua, the successor of Moses, was of the tribe of Ephraim, as Kaleb his companion was of Judah. Ephraim came to designate the northern kingdom of the ten tribes, as Judah denoted the southern kingdom containing the remaining tribes; and each name was occasionally used to denote all Israel, with a special reference to the prominent part. “His seed shall be the fullness of the nations.” This denotes not only the number but the completeness of his race, and accords with the future pre-eminence of his tribe. In thee, in Joseph, who is still identified with his offspring.

At the point of death Jacob expresses his assurance of the return of his posterity to the land of promise, and bestows on Joseph one share or piece of ground above his brethren, which, says he, I took out of the hand of the Amorite with my sword and with my bow. This share is, in the original, שׁכם sh^ekem, Shekem, a shoulder or tract of land. This region included “the parcel of the field where he had spread his tent” Genesis 33:19. It refers to the whole territory of Shekem, which was conquered by his sword and his bow, inasmuch as the city itself was sacked, and its inhabitants put to the sword by his sons at the head of his armed retainers, though without his approval Genesis 34:0. Though he withdrew immediately after to Bethel Genesis 35:0, yet he neither fled nor relinquished possession of this conquest, as we find his sons feeding his flocks there when he himself was residing at Hebron Genesis 37:13. The incidental conquest of such a tract was no more at variance with the subsequent acquisition of the whole country than the purchase of a field by Abraham or a parcel of ground by Jacob himself. In accordance with this gift Joseph’s bones were deposited in Shekem, after the conquest of the whole land by returning Israel. The territory of Shekem was probably not equal in extent to that of Ephraim, but was included within its bounds.