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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Joseph visits his dying father. (1–7)
Jacob blesses Joseph's sons. (8–22.)

The time drawing nigh that Israel must die, having, in the former chapter, given order about his burial, in this he takes leave of his grand-children by Joseph, and in the next of all his children. Thus Jacob's dying words are recorded, because he then spoke by a spirit of prophecy; Abraham's and Isaac's are not. God's gifts and graces shine forth much more in some saints than in others upon their death-beds. The Spirit, like the wind, blows where it listeth. In this chapter, I. Joseph, hearing of his father's sickness, goes to visit him, and takes his two sons with him, ver. 1, 2. II. Jacob solemnly adopts his two sons, and takes them for his own, ver. 3-7. III. He blesses them, ver. 8-16. IV. He explains and justifies the crossing of his hands in blessing them, ver. 17-20. V. He leaves a particular legacy to Joseph, ver. 21, 22.
Adam Clarke: Commentary on the Bible - 1831
Joseph, hearing that his father was near death, took his two sons, Ephraim and Manasseh, and went to Goshen, to visit him, Gen 48:1. Jacob strengthens himself to receive them, Gen 48:2. Gives Joseph an account of God's appearing to him at Luz, and repeating the promise, Gen 48:3, Gen 48:4. Adopts Ephraim and Manasseh as his own sons, Gen 48:5, Gen 48:6. Mentions the death of Rachel at Ephrath, Gen 48:7. He blesses Ephraim and Manasseh, preferring the former, who was the younger, to his elder brother, Gen 48:8-17. Joseph, supposing his father had mistaken in giving the right of primogeniture to the youngest, endeavors to correct him, Gen 48:18. Jacob shows that he did it designedly, prophecies much good concerning both; but sets Ephraim the youngest before Manasseh, Gen 48:19, Gen 48:20. Jacob speaks of his death, and predicts the return of his posterity from Egypt, Gen 48:21. And gives Joseph a portion above his brethren, which he had taken from the Amorites, Gen 48:22.
Albert Barnes: Notes on the Bible - 1834
- 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 48:1, Joseph with his sons visits his sick father; Gen 48:2, Jacob strengthens himself to bless them; Gen 48:3, He repeats God's promise; Gen 48:5, He takes Ephraim and Manasseh as his own sons; Gen 48:7, He tells Joseph of his mother's grave; Gen 48:8, He blesses Ephraim and Manasseh; Gen 48:17, He prefers the younger before the elder; Gen 48:21, He prophesies their return to Canaan.
John Gill
INTRODUCTION TO GENESIS 48
Joseph, hearing that his father Jacob was sick, paid him a visit, Gen 49:1; at which time Jacob gave him an account of the Lord's appearing to him at Luz, and of the promise he made unto him, Gen 49:3; then he adopted his two sons, Ephraim and Manasseh, and blessed them, and Joseph also, Gen 49:5; and whereas he crossed his hands when he blessed the sons of Joseph, putting his right hand on the youngest, and his left hand on the eldest, which was displeasing to Joseph, he gave him a reason for so doing, Gen 49:17; and then assured him that God would bring him, and the rest of his posterity, into the land of Canaan, where he assigned him a particular portion above his brethren, Gen 49:21.
48:148:1: Եւ եղեւ յետ բանիցս այսոցիկ՝ ա՛զդ եղեւ Յովսեփայ՝ եթէ Յակոբ հայրն քո նեղեալ է։ Եւ առեալ Յովսեփայ զերկուս որդիսն իւր ※ ընդ իւր, զՄանասէ եւ զԵփրեմ, եկն առ Յակոբ։ Ա՛զդ եղեւ Յակոբայ՝ եւ ասեն[468]. [468] Ոմանք. Եւ եկն առ Յակոբ։
1 Այս դէպքերից յետոյ Յովսէփին յայտնեցին, թէ՝ «Քո հայր Յակոբը հիւանդ է»: Յովսէփը վերցնելով իր երկու որդիներին՝ Մանասէին ու Եփրեմին, եկաւ Յակոբի մօտ: Այդ մասին Յակոբին տեղեակ պահեցին՝ ասելով.
48 Այս բաներէն յետոյ Յովսէփին ըսուեցաւ. «Ահա քու հայրդ հիւանդ է»։ Անիկա ալ իր երկու որդիները՝ Մանասէն ու Եփրեմը՝ իրեն հետ առաւ։
Եւ եղեւ յետ բանիցս այսոցիկ ազդ եղեւ Յովսեփայ եթէ Յակոբ հայր քո նեղեալ է. եւ [631]առեալ Յովսեփայ`` զերկուս որդիսն իւր ընդ իւր, զՄանասէ եւ զԵփրեմ, [632]եկն առ Յակոբ:

48:1: Եւ եղեւ յետ բանիցս այսոցիկ՝ ա՛զդ եղեւ Յովսեփայ՝ եթէ Յակոբ հայրն քո նեղեալ է։ Եւ առեալ Յովսեփայ զերկուս որդիսն իւր ※ ընդ իւր, զՄանասէ եւ զԵփրեմ, եկն առ Յակոբ։ Ա՛զդ եղեւ Յակոբայ՝ եւ ասեն[468].
[468] Ոմանք. Եւ եկն առ Յակոբ։
1 Այս դէպքերից յետոյ Յովսէփին յայտնեցին, թէ՝ «Քո հայր Յակոբը հիւանդ է»: Յովսէփը վերցնելով իր երկու որդիներին՝ Մանասէին ու Եփրեմին, եկաւ Յակոբի մօտ: Այդ մասին Յակոբին տեղեակ պահեցին՝ ասելով.
48 Այս բաներէն յետոյ Յովսէփին ըսուեցաւ. «Ահա քու հայրդ հիւանդ է»։ Անիկա ալ իր երկու որդիները՝ Մանասէն ու Եփրեմը՝ իրեն հետ առաւ։
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48:11: После того Иосифу сказали: вот, отец твой болен. И он взял с собою двух сынов своих, Манассию и Ефрема.
48:1 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ὅτι οτι since; that ὁ ο the πατήρ πατηρ father σου σου of you; your ἐνοχλεῖται ενοχλεω annoy; unwell καὶ και and; even ἀναλαβὼν αναλαμβανω take up; take along τοὺς ο the δύο δυο two υἱοὺς υιος son αὐτοῦ αυτος he; him τὸν ο the Μανασση μανασσης Manassēs; Manassis καὶ και and; even τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem ἦλθεν ερχομαι come; go πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov
48:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph הִנֵּ֥ה hinnˌē הִנֵּה behold אָבִ֖יךָ ʔāvˌîḵā אָב father חֹלֶ֑ה ḥōlˈeh חלה become weak וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֤י šᵊnˈê שְׁנַיִם two בָנָיו֙ vānāʸw בֵּן son עִמֹּ֔ו ʕimmˈô עִם with אֶת־ ʔeṯ- אֵת [object marker] מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
48:1. his ita transactis nuntiatum est Ioseph quod aegrotaret pater eius qui adsumptis duobus filiis Manasse et Ephraim ire perrexitAfter these things, it was told Joseph that his father was sick; and he set out to go to him, taking his two sons Manasses and Ephraim.
1. And it came to pass after these things, that one said to Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.
48:1. After these things were done, it was reported to Joseph that his father was sick. And taking his two sons Manasseh and Ephraim, he went directly to him.
48:1. And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his two sons, Manasseh and Ephraim.
And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his two sons, Manasseh and Ephraim:

1: После того Иосифу сказали: вот, отец твой болен. И он взял с собою двух сынов своих, Манассию и Ефрема.
48:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
καὶ και and; even
ἀπηγγέλη απαγγελλω report
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ὅτι οτι since; that
ο the
πατήρ πατηρ father
σου σου of you; your
ἐνοχλεῖται ενοχλεω annoy; unwell
καὶ και and; even
ἀναλαβὼν αναλαμβανω take up; take along
τοὺς ο the
δύο δυο two
υἱοὺς υιος son
αὐτοῦ αυτος he; him
τὸν ο the
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
48:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
הִנֵּ֥ה hinnˌē הִנֵּה behold
אָבִ֖יךָ ʔāvˌîḵā אָב father
חֹלֶ֑ה ḥōlˈeh חלה become weak
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֤י šᵊnˈê שְׁנַיִם two
בָנָיו֙ vānāʸw בֵּן son
עִמֹּ֔ו ʕimmˈô עִם with
אֶת־ ʔeṯ- אֵת [object marker]
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
48:1. his ita transactis nuntiatum est Ioseph quod aegrotaret pater eius qui adsumptis duobus filiis Manasse et Ephraim ire perrexit
After these things, it was told Joseph that his father was sick; and he set out to go to him, taking his two sons Manasses and Ephraim.
48:1. After these things were done, it was reported to Joseph that his father was sick. And taking his two sons Manasseh and Ephraim, he went directly to him.
48:1. And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his two sons, Manasseh and Ephraim.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: История Иакова теперь, собственно, окончилась и он выступает в гл. 48: и 49: только как завещатель, передающий своему потомству все теократические блага, и пророком о судьбе его.

Рассказ о благословении Иаковом сынов своих, значительно напоминает подобный же рассказ 27: гл. о благословении Исааком Иакова и Исава, также заключая указания на взаимодействие двух факторов — естественной склонности и любви отца к детям и божественного внушения — и препобеждение последним фактором первого.

Когда позванный к одру Иакова Иосиф прибыл к нему с сыновьями, Ефремом и Манассией (каждому из них было в это время по 20: с лишком лет ср. 41:50), то умирающий Иаков, «желая почтить в Иосифе царское достоинство» (Раши), или, быть может, ободренный радостью свидания с любимым сыном, встает и садится, как бы для выражения важности момента.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-7: Jacob's Last Illness.B. C. 1689.
1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. 2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. 3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, 4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession. 5 And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine. 6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance. 7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth-lehem.
Here, I. Joseph, upon notice of his father's illness, goes to see him; though a man of honour and business, yet he will not fail to show this due respect to his aged father, v. 1. Visiting the sick, to whom we lie under obligations, or may have opportunity of doing good, either for body or soul, is our duty. The sick bed is a proper place both for giving comfort and counsel to others and receiving instruction ourselves. Joseph took his two sons with him, that they might receive their dying grandfather's blessing, and that what they might see in him, and hear from him, might make an abiding impression upon them. Note, 1. It is good to acquaint young people that are coming into the world with the aged servants of God that are going out of it, whose dying testimony to the goodness of God, and the pleasantness of wisdom's ways, may be a great encouragement to the rising generation. Manasseh and Ephraim (I dare say) would never forget what passed at this time. 2. Pious parents are desirous of a blessing, not only for themselves, but for their children. "O that they may live before God!" Joseph had been, above all his brethren, kind to his father, and therefore had reason to expect particular favour from him.
II. Jacob, upon notice of his son's visit, prepared himself as well as he could to entertain him, v. 2. He did what he could to rouse his spirits, and to stir up the gift that was in him; what little was left of bodily strength he put forth to the utmost, and sat upon the bed. Note, It is very good for sick and aged people to be as lively and cheerful as they can, that they may not faint in the day of adversity. Strengthen thyself, as Jacob here, and God will strengthen thee; hearten thyself and help thyself, and God will help and hearten thee. Let the spirit sustain the infirmity.
III. In recompence to Joseph for all his attentions to him, he adopted his two sons. In this charter of adoption there is, 1. A particular recital of God's promise to him, to which this had reference: "God blessed me (v. 3), and let that blessing be entailed upon them." God had promised him two things, a numerous issue, and Canaan for an inheritance (v. 4); and Joseph's sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob's own sons. See how he blessed them by faith in that which God had said to him, Heb. xi. 21. Note, In all our prayers, both for ourselves and for our children, we ought to have a particular eye to, and remembrance of, God's promises to us. 2. An express reception of Joseph's sons into his family: "Thy sons are mine (v. 5), not only my grand-children, but as my own children." Though they were born in Egypt, and their father was then separated from his brethren, which might seem to have cut them off from the heritage of the Lord, yet Jacob takes them in, and owns them for visible church members. He explains this at v. 16, Let my name be named upon them, and the name of my fathers; as if he had said, "Let them not succeed their father in his power and grandeur here in Egypt, but let them succeed me in the inheritance of the promise made to Abraham," which Jacob looked upon as much more valuable and honourable, and would have them to prize and covet accordingly. Thus the aged dying patriarch teaches these young persons, now that they were of age (being about twenty-one years old), not to look upon Egypt as their home, nor to incorporate themselves with the Egyptians, but to take their lot with the people of God, as Moses afterwards in the like temptation, Heb. xi. 24-26. And because it would be a piece of self-denial in them, who stood so fair for preferment in Egypt, to adhere to the despised Hebrews, to encourage them he constitutes each of them the head of a tribe. Note, Those are worthy of double honour who, through God's grace, break through the temptations of worldly wealth and preferment, to embrace religion in disgrace and poverty. Jacob will have Ephraim and Manasseh to believe that it is better to be low and in the church than high and out of it, to be called by the name of poor Jacob than to be called by the name of rich Joseph. 3. A proviso inserted concerning the children he might afterwards have; they should not be accounted heads of tribes, as Ephraim and Manasseh were, but should fall in with either the one or the other of their brethren, v. 6. It does not appear that Joseph had any more children; however, it was Jacob's prudence to give this direction, for the preventing of contest and mismanagement. Note, In making settlements, it is good to take advice, and to provide for what may happen, while we cannot foresee what will happen. Our prudence must attend God's providence. 4. Mention is made of the death and burial of Rachel, Joseph's mother, and Jacob's best beloved wife (v. 7), referring to that story, ch. xxxv. 19. Note, (1.) When we come to die ourselves, it is good to call to mind the death of our dear relations and friends, that have gone before us, to make death and the grave the more familiar to us. See Num. xxvii. 13. Those that were to us as our own souls are dead and buried; and shall we think it much to follow them in the same path? (2.) The removal of dear relations from us is an affliction the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment cause long afflictions in the loss.
Adam Clarke: Commentary on the Bible - 1831
48:1: One told Joseph, Behold, thy father is sick - He was ill before, and Joseph knew it; but it appears that a messenger had been now dispatched to inform Joseph that his father was apparently at the point of death.
Albert Barnes: Notes on the Bible - 1834
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 Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:1: thy father: Joh 11:3
his two sons: Gen 41:50-52, Gen 46:20, Gen 50:23; Job 42:16; Psa 128:6
Carl Friedrich Keil and Franz Delitzsch
48:1
Adoption of Joseph's Sons. - Gen 48:1, Gen 48:2. After these events, i.e., not long after Jacob's arrangements for his burial, it was told to Joseph (ויּאמר "one said," cf. Gen 48:2) that his father was taken ill; whereupon Joseph went to him with his two sons, Manasseh and Ephraim, who were then 18 or 20 years old. On his arrival being announced to Jacob, Israel made himself strong (collected his strength), and sat up on his bed. The change of names is as significant here as in Gen 45:27-28. Jacob, enfeebled with age, gathered up his strength for a work, which he was about to perform as Israel, the bearer of the grace of the promise.
Geneva 1599
48:1 And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his (a) two sons, Manasseh and Ephraim.
(a) Joseph valued his children being received into Jacob's family, which was the Church of God, more than enjoying all the treasures of Egypt.
John Gill
48:1 And it came to pass after these things,.... Some little time after Jacob had sent for Joseph, and conversed with him about his burial in the land of Canaan, and took an oath to bury him there, for then the time drew nigh that he must die:
that one told Joseph, behold, thy father is sick; he was very infirm when he was last with him, and his natural strength decaying apace, by which he knew his end was near; but now he was seized with a sickness which threatened him with death speedily, and therefore very probably dispatched a messenger to acquaint Joseph with it. Jarchi fancies that Ephraim, the son of Joseph, lived with Jacob in the land of Goshen, and when he was sick went and told his father of it, but this is not likely from what follows:
and he took with him his two sons, Manasseh and Ephraim; to see their grandfather before he died, to hear his dying words, and receive his blessing.
Robert Jamieson, A. R. Fausset and David Brown
48:1 JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
one told Joseph, Behold, thy father is sick--Joseph was hastily sent for, and on this occasion he took with him his two sons.
48:248:2: Ահա որդի քո Յովսէփ գա՛յ առ քեզ։ Եւ զօրացաւ Իսրայէլ՝ եւ նստաւ ՚ի մահիճս։
2 «Ահա քո որդի Յովսէփը քեզ մօտ է գալիս»: Իսրայէլն ուժերը հաւաքեց ու նստեց անկողնում:
2 Յակոբին պատմուեցաւ ու ըսուեցաւ. «Ահա քու որդիդ Յովսէփ քեզի կու գայ»։ Իսրայէլ ուժովցաւ ու անկողնին վրայ նստաւ։
Ազդ եղեւ Յակոբայ եւ ասեն. Ահա որդի քո Յովսէփ գայ առ քեզ: Եւ զօրացաւ Իսրայէլ եւ նստաւ ի մահիճս:

48:2: Ահա որդի քո Յովսէփ գա՛յ առ քեզ։ Եւ զօրացաւ Իսրայէլ՝ եւ նստաւ ՚ի մահիճս։
2 «Ահա քո որդի Յովսէփը քեզ մօտ է գալիս»: Իսրայէլն ուժերը հաւաքեց ու նստեց անկողնում:
2 Յակոբին պատմուեցաւ ու ըսուեցաւ. «Ահա քու որդիդ Յովսէփ քեզի կու գայ»։ Իսրայէլ ուժովցաւ ու անկողնին վրայ նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:22: Иакова известили и сказали: вот, сын твой Иосиф идет к тебе. Израиль собрал силы свои и сел на постели.
48:2 ἀπηγγέλη απαγγελλω report δὲ δε though; while τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am ὁ ο the υἱός υιος son σου σου of you; your Ιωσηφ ιωσηφ Iōsēph; Iosif ἔρχεται ερχομαι come; go πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἐνισχύσας ενισχυω fortify; prevail Ισραηλ ισραηλ.1 Israel ἐκάθισεν καθιζω sit down; seat ἐπὶ επι in; on τὴν ο the κλίνην κλινη bed
48:2 וַ wa וְ and יַּגֵּ֣ד yyaggˈēḏ נגד report לְ lᵊ לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּ֛ה hinnˈē הִנֵּה behold בִּנְךָ֥ binᵊḵˌā בֵּן son יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph בָּ֣א bˈā בוא come אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וַ wa וְ and יִּתְחַזֵּק֙ yyiṯḥazzˌēq חזק be strong יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit עַל־ ʕal- עַל upon הַ ha הַ the מִּטָּֽה׃ mmiṭṭˈā מִטָּה couch
48:2. dictumque est seni ecce filius tuus Ioseph venit ad te qui confortatus sedit in lectuloAnd it was told the old man: Behold thy son Joseph cometh to thee. And being strengthened, he sat on his bed.
2. And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.
48:2. And it was told to the old man, “Behold, your son Joseph is coming to you.” And being strengthened, he sat up in bed.
48:2. And [one] told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.
And [one] told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed:

2: Иакова известили и сказали: вот, сын твой Иосиф идет к тебе. Израиль собрал силы свои и сел на постели.
48:2
ἀπηγγέλη απαγγελλω report
δὲ δε though; while
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
ο the
υἱός υιος son
σου σου of you; your
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἔρχεται ερχομαι come; go
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἐνισχύσας ενισχυω fortify; prevail
Ισραηλ ισραηλ.1 Israel
ἐκάθισεν καθιζω sit down; seat
ἐπὶ επι in; on
τὴν ο the
κλίνην κλινη bed
48:2
וַ wa וְ and
יַּגֵּ֣ד yyaggˈēḏ נגד report
לְ lᵊ לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּ֛ה hinnˈē הִנֵּה behold
בִּנְךָ֥ binᵊḵˌā בֵּן son
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
בָּ֣א bˈā בוא come
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וַ wa וְ and
יִּתְחַזֵּק֙ yyiṯḥazzˌēq חזק be strong
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּטָּֽה׃ mmiṭṭˈā מִטָּה couch
48:2. dictumque est seni ecce filius tuus Ioseph venit ad te qui confortatus sedit in lectulo
And it was told the old man: Behold thy son Joseph cometh to thee. And being strengthened, he sat on his bed.
48:2. And it was told to the old man, “Behold, your son Joseph is coming to you.” And being strengthened, he sat up in bed.
48:2. And [one] told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.
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Adam Clarke: Commentary on the Bible - 1831
48:2: Israel strengthened himself, and sat upon the bed - He had been confined to his bed before, (see Gen 47:31), and now, hearing that Joseph was come to see him, he made what efforts his little remaining strength would admit, to sit up in bed to receive his son. This verse proves that a bed, not a staff, is intended in the preceding chapter, Gen 47:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:2: strengthened: Deu 3:28; Sa1 23:16; Neh 2:18; Psa 41:3; Pro 23:15; Eph 6:10
John Gill
48:2 And one told Jacob,.... The same that came from Jacob to Joseph might be sent back by him to, his father, to let him know that he was coming to see him, or some other messenger sent on purpose; for it can hardly be thought that this was an accidental thing on either side:
and said, behold, thy son Joseph cometh unto thee; to pay him a visit, and which no doubt gave him a pleasure, he being his beloved son, as well as he was great and honourable:
and Israel strengthened himself, and sat upon his bed; his spirits revived, his strength renewed, he got fresh vigour on hearing his son Joseph was coming; and he exerted all his strength, and raised himself up by the help of his staff, and sat upon his bed to receive his son's visit; for now it was when he blessed the sons of Joseph, that he leaned upon the top of his staff and worshipped, as the apostle says, Heb 11:21.
Robert Jamieson, A. R. Fausset and David Brown
48:2 Israel strengthened himself, and sat upon the bed--In the chamber where a good man lies, edifying and spiritual discourse may be expected.
48:348:3: Եւ ասէ Յակոբ ցՅովսէփ. Աստուած իմ երեւեցաւ ինձ ՚ի Լուզ՝ յերկրին Քանանացւոց. օրհնեաց զիս[469]. [469] Ոմանք. ՚Ի Լուզ երկրին Քա՛՛։
3 Յակոբն ասաց Յովսէփին. «Իմ Աստուածն ինձ երեւաց Լուզում՝ Քանանացիների երկրում, օրհնեց ինձ
3 Եւ Յակոբ ըսաւ Յովսէփին. «Ամենակարող Աստուած Քանանի երկիրը Լուզի մէջ երեւցաւ ինծի ու օրհնեց զիս
Եւ ասէ Յակոբ ցՅովսէփ. Աստուած [633]իմ երեւեցաւ ինձ ի Լուզ, յերկրին Քանանացւոց. օրհնեաց զիս:

48:3: Եւ ասէ Յակոբ ցՅովսէփ. Աստուած իմ երեւեցաւ ինձ ՚ի Լուզ՝ յերկրին Քանանացւոց. օրհնեաց զիս[469].
[469] Ոմանք. ՚Ի Լուզ երկրին Քա՛՛։
3 Յակոբն ասաց Յովսէփին. «Իմ Աստուածն ինձ երեւաց Լուզում՝ Քանանացիների երկրում, օրհնեց ինձ
3 Եւ Յակոբ ըսաւ Յովսէփին. «Ամենակարող Աստուած Քանանի երկիրը Լուզի մէջ երեւցաւ ինծի ու օրհնեց զիս
zohrab-1805▾ eastern-1994▾ western am▾
48:33: И сказал Иаков Иосифу: Бог Всемогущий явился мне в Лузе, в земле Ханаанской, и благословил меня,
48:3 καὶ και and; even εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ὁ ο the θεός θεος God μου μου of me; mine ὤφθη οραω view; see μοι μοι me ἐν εν in Λουζα λουζα in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan καὶ και and; even εὐλόγησέν ευλογεω commend; acclaim με με me
48:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph אֵ֥ל ʔˌēl אֵל god שַׁדַּ֛י šaddˈay שַׁדַּי Almighty נִרְאָֽה־ nirʔˈā- ראה see אֵלַ֥י ʔēlˌay אֶל to בְּ bᵊ בְּ in ל֖וּז lˌûz לוּז Luz בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan וַ wa וְ and יְבָ֖רֶךְ yᵊvˌāreḵ ברך bless אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
48:3. et ingresso ad se ait Deus omnipotens apparuit mihi in Luza quae est in terra Chanaan benedixitque mihiAnd when Joseph was come in to him, he said: God almighty apppeared to me at Luza, which is in the land of Chanaan, and he blessed me,
3. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,
48:3. And when he had entered to him, he said: “Almighty God appeared to me at Luz, which is in the land of Canaan, and he blessed me.
48:3. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,
And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me:

3: И сказал Иаков Иосифу: Бог Всемогущий явился мне в Лузе, в земле Ханаанской, и благословил меня,
48:3
καὶ και and; even
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ο the
θεός θεος God
μου μου of me; mine
ὤφθη οραω view; see
μοι μοι me
ἐν εν in
Λουζα λουζα in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
καὶ και and; even
εὐλόγησέν ευλογεω commend; acclaim
με με me
48:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
אֵ֥ל ʔˌēl אֵל god
שַׁדַּ֛י šaddˈay שַׁדַּי Almighty
נִרְאָֽה־ nirʔˈā- ראה see
אֵלַ֥י ʔēlˌay אֶל to
בְּ bᵊ בְּ in
ל֖וּז lˌûz לוּז Luz
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
וַ wa וְ and
יְבָ֖רֶךְ yᵊvˌāreḵ ברך bless
אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
48:3. et ingresso ad se ait Deus omnipotens apparuit mihi in Luza quae est in terra Chanaan benedixitque mihi
And when Joseph was come in to him, he said: God almighty apppeared to me at Luza, which is in the land of Chanaan, and he blessed me,
48:3. And when he had entered to him, he said: “Almighty God appeared to me at Luz, which is in the land of Canaan, and he blessed me.
48:3. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Намереваясь уравнять двух сыновей Иосифа с собственными сыновьями, сделать их полноправными патриархами, Иаков, прежде всего, указывает основание или источник тех прав и благ, какие он думает передать своим потомкам, — в тех великих обетованиях, какие получил он в Вефиле — Лузе от «Бога всемогущего» (по-еврейски — Ел-Шаддай, 35:11–12; ср. 28:3: и д.); особенно оттеняет он обетование о размножении его потомства, так как имеет в виду совершить усыновление внуков.
Adam Clarke: Commentary on the Bible - 1831
48:3: God Almighty - אל שדי El Shaddai, the all-sufficient God, the Outpourer and Dispenser of mercies, (see Gen 17:1), appeared to me at Luz, afterwards called Beth-El; see Gen 28:13; Gen 35:6, Gen 35:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:3: God: Gen 17:1, Gen 28:3, Gen 35:11; Exo 6:3; Rev 21:11
appeared: Gen 28:12-19, Gen 35:6, Gen 35:7, Gen 35:9, Gen 35:11, Gen 35:12; Hos 12:4
Luz: Jdg 1:23
Carl Friedrich Keil and Franz Delitzsch
48:3
Referring to the promise which the Almighty God had given him at Bethel (Gen 35:10. cf. Gen 38:13.), Israel said to Joseph (Gen 48:5): "And now thy two sons, which were born to thee in the land of Egypt, until (before) I came to thee into Egypt...let them be mine; Ephraim and Manasseh, like Reuben and Simeon (my first and second born), let them be mine." The promise which Jacob had received empowered the patriarch to adopt the sons of Joseph in the place of children. Since the Almighty God had promised him the increase of his seed into a multitude of peoples, and Canaan as an eternal possession to that seed, he could so incorporate into the number of his descendants the two sons of Joseph who were born in Egypt before his arrival, and therefore outside the range of his house, that they should receive an equal share in the promised inheritance with his own eldest sons. But this privilege was to be restricted to the two first-born sons of Joseph. "Thy descendants," he proceeds in Gen 48:6, "which thou hast begotten since them, shall be thine; by the name of their brethren shall they be called in their inheritance;" i.e., they shall not form tribes of their own with a separate inheritance, but shall be reckoned as belonging to Ephraim and Manasseh, and receive their possessions among these tribes, and in their inheritance. These other sons of Joseph are not mentioned anywhere; but their descendants are at any rate included in the families of Ephraim and Manasseh mentioned in Num 26:28-37; 1 Chron 7:14-29. By this adoption of his two eldest sons, Joseph was placed in the position of the first-born, so far as the inheritance was concerned (1Chron 5:2). Joseph's mother, who had died so early, was also honoured thereby. And this explains the allusion made by Jacob in Gen 48:7 to his beloved Rachel, the wife of his affections, and to her death-how she died by his side (עלי), on his return from Padan (for Padan-Aram, the only place in which it is so called, cf. Gen 25:20), without living to see her first-born exalted to the position of a saviour to the whole house of Israel.
John Gill
48:3 And Jacob said unto Joseph,.... Being come into his bedchamber, and sitting by him, or standing before him:
God Almighty appeared unto at Luz in the land of Canaan; the same with Bethel, where God appeared, both at his going to Padanaram, and at his return from thence, Gen 28:11; which of those times is here referred to is not certain; very likely he refers to them both, since the same promises were made to him at both times, as after mentioned:
and blessed me; promised he would bless him, both with temporal and spiritual blessings, as he did as follows.
John Wesley
48:3 God blessed me - And let that blessing be entailed upon them. God had promised him two things, a numerous issue, and Canaan for an inheritance. And Joseph's sons, pursuant hereunto, should each of them multiply into a tribe, and each of them have a distinct lot in Canaan, equal with Jacob's own sons. See how he blessed them by faith in that which God had said to him Heb 11:21.
Robert Jamieson, A. R. Fausset and David Brown
48:3 God Almighty appeared unto me at Luz--The object of Jacob, in thus reverting to the memorable vision at Beth-el [Gen 28:10-15] --one of the great landmarks in his history--was to point out the splendid promises in reserve for his posterity--to engage Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians.
48:448:4: եւ ասէ. Ահա ես աճեցուցի՛ց զքեզ, եւ բազմացուցի՛ց զքեզ, եւ արարից զքեզ ՚ի ժողո՛վս ազգաց. եւ տաց քե՛զ զերկիրս զայս ՚ի ժառանգութիւն յաւիտենական[470]։ [470] Ոմանք. Եւ ասէ ցիս. Ահա ես աճե՛՛։
4 ու ասաց. “Ահա ես կ’աճեցնեմ ու կը բազմացնեմ քեզ, բազում ազգերի նախահայր կը դարձնեմ: Այս երկիրը քեզ կը տամ իբրեւ յաւիտենական ժառանգութիւն”:
4 Եւ ըսաւ ինծի. ‘Ահա քեզ պիտի աճեցնեմ ու շատցնեմ եւ քեզ շատ ժողովուրդներու հայր պիտի ընեմ եւ այս երկիրը քեզմէ ետքը քու սերունդիդ յաւիտենական կալուածք ըլլալու պիտի տամ’։
եւ ասէ ցիս. Ահա ես աճեցուցից զքեզ, եւ բազմացուցից զքեզ, եւ արարից զքեզ ի ժողովս ազգաց. եւ տաց [634]քեզ զերկիրս զայս`` ի ժառանգութիւն յաւիտենական:

48:4: եւ ասէ. Ահա ես աճեցուցի՛ց զքեզ, եւ բազմացուցի՛ց զքեզ, եւ արարից զքեզ ՚ի ժողո՛վս ազգաց. եւ տաց քե՛զ զերկիրս զայս ՚ի ժառանգութիւն յաւիտենական[470]։
[470] Ոմանք. Եւ ասէ ցիս. Ահա ես աճե՛՛։
4 ու ասաց. “Ահա ես կ’աճեցնեմ ու կը բազմացնեմ քեզ, բազում ազգերի նախահայր կը դարձնեմ: Այս երկիրը քեզ կը տամ իբրեւ յաւիտենական ժառանգութիւն”:
4 Եւ ըսաւ ինծի. ‘Ահա քեզ պիտի աճեցնեմ ու շատցնեմ եւ քեզ շատ ժողովուրդներու հայր պիտի ընեմ եւ այս երկիրը քեզմէ ետքը քու սերունդիդ յաւիտենական կալուածք ըլլալու պիտի տամ’։
zohrab-1805▾ eastern-1994▾ western am▾
48:44: и сказал мне: вот, Я распложу тебя, и размножу тебя, и произведу от тебя множество народов, и дам землю сию потомству твоему после тебя, в вечное владение.
48:4 καὶ και and; even εἶπέν επω say; speak μοι μοι me ἰδοὺ ιδου see!; here I am ἐγὼ εγω I αὐξανῶ αυξανω grow; increase σε σε.1 you καὶ και and; even πληθυνῶ πληθυνω multiply σε σε.1 you καὶ και and; even ποιήσω ποιεω do; make σε σε.1 you εἰς εις into; for συναγωγὰς συναγωγη gathering ἐθνῶν εθνος nation; caste καὶ και and; even δώσω διδωμι give; deposit σοι σοι you τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your μετὰ μετα with; amid σὲ σε.1 you εἰς εις into; for κατάσχεσιν κατασχεσις holding αἰώνιον αιωνιος eternal; of ages
48:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to הִנְנִ֤י hinnˈî הִנֵּה behold מַפְרְךָ֙ mafrᵊḵˌā פרה be fertile וְ wᵊ וְ and הִרְבִּיתִ֔ךָ hirbîṯˈiḵā רבה be many וּ û וְ and נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give לִ li לְ to קְהַ֣ל qᵊhˈal קָהָל assembly עַמִּ֑ים ʕammˈîm עַם people וְ wᵊ וְ and נָ֨תַתִּ֜י nˌāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֧רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לְ lᵊ לְ to זַרְעֲךָ֥ zarʕᵃḵˌā זֶרַע seed אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after אֲחֻזַּ֥ת ʔᵃḥuzzˌaṯ אֲחֻזָּה land property עֹולָֽם׃ ʕôlˈām עֹולָם eternity
48:4. et ait ego te augebo et multiplicabo et faciam in turbas populorum daboque tibi terram hanc et semini tuo post te in possessionem sempiternamAnd said: I will cause thee to increase and multiply, and I will make of thee a multitude of people: and I will give this land to thee, and to thy seed after thee for an everlasting possession.
4. and said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a company of peoples; and will give this land to thy seed after thee for an everlasting possession.
48:4. And he said: ‘I will increase and multiply you, and I will make you influential among the people. And I will give this land to you, and to your offspring after you, as an everlasting possession.’
48:4. And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an everlasting possession.
And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an everlasting possession:

4: и сказал мне: вот, Я распложу тебя, и размножу тебя, и произведу от тебя множество народов, и дам землю сию потомству твоему после тебя, в вечное владение.
48:4
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
αὐξανῶ αυξανω grow; increase
σε σε.1 you
καὶ και and; even
πληθυνῶ πληθυνω multiply
σε σε.1 you
καὶ και and; even
ποιήσω ποιεω do; make
σε σε.1 you
εἰς εις into; for
συναγωγὰς συναγωγη gathering
ἐθνῶν εθνος nation; caste
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
καὶ και and; even
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
μετὰ μετα with; amid
σὲ σε.1 you
εἰς εις into; for
κατάσχεσιν κατασχεσις holding
αἰώνιον αιωνιος eternal; of ages
48:4
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
הִנְנִ֤י hinnˈî הִנֵּה behold
מַפְרְךָ֙ mafrᵊḵˌā פרה be fertile
וְ wᵊ וְ and
הִרְבִּיתִ֔ךָ hirbîṯˈiḵā רבה be many
וּ û וְ and
נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give
לִ li לְ to
קְהַ֣ל qᵊhˈal קָהָל assembly
עַמִּ֑ים ʕammˈîm עַם people
וְ wᵊ וְ and
נָ֨תַתִּ֜י nˌāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֧רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
לְ lᵊ לְ to
זַרְעֲךָ֥ zarʕᵃḵˌā זֶרַע seed
אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after
אֲחֻזַּ֥ת ʔᵃḥuzzˌaṯ אֲחֻזָּה land property
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
48:4. et ait ego te augebo et multiplicabo et faciam in turbas populorum daboque tibi terram hanc et semini tuo post te in possessionem sempiternam
And said: I will cause thee to increase and multiply, and I will make of thee a multitude of people: and I will give this land to thee, and to thy seed after thee for an everlasting possession.
48:4. And he said: ‘I will increase and multiply you, and I will make you influential among the people. And I will give this land to you, and to your offspring after you, as an everlasting possession.’
48:4. And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an everlasting possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:4: Behold I: Gen 12:2, Gen 13:15, Gen 13:16, Gen 22:17, Gen 26:4, Gen 28:3, Gen 28:13-15, Gen 32:12, Gen 35:11, Gen 46:3, Gen 47:27; Exo 1:7, Exo 1:11
will give: Deu 32:8; Amo 9:14, Amo 9:15
everlasting: Gen 17:8, Gen 17:13
Geneva 1599
48:4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an (b) everlasting possession.
(b) Which is true in the carnal Israel until the coming of Christ, and in the spiritual forever.
John Gill
48:4 And said unto me, behold, I will make thee fruitful,.... In a spiritual sense, in grace and good works; in a literal sense, in an increase of worldly substance, and especially of children:
and multiply thee; make his posterity numerous as the sand of the sea:
and I will make of thee a multitude of people; a large nation, consisting of many tribes, even a company of nations, as the twelve tribes of Israel were:
and I will give this land unto thy seed after thee, for an everlasting possession; the land of Canaan, they were to possess as long as they were the people of God, and obedient to his law; by which obedience they held the land, even unto the coming of the Messiah, whom they rejected, and then they were cast out, and a "Loammi" (i.e. not my people, Hos 1:9) written upon them, and their civil polity, as well as church state, at an end: and besides, Canaan was a type of the eternal inheritance of the saints in heaven, the spiritual Israel of God, which will be possessed by them to all eternity.
Robert Jamieson, A. R. Fausset and David Brown
48:4 Behold, I will make thee fruitful--This is a repetition of the covenant (Gen 28:13-15; Gen 35:12). Whether these words are to be viewed in a limited sense, as pointing to the many centuries during which the Jews were occupiers of the Holy Land, or whether the words bear a wider meaning and intimate that the scattered tribes of Israel are to be reinstated in the land of promise, as their "everlasting possession," are points that have not yet been satisfactorily determined.
48:548:5: Արդ՝ երկու որդիք քո որ եղեն յԵգիպտոս, մինչ չեւ՛ եկեալ էր իմ յԵգիպտոս՝ ի՛մ են, Եփրեմ եւ Մանասէ. իբրեւ զՌոբէ՛նն եւ զՇմաւոն եղիցին ինձ։
5 Արդ, մինչեւ իմ Եգիպտոս գալը Եգիպտոսում ծնուած քո երկու որդիները իմն են: Եփրեմն ու Մանասէն ինձ համար թող լինեն ինչպէս Ռուբէնն ու Շմաւոնը,
5 Հիմա քու երկու որդիներդ, որոնք ծնան քեզի Եգիպտոսի մէջ, Եգիպտոս գալէս առաջ, իմս են. Եփրեմն ու Մանասէն Ռուբէնին ու Շմաւոնին պէս իմս պիտի ըլլան։
Արդ երկու որդիք քո որ եղեն յԵգիպտոս մինչչեւ եկեալ էր իմ յԵգիպտոս` իմ են, Եփրեմ եւ Մանասէ իբրեւ զՌուբէնն եւ զՇմաւոն եղիցին ինձ:

48:5: Արդ՝ երկու որդիք քո որ եղեն յԵգիպտոս, մինչ չեւ՛ եկեալ էր իմ յԵգիպտոս՝ ի՛մ են, Եփրեմ եւ Մանասէ. իբրեւ զՌոբէ՛նն եւ զՇմաւոն եղիցին ինձ։
5 Արդ, մինչեւ իմ Եգիպտոս գալը Եգիպտոսում ծնուած քո երկու որդիները իմն են: Եփրեմն ու Մանասէն ինձ համար թող լինեն ինչպէս Ռուբէնն ու Շմաւոնը,
5 Հիմա քու երկու որդիներդ, որոնք ծնան քեզի Եգիպտոսի մէջ, Եգիպտոս գալէս առաջ, իմս են. Եփրեմն ու Մանասէն Ռուբէնին ու Շմաւոնին պէս իմս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
48:55: И ныне два сына твои, родившиеся тебе в земле Египетской, до моего прибытия к тебе в Египет, мои они; Ефрем и Манассия, как Рувим и Симеон, будут мои;
48:5 νῦν νυν now; present οὖν ουν then οἱ ο the δύο δυο two υἱοί υιος son σου σου of you; your οἱ ο the γενόμενοί γινομαι happen; become σοι σοι you ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos πρὸ προ before; ahead of τοῦ ο the με με me ἐλθεῖν ερχομαι come; go πρὸς προς to; toward σὲ σε.1 you εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐμοί εμοι me εἰσιν ειμι be Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Μανασση μανασσης Manassēs; Manassis ὡς ως.1 as; how Ρουβην ρουβην Reuben καὶ και and; even Συμεων συμεων Symeōn; Simeon ἔσονταί ειμι be μοι μοι me
48:5 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two בָנֶיךָ֩ vāneʸḵˌā בֵּן son הַ ha הַ the נֹּולָדִ֨ים nnôlāḏˌîm ילד bear לְךָ֜ lᵊḵˈā לְ to בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt עַד־ ʕaḏ- עַד unto בֹּאִ֥י bōʔˌî בוא come אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to מִצְרַ֖יְמָה miṣrˌaymā מִצְרַיִם Egypt לִי־ lî- לְ to הֵ֑ם hˈēm הֵם they אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim וּ û וְ and מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh כִּ ki כְּ as רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben וְ wᵊ וְ and שִׁמְעֹ֖ון šimʕˌôn שִׁמְעֹון Simeon יִֽהְיוּ־ yˈihyû- היה be לִֽי׃ lˈî לְ to
48:5. duo igitur filii tui qui nati sunt tibi in terra Aegypti antequam huc venirem ad te mei erunt Ephraim et Manasses sicut Ruben et Symeon reputabuntur mihiSo thy two sons, who were born to thee in the land of Egypt before I came hither to thee, shall be mine: Ephraim and Manasses shall be reputed to me as Ruben and Simeon.
5. And now thy two sons, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine.
48:5. Therefore, your two sons, who were born to you in the land of Egypt before I came here to you, will be mine. Ephraim and Manasseh will be treated by me just like Reuben and Simeon.
48:5. And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, [are] mine; as Reuben and Simeon, they shall be mine.
And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, [are] mine; as Reuben and Simeon, they shall be mine:

5: И ныне два сына твои, родившиеся тебе в земле Египетской, до моего прибытия к тебе в Египет, мои они; Ефрем и Манассия, как Рувим и Симеон, будут мои;
48:5
νῦν νυν now; present
οὖν ουν then
οἱ ο the
δύο δυο two
υἱοί υιος son
σου σου of you; your
οἱ ο the
γενόμενοί γινομαι happen; become
σοι σοι you
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
πρὸ προ before; ahead of
τοῦ ο the
με με me
ἐλθεῖν ερχομαι come; go
πρὸς προς to; toward
σὲ σε.1 you
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐμοί εμοι me
εἰσιν ειμι be
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Μανασση μανασσης Manassēs; Manassis
ὡς ως.1 as; how
Ρουβην ρουβην Reuben
καὶ και and; even
Συμεων συμεων Symeōn; Simeon
ἔσονταί ειμι be
μοι μοι me
48:5
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
בָנֶיךָ֩ vāneʸḵˌā בֵּן son
הַ ha הַ the
נֹּולָדִ֨ים nnôlāḏˌîm ילד bear
לְךָ֜ lᵊḵˈā לְ to
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
עַד־ ʕaḏ- עַד unto
בֹּאִ֥י bōʔˌî בוא come
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
מִצְרַ֖יְמָה miṣrˌaymā מִצְרַיִם Egypt
לִי־ lî- לְ to
הֵ֑ם hˈēm הֵם they
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
וּ û וְ and
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
כִּ ki כְּ as
רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben
וְ wᵊ וְ and
שִׁמְעֹ֖ון šimʕˌôn שִׁמְעֹון Simeon
יִֽהְיוּ־ yˈihyû- היה be
לִֽי׃ lˈî לְ to
48:5. duo igitur filii tui qui nati sunt tibi in terra Aegypti antequam huc venirem ad te mei erunt Ephraim et Manasses sicut Ruben et Symeon reputabuntur mihi
So thy two sons, who were born to thee in the land of Egypt before I came hither to thee, shall be mine: Ephraim and Manasses shall be reputed to me as Ruben and Simeon.
48:5. Therefore, your two sons, who were born to you in the land of Egypt before I came here to you, will be mine. Ephraim and Manasseh will be treated by me just like Reuben and Simeon.
48:5. And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, [are] mine; as Reuben and Simeon, they shall be mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Усыновление это Иаков нарочито ограничивает двумя сыновьями Иосифа, Ефремом и Манассием, прибавляя, что, если бы родились и еще дети у Иосифа, они уже не составят отдельного колена, а будут причислены к коленам Ефрема и Манассии (других сынов у Иосифа, по-видимому, и не было, 50:23; ср. Чис 26:28–37).

Принимая здесь двух сынов Иосифа в число своих сынов и давая им часть «в знаменах, в посвящении жертвенника, в разделении земли обетованной» (Абарбанель), Иаков этим признает за Иосифом право первородства с его двойной наследственной частью (Втор 21), — отнятое у Рувима за его преступление (49:4) и передаваемое Иосифу не только в силу исключительного положения его в Египте, как питателя и «князя» братьев своих (ср. 49:26), не только как любимому сыну и первенцу любимой жены, но и, без сомнения, по особенному смотрению Божию. Царство в потомстве Иакова им отдано было Иуде, а священство — Левию (49: гл.), но особым благословением его над Ефремом (ст. 14, 20) было предсказано ему, что и из его рода произойдут цари.
Adam Clarke: Commentary on the Bible - 1831
48:5: And now thy two sons, Ephraim and Manasseh - are mine - I now adopt them into my own family, and they shall have their place among my twelve sons, and be treated in every respect as those, and have an equal interest in all the spiritual and temporal blessings of the covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:5: two sons: Gen 41:50-52, Gen 46:20; Jos 13:7, Jos 14:4, Jos 16:1-17:18
are mine: Lev 20:26; Num 1:10, Num 1:32-35, Num 26:28-37; Isa 43:1; Eze 16:8; Mal 3:17; Co2 6:18; Eph 1:5
Reuben: Ch1 5:1, Ch1 5:2; Rev 7:6, Rev 7:7
John Gill
48:5 And now thy two sons, Ephraim and Manasseh,.... Ephraim was the youngest, but is mentioned first, as he afterwards was preferred in the blessing of him:
which were born unto thee in the land of Egypt, before I came unto thee into Egypt; and therefore must be twenty years of age, or upwards: for Jacob had been in Egypt seventeen years, and he came there when there had been two years of famine, and Joseph's sons were born to him before the years of famine began, Gen 41:50; of these Jacob says, they
are mine: as Reuben and Simeon, they shall be mine; that is, by adoption; should be reckoned not as his grandchildren, but as his children, even as his two eldest sons, Reuben and Simeon; and so should be distinct tribes or heads of them, as his sons would be, and have a distinct part and portion in the land of Canaan; and thus the birthright was transferred from Reuben, because of his incest, to Joseph, who in his posterity had a double portion assigned him.
Robert Jamieson, A. R. Fausset and David Brown
48:5 thy two sons, Ephraim and Manasseh--It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons for this procedure are stated (1Chron 5:1-2).
are mine--Though their connections might have attached them to Egypt and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (Heb 11:25).
48:648:6: Եւ ա՛յլ ծնունդք զոր ծնանիցիս յետ այսորիկ՝ քե՛զ եղիցին. յանուն եղբարց իւրեանց կոչեսցին ՚ի նոցա՛ ժառանգութիւնս։
6 իսկ միւս զաւակները, որոնց ծնունդ կը տաս սրանցից յետոյ, թող քոնը լինեն: Նրանք իրենց ժառանգութիւնն ստանալու համար թող կոչուեն իրենց եղբայրների անուամբ:
6 Անոնցմէ ետքը քու ծնած որդիներդ քուկդ ըլլան ու իրենց ժառանգութեանը մէջ իրենց եղբայրներուն անուններովը կանչուին։
Եւ այլ ծնունդք զոր ծնանիցիս յետ [635]այսորիկ` քեզ եղիցին. յանուն եղբարց իւրեանց կոչեսցին ի նոցա ժառանգութիւնս:

48:6: Եւ ա՛յլ ծնունդք զոր ծնանիցիս յետ այսորիկ՝ քե՛զ եղիցին. յանուն եղբարց իւրեանց կոչեսցին ՚ի նոցա՛ ժառանգութիւնս։
6 իսկ միւս զաւակները, որոնց ծնունդ կը տաս սրանցից յետոյ, թող քոնը լինեն: Նրանք իրենց ժառանգութիւնն ստանալու համար թող կոչուեն իրենց եղբայրների անուամբ:
6 Անոնցմէ ետքը քու ծնած որդիներդ քուկդ ըլլան ու իրենց ժառանգութեանը մէջ իրենց եղբայրներուն անուններովը կանչուին։
zohrab-1805▾ eastern-1994▾ western am▾
48:66: дети же твои, которые родятся от тебя после них, будут твои; они под именем братьев своих будут именоваться в их уделе.
48:6 τὰ ο the δὲ δε though; while ἔκγονα εκγονος descendant ἃ ος who; what ἐὰν εαν and if; unless γεννήσῃς γενναω father; born μετὰ μετα with; amid ταῦτα ουτος this; he σοὶ σοι you ἔσονται ειμι be ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him κληθήσονται καλεω call; invite ἐν εν in τοῖς ο the ἐκείνων εκεινος that κλήροις κληρος lot; allotment
48:6 וּ û וְ and מֹולַדְתְּךָ֛ môlaḏtᵊḵˈā מֹולֶדֶת offspring אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֹולַ֥דְתָּ hôlˌaḏtā ילד bear אַחֲרֵיהֶ֖ם ʔaḥᵃrêhˌem אַחַר after לְךָ֣ lᵊḵˈā לְ to יִהְי֑וּ yihyˈû היה be עַ֣ל ʕˈal עַל upon שֵׁ֧ם šˈēm שֵׁם name אֲחֵיהֶ֛ם ʔᵃḥêhˈem אָח brother יִקָּרְא֖וּ yiqqārᵊʔˌû קרא call בְּ bᵊ בְּ in נַחֲלָתָֽם׃ naḥᵃlāṯˈām נַחֲלָה heritage
48:6. reliquos autem quos genueris post eos tui erunt et nomine fratrum suorum vocabuntur in possessionibus suisBut the rest whom thou shalt have after them, shall be thine, and shall be called by the name of their brethren in their possessions.
6. And thy issue, which thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.
48:6. But the remainder, whom you will conceive after them, will be yours, and they will be called by the name of their brothers among their possessions.
48:6. And thy issue, which thou begettest after them, shall be thine, [and] shall be called after the name of their brethren in their inheritance.
And thy issue, which thou begettest after them, shall be thine, [and] shall be called after the name of their brethren in their inheritance:

6: дети же твои, которые родятся от тебя после них, будут твои; они под именем братьев своих будут именоваться в их уделе.
48:6
τὰ ο the
δὲ δε though; while
ἔκγονα εκγονος descendant
ος who; what
ἐὰν εαν and if; unless
γεννήσῃς γενναω father; born
μετὰ μετα with; amid
ταῦτα ουτος this; he
σοὶ σοι you
ἔσονται ειμι be
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτῶν αυτος he; him
κληθήσονται καλεω call; invite
ἐν εν in
τοῖς ο the
ἐκείνων εκεινος that
κλήροις κληρος lot; allotment
48:6
וּ û וְ and
מֹולַדְתְּךָ֛ môlaḏtᵊḵˈā מֹולֶדֶת offspring
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֹולַ֥דְתָּ hôlˌaḏtā ילד bear
אַחֲרֵיהֶ֖ם ʔaḥᵃrêhˌem אַחַר after
לְךָ֣ lᵊḵˈā לְ to
יִהְי֑וּ yihyˈû היה be
עַ֣ל ʕˈal עַל upon
שֵׁ֧ם šˈēm שֵׁם name
אֲחֵיהֶ֛ם ʔᵃḥêhˈem אָח brother
יִקָּרְא֖וּ yiqqārᵊʔˌû קרא call
בְּ bᵊ בְּ in
נַחֲלָתָֽם׃ naḥᵃlāṯˈām נַחֲלָה heritage
48:6. reliquos autem quos genueris post eos tui erunt et nomine fratrum suorum vocabuntur in possessionibus suis
But the rest whom thou shalt have after them, shall be thine, and shall be called by the name of their brethren in their possessions.
48:6. But the remainder, whom you will conceive after them, will be yours, and they will be called by the name of their brothers among their possessions.
48:6. And thy issue, which thou begettest after them, shall be thine, [and] shall be called after the name of their brethren in their inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:6: and shall be called: Jos 14:4
John Gill
48:6 And thy issue, which thou begettest after them, shall be thine,.... The children of Joseph, that either were, or would be begotten after Ephraim and Manasseh; though whether ever any were is not certain; and this is only mentioned by way of supposition, as Jarchi interprets it, "if thou shouldest beget", &c. these should be reckoned his own, and not as Jacob's sons, but be considered as other grandchildren of Jacob's were, and not as Ephraim and Manasseh:
and shall be called after the name of their brethren in their inheritance; they should not have distinct names, or make distinct tribes, or have a distinct inheritance; but should be called either the children of Ephraim, or the children of Manasseh, and should be reckoned as belonging either to the one tribe, or the other, and have their inheritance in them, and with them, and not separate.
48:748:7: Եւ ես յորժամ գայի ՚ի Միջագետաց Ասորւոց, մեռա՛ւ մայր քո Ռաքէլ յերկրին Քանանացւոց. ՚ի մերձենա՛լ ինձ յասպարէզ երկրին Քաբրաթայ, ՚ի գալն յԵփրաթայ. եւ թաղեցի զնա յերկրի ասպարիսին. ա՛յն է Բեթղ՚ահէմ[471]։ [471] Ոմանք. Եւ թաղեցին զնա յերկրի։
7 Երբ ես գալիս էի Ասորիների Միջագետքից ու մի ասպարէզի չափ մօտեցել էի Քաբրաթա երկրին, Քանանացիների երկրում մեռաւ քո մայր Ռաքէլը: Ես նրան թաղեցի ճանապարհին, Եփրաթա չհասած. դա Բեթղեհէմն է»:
7 Երբ Միջագետքէն կու գայի, Քանանի երկրին մէջ այն ճամբուն վրայ, որ տակաւին Եփրաթա երթալու քիչ մը տեղ կայ, Ռաքէլ մեռաւ իմ քովս ու զանիկա հոն Եփրաթայի՝ այսինքն Բեթլեհէմի ճամբուն մէջ թաղեցի»։
Եւ ես յորժամ գայի ի Միջագետաց Ասորւոց, մեռաւ [636]մայր քո`` Ռաքէլ յերկրին Քանանացւոց, [637]ի մերձենալ ինձ յասպարէզ երկրին Քաբրաթայ, ի գալն`` յԵփրաթա. եւ թաղեցի զնա [638]յերկրի ասպարիսին``. այն է Բեթղեհեմ:

48:7: Եւ ես յորժամ գայի ՚ի Միջագետաց Ասորւոց, մեռա՛ւ մայր քո Ռաքէլ յերկրին Քանանացւոց. ՚ի մերձենա՛լ ինձ յասպարէզ երկրին Քաբրաթայ, ՚ի գալն յԵփրաթայ. եւ թաղեցի զնա յերկրի ասպարիսին. ա՛յն է Բեթղ՚ահէմ[471]։
[471] Ոմանք. Եւ թաղեցին զնա յերկրի։
7 Երբ ես գալիս էի Ասորիների Միջագետքից ու մի ասպարէզի չափ մօտեցել էի Քաբրաթա երկրին, Քանանացիների երկրում մեռաւ քո մայր Ռաքէլը: Ես նրան թաղեցի ճանապարհին, Եփրաթա չհասած. դա Բեթղեհէմն է»:
7 Երբ Միջագետքէն կու գայի, Քանանի երկրին մէջ այն ճամբուն վրայ, որ տակաւին Եփրաթա երթալու քիչ մը տեղ կայ, Ռաքէլ մեռաւ իմ քովս ու զանիկա հոն Եփրաթայի՝ այսինքն Բեթլեհէմի ճամբուն մէջ թաղեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
48:77: Когда я шел из Месопотамии, умерла у меня Рахиль в земле Ханаанской, по дороге, не доходя несколько до Ефрафы, и я похоронил ее там на дороге к Ефрафе, что [ныне] Вифлеем.
48:7 ἐγὼ εγω I δὲ δε though; while ἡνίκα ηνικα whenever; when ἠρχόμην αρχω rule; begin ἐκ εκ from; out of Μεσοποταμίας μεσοποταμια Mesopotamia τῆς ο the Συρίας συρια Syria; Siria ἀπέθανεν αποθνησκω die Ραχηλ ραχηλ Rachel ἡ ο the μήτηρ μητηρ mother σου σου of you; your ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ἐγγίζοντός εγγιζω get close; near μου μου of me; mine κατὰ κατα down; by τὸν ο the ἱππόδρομον ιπποδρομος the γῆς γη earth; land τοῦ ο the ἐλθεῖν ερχομαι come; go Εφραθα εφραθα and; even κατώρυξα κατορυσσω he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey τοῦ ο the ἱπποδρόμου ιπποδρομος this; he ἐστὶν ειμι be Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
48:7 וַ wa וְ and אֲנִ֣י׀ ʔᵃnˈî אֲנִי i בְּ bᵊ בְּ in בֹאִ֣י vōʔˈî בוא come מִ mi מִן from פַּדָּ֗ן ppaddˈān פַּדָּן [paddan], field? מֵ֩תָה֩ mēṯˌā מות die עָלַ֨י ʕālˌay עַל upon רָחֵ֜ל rāḥˈēl רָחֵל Rachel בְּ bᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֨עַן֙ kᵊnˈaʕan כְּנַעַן Canaan בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way בְּ bᵊ בְּ in עֹ֥וד ʕˌôḏ עֹוד duration כִּבְרַת־ kivraṯ- כְּבָרָה stretch אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth לָ lā לְ to בֹ֣א vˈō בוא come אֶפְרָ֑תָה ʔefrˈāṯā אֶפְרָת Ephrath וָ wā וְ and אֶקְבְּרֶ֤הָ ʔeqbᵊrˈehā קבר bury שָּׁם֙ ššˌām שָׁם there בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way אֶפְרָ֔ת ʔefrˈāṯ אֶפְרָת Ephrath הִ֖וא hˌiw הִיא she בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
48:7. mihi enim quando veniebam de Mesopotamiam mortua est Rahel in terra Chanaan in ipso itinere eratque vernum tempus et ingrediebar Ephratam et sepelivi eam iuxta viam Ephratae quae alio nomine appellatur BethleemFor, when I came out of Mesopotamia, Rachel died from me in the land of Chanaan in the very journey, and it was spring time: and I was going to Ephrata, and I buried her near the way of Ephrata, which by another name is called Bethlehem.
7. And as for me, when I came from Paddan, Rachel died by me in the land of Canaan in the way, when there was still some way to come unto Ephrath: and I buried her there in the way to Ephrath ( the same is Beth-lehem).
48:7. As for me, when I came from Mesopotamia, Rachel died in the land of Canaan on the very journey, and it was springtime. And I entered Ephrath and buried her next to the way of Ephrath, which by another name is called Bethlehem.”
48:7. And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet [there was] but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same [is] Bethlehem.
And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet [there was] but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same [is] Beth- lehem:

7: Когда я шел из Месопотамии, умерла у меня Рахиль в земле Ханаанской, по дороге, не доходя несколько до Ефрафы, и я похоронил ее там на дороге к Ефрафе, что [ныне] Вифлеем.
48:7
ἐγὼ εγω I
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἠρχόμην αρχω rule; begin
ἐκ εκ from; out of
Μεσοποταμίας μεσοποταμια Mesopotamia
τῆς ο the
Συρίας συρια Syria; Siria
ἀπέθανεν αποθνησκω die
Ραχηλ ραχηλ Rachel
ο the
μήτηρ μητηρ mother
σου σου of you; your
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἐγγίζοντός εγγιζω get close; near
μου μου of me; mine
κατὰ κατα down; by
τὸν ο the
ἱππόδρομον ιπποδρομος the
γῆς γη earth; land
τοῦ ο the
ἐλθεῖν ερχομαι come; go
Εφραθα εφραθα and; even
κατώρυξα κατορυσσω he; him
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
τοῦ ο the
ἱπποδρόμου ιπποδρομος this; he
ἐστὶν ειμι be
Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
48:7
וַ wa וְ and
אֲנִ֣י׀ ʔᵃnˈî אֲנִי i
בְּ bᵊ בְּ in
בֹאִ֣י vōʔˈî בוא come
מִ mi מִן from
פַּדָּ֗ן ppaddˈān פַּדָּן [paddan], field?
מֵ֩תָה֩ mēṯˌā מות die
עָלַ֨י ʕālˌay עַל upon
רָחֵ֜ל rāḥˈēl רָחֵל Rachel
בְּ bᵊ בְּ in
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֨עַן֙ kᵊnˈaʕan כְּנַעַן Canaan
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
עֹ֥וד ʕˌôḏ עֹוד duration
כִּבְרַת־ kivraṯ- כְּבָרָה stretch
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
לָ לְ to
בֹ֣א vˈō בוא come
אֶפְרָ֑תָה ʔefrˈāṯā אֶפְרָת Ephrath
וָ וְ and
אֶקְבְּרֶ֤הָ ʔeqbᵊrˈehā קבר bury
שָּׁם֙ ššˌām שָׁם there
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
אֶפְרָ֔ת ʔefrˈāṯ אֶפְרָת Ephrath
הִ֖וא hˌiw הִיא she
בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
48:7. mihi enim quando veniebam de Mesopotamiam mortua est Rahel in terra Chanaan in ipso itinere eratque vernum tempus et ingrediebar Ephratam et sepelivi eam iuxta viam Ephratae quae alio nomine appellatur Bethleem
For, when I came out of Mesopotamia, Rachel died from me in the land of Chanaan in the very journey, and it was spring time: and I was going to Ephrata, and I buried her near the way of Ephrata, which by another name is called Bethlehem.
48:7. As for me, when I came from Mesopotamia, Rachel died in the land of Canaan on the very journey, and it was springtime. And I entered Ephrath and buried her next to the way of Ephrath, which by another name is called Bethlehem.”
48:7. And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet [there was] but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same [is] Bethlehem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: В последние часы жизни Иаков вспоминает о любимой жене своей Рахили, матери Иосифа: она была постоянным предметом любви Иакова и вместе источником многих огорчений, начиная со времени сватовства его за нее и кончая преждевременной смертью ее и судьбой первенца ее — Иосифа. Ради памяти Рахили, для прославления ее имени, Иаков, через усыновление внуков, как бы преумножает число сынов любимой жены.

Иаков благословляет их.
Adam Clarke: Commentary on the Bible - 1831
48:7: Rachel died by me, etc. - Rachel was the wife of Jacob's choice, and the object of his unvarying affection; he loved her in life - he loves her in death: many waters cannot quench love, neither can the floods drown it. A match of a man's own making when guided by reason and religion, will necessarily be a happy one. When fathers and mothers make matches for their children, which are dictated by motives, not of affection, but merely of convenience, worldly gain, etc., etc., such matches are generally wretched; it is Leah in the place of Rachel to the end of life's pilgrimage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:7: Padan: Gen 25:20
Rachel: Gen 35:9, Gen 35:16-19; Sa1 10:2; Mat 2:18, to Ephrath, Rut 1:2; Sa1 1:1, Sa1 17:12; Mic 5:2
John Gill
48:7 And as for me, when I came from Padan,.... From Syria, from Laban's house:
Rachel died by me in the land of Canaan; his beloved wife, the mother of Joseph, on whose account he mentions her, and to show a reason why he took his sons as his own, because his mother dying so soon, he could have no more children by her; and she being his only lawful wife, Joseph was of right to be reckoned as the firstborn; and that as such he might have the double portion, he took his two sons as his own, and put them upon a level with them, even with Reuben and Simeon. By this it appears, as by the preceding account, that Rachel came with him into the land of Canaan, and there died:
in the way, when yet there was but a little way to come unto Ephrath; about a mile, or two thousand cubits, as Jarchi observes:
and I buried her there in the way of Ephrath; where she died, and dying in childbed, could not be kept so long as to carry her to Machpelah, the burying place of his ancestors; and especially as he had his flocks and herds with him, which could move but slowly; and what might make it more difficult to keep her long, and carry her thither, it might be, as Ben Melech conjectures, summertime; and the Vulgate Latin adds to the text, without any warrant from the original, "and it was springtime"; however, she was buried in the land of Canaan, and which is taken notice of, that Joseph might observe it: it follows:
the same is Bethlehem; that is, Ephrath; and so Bethlehem is called Bethlehem Ephratah, Mic 5:2; whether these are the words of Jacob, or of Moses, is not certain, but said with a view to the Messiah, the famous seed of Jacob that should be born there, and was.
John Wesley
48:7 Mention is made of the death and burial of Rachel, Joseph's mother, and Jacob's best beloved wife. The removal of dear relations from us is an affliction, the remembrance of which cannot but abide with us a great while. Strong affections in the enjoyment cause long afflictions in the loss.
48:848:8: Իբրեւ ետես Իսրայէլ զորդիսն Յովսեփու՝ ասէ՛. Զի՞նչ են սոքա քո։
8 Երբ Իսրայէլը տեսաւ Յովսէփի որդիներին, հարց տուեց. «Սրանք քո ի՞նչն են»:
8 Եւ Իսրայէլ տեսաւ Յովսէփին որդիները ու ըսաւ. «Ո՞վ են ասոնք»։
Իբրեւ ետես Իսրայէլ զորդիսն Յովսէփայ, ասէ. Զի՞նչ են սոքա քո:

48:8: Իբրեւ ետես Իսրայէլ զորդիսն Յովսեփու՝ ասէ՛. Զի՞նչ են սոքա քո։
8 Երբ Իսրայէլը տեսաւ Յովսէփի որդիներին, հարց տուեց. «Սրանք քո ի՞նչն են»:
8 Եւ Իսրայէլ տեսաւ Յովսէփին որդիները ու ըսաւ. «Ո՞վ են ասոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
48:88: И увидел Израиль сыновей Иосифа и сказал: кто это?
48:8 ἰδὼν οραω view; see δὲ δε though; while Ισραηλ ισραηλ.1 Israel τοὺς ο the υἱοὺς υιος son Ιωσηφ ιωσηφ Iōsēph; Iosif εἶπεν επω say; speak τίνες τις.1 who?; what? σοι σοι you οὗτοι ουτος this; he
48:8 וַ wa וְ and יַּ֥רְא yyˌar ראה see יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מִי־ mî- מִי who אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
48:8. videns autem filios eius dixit ad eum qui sunt istiThen seeing his sons, he said to him: Who are these?
8. And Israel beheld Joseph’s sons, and said, Who are these?
48:8. Then, seeing his sons, he said to him: “Who are these?”
48:8. And Israel beheld Joseph’s sons, and said, Who [are] these?
And Israel beheld Joseph' s sons, and said, Who [are] these:

8: И увидел Израиль сыновей Иосифа и сказал: кто это?
48:8
ἰδὼν οραω view; see
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
τοὺς ο the
υἱοὺς υιος son
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἶπεν επω say; speak
τίνες τις.1 who?; what?
σοι σοι you
οὗτοι ουτος this; he
48:8
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מִי־ mî- מִי who
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
48:8. videns autem filios eius dixit ad eum qui sunt isti
Then seeing his sons, he said to him: Who are these?
48:8. Then, seeing his sons, he said to him: “Who are these?”
48:8. And Israel beheld Joseph’s sons, and said, Who [are] these?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Плохо уже видевший Иаков (ст. 10) доселе не замечал присутствие при нем, кроме Иосифа, еще и Ефрема и Манассии, и только теперь увидел их и осведомился об них, затем выразил желание благословить их, наперед отечески облобызав их.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8: Jacob Blesses the Sons of Joseph; Jacob's Dying Prophecy.B. C. 1689.
8 And Israel beheld Joseph's sons, and said, Who are these? 9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. 10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. 11 And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath showed me also thy seed. 12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. 13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. 14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn. 15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, 16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. 17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. 19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. 20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. 21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. 22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Here is, I. The blessing with which Jacob blessed the two sons of Joseph, which is the more remarkable because the apostle makes such particular mention of it (Heb. xi. 21), while he says nothing of the blessing which Jacob pronounced on the rest of his sons, though that also was done in faith. Observe here,
1. Jacob was blind for age, v. 10. It is one of the common infirmities of old age. Those that look out at the windows are darkened, Eccl. xii. 3. It is folly to walk in the sight of our eyes, and to suffer our hearts to go after them, while we know death will shortly close them, and we do not know but some accident between us and death may darken them. Jacob, like his father before him, when he was old, was dim-sighted. Note, (1.) Those that have the honour of age must therewith be content to take the burden of it. (2.) The eye of faith may be very clear even when the eye of the body is very much clouded.
2. Jacob was very fond of Joseph's sons: He kissed them and embraced them, v. 10. It is common for old people to have a very particular affection for their grand-children, perhaps more than they had for their own children when they were little, which Solomon gives a reason for (Prov. xvii. 6), Children's children are the crown of old men. With what satisfaction does Jacob say here (v. 11), I had not thought to see thy face (having many years given him up for lost), and, lo, God has shown me also thy seed! See here, (1.) How these two good men own God in their comforts. Joseph says (v. 9), They are my sons whom God has given me, and, to magnify the favour, he adds, "In this place of my banishment, slavery, and imprisonment." Jacob says here, God has shown me thy seed. Our comforts are then doubly sweet to us when we see them coming from God's hand. (2.) How often God, in his merciful providences, outdoes our expectations, and thus greatly magnifies his favours. He not only prevents our fears, but exceeds our hopes. We may apply this to the promise which is made to us and to our children. We could not have thought that we should have been taken into covenant with God ourselves, considering how guilty and corrupt we are; and yet, lo, he has shown us our seed also in covenant with him.
3. Before he entails his blessing, he recounts his experiences of God's goodness to him. He had spoken (v. 3) of God's appearing to him. The particular visits of his grace, and the special communion we have sometimes had with him, ought never to be forgotten. But (v. 15, 16) he mentions the constant care which the divine Providence had taken of him all his days. (1.) He had fed him all his life long unto this day, v. 15. Note, As long as we have lived in this world we have had continual experience of God's goodness to us, in providing for the support of our natural life. Our bodies have called for daily food, and no little has gone to feed us, yet we have never wanted food convenient. He that has fed us all our life long surely will not fail us at last. (2.) He had by his angel redeemed him from all evil, v. 16. A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Now that he was dying he looked upon himself as redeemed from all evil, and bidding an everlasting farewell to sin and sorrow. Christ, the Angel of the covenant, is he that redeems us from all evil, 2 Tim. iv. 18. Note, [1.] It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. [2.] Our experiences of God's goodness to us are improvable, both for the encouragement of others to serve God, and for encouragement to us in blessing them and praying for them.
4. When he confers the blessing and name of Abraham and Isaac upon them he recommends the pattern and example of Abraham and Isaac to them, v. 15. He calls God the God before whom his fathers Abraham and Isaac walked, that is, in whom they believed, whom they observed and obeyed, and with whom they kept up communion in instituted ordinances, according to the condition of the covenant. Walk before me, ch. xvii. 1. Note, (1.) Those that would inherit the blessing of their godly ancestors, and have the benefit of God's covenant with them, must tread in the steps of their piety. (2.) It should recommend religion and the service of God to us that God was the God of our fathers, and that they had satisfaction in walking before him.
5. In blessing them, he crossed hands. Joseph placed them so as that Jacob's right hand should be put on the head of Manasseh the elder, v. 12, 13. But Jacob would put it on the head of Ephraim the younger, v. 14. This displeased Joseph, who was willing to support the reputation of his first-born, and would therefore have removed his father's hands, v. 17, 18. But Jacob gave him to understand that he know what he did, and that he did it not by mistake, nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy, and in compliance with the divine counsels. Manasseh should be great, but truly Ephraim should be greater. When the tribes were mustered in the wilderness, Ephraim was more numerous than Manasseh, and had the standard of that squadron (Num. i. 32, 33, 35; ii. 18, 20), and is named first, Ps. lxxx. 2. Joshua was of that tribe, so was Jeroboam. The tribe of Manasseh was divided, one half on one side Jordan, the other half on the other side, which made it the less powerful and considerable. In the foresight of this, Jacob crossed hands. Note. (1.) God, in bestowing his blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. (2.) He often gives most to those that are least likely. He chooses the weak things of the world; raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. It is observable how often God, by the distinguishing favours of his covenant, advanced the younger above the elder, Abel above Cain, Shem above Japheth, Abraham above Nahor and Haran, Isaac above Ishmael, Jacob above Esau; Judah and Joseph were preferred before Reuben, Moses before Aaron, David and Solomon before their elder brethren. See 1 Sam. xvi. 7. He tied the Jews to observe the birthright (Deut. xxi. 17), but he never tied himself to observe it. Some make this typical of the preference given to the Gentiles above the Jews; the Gentile converts were much more numerous than those of the Jews. See Gal. iv. 27. Thus free grace becomes more illustrious.
II. The particular tokens of his favour to Joseph. 1. He left with him the promise of their return out of Egypt, as a sacred trust: I die, but God shall be with you, and bring you again, v. 21. Accordingly, Joseph, when he died, left it with his brethren, ch. l. 24. This assurance was given them, and carefully preserved among them, that they might neither love Egypt too much when it favoured them, nor fear it too much when it frowned upon them. These words of Jacob furnish us with comfort in reference to the death of our friends: They die; but God shall be with us, and his gracious presence is sufficient to make up the loss: they leave us, but he will never fail us. Further, He will bring us to the land of our fathers, the heavenly Canaan, whither our godly fathers have gone before us. If God be with us while we stay behind in this world, and will receive us shortly to be with those that have gone before to a better world, we ought not to sorrow as those that have no hope. 2. He bestowed one portion upon him above his brethren, v. 22. The lands bequeathed are described to be those which he took out of the hand of the Amorite with his sword, and with his bow. He purchased them first (Josh. xxiv. 32), and, it seems, was afterwards disseized of them by the Amorites, but retook them by the sword, repelling force by force, and recovering his right by violence when he could not otherwise recover it. These lands he settled upon Joseph; mention is made of this grant, John iv. 5. Pursuant to it, this parcel of ground was given to the tribe of Ephraim as their right, and the lot was never cast upon it; and in it Joseph's bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. Note, It may sometimes be both just and prudent to give some children portions above the rest; but a grave is that which we can most count upon as our own in this earth.
Adam Clarke: Commentary on the Bible - 1831
48:8: Who are these? - At Gen 48:10 it is said, that Jacob's eyes were dim for age, that he could not see - could not discern any object unless it were near him; therefore, though he saw Ephraim and Manasseh, yet he could not distinguish them till they were brought nigh unto him.
Albert Barnes: Notes on the Bible - 1834
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 Rev_erential 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.
Carl Friedrich Keil and Franz Delitzsch
48:8
The Blessing of Ephraim and Manasseh. - Gen 48:8. Jacob now for the first time caught sight of Joseph's sons, who had come with him, and inquired who they were; for "the eyes of Israel were heavy (dim) with age, so that he could not see well" (Gen 48:10). The feeble old man, too, may not have seen the youths for some years, so that he did not recognise them again. On Joseph's answering, "My sons whom God hath given he mere," he replied, "Bring them to me then (קחם־נא), that I may bless them;" and he kissed and embraced them, when Joseph had brought them near, expressing his joy, that whereas he never expected to see Joseph's face again, God had permitted him to see his seed. ראה for ראות, like עשׂו (Gen 31:28). עלּל: to decide; here, to judge, to think.
John Gill
48:8 And Israel beheld Joseph's sons,.... Ephraim and Manasseh, of whom he had been speaking as if they were absent, and he might not know until now that they were present, for his eyes were dim that he could not see clearly, Gen 49:10; he saw two young men standing by Joseph, but knew not who they were, and therefore asked the following question:
and said, who are these? whose sons are they? the Targum of Jonathan is,"of whom were these born to thee?''as if he knew them to be his sons, only inquired who the mother of them was; but the answer shows he knew them not to be his sons, and as for his wife, he could not be ignorant who she was.
48:948:9: Ասէ Յովսէփ ցհայրն իւր. Որդի՛ք իմ են զոր ետ ինձ Աստուած աստ։ Եւ ասէ Յակոբ. Մատո՛ առ իս զդոսա, զի օրհնեցի՛ց զդոսա։
9 Յովսէփը պատասխանեց հօրը. «Իմ որդիներն են, որոնց Աստուած պարգեւեց ինձ այստեղ»: Յակոբն ասաց. «Նրանց բե՛ր ինձ մօտ, որ օրհնեմ նրանց»:
9 Յովսէփ ըսաւ իր հօրը. «Իմ որդիներս են, որոնք Աստուած հոս ինծի տուաւ»։ Յակոբ ըսաւ. «Շնորհք ըրէ, ինծի բեր զանոնք, որպէս զի օրհնեմ»։
Ասէ Յովսէփ ցհայրն իւր. Որդիք իմ են զոր ետ ինձ Աստուած աստ: Եւ ասէ Յակոբ. Մատո առ իս զդոսա, զի օրհնեցից զդոսա:

48:9: Ասէ Յովսէփ ցհայրն իւր. Որդի՛ք իմ են զոր ետ ինձ Աստուած աստ։ Եւ ասէ Յակոբ. Մատո՛ առ իս զդոսա, զի օրհնեցի՛ց զդոսա։
9 Յովսէփը պատասխանեց հօրը. «Իմ որդիներն են, որոնց Աստուած պարգեւեց ինձ այստեղ»: Յակոբն ասաց. «Նրանց բե՛ր ինձ մօտ, որ օրհնեմ նրանց»:
9 Յովսէփ ըսաւ իր հօրը. «Իմ որդիներս են, որոնք Աստուած հոս ինծի տուաւ»։ Յակոբ ըսաւ. «Շնորհք ըրէ, ինծի բեր զանոնք, որպէս զի օրհնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
48:99: И сказал Иосиф отцу своему: это сыновья мои, которых Бог дал мне здесь. Иаков сказал: подведи их ко мне, и я благословлю их.
48:9 εἶπεν επω say; speak δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him υἱοί υιος son μού μου of me; mine εἰσιν ειμι be οὓς ος who; what ἔδωκέν διδωμι give; deposit μοι μοι me ὁ ο the θεὸς θεος God ἐνταῦθα ενταυθα and; even εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov προσάγαγέ προσαγω lead toward; head toward μοι μοι me αὐτούς αυτος he; him ἵνα ινα so; that εὐλογήσω ευλογεω commend; acclaim αὐτούς αυτος he; him
48:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אֶל־ ʔel- אֶל to אָבִ֔יו ʔāvˈiʸw אָב father בָּנַ֣י bānˈay בֵּן son הֵ֔ם hˈēm הֵם they אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָֽתַן־ nˈāṯan- נתן give לִ֥י lˌî לְ to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בָּ bā בְּ in זֶ֑ה zˈeh זֶה this וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say קָֽחֶם־ qˈāḥem- לקח take נָ֥א nˌā נָא yeah אֵלַ֖י ʔēlˌay אֶל to וַ wa וְ and אֲבָרֲכֵֽם׃ ʔᵃvārᵃḵˈēm ברך bless
48:9. respondit filii mei sunt quos dedit mihi Deus in hoc loco adduc inquit eos ad me ut benedicam illisHe answered: They are my sons, whom God hath given me in this place. And he said: Bring them to me, that I may bless them.
9. And Joseph said unto his father, They are my sons, whom God hath given me here. And he said, Bring them, I pray thee, unto me, and I will bless them.
48:9. He responded, “They are my sons, whom God gave to me as a gift in this place.” “Bring them to me,” he said, “so that I may bless them.”
48:9. And Joseph said unto his father, They [are] my sons, whom God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them.
And Joseph said unto his father, They [are] my sons, whom God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them:

9: И сказал Иосиф отцу своему: это сыновья мои, которых Бог дал мне здесь. Иаков сказал: подведи их ко мне, и я благословлю их.
48:9
εἶπεν επω say; speak
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
υἱοί υιος son
μού μου of me; mine
εἰσιν ειμι be
οὓς ος who; what
ἔδωκέν διδωμι give; deposit
μοι μοι me
ο the
θεὸς θεος God
ἐνταῦθα ενταυθα and; even
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
προσάγαγέ προσαγω lead toward; head toward
μοι μοι me
αὐτούς αυτος he; him
ἵνα ινα so; that
εὐλογήσω ευλογεω commend; acclaim
αὐτούς αυτος he; him
48:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אֶל־ ʔel- אֶל to
אָבִ֔יו ʔāvˈiʸw אָב father
בָּנַ֣י bānˈay בֵּן son
הֵ֔ם hˈēm הֵם they
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָֽתַן־ nˈāṯan- נתן give
לִ֥י lˌî לְ to
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בָּ בְּ in
זֶ֑ה zˈeh זֶה this
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
קָֽחֶם־ qˈāḥem- לקח take
נָ֥א nˌā נָא yeah
אֵלַ֖י ʔēlˌay אֶל to
וַ wa וְ and
אֲבָרֲכֵֽם׃ ʔᵃvārᵃḵˈēm ברך bless
48:9. respondit filii mei sunt quos dedit mihi Deus in hoc loco adduc inquit eos ad me ut benedicam illis
He answered: They are my sons, whom God hath given me in this place. And he said: Bring them to me, that I may bless them.
48:9. He responded, “They are my sons, whom God gave to me as a gift in this place.” “Bring them to me,” he said, “so that I may bless them.”
48:9. And Joseph said unto his father, They [are] my sons, whom God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:9: my sons: Gen 30:2, Gen 33:5; Rut 4:11-14; Sa1 1:20, Sa1 1:27, Sa1 2:20, Sa1 2:21; Ch1 25:5, Ch1 26:4, Ch1 26:5; Psa 127:3; Isa 8:18, Isa 56:3-5
bless them: Gen 27:4, Gen 27:28, Gen 27:29, Gen 27:34-40, Gen 28:3, Gen 28:4, Gen 49:28; Deu 33:1; Heb 11:21
Geneva 1599
48:9 And Joseph said unto his father, They [are] my sons, whom (c) God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them.
(c) The faithful acknowledge all benefits come from God's free mercy.
John Gill
48:9 And Joseph said unto his father, they are my sons, whom God hath given me in this place,.... In the land of Egypt; he accounts his sons as the gifts of God, as children are, Ps 127:3; and it was not only a sentiment of the Jews, that children are the gift of God; hence the names of Mattaniah, Nathaniel, &c. but of Heathens, as the Greeks and Romans, among whom are frequent the names of men which show it, as Theodorus, Deodatus, Apollodorus, Artemidorus, &c.
and he said, bring them, I pray thee, unto me, and I will bless them; not in a common way, barely wishing them prosperity and happiness, but as a patriarch and prophet, under the influence and inspiration of the Spirit of God, declaring what would befall them, and what blessings they should be partakers of, in time to come.
Robert Jamieson, A. R. Fausset and David Brown
48:9 Bring them, I pray thee, unto me, and I will bless them--The apostle (Heb 11:21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes.
48:1048:10: Եւ աչք Իսրայէլի ծանրացեա՛լ էին ՚ի ծերութենէ անտի. եւ ո՛չ կարէր տեսանել։ Եւ մատոյց զնոսա առ նա. եւ համբուրեա՛ց զնոսա, եւ ՚ի գի՛րկս իւր առ զնոսա[472]։ [472] Ոմանք. Ծանրացեալ էր ՚ի ծերութենէ։
10 Իսրայէլի աչքերը ծերութեան պատճառով տկարացել էին, նա լաւ չէր տեսնում: Յովսէփը նրանց մօտեցրեց նրան, Յակոբը համբուրեց նրանց ու իր գիրկն առաւ:
10 Իսրայէլին աչքերը ծերութենէն ծանրացած էին, այնպէս որ չէր կրնար տեսնել։ Յովսէփ զանոնք մօտեցուց հօրը ու անիկա համբուրեց զանոնք ու գրկեց։
Եւ աչք Իսրայելի ծանրացեալ էին ի ծերութենէ անտի, եւ ոչ կարէր տեսանել. եւ մատոյց զնոսա առ նա, եւ համբուրեաց զնոսա, եւ ի գիրկս իւր առ զնոսա:

48:10: Եւ աչք Իսրայէլի ծանրացեա՛լ էին ՚ի ծերութենէ անտի. եւ ո՛չ կարէր տեսանել։ Եւ մատոյց զնոսա առ նա. եւ համբուրեա՛ց զնոսա, եւ ՚ի գի՛րկս իւր առ զնոսա[472]։
[472] Ոմանք. Ծանրացեալ էր ՚ի ծերութենէ։
10 Իսրայէլի աչքերը ծերութեան պատճառով տկարացել էին, նա լաւ չէր տեսնում: Յովսէփը նրանց մօտեցրեց նրան, Յակոբը համբուրեց նրանց ու իր գիրկն առաւ:
10 Իսրայէլին աչքերը ծերութենէն ծանրացած էին, այնպէս որ չէր կրնար տեսնել։ Յովսէփ զանոնք մօտեցուց հօրը ու անիկա համբուրեց զանոնք ու գրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
48:1010: Глаза же Израилевы притупились от старости; не мог он видеть [ясно. Иосиф] подвел их к нему, и он поцеловал их и обнял их.
48:10 οἱ ο the δὲ δε though; while ὀφθαλμοὶ οφθαλμος eye; sight Ισραηλ ισραηλ.1 Israel ἐβαρυώπησαν βαρυωπεω from; away τοῦ ο the γήρους γηρας old age καὶ και and; even οὐκ ου not ἠδύνατο δυναμαι able; can βλέπειν βλεπω look; see καὶ και and; even ἤγγισεν εγγιζω get close; near αὐτοὺς αυτος he; him πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ἐφίλησεν φιλεω like; fond of αὐτοὺς αυτος he; him καὶ και and; even περιέλαβεν περιλαμβανω he; him
48:10 וְ wᵊ וְ and עֵינֵ֤י ʕênˈê עַיִן eye יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כָּבְד֣וּ kāvᵊḏˈû כבד be heavy מִ mi מִן from זֹּ֔קֶן zzˈōqen זֹקֶן old age לֹ֥א lˌō לֹא not יוּכַ֖ל yûḵˌal יכל be able לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see וַ wa וְ and יַּגֵּ֤שׁ yyaggˈēš נגשׁ approach אֹתָם֙ ʔōṯˌām אֵת [object marker] אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and יִּשַּׁ֥ק yyiššˌaq נשׁק kiss לָהֶ֖ם lāhˌem לְ to וַ wa וְ and יְחַבֵּ֥ק yᵊḥabbˌēq חבק embrace לָהֶֽם׃ lāhˈem לְ to
48:10. oculi enim Israhel caligabant prae nimia senectute et clare videre non poterat adplicitosque ad se deosculatus et circumplexusFor Israel's eyes were dim by reason of his great age, and he could not see clearly. And when they were brought to him, he kissed and embraced them,
10. Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
48:10. For Israel’s eyes were clouded by reason of his great age, and he was unable to see clearly. And when they were placed up against him, he kissed and embraced them.
48:10. Now the eyes of Israel were dim for age, [so that] he could not see. And he brought them near unto him; and he kissed them, and embraced them.
Now the eyes of Israel were dim for age, [so that] he could not see. And he brought them near unto him; and he kissed them, and embraced them:

10: Глаза же Израилевы притупились от старости; не мог он видеть [ясно. Иосиф] подвел их к нему, и он поцеловал их и обнял их.
48:10
οἱ ο the
δὲ δε though; while
ὀφθαλμοὶ οφθαλμος eye; sight
Ισραηλ ισραηλ.1 Israel
ἐβαρυώπησαν βαρυωπεω from; away
τοῦ ο the
γήρους γηρας old age
καὶ και and; even
οὐκ ου not
ἠδύνατο δυναμαι able; can
βλέπειν βλεπω look; see
καὶ και and; even
ἤγγισεν εγγιζω get close; near
αὐτοὺς αυτος he; him
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ἐφίλησεν φιλεω like; fond of
αὐτοὺς αυτος he; him
καὶ και and; even
περιέλαβεν περιλαμβανω he; him
48:10
וְ wᵊ וְ and
עֵינֵ֤י ʕênˈê עַיִן eye
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כָּבְד֣וּ kāvᵊḏˈû כבד be heavy
מִ mi מִן from
זֹּ֔קֶן zzˈōqen זֹקֶן old age
לֹ֥א lˌō לֹא not
יוּכַ֖ל yûḵˌal יכל be able
לִ li לְ to
רְאֹ֑ות rᵊʔˈôṯ ראה see
וַ wa וְ and
יַּגֵּ֤שׁ yyaggˈēš נגשׁ approach
אֹתָם֙ ʔōṯˌām אֵת [object marker]
אֵלָ֔יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יִּשַּׁ֥ק yyiššˌaq נשׁק kiss
לָהֶ֖ם lāhˌem לְ to
וַ wa וְ and
יְחַבֵּ֥ק yᵊḥabbˌēq חבק embrace
לָהֶֽם׃ lāhˈem לְ to
48:10. oculi enim Israhel caligabant prae nimia senectute et clare videre non poterat adplicitosque ad se deosculatus et circumplexus
For Israel's eyes were dim by reason of his great age, and he could not see clearly. And when they were brought to him, he kissed and embraced them,
48:10. For Israel’s eyes were clouded by reason of his great age, and he was unable to see clearly. And when they were placed up against him, he kissed and embraced them.
48:10. Now the eyes of Israel were dim for age, [so that] he could not see. And he brought them near unto him; and he kissed them, and embraced them.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:10: the eyes: Gen 27:1; Sa1 3:2, Sa1 4:15
dim: Heb. heavy, Isa 6:10, Isa 59:1
kissed: Gen 27:27, Gen 31:55, Gen 45:15; Kg1 19:20
John Gill
48:10 Now the eyes of Israel were dim for age,.... Or "heavy" (p), that he could not lift them up easily and see clearly; his eyebrows hung over, his eyes were sunk in his head, and the humours pressed them through old age, that it was with difficulty he could perceive an object, at least not distinctly:
so that he could not see; very plainly, otherwise he did see the sons of Joseph, though he could not discern who they were, Gen 49:8,
and he brought them near unto him; that he might have a better sight of them and bless them:
and he kissed them, and embraced them: as a token of his affection for them.
(p) "graves erant", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
48:1148:11: Եւ ասէ Իսրայէլ ցՅովսէփ. Ահա յերեսաց քոց ո՛չ կարօտ եղէ. եւ եցո՛յց եւ՛ս ինձ Աստուած զզաւակ քո։
11 Իսրայէլն ասաց Յովսէփին. «Ահա ոչ միայն կարօտս առայ քեզնից, այլեւ Աստուած ինձ ցոյց տուեց նաեւ քո զաւակներին»:
11 Ու Իսրայէլ ըսաւ Յովսէփին. «Ես չէի յուսար, որ քու երեսդ պիտի կրնամ տեսնել եւ ահա Աստուած ինծի քու սերունդդ ալ ցուցուց»։
Եւ ասէ Իսրայէլ ցՅովսէփ. [639]Ահա յերեսաց քոց ոչ կարօտ եղէ, եւ`` եցոյց եւս ինձ Աստուած զզաւակ քո:

48:11: Եւ ասէ Իսրայէլ ցՅովսէփ. Ահա յերեսաց քոց ո՛չ կարօտ եղէ. եւ եցո՛յց եւ՛ս ինձ Աստուած զզաւակ քո։
11 Իսրայէլն ասաց Յովսէփին. «Ահա ոչ միայն կարօտս առայ քեզնից, այլեւ Աստուած ինձ ցոյց տուեց նաեւ քո զաւակներին»:
11 Ու Իսրայէլ ըսաւ Յովսէփին. «Ես չէի յուսար, որ քու երեսդ պիտի կրնամ տեսնել եւ ահա Աստուած ինծի քու սերունդդ ալ ցուցուց»։
zohrab-1805▾ eastern-1994▾ western am▾
48:1111: И сказал Израиль Иосифу: не надеялся я видеть твое лице; но вот, Бог показал мне и детей твоих.
48:11 καὶ και and; even εἶπεν επω say; speak Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Ιωσηφ ιωσηφ Iōsēph; Iosif ἰδοὺ ιδου see!; here I am τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your οὐκ ου not ἐστερήθην στερεοω make solid; solidify καὶ και and; even ἰδοὺ ιδου see!; here I am ἔδειξέν δεικνυω show μοι μοι me ὁ ο the θεὸς θεος God καὶ και and; even τὸ ο the σπέρμα σπερμα seed σου σου of you; your
48:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph רְאֹ֥ה rᵊʔˌō ראה see פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face לֹ֣א lˈō לֹא not פִלָּ֑לְתִּי fillˈālᵊttî פלל arbitrate וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold הֶרְאָ֥ה herʔˌā ראה see אֹתִ֛י ʔōṯˈî אֵת [object marker] אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) גַּ֥ם gˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
48:11. dixit ad filium non sum fraudatus aspectu tuo insuper ostendit mihi Deus semen tuumAnd said to his son: I am not deprived of seeing thee; moreover God hath shewn me thy seed.
11. And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath let me see thy seed also.
48:11. And he said to his son: “I have not been cheated out of seeing you. Moreover, God has shown me your offspring.”
48:11. And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.
And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed:

11: И сказал Израиль Иосифу: не надеялся я видеть твое лице; но вот, Бог показал мне и детей твоих.
48:11
καὶ και and; even
εἶπεν επω say; speak
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἰδοὺ ιδου see!; here I am
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
οὐκ ου not
ἐστερήθην στερεοω make solid; solidify
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἔδειξέν δεικνυω show
μοι μοι me
ο the
θεὸς θεος God
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
48:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
רְאֹ֥ה rᵊʔˌō ראה see
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
לֹ֣א lˈō לֹא not
פִלָּ֑לְתִּי fillˈālᵊttî פלל arbitrate
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
הֶרְאָ֥ה herʔˌā ראה see
אֹתִ֛י ʔōṯˈî אֵת [object marker]
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
גַּ֥ם gˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
48:11. dixit ad filium non sum fraudatus aspectu tuo insuper ostendit mihi Deus semen tuum
And said to his son: I am not deprived of seeing thee; moreover God hath shewn me thy seed.
48:11. And he said to his son: “I have not been cheated out of seeing you. Moreover, God has shown me your offspring.”
48:11. And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Иаков высказывает восторг и умиление: он не надеялся видеть и сына, а Бог даровал ему видеть и внуков.
Adam Clarke: Commentary on the Bible - 1831
48:11: I had not thought to see thy face - There is much delicacy and much tenderness in these expressions. He feels himself now amply recompensed for his long grief and trouble on account of the supposed death of Joseph, in seeing not only himself but his two sons, whom God, by an especial act of favor, is about to add to the number of his own. Thus we find that as Reuben and Simeon were heads of two distinct tribes in Israel, so were Ephraim and Manasseh; because Jacob, in a sort of sacramental way, had adopted them with equal privileges to those of his own sons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:11: I had not: Gen 37:33, Gen 37:35, Gen 42:36, Gen 45:26
God: Eph 3:20
John Gill
48:11 And Israel said unto Joseph, I had not thought to see thy face,.... Some years ago he never expected to have seen him any more; he had given him up for lost, as a dead man, when his sons brought him his coat dipped in blood; and by reason of the long course of years which passed before ever he heard anything of him:
and, lo, God hath showed me also thy seed; it was an additional favour to see his offspring; it can hardly be thought, that in a course of seventeen years he had been in Egypt, he had not seen them before, only he takes this opportunity, which was the last he should have of expressing his pleasure on this occasion.
John Wesley
48:11 I had not thought to see thy face, (having many years given him up for lost) and lo God hath shewed me also thy seed? - See here, How these two good men own God in their comforts. Joseph saith, They are my sons whom God has given me - And to magnify the favour he adds, in this place of my banishment, slavery and imprisonment. Jacob saith here, God hath shewed me thy seed - Our comforts are then doubly sweet to us, when we see them coming from God's hand.
48:1248:12: Եւ եհա՛ն զնոսա Յովսէփ ՚ի ծնգաց նորա. եւ երկիր պագին նմա ՚ի վերայ երեսաց իւրեանց յերկիր։ Եւ առեալ Յովսեփայ զերկուս որդիսն իւր.
12 Յովսէփը նրանց վերցրեց նրա ծնկներից, եւ նրանք մինչեւ գետին խոնարհուեցին նրա առաջ: Յովսէփը առաւ իր երկու որդիներին՝
12 Յովսէփ հանեց զանոնք անոր ծունկերէն եւ իր երեսը ծռեց մինչեւ գետինը եւ խոնարհութիւն ըրաւ։
Եւ եհան զնոսա Յովսէփ ի ծնգաց նորա եւ [640]երկիր պագին նմա ի վերայ երեսաց իւրեանց`` յերկիր:

48:12: Եւ եհա՛ն զնոսա Յովսէփ ՚ի ծնգաց նորա. եւ երկիր պագին նմա ՚ի վերայ երեսաց իւրեանց յերկիր։ Եւ առեալ Յովսեփայ զերկուս որդիսն իւր.
12 Յովսէփը նրանց վերցրեց նրա ծնկներից, եւ նրանք մինչեւ գետին խոնարհուեցին նրա առաջ: Յովսէփը առաւ իր երկու որդիներին՝
12 Յովսէփ հանեց զանոնք անոր ծունկերէն եւ իր երեսը ծռեց մինչեւ գետինը եւ խոնարհութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1212: И отвел их Иосиф от колен его и поклонился ему лицем своим до земли.
48:12 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out Ιωσηφ ιωσηφ Iōsēph; Iosif αὐτοὺς αυτος he; him ἀπὸ απο from; away τῶν ο the γονάτων γονυ knee αὐτοῦ αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship αὐτῷ αυτος he; him ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
48:12 וַ wa וְ and יֹּוצֵ֥א yyôṣˌē יצא go out יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph אֹתָ֖ם ʔōṯˌām אֵת [object marker] מֵ mē מִן from עִ֣ם ʕˈim עִם with בִּרְכָּ֑יו birkˈāʸw בֶּרֶךְ knee וַ wa וְ and יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down לְ lᵊ לְ to אַפָּ֖יו ʔappˌāʸw אַף nose אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
48:12. cumque tulisset eos Ioseph de gremio patris adoravit pronus in terramAnd when Joseph had taken them from his father's lap, he bowed down with his face to the ground.
12. And Joseph brought them out from between his knees; and he bowed himself with his face to the earth.
48:12. And when Joseph had taken them from his father’s lap, he reverenced prone on the ground.
48:12. And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
And Joseph brought them out from between his knees, and he bowed himself with his face to the earth:

12: И отвел их Иосиф от колен его и поклонился ему лицем своим до земли.
48:12
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
Ιωσηφ ιωσηφ Iōsēph; Iosif
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
γονάτων γονυ knee
αὐτοῦ αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
αὐτῷ αυτος he; him
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
48:12
וַ wa וְ and
יֹּוצֵ֥א yyôṣˌē יצא go out
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מֵ מִן from
עִ֣ם ʕˈim עִם with
בִּרְכָּ֑יו birkˈāʸw בֶּרֶךְ knee
וַ wa וְ and
יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down
לְ lᵊ לְ to
אַפָּ֖יו ʔappˌāʸw אַף nose
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
48:12. cumque tulisset eos Ioseph de gremio patris adoravit pronus in terram
And when Joseph had taken them from his father's lap, he bowed down with his face to the ground.
48:12. And when Joseph had taken them from his father’s lap, he reverenced prone on the ground.
48:12. And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Иосиф ставит обоих сыновей в положение, приличествующее торжественному и знаменательному акту благословения; поклоняются Иакову, вероятно, все трое (Евр. и Вульг.: поклонился, т. е. Иосиф; LXX, слав.: поклонились), так как невероятно, чтобы Ефрем и Манассия оставались совершенно пассивными к предстоящему их благословению.
Adam Clarke: Commentary on the Bible - 1831
48:12: Joseph - bowed himself with his face to the earth - This act of Joseph has been extravagantly extolled by Dr. Delaney and others. "When I consider him on his knees to God," says Dr. Delaney, "I regard him as a poor mortal in the discharge of his duty to his Creator. When I behold him bowing before Pharaoh, I consider him in the dutiful posture of a subject to his prince. But when I see him bending to the earth before a poor, old, blind, decrepit father, I behold him with admiration and delight. How doth that humiliation exalt him!" This is insufferable! For it in effect says that it is a wondrous condescension in a young man, who, in the course of God's providence, with scarcely any efforts of his own, was raised to affluence and worldly grandeur, to show respect to his father! And that respect was the more gratuitous and condescending, because that father was poor, old, blind, and decrepit! The maxim of this most exceptionable flight of admiration is, that "children who have risen to affluence are not obliged to reverence their parents when reduced in their circumstances, and brought down by the weight of years and infirmities to the sides of the grave; and should they acknowledge and reverence them, it would be a mark of singular goodness, and be highly meritorious." Should positions of this kind pass without reprehension? I trow not. By the law of God and nature Joseph was as much bound to pay his dying father this filial respect, as he was to reverence his king, or to worship his God. As to myself, I must freely confess that I see nothing peculiarly amiable in this part of Joseph's conduct; he simply acquitted himself of a duty which God, nature, decency, and common sense, imperiously demanded of him, and all such in his circumstances, to discharge. To the present day children in the east, next to God, pay the deepest reverence to their parents.
Besides, before whom was Joseph bowing? Not merely his father, but a most eminent Patriarch; one highly distinguished by the Lord, and one of the three of whom the Supreme Being speaks in the most favorable and affectionate manner; the three who received and transmitted the true faith, and kept unbroken the Divine covenant; I Am the God of Abraham, the God of Isaac, and the God of Jacob. He has never said, I am the God of Joseph. And if we compare the father and the son as men, we shall find that the latter was exceeded by the former in almost endless degrees. Joseph owed his advancement and his eminence to what some would call good fortune, and what we know to have been the especial providence of God working in his behalf, wholly independent of his own industry, etc., every event of that providence issuing in his favor. Jacob owed his own support and preservation, and the support and preservation of his numerous family, under God, to the continual exercise of the vast powers of a strong and vigorous mind, to which the providence of God seemed ever in opposition; because God chose to try to the uttermost the great gifts which he had bestowed. If therefore the most humble and abject inferior should reverence dignity and eminence raised to no common height, so should Joseph bow down his face to the earth before Jacob.
Besides, Joseph, in thus reverencing his father, only followed the customs of the Egyptians among whom he lived, who, according to Herodotus, (Euterpe, c. 80), were particularly remarkable for the reverence they paid to old age. "For if a young person meet his senior, he instantly turns aside to make way for him; if an aged person enter an apartment, the youth always rise from their seats;" and Mr. Savary observes that the reverence mentioned by Herodotus is yet paid to old age on every occasion in Egypt. In Mohammedan countries the children sit as if dumb in the presence of their parents, never attempting to speak unless spoken to. Among the ancient Romans it was considered a crime worthy of death not to rise up in the presence of an aged person, and acting a contrary part was deemed an awful mark of the deep degeneracy of the times. Thus the satirist: -
Credebant hoc grande nefas, et morte piandum,
Si Juvenis Vetulo non assurrexerat; et si
Barbato cuicumque puer.
Juv. Sat. xiii., v. 54.
And had not men the hoary heads revered,
Or boys paid reverence when a man appear'd.
Both must have died.
Dryden.
Indeed, though Dr. Delaney is much struck with what he thinks to be great and meritorious condescension and humility on the part of Joseph; yet we find the thing itself, the deepest reverence to parents and old age, practiced by all the civilized nations in the world, not as a matter of meritorious courtesy, but as a point of rational and absolute duty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:12: he bowed himself: Joseph thus shewed that his external greatness did not render him forgetful of the respect due to his father. The Egyptians were remarkable for the Rev_erence paid to old age: "for if a young person meet his senior, he instantly turns aside to make way for him; if an aged person enter an apartment, the youth always rise from their seats;" and Mr. Savary observes, that the same Rev_erence is still paid to old age in Egypt. Gen 18:2, Gen 19:1, Gen 23:7, Gen 33:3, Gen 42:6; Exo 20:12, Exo 34:8; Lev 19:3, Lev 19:32; Kg1 2:19; Kg2 4:37; Pro 31:28; Eph 6:1
Carl Friedrich Keil and Franz Delitzsch
48:12
Joseph then, in order to prepare his sons for the reception of the blessing, brought them from between the knees of Israel, who was sitting with the youths between his knees and embracing them, and having prostrated himself with his face to the earth, he came up to his father again, with Ephraim the younger on his right hand, and Manasseh the elder on the left, so that Ephraim stood at Jacob's right hand, and Manasseh at his left.
John Gill
48:12 And Joseph brought them out from between his knees,.... Either from between his own, where they were kneeling, as he was sitting, in order that they might be nearer his father, to receive his blessing by the putting on of his hands; or rather from between his father's knees, he, as Aben Ezra observes, sitting on the bed, having kissed and embraced them, they were still between his knees; and that they might not be burdensome to his aged father, leaning on his breast, and especially, in order to put them in a proper position for his benediction, he took them from thence, and placed them over against him to his right and left hand:
and he bowed himself with his face to the earth; in a civil way to his father, and in reverence of him; in a religious way to God, expressing his thankfulness for all favours to him and his, and as supplicating a blessing for his sons through his father, under a divine influence and direction.
48:1348:13: զԵփրեմ ընդ աջմէ, ՚ի ձախմէ Իսրայէլի. եւ զՄանասէ ՚ի ձախմէ՝ յաջմէ՛ Իսրայէլի. մատոյց զնոսա առ նա[473]։ [473] Ոմանք. Ընդ աջմէ ՚ի ձախ Իսրայէլի։
13 Եփրեմին ունենալով իր աջ կողմում, այսինքն՝ Իսրայէլի ձախ կողմում, եւ Մանասէին իր ձախ կողմում, այսինքն՝ Իսրայէլի աջ կողմում, ու մօտեցրեց նրան:
13 Յովսէփ առաւ անոնց երկուքն ալ, Եփրեմը իր աջ ձեռքով Իսրայէլին ձախ կողմը եւ Մանասէն իր ձախ ձեռքով Իսրայէլին աջ կողմը ու մօտեցուց անոր։
Եւ առեալ Յովսեփայ զերկուս որդիսն իւր, զԵփրեմ ընդ աջմէ` ի ձախմէ Իսրայելի, եւ զՄանասէ ի ձախմէ` յաջմէ Իսրայելի, մատոյց զնոսա առ նա:

48:13: զԵփրեմ ընդ աջմէ, ՚ի ձախմէ Իսրայէլի. եւ զՄանասէ ՚ի ձախմէ՝ յաջմէ՛ Իսրայէլի. մատոյց զնոսա առ նա[473]։
[473] Ոմանք. Ընդ աջմէ ՚ի ձախ Իսրայէլի։
13 Եփրեմին ունենալով իր աջ կողմում, այսինքն՝ Իսրայէլի ձախ կողմում, եւ Մանասէին իր ձախ կողմում, այսինքն՝ Իսրայէլի աջ կողմում, ու մօտեցրեց նրան:
13 Յովսէփ առաւ անոնց երկուքն ալ, Եփրեմը իր աջ ձեռքով Իսրայէլին ձախ կողմը եւ Մանասէն իր ձախ ձեռքով Իսրայէլին աջ կողմը ու մօտեցուց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
48:1313: И взял Иосиф обоих, Ефрема в правую свою руку против левой Израиля, а Манассию в левую против правой Израиля, и подвел к нему.
48:13 λαβὼν λαμβανω take; get δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif τοὺς ο the δύο δυο two υἱοὺς υιος son αὐτοῦ αυτος he; him τόν ο the τε τε both; and Εφραιμ εφραιμ Ephraim; Efrem ἐν εν in τῇ ο the δεξιᾷ δεξιος right ἐξ εκ from; out of ἀριστερῶν αριστερος left δὲ δε though; while Ισραηλ ισραηλ.1 Israel τὸν ο the δὲ δε though; while Μανασση μανασσης Manassēs; Manassis ἐν εν in τῇ ο the ἀριστερᾷ αριστερος left ἐκ εκ from; out of δεξιῶν δεξιος right δὲ δε though; while Ισραηλ ισραηλ.1 Israel ἤγγισεν εγγιζω get close; near αὐτοὺς αυτος he; him αὐτῷ αυτος he; him
48:13 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take יֹוסֵף֮ yôsēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵיהֶם֒ šᵊnêhˌem שְׁנַיִם two אֶת־ ʔeṯ- אֵת [object marker] אֶפְרַ֤יִם ʔefrˈayim אֶפְרַיִם Ephraim בִּֽ bˈi בְּ in ימִינֹו֙ ymînˌô יָמִין right-hand side מִ mi מִן from שְּׂמֹ֣אל śśᵊmˈōl שְׂמֹאל lefthand side יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְנַשֶּׁ֥ה mᵊnaššˌeh מְנַשֶּׁה Manasseh בִ vi בְּ in שְׂמֹאלֹ֖ו śᵊmōlˌô שְׂמֹאל lefthand side מִ mi מִן from ימִ֣ין ymˈîn יָמִין right-hand side יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּגֵּ֖שׁ yyaggˌēš נגשׁ approach אֵלָֽיו׃ ʔēlˈāʸw אֶל to
48:13. et posuit Ephraim ad dexteram suam id est ad sinistram Israhel Manassen vero in sinistra sua ad dexteram scilicet patris adplicuitque ambos ad eumAnd he set Ephraim on his right hand, that is, towards the left hand of Israel; but Manasses on his left hand, to wit, towards his father's right hand, and brought them near to him.
13. And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.
48:13. And he placed Ephraim on his right, that is, towards the left hand of Israel. Yet truly Manasseh was on his left, namely, towards his father’s right hand. And he placed them both up against him.
48:13. And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought [them] near unto him.
And Joseph took them both, Ephraim in his right hand toward Israel' s left hand, and Manasseh in his left hand toward Israel' s right hand, and brought [them] near unto him:

13: И взял Иосиф обоих, Ефрема в правую свою руку против левой Израиля, а Манассию в левую против правой Израиля, и подвел к нему.
48:13
λαβὼν λαμβανω take; get
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοὺς ο the
δύο δυο two
υἱοὺς υιος son
αὐτοῦ αυτος he; him
τόν ο the
τε τε both; and
Εφραιμ εφραιμ Ephraim; Efrem
ἐν εν in
τῇ ο the
δεξιᾷ δεξιος right
ἐξ εκ from; out of
ἀριστερῶν αριστερος left
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
τὸν ο the
δὲ δε though; while
Μανασση μανασσης Manassēs; Manassis
ἐν εν in
τῇ ο the
ἀριστερᾷ αριστερος left
ἐκ εκ from; out of
δεξιῶν δεξιος right
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
ἤγγισεν εγγιζω get close; near
αὐτοὺς αυτος he; him
αὐτῷ αυτος he; him
48:13
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
יֹוסֵף֮ yôsēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵיהֶם֒ šᵊnêhˌem שְׁנַיִם two
אֶת־ ʔeṯ- אֵת [object marker]
אֶפְרַ֤יִם ʔefrˈayim אֶפְרַיִם Ephraim
בִּֽ bˈi בְּ in
ימִינֹו֙ ymînˌô יָמִין right-hand side
מִ mi מִן from
שְּׂמֹ֣אל śśᵊmˈōl שְׂמֹאל lefthand side
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְנַשֶּׁ֥ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
בִ vi בְּ in
שְׂמֹאלֹ֖ו śᵊmōlˌô שְׂמֹאל lefthand side
מִ mi מִן from
ימִ֣ין ymˈîn יָמִין right-hand side
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּגֵּ֖שׁ yyaggˌēš נגשׁ approach
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
48:13. et posuit Ephraim ad dexteram suam id est ad sinistram Israhel Manassen vero in sinistra sua ad dexteram scilicet patris adplicuitque ambos ad eum
And he set Ephraim on his right hand, that is, towards the left hand of Israel; but Manasses on his left hand, to wit, towards his father's right hand, and brought them near to him.
48:13. And he placed Ephraim on his right, that is, towards the left hand of Israel. Yet truly Manasseh was on his left, namely, towards his father’s right hand. And he placed them both up against him.
48:13. And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought [them] near unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: То, что говорил и делал доселе Иаков, не выходило из границ обычного порядка вещей в отношениях родителей к детям. Иосиф, держась этого порядка, поставляет старшего сына на правую сторону патриарха, а младшего — на левую. Но патриарх, некогда сам получивший преимущественное благословение перед старшим братом — не без нарочито божественного указания отцу его, теперь, по внушению же божественному, отдает предпочтение также младшему Ефрему перед старшим Манассием: намеренно, с полным сознанием (евр. sikkel) переложил он правую руку на младшего (правая рука и у евреев предпочиталась левой, 3: Цар 2:19: и др.) и левую на старшего внука своего.
John Gill
48:13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand,.... He took Ephraim his youngest son in his right hand, and led him up to his father, by which means he would stand in a right position to have his grandfather's left hand put upon him:
and Manasseh in his left hand toward Israel's right hand; Manasseh his eldest son he took in his left hand, and brought him to his father, and so was in a proper position to have his right hand laid upon him, as seniority of birth required, and as he was desirous should be the case:
and brought them near unto him; in the above manner, so near as that he could lay his hands on them.
Robert Jamieson, A. R. Fausset and David Brown
48:13 Joseph took them both--The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.
48:1448:14: Եւ ձգեալ Իսրայէլի զաջ ձեռն իւր՝ արկ զգլխովն Եփրեմի, եւ նա՛ էր կրտսեր. եւ զձախն զգլխովն Մանասէի, եւ փոփոխեա՛ց զձեռսն, զի Մանասէ՛ էր անդրանիկ[474]։ [474] Ոմանք. Զի Մանասէ էր անդրանիկն։
14 Իսրայէլը մեկնելով իր աջ ձեռքը՝ դրեց Եփրեմի գլխին, որ կրտսերն էր, իսկ ձախը՝ Մանասէի գլխին եւ փոխեց ձեռքերի տեղը, քանի որ Մանասէն էր անդրանիկը:
14 Իսրայէլ իր աջ ձեռքը երկնցուց ու Եփրեմին գլխուն վրայ դրաւ, որ պզտիկն էր ու իր ձախ ձեռքը Մանասէին գլխուն վրայ. անիկա խորհրդով իր ձեռքերը փոխեց, վասն զի Մանասէն անդրանիկն էր։
Եւ ձգեալ Իսրայելի զաջ ձեռն իւր` արկ զգլխովն Եփրեմի, եւ նա էր կրտսեր, եւ զձախն` զգլխովն Մանասէի, եւ փոփոխեաց [641]զձեռսն, զի Մանասէ էր անդրանիկ:

48:14: Եւ ձգեալ Իսրայէլի զաջ ձեռն իւր՝ արկ զգլխովն Եփրեմի, եւ նա՛ էր կրտսեր. եւ զձախն զգլխովն Մանասէի, եւ փոփոխեա՛ց զձեռսն, զի Մանասէ՛ էր անդրանիկ[474]։
[474] Ոմանք. Զի Մանասէ էր անդրանիկն։
14 Իսրայէլը մեկնելով իր աջ ձեռքը՝ դրեց Եփրեմի գլխին, որ կրտսերն էր, իսկ ձախը՝ Մանասէի գլխին եւ փոխեց ձեռքերի տեղը, քանի որ Մանասէն էր անդրանիկը:
14 Իսրայէլ իր աջ ձեռքը երկնցուց ու Եփրեմին գլխուն վրայ դրաւ, որ պզտիկն էր ու իր ձախ ձեռքը Մանասէին գլխուն վրայ. անիկա խորհրդով իր ձեռքերը փոխեց, վասն զի Մանասէն անդրանիկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
48:1414: Но Израиль простер правую руку свою и положил на голову Ефрему, хотя сей был меньший, а левую на голову Манассии. С намерением положил он так руки свои, хотя Манассия был первенец.
48:14 ἐκτείνας εκτεινω extend δὲ δε though; while Ισραηλ ισραηλ.1 Israel τὴν ο the χεῖρα χειρ hand τὴν ο the δεξιὰν δεξιος right ἐπέβαλεν επιβαλλω impose; cast on ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top Εφραιμ εφραιμ Ephraim; Efrem οὗτος ουτος this; he δὲ δε though; while ἦν ειμι be ὁ ο the νεώτερος νεος new; young καὶ και and; even τὴν ο the ἀριστερὰν αριστερος left ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top Μανασση μανασσης Manassēs; Manassis ἐναλλὰξ εναλλαξ the χεῖρας χειρ hand
48:14 וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send יִשְׂרָאֵ֨ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] יְמִינֹ֜ו yᵊmînˈô יָמִין right-hand side וַ wa וְ and יָּ֨שֶׁת yyˌāšeṯ שׁית put עַל־ ʕal- עַל upon רֹ֤אשׁ rˈōš רֹאשׁ head אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and ה֣וּא hˈû הוּא he הַ ha הַ the צָּעִ֔יר ṣṣāʕˈîr צָעִיר little וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׂמֹאלֹ֖ו śᵊmōlˌô שְׂמֹאל lefthand side עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh שִׂכֵּל֙ śikkˌēl שׂכל exchange אֶת־ ʔeṯ- אֵת [object marker] יָדָ֔יו yāḏˈāʸw יָד hand כִּ֥י kˌî כִּי that מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh הַ ha הַ the בְּכֹֽור׃ bbᵊḵˈôr בְּכֹר first-born
48:14. qui extendens manum dextram posuit super caput Ephraim iunioris fratris sinistram autem super caput Manasse qui maior natu erat commutans manusBut he, stretching forth his right hand, put it upon the head of Ephraim, the younger brother; and the left upon the head of Manasses, who was the elder, changing his hands.
14. And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn.
48:14. And he, extending his right hand, placed it over the head of Ephraim, the younger brother, but the left hand was on the head of Manasseh, who was the elder, so that his hands were crossed.
48:14. And Israel stretched out his right hand, and laid [it] upon Ephraim’s head, who [was] the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh [was] the firstborn.
And Israel stretched out his right hand, and laid [it] upon Ephraim' s head, who [was] the younger, and his left hand upon Manasseh' s head, guiding his hands wittingly; for Manasseh [was] the firstborn:

14: Но Израиль простер правую руку свою и положил на голову Ефрему, хотя сей был меньший, а левую на голову Манассии. С намерением положил он так руки свои, хотя Манассия был первенец.
48:14
ἐκτείνας εκτεινω extend
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
τὴν ο the
χεῖρα χειρ hand
τὴν ο the
δεξιὰν δεξιος right
ἐπέβαλεν επιβαλλω impose; cast on
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
Εφραιμ εφραιμ Ephraim; Efrem
οὗτος ουτος this; he
δὲ δε though; while
ἦν ειμι be
ο the
νεώτερος νεος new; young
καὶ και and; even
τὴν ο the
ἀριστερὰν αριστερος left
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
Μανασση μανασσης Manassēs; Manassis
ἐναλλὰξ εναλλαξ the
χεῖρας χειρ hand
48:14
וַ wa וְ and
יִּשְׁלַח֩ yyišlˌaḥ שׁלח send
יִשְׂרָאֵ֨ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
יְמִינֹ֜ו yᵊmînˈô יָמִין right-hand side
וַ wa וְ and
יָּ֨שֶׁת yyˌāšeṯ שׁית put
עַל־ ʕal- עַל upon
רֹ֤אשׁ rˈōš רֹאשׁ head
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
הַ ha הַ the
צָּעִ֔יר ṣṣāʕˈîr צָעִיר little
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׂמֹאלֹ֖ו śᵊmōlˌô שְׂמֹאל lefthand side
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
שִׂכֵּל֙ śikkˌēl שׂכל exchange
אֶת־ ʔeṯ- אֵת [object marker]
יָדָ֔יו yāḏˈāʸw יָד hand
כִּ֥י kˌî כִּי that
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
הַ ha הַ the
בְּכֹֽור׃ bbᵊḵˈôr בְּכֹר first-born
48:14. qui extendens manum dextram posuit super caput Ephraim iunioris fratris sinistram autem super caput Manasse qui maior natu erat commutans manus
But he, stretching forth his right hand, put it upon the head of Ephraim, the younger brother; and the left upon the head of Manasses, who was the elder, changing his hands.
48:14. And he, extending his right hand, placed it over the head of Ephraim, the younger brother, but the left hand was on the head of Manasseh, who was the elder, so that his hands were crossed.
48:14. And Israel stretched out his right hand, and laid [it] upon Ephraim’s head, who [was] the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh [was] the firstborn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:14: Israel stretched out his right hand, etc. - Laying hands on the head was always used among the Jews in giving blessings, designating men to any office, and in the consecration of solemn sacrifices. This is the first time we find it mentioned; but we often read of it afterwards. See Num 27:18, Num 27:23; Deu 34:9; Mat 19:13, Mat 19:15; Act 6:6; Ti1 4:14. Jacob laid his right hand on the head of the younger, which we are told he did wittingly - well knowing what he was about, for (or although) Manasseh was the first-born, knowing by the Spirit of prophecy that Ephraim's posterity would be more powerful than that of Manasseh. It is observable how God from the beginning has preferred the younger to the elder, as Abel before Cain; Shem before Japheth; Isaac before Ishmael; Jacob before Esau; Judah and Joseph before Reuben; Ephraim before Manasseh; Moses before Aaron; and David before his brethren. "This is to be resolved entirely into the wise and secret counsel of God, so far as it regards temporal blessings and national privileges, as the apostle tells us, Rom 9:11; See Clarke on Gen 25:23 (note). But this preference has no concern with God's conferring a greater measure of his love and approbation on one person more than another; compare Gen 4:7, with Heb 11:4, and you will see that a difference in moral character was the sole cause why God preferred Abel to Cain." - Dodd. The grace that converts the soul certainly comes from the mere mercy of God, without any merit on man's part; and a sufficiency of this is offered to every man, Tit 2:11, Tit 2:12. But it is not less certain that God loves those best who are most faithful to this grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:14: his right hand: Exo 15:6; Psa 110:1, Psa 118:16
and laid: Num 8:10, Num 8:18; Deu 34:9; Mat 19:13, Mat 19:15, Mat 6:5, Mat 16:18; Luk 4:40, Luk 13:13; Act 6:6; Act 8:17-19, Act 13:3; Ti1 4:14, Ti1 5:22
guiding: Gen 48:19
firstborn: Gen 48:18, Gen 41:51, Gen 46:20
Carl Friedrich Keil and Franz Delitzsch
48:14
The patriarch then stretched out his right hand and laid it upon Ephraim's head, and placed his left upon the head of Manasseh (crossing his arms therefore), to bless Joseph in his sons. "Guiding his hands wittingly;" i.e., he placed his hands in this manner intentionally. Laying on the hand, which is mentioned here for the first time in the Scriptures, was a symbolical sign, by which the person acting transferred to another a spiritual good, a supersensual power or gift; it occurs elsewhere in connection with dedication to an office (Num 27:18, Num 27:23; Deut 34:9; Mt 19:13; Acts 6:6; Acts 8:17, etc.), with the sacrifices, and with the cures performed by Christ and the apostles. By the imposition of hands, Jacob transferred to Joseph in his sons the blessing which he implored for them from his own and his father's God: "The God (Ha-Elohim) before whom my fathers Abraham and Isaac did walk, the God (Ha-Elohim) who hath fed me (led and provided for me with a shepherd's faithfulness, Ps 23:1; Ps 28:9) from my existence up to this day, the Angel which redeemed me from all evil, bless the lads." This triple reference to God, in which the Angel who is placed on an equality with Ha-Elohim cannot possibly be a created angel, but must be the "Angel of God," i.e., God manifested in the form of the Angel of Jehovah, or the "Angel of His face" (Is 43:9), contains a foreshadowing of the Trinity, though only God and the Angel are distinguished, not three persons of the divine nature. The God before whom Abraham and Isaac walked, had proved Himself to Jacob to be "the God which fed" and "the Angel which redeemed," i.e., according to the more fully developed revelation of the New Testament, ὁ Θεός and ὁ λόγος, Shepherd and Redeemer. By the singular יברך (bless, benedicat) the triple mention of God is resolved into the unity of the divine nature. Non dicit (Jakob) benedicant, pluraliter, nec repetit sed conjungit in uno opere benedicendi tres personas, Deum Patrem, Deum pastorem et Angelum. Sunt igitur hi tres unus Deus et unus benedictor. Idem opus facit Angelus quod pastor et Deus Patrum (Luther). "Let my name be named on them, and the names of my fathers Abraham and Isaac," i.e., not, "they shall bear my name and my fathers'," "dicantur filii mei et patrum meorum, licet ex te nati sint" (Rosenm.), which would only be another way of acknowledging his adoption of them, "nota adoptionis" (Calvin); for as the simple mention of adoption is unsuitable to such a blessing, so the words appended, "and according to the name of my fathers Abraham and Isaac," are still less suitable as a periphrasis for adoption. The thought is rather: the true nature of the patriarchs shall be discerned and acknowledged in Ephraim and Manasseh; in them shall those blessings of grace and salvation be renewed, which Jacob and his fathers Isaac and Abraham received from God. The name expressed the nature, and "being called" is equivalent to "being, and being recognised by what one is." The salvation promised to the patriarchs related primarily to the multiplication into a great nation, and the possession of Canaan. Hence Jacob proceeds: "and let them increase into a multitude in the midst of the land." דּגה: ἁπ λεγ, "to increase," from which the name דּג, a fish, is derived, on account of the remarkable rapidity with which they multiply.
Geneva 1599
48:14 And Israel stretched out his right hand, and laid [it] upon (d) Ephraim's head, who [was] the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh [was] the firstborn.
(d) God's judgments are often contrary to man's and he prefers what man despises.
John Gill
48:14 And Israel stretched out his right hand,.... Not directly forward, but across, or otherwise it would have been laid on Manasseh, as Joseph designed it should by the position he placed him in:
and laid it upon Ephraim's head, who was the younger, the right hand being the strongest and most in use, as it was reckoned most honourable to sit at it, so to have it imposed, as being significative of the greater blessing:
and his left hand upon Manasseh's head; who was the older:
guiding his hands wittingly; this was not done accidentally, but on purpose: or made his "hands to understand" (q), they acted as if they understood what he would have done, as Aben Ezra; as if they were conscious of what should be, or would be; though he could not see clearly and distinctly, yet he knew, by the position of them before him, which was the elder and which was the younger: he knew that Joseph would set the firstborn in such a position before him as naturally to put his right hand on him, and the younger in such a position as that it would be readiest for him to put his left hand on him; and therefore, being under a divine impulse and spirit of prophecy, by which he discerned that the younger was to have the greater blessing, he crossed his bands, or changed them, and put his right hand on Ephraim, and his left hand on Manasseh:
for Manasseh was the firstborn; or rather, though (r) he was the firstborn, as Aben Ezra.
(q) "intelligere fecit suas manus", Paguinus, Montanus, Vatablus, Drusius, Cartwright. (r) "tametsi", Tigurine version; "quamvis", Piscator; so some in Fagius.
48:1548:15: Եւ օրհնեա՛ց զնոսա եւ ասէ. Աստուած, որում հաճոյ եղեն հարքն իմ առաջի նորա Աբրաամ եւ Իսահակ. Աստուած որ կերակրէ զիս ՚ի մանկութենէ իմմէ մինչեւ ցայսօր.
15 Օրհնեց նրանց եւ ասաց. «Աստուած, որին հաճոյ եղան իմ նախնիները՝ Աբրահամն ու Իսահակը, Աստուած, որ պահպանեց ինձ իմ մանկութիւնից մինչեւ այսօր,
15 Օրհնեց Յովսէփը ու ըսաւ. «Այն Աստուածը, որուն առջեւ իմ հայրերս Աբրահամն ու Իսահակը քալեցին, Այն Աստուածը, որ ծնած ատենէս մինչեւ հիմա զիս կերակրեց,
Եւ օրհնեաց [642]զնոսա եւ ասէ. Աստուած, որում հաճոյ եղեն հարքն իմ առաջի նորա, Աբրահամ եւ Իսահակ, Աստուած` որ կերակրէ զիս ի մանկութենէ իմմէ մինչեւ ցայսօր:

48:15: Եւ օրհնեա՛ց զնոսա եւ ասէ. Աստուած, որում հաճոյ եղեն հարքն իմ առաջի նորա Աբրաամ եւ Իսահակ. Աստուած որ կերակրէ զիս ՚ի մանկութենէ իմմէ մինչեւ ցայսօր.
15 Օրհնեց նրանց եւ ասաց. «Աստուած, որին հաճոյ եղան իմ նախնիները՝ Աբրահամն ու Իսահակը, Աստուած, որ պահպանեց ինձ իմ մանկութիւնից մինչեւ այսօր,
15 Օրհնեց Յովսէփը ու ըսաւ. «Այն Աստուածը, որուն առջեւ իմ հայրերս Աբրահամն ու Իսահակը քալեցին, Այն Աստուածը, որ ծնած ատենէս մինչեւ հիմա զիս կերակրեց,
zohrab-1805▾ eastern-1994▾ western am▾
48:1515: И благословил Иосифа и сказал: Бог, пред Которым ходили отцы мои Авраам и Исаак, Бог, пасущий меня с тех пор, как я существую, до сего дня,
48:15 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτοὺς αυτος he; him καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ᾧ ος who; what εὐηρέστησαν ευαρεστεω delight οἱ ο the πατέρες πατηρ father μου μου of me; mine ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak ὁ ο the θεὸς θεος God ὁ ο the τρέφων τρεφω nurture; maintain με με me ἐκ εκ from; out of νεότητος νεοτης youth ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
48:15 וַ wa וְ and יְבָ֥רֶךְ yᵊvˌāreḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say הָֽ hˈā הַ the אֱלֹהִ֡ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הִתְהַלְּכ֨וּ hiṯhallᵊḵˌû הלך walk אֲבֹתַ֤י ʔᵃvōṯˈay אָב father לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) הָ hā הַ the רֹעֶ֣ה rōʕˈeh רעה pasture אֹתִ֔י ʔōṯˈî אֵת [object marker] מֵ mē מִן from עֹודִ֖י ʕôḏˌî עֹוד duration עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
48:15. benedixitque Ioseph filio suo et ait Deus in cuius conspectu ambulaverunt patres mei Abraham et Isaac Deus qui pascit me ab adulescentia mea usque in praesentem diemAnd Jacob blessed the sons of Joseph, and said: God, in whose sight my fathers Abraham and Isaac walked, God that feedeth me from my youth until this day:
15. And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which hath fed me all my life long unto this day,
48:15. And Jacob blessed the sons of Joseph, and he said: “God, in whose sight my fathers Abraham and Isaac walked, God who pastured me from my youth until the present day,
48:15. And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day:

15: И благословил Иосифа и сказал: Бог, пред Которым ходили отцы мои Авраам и Исаак, Бог, пасущий меня с тех пор, как я существую, до сего дня,
48:15
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτοὺς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ο the
θεός θεος God
ος who; what
εὐηρέστησαν ευαρεστεω delight
οἱ ο the
πατέρες πατηρ father
μου μου of me; mine
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
ο the
θεὸς θεος God
ο the
τρέφων τρεφω nurture; maintain
με με me
ἐκ εκ from; out of
νεότητος νεοτης youth
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
48:15
וַ wa וְ and
יְבָ֥רֶךְ yᵊvˌāreḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
הָֽ hˈā הַ the
אֱלֹהִ֡ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הִתְהַלְּכ֨וּ hiṯhallᵊḵˌû הלך walk
אֲבֹתַ֤י ʔᵃvōṯˈay אָב father
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
וְ wᵊ וְ and
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
הָ הַ the
רֹעֶ֣ה rōʕˈeh רעה pasture
אֹתִ֔י ʔōṯˈî אֵת [object marker]
מֵ מִן from
עֹודִ֖י ʕôḏˌî עֹוד duration
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
48:15. benedixitque Ioseph filio suo et ait Deus in cuius conspectu ambulaverunt patres mei Abraham et Isaac Deus qui pascit me ab adulescentia mea usque in praesentem diem
And Jacob blessed the sons of Joseph, and said: God, in whose sight my fathers Abraham and Isaac walked, God that feedeth me from my youth until this day:
48:15. And Jacob blessed the sons of Joseph, and he said: “God, in whose sight my fathers Abraham and Isaac walked, God who pastured me from my youth until the present day,
48:15. And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Возложение рук здесь в первый раз в Библии представляется, как знак благословения и преподания благодатных даров; в таком значении оно затем всегда сохранялось в церкви ветхозаветной (Чис 8:10; 27:18–23) и оттуда перешло в церковь новозаветную (Мф 19:13; Деян 6:6; 13:11). Благословение Иакова простирается и на самого Иосифа (еврейский текст и русский перевод), и на детей его, которые и в благословении Иакова 59: гл., и в благословении Моисея (Втор 33) объединяются под именем Иосифа.

Сама форма благословения чрезвычайно знаменательна, поскольку выражает чистые верования и возвышенное миросозерцание библейского патриарха, заканчивающего собою патриархальный период. Здесь, прежде всего, — твердая вера в Бога, как Бога завета, Который требовал от патриархов святой и богоугодной жизни и Которому они угождали такою жизнью (ср. 17:1), — причем Иаков со смирением образцы богоугождения указывает только в отцах своих, а не в себе; затем, столь же твердая и светлая вера в промышление Божье, которое все моменты человеческой жизни (ср. 37:35; 43:14), даже самые неблагоприятные, объединяет и разрешает в благоприятное целое. Это троекратное молитвенное призывание Бога при однократном «да благословит» выражает мысль патриарха о единстве божественных действий в мире, и затем может предсказывать и тайну троичности. В ближайшем же смысле каждое воззвание заключало соответствующее молитвенное пожелание духовных и телесных благ, которые, затем, все соединяются в словах: «да будет наречено на них имя мое и имя отцов моих».

Иаков отдает предпочтение Ефрему.
Adam Clarke: Commentary on the Bible - 1831
48:15: He blessed Joseph - The father first, and then the sons afterwards. And this is an additional proof to what has been adduced under Gen 48:12, of Jacob's superiority; for the less is always blessed of the greater.
The God which fed me all my life long - Jacob is now standing on the verge of eternity, with his faith strong in God. He sees his life to be a series of mercies; and as he had been affectionately attentive, provident, and kind to his most helpless child, so has God been unto him; he has fed him all his life long; he plainly perceives that he owes every morsel of food which he has received to the mere mercy and kindness of God.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:15: blessed: Gen 48:16, Gen 27:4, Gen 28:3, Gen 49:28; Deu 33:1; Heb 11:21
did walk: Gen 5:22-24, Gen 6:9, Gen 17:1, Gen 24:20; Kg1 3:6; Psa 16:8; Isa 30:21; Jer 8:2; Luk 1:6; Co1 10:31; Co2 1:12; Col 2:6; Th1 2:12
fed me: Gen 28:20, Gen 28:22; Psa 23:1, Psa 37:3, Psa 103:4, Psa 103:5; Ecc 2:24, Ecc 2:25, Ecc 5:12, Ecc 5:18, Ecc 6:7; Isa 33:16; Mat 6:25-34; Ti1 6:6-10
John Gill
48:15 And he blessed Joseph,.... In his sons who were reckoned for him, and became the heads of tribes in his room:
and said, God before whom my fathers Abraham and Isaac did walk; in whom they believed, whom they professed, and whom they feared, served, and worshipped, and with whom they had communion:
the God which fed me all my long unto this day; who had upheld him in life, provided for him all the necessaries of life, food and raiment, and had followed him with his goodness ever since he had a being, and had fed him as the great shepherd of the flock, both with temporal and spiritual food, being the God of his life, and of his mercies in every sense.
John Wesley
48:15 The God who fed me all my life long unto this day - As long as we have lived in this world we have had continual experience of God's goodness to us in providing for the support of our natural life. Our bodies have called for daily food, and we have never wanted food convenient. He that has fed us all our life long will not fail us at last.
48:1648:16: հրեշտակն որ փրկեաց զիս յամենայն չարեաց. օրհնեսցէ՛ զմանկունս զայսոսիկ, եւ կոչեսցի ՚ի սոսա անուն իմ եւ անուն հարց իմոց, Աբրաամու եւ Սահակայ. եւ օրհնեսցին ՚ի բազմութիւն յո՛յժ ՚ի վերայ երկրի[475]։ [475] Ոմանք. Եւ կոչեսցի ՚ի նոսա անուն իմ։
16 Հրեշտակը, որ փրկեց ինձ ամէն տեսակ փորձանքներից, թող օրհնի այս մանուկներին, թող սրանց մէջ վերապրի իմ անունը եւ իմ նախնիների՝ Աբրահամի ու Իսահակի անունը, նրանք օրհնեալ լինեն երկրի վրայ եւ շատ բազմանան»:
16 Այն հրեշտակը, որ զիս ամէն տեսակ չարիքներէ ազատեց, օրհնէ այս տղաքները Եւ իմ անունս ու իմ հայրերուս Աբրահամին եւ Իսահակին անունը ասոնց վրայ կանչուի Ու երկրին մէջտեղը խիստ շատնան»։
հրեշտակն որ փրկեաց զիս յամենայն չարեաց, օրհնեսցէ զմանկունս զայսոսիկ, եւ կոչեսցի ի սոսա անուն իմ եւ անուն հարց իմոց, Աբրահամու եւ Իսահակայ, եւ օրհնեսցին ի բազմութիւն յոյժ ի վերայ երկրի:

48:16: հրեշտակն որ փրկեաց զիս յամենայն չարեաց. օրհնեսցէ՛ զմանկունս զայսոսիկ, եւ կոչեսցի ՚ի սոսա անուն իմ եւ անուն հարց իմոց, Աբրաամու եւ Սահակայ. եւ օրհնեսցին ՚ի բազմութիւն յո՛յժ ՚ի վերայ երկրի[475]։
[475] Ոմանք. Եւ կոչեսցի ՚ի նոսա անուն իմ։
16 Հրեշտակը, որ փրկեց ինձ ամէն տեսակ փորձանքներից, թող օրհնի այս մանուկներին, թող սրանց մէջ վերապրի իմ անունը եւ իմ նախնիների՝ Աբրահամի ու Իսահակի անունը, նրանք օրհնեալ լինեն երկրի վրայ եւ շատ բազմանան»:
16 Այն հրեշտակը, որ զիս ամէն տեսակ չարիքներէ ազատեց, օրհնէ այս տղաքները Եւ իմ անունս ու իմ հայրերուս Աբրահամին եւ Իսահակին անունը ասոնց վրայ կանչուի Ու երկրին մէջտեղը խիստ շատնան»։
zohrab-1805▾ eastern-1994▾ western am▾
48:1616: Ангел, избавляющий меня от всякого зла, да благословит отроков сих; да будет на них наречено имя мое и имя отцов моих Авраама и Исаака, и да возрастут они во множество посреди земли.
48:16 ὁ ο the ἄγγελος αγγελος messenger ὁ ο the ῥυόμενός ρυομαι rescue με με me ἐκ εκ from; out of πάντων πας all; every τῶν ο the κακῶν κακος bad; ugly εὐλογήσαι ευλογεω commend; acclaim τὰ ο the παιδία παιδιον toddler; little child ταῦτα ουτος this; he καὶ και and; even ἐπικληθήσεται επικαλεω invoke; nickname ἐν εν in αὐτοῖς αυτος he; him τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even τὸ ο the ὄνομα ονομα name; notable τῶν ο the πατέρων πατηρ father μου μου of me; mine Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even πληθυνθείησαν πληθυνω multiply εἰς εις into; for πλῆθος πληθος multitude; quantity πολὺ πολυς much; many ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
48:16 הַ ha הַ the מַּלְאָךְ֩ mmalʔāḵ מַלְאָךְ messenger הַ ha הַ the גֹּאֵ֨ל ggōʔˌēl גאל redeem אֹתִ֜י ʔōṯˈî אֵת [object marker] מִ mi מִן from כָּל־ kkol- כֹּל whole רָ֗ע rˈāʕ רַע evil יְבָרֵךְ֮ yᵊvārēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּעָרִים֒ nnᵊʕārîm נַעַר boy וְ wᵊ וְ and יִקָּרֵ֤א yiqqārˈē קרא call בָהֶם֙ vāhˌem בְּ in שְׁמִ֔י šᵊmˈî שֵׁם name וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אֲבֹתַ֖י ʔᵃvōṯˌay אָב father אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac וְ wᵊ וְ and יִדְגּ֥וּ yiḏgˌû דגה multiply לָ lā לְ to רֹ֖ב rˌōv רֹב multitude בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
48:16. angelus qui eruit me de cunctis malis benedicat pueris et invocetur super eos nomen meum nomina quoque patrum meorum Abraham et Isaac et crescant in multitudinem super terramThe angel that delivereth me from all evils, bless these boys: and let my name be called upon them, and the names of my fathers Abraham and Isaac; and may they grow into a multitude upon the earth.
16. the angel which hath redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
48:16. the Angel, who rescues me from all evils: bless these boys. And let my name be invoked over them, and also the names of my fathers, Abraham and Isaac. And may they increase into a multitude across the earth.”
48:16. The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth:

16: Ангел, избавляющий меня от всякого зла, да благословит отроков сих; да будет на них наречено имя мое и имя отцов моих Авраама и Исаака, и да возрастут они во множество посреди земли.
48:16
ο the
ἄγγελος αγγελος messenger
ο the
ῥυόμενός ρυομαι rescue
με με me
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
κακῶν κακος bad; ugly
εὐλογήσαι ευλογεω commend; acclaim
τὰ ο the
παιδία παιδιον toddler; little child
ταῦτα ουτος this; he
καὶ και and; even
ἐπικληθήσεται επικαλεω invoke; nickname
ἐν εν in
αὐτοῖς αυτος he; him
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
τῶν ο the
πατέρων πατηρ father
μου μου of me; mine
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
πληθυνθείησαν πληθυνω multiply
εἰς εις into; for
πλῆθος πληθος multitude; quantity
πολὺ πολυς much; many
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
48:16
הַ ha הַ the
מַּלְאָךְ֩ mmalʔāḵ מַלְאָךְ messenger
הַ ha הַ the
גֹּאֵ֨ל ggōʔˌēl גאל redeem
אֹתִ֜י ʔōṯˈî אֵת [object marker]
מִ mi מִן from
כָּל־ kkol- כֹּל whole
רָ֗ע rˈāʕ רַע evil
יְבָרֵךְ֮ yᵊvārēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּעָרִים֒ nnᵊʕārîm נַעַר boy
וְ wᵊ וְ and
יִקָּרֵ֤א yiqqārˈē קרא call
בָהֶם֙ vāhˌem בְּ in
שְׁמִ֔י šᵊmˈî שֵׁם name
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
אֲבֹתַ֖י ʔᵃvōṯˌay אָב father
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
וְ wᵊ וְ and
יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac
וְ wᵊ וְ and
יִדְגּ֥וּ yiḏgˌû דגה multiply
לָ לְ to
רֹ֖ב rˌōv רֹב multitude
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
48:16. angelus qui eruit me de cunctis malis benedicat pueris et invocetur super eos nomen meum nomina quoque patrum meorum Abraham et Isaac et crescant in multitudinem super terram
The angel that delivereth me from all evils, bless these boys: and let my name be called upon them, and the names of my fathers Abraham and Isaac; and may they grow into a multitude upon the earth.
48:16. the Angel, who rescues me from all evils: bless these boys. And let my name be invoked over them, and also the names of my fathers, Abraham and Isaac. And may they increase into a multitude across the earth.”
48:16. The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:16: The Angel which redeemed me from all evil - המלאך הגאל hammalac haggoel. The Messenger, the Redeemer or Kinsman; for so גאל goel signifies; for this term, in the law of Moses, is applied to that person whose right it is, from his being nearest akin, to redeem or purchase back a forfeited inheritance. But of whom does Jacob speak? We have often seen, in the preceding chapters, an angel of God appearing to the patriarchs; (see particularly Gen 16:7 (note)) and we have full proof that this was no created angel, but the Messenger of the Divine Council, the Lord Jesus Christ. Who then was the angel that redeemed Jacob, and whom he invoked to bless Ephraim and Manasseh? Is it not Jesus? He alone can be called Goel, the redeeming Kinsman; for he alone took part of our flesh and blood that the right of redemption might be his; and that the forfeited possession of the favor and image of God might be redeemed, brought back, and restored to all those who believe in his name. To have invoked any other angel or messenger in such a business would have been impiety. Angels bless not; to God alone this prerogative belongs. With what confidence may a truly religious father use these words in behalf of his children: "Jesus, the Christ, who hath redeemed me, bless the lads, redeem them also, and save them unto eternal life!"
Let my name be named on them - "Let them be ever accounted as a part of my own family; let them be true Israelites - persons who shall prevail with God as I have done; and the name of Abraham - being partakers of his faith; and the name of Isaac - let them be as remarkable for submissive obedience as he was. Let the virtues of Abraham, Isaac, and Jacob be accumulated in them, and invariably displayed by them!" These are the very words of adoption; and by the imposition of hands, the invocation of the Redeemer, and the solemn blessing pronounced, the adoption was completed. From this moment Ephraim and Manasseh had the same rights and privileges as Jacob's sons, which as the sons of Joseph they could never have possessed.
And let them grow into a multitude - וידגו לרב veyidgu larob; Let them increase like fishes into a multitude. Fish are the most prolific of all animals; see the instances produced on Gen 1:20 (note). This prophetic blessing was verified in a most remarkable manner; see Num 26:34, Num 26:37; Deu 33:17; Jos 17:17. At one time the tribe of Ephraim amounted to 40,500 effective men, and that of Manasseh to 52,700, amounting in the whole to 93,200.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:16: Angel: Gen 16:7-13, Gen 28:15, Gen 31:11-13; Exo 3:2-6, Exo 23:20, Exo 23:21; Jdg 2:1-4, Jdg 6:21-24; Jdg 13:21, Jdg 13:22; Psa 34:7, Psa 34:22, Psa 121:7; Isa 47:4, Isa 63:9; Hos 12:4, Hos 12:5; Mal 3:1; Act 7:30-35; Co1 10:4, Co1 10:9
redeemed: Psa 34:2; Mat 6:13; Joh 17:15; Rom 8:23; Ti2 4:18; Tit 2:14
my name: Gen 48:5, Gen 32:28; Deu 28:10; Ch2 7:14; Jer 14:9; Amo 9:12; Act 15:17
grow into: Heb. as fishes do increase, Gen 1:21, Gen 1:22; Num 1:46, Num 26:34, Num 26:37; Fish are the most prolific of all animals. a tench lays 1, 000 eggs, a carp 20, 000, and Leuwenhoek counted in a middling sized cod, 9, 384, 000.
a multitude: Gen 49:22; Exo 1:7; Num 26:28-37; Deu 33:17; Jos 17:17
Geneva 1599
48:16 The (e) Angel which redeemed me from all evil, bless the lads; and let my (f) name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
(e) This angel must be understood to be Christ, as in (Gen 31:13, Gen 32:1).
(f) Let them be taken as my children.
John Gill
48:16 The Angel which redeemed me from all evil, bless the lads,.... Ephraim and Manasseh, now about twenty years old or upwards: this is not to be understood of a created angel he wishes to be their guardian, but of an eternal one, the Son of God, the Angel of God's presence, the Angel of the covenant; the same with the God of his father before mentioned, as appears by the character he gives him, as having "redeemed him from all evil"; not only protected and preserved him from temporal evils and imminent dangers from Esau, Laban, and others; but had delivered him from the power, guilt, and punishment of sin, the greatest of evils, and from the dominion and tyranny of Satan the evil one, and from everlasting wrath, ruin, and damnation; all which none but a divine Person could do, as well as he wishes, desires, and prays, that he would "bless" the lads with blessings temporal and spiritual, which a created angel cannot do; and Jacob would never have asked it of him:
and let my name be named on them, and the name of my fathers Abraham and Isaac; having adopted them, he foretells they would be called not only the sons of Joseph, but the children of Israel or Jacob, and would have a name among the tribes of Israel, and be heads of them, as well as would be called the seed of Abraham and of Isaac, and inherit their blessings: and let them grow into a multitude in the midst of the earth; where they increased as fishes, as the word signifies (s), and more than any other of the tribes; even in the times of Moses the number of them were 85,200 men fit for war, Num 26:34; and their situation was in the middle of the land of Canaan.
(s) "et instar piscium sint", Pagninus, Montanus; so Junius & Tremellius, Piscator, Ainsworth, and the Targum of Onkelos, and Jarchi.
John Wesley
48:16 The angel who redeemed me from all evil - A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Christ, the angel of the covenant is he that redeems us from all evil. It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. Joseph had placed his children so, as that Jacob's right - hand should be put on the head of Manasseh the eldest, Gen 48:12-13, but Jacob would put it on the head of Ephraim the youngest, Gen 48:14. This displeased Joseph, who was willing to support the reputation of his first - born and would therefore have removed his father's hands, Gen 48:17-18, but Jacob gave him to understand that he knew what he did, and that he did it neither by mistake nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy.
48:1748:17: Եւ տեսեալ Յովսեփայ եթէ ա՛րկ հայրն զաջ իւր զգլխովն Եփրեմի, ծա՛նր թուեցաւ նմա. եւ օգնեաց Յովսէփ ձեռին հօրն իւրոյ, հանել զնա ՚ի գլխոյն Եփրեմի՝ ՚ի գլուխն Մանասէի։
17 Յովսէփը տեսաւ, որ հայրն իր աջը դրել է Եփրեմի գլխին, եւ դա ծանր թուաց նրան: Յովսէփն ուզեց օգնել հօրը, որ նա իր ձեռքը հանի Եփրեմի գլխի վրայից եւ դնի Մանասէի գլխին:
17 Երբ Յովսէփ տեսաւ, որ իր հայրը աջ ձեռքը Եփրեմին գլխուն վրայ դրաւ, իրեն հաճելի չեղաւ, ուստի իր հօրը ձեռքը բռնեց, որպէս զի զանիկա Եփրեմին գլխուն վրայէն Մանասէին գլխուն վրայ փոխադրէ։
Եւ տեսեալ Յովսեփայ եթէ արկ հայրն զաջ իւր զգլխովն Եփրեմի, ծանր թուեցաւ նմա. եւ օգնեաց Յովսէփ ձեռին հօրն իւրոյ, հանել զնա ի գլխոյն Եփրեմի ի գլուխն Մանասէի:

48:17: Եւ տեսեալ Յովսեփայ եթէ ա՛րկ հայրն զաջ իւր զգլխովն Եփրեմի, ծա՛նր թուեցաւ նմա. եւ օգնեաց Յովսէփ ձեռին հօրն իւրոյ, հանել զնա ՚ի գլխոյն Եփրեմի՝ ՚ի գլուխն Մանասէի։
17 Յովսէփը տեսաւ, որ հայրն իր աջը դրել է Եփրեմի գլխին, եւ դա ծանր թուաց նրան: Յովսէփն ուզեց օգնել հօրը, որ նա իր ձեռքը հանի Եփրեմի գլխի վրայից եւ դնի Մանասէի գլխին:
17 Երբ Յովսէփ տեսաւ, որ իր հայրը աջ ձեռքը Եփրեմին գլխուն վրայ դրաւ, իրեն հաճելի չեղաւ, ուստի իր հօրը ձեռքը բռնեց, որպէս զի զանիկա Եփրեմին գլխուն վրայէն Մանասէին գլխուն վրայ փոխադրէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:1717: И увидел Иосиф, что отец его положил правую руку свою на голову Ефрема; и прискорбно было ему это. И взял он руку отца своего, чтобы переложить ее с головы Ефрема на голову Манассии,
48:17 ἰδὼν οραω view; see δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif ὅτι οτι since; that ἐπέβαλεν επιβαλλω impose; cast on ὁ ο the πατὴρ πατηρ father τὴν ο the δεξιὰν δεξιος right αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top Εφραιμ εφραιμ Ephraim; Efrem βαρὺ βαρυς weighty; heavy αὐτῷ αυτος he; him κατεφάνη καταφαινω and; even ἀντελάβετο αντιλαμβανω relieve; lay hold of Ιωσηφ ιωσηφ Iōsēph; Iosif τῆς ο the χειρὸς χειρ hand τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἀφελεῖν αφαιρεω take away αὐτὴν αυτος he; him ἀπὸ απο from; away τῆς ο the κεφαλῆς κεφαλη head; top Εφραιμ εφραιμ Ephraim; Efrem ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top Μανασση μανασσης Manassēs; Manassis
48:17 וַ wa וְ and יַּ֣רְא yyˈar ראה see יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph כִּי־ kî- כִּי that יָשִׁ֨ית yāšˌîṯ שׁית put אָבִ֧יו ʔāvˈiʸw אָב father יַד־ yaḏ- יָד hand יְמִינֹ֛ו yᵊmînˈô יָמִין right-hand side עַל־ ʕal- עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim וַ wa וְ and יֵּ֣רַע yyˈēraʕ רעע be evil בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye וַ wa וְ and יִּתְמֹ֣ךְ yyiṯmˈōḵ תמך grasp יַד־ yaḏ- יָד hand אָבִ֗יו ʔāvˈiʸw אָב father לְ lᵊ לְ to הָסִ֥יר hāsˌîr סור turn aside אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] מֵ mē מִן from עַ֥ל ʕˌal עַל upon רֹאשׁ־ rōš- רֹאשׁ head אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim עַל־ ʕal- עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh
48:17. videns autem Ioseph quod posuisset pater suus dexteram manum super caput Ephraim graviter accepit et adprehensam patris manum levare conatus est de capite Ephraim et transferre super caput ManasseAnd Joseph seeing that his father had put his right hand upon the head of Ephraim, was much displeased: and taking his father's hand, he tried to lift it from Ephraim's head, and to remove it to the head of Manasses.
17. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.
48:17. But Joseph, seeing that his father had placed his right hand over the head of Ephraim, took it gravely. And grasping his father’s hand, he tried to lift it from Ephraim’s head and transfer it onto the head of Manasseh.
48:17. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.
And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father' s hand, to remove it from Ephraim' s head unto Manasseh' s head:

17: И увидел Иосиф, что отец его положил правую руку свою на голову Ефрема; и прискорбно было ему это. И взял он руку отца своего, чтобы переложить ее с головы Ефрема на голову Манассии,
48:17
ἰδὼν οραω view; see
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
ὅτι οτι since; that
ἐπέβαλεν επιβαλλω impose; cast on
ο the
πατὴρ πατηρ father
τὴν ο the
δεξιὰν δεξιος right
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
Εφραιμ εφραιμ Ephraim; Efrem
βαρὺ βαρυς weighty; heavy
αὐτῷ αυτος he; him
κατεφάνη καταφαινω and; even
ἀντελάβετο αντιλαμβανω relieve; lay hold of
Ιωσηφ ιωσηφ Iōsēph; Iosif
τῆς ο the
χειρὸς χειρ hand
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἀφελεῖν αφαιρεω take away
αὐτὴν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
κεφαλῆς κεφαλη head; top
Εφραιμ εφραιμ Ephraim; Efrem
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
Μανασση μανασσης Manassēs; Manassis
48:17
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph
כִּי־ kî- כִּי that
יָשִׁ֨ית yāšˌîṯ שׁית put
אָבִ֧יו ʔāvˈiʸw אָב father
יַד־ yaḏ- יָד hand
יְמִינֹ֛ו yᵊmînˈô יָמִין right-hand side
עַל־ ʕal- עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
וַ wa וְ and
יֵּ֣רַע yyˈēraʕ רעע be evil
בְּ bᵊ בְּ in
עֵינָ֑יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יִּתְמֹ֣ךְ yyiṯmˈōḵ תמך grasp
יַד־ yaḏ- יָד hand
אָבִ֗יו ʔāvˈiʸw אָב father
לְ lᵊ לְ to
הָסִ֥יר hāsˌîr סור turn aside
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
מֵ מִן from
עַ֥ל ʕˌal עַל upon
רֹאשׁ־ rōš- רֹאשׁ head
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
עַל־ ʕal- עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh
48:17. videns autem Ioseph quod posuisset pater suus dexteram manum super caput Ephraim graviter accepit et adprehensam patris manum levare conatus est de capite Ephraim et transferre super caput Manasse
And Joseph seeing that his father had put his right hand upon the head of Ephraim, was much displeased: and taking his father's hand, he tried to lift it from Ephraim's head, and to remove it to the head of Manasses.
48:17. But Joseph, seeing that his father had placed his right hand over the head of Ephraim, took it gravely. And grasping his father’s hand, he tried to lift it from Ephraim’s head and transfer it onto the head of Manasseh.
48:17. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Иосиф, предполагая ошибку со стороны отца в возвышении младшего внука, пытается исправить ее, применительно к естественному порядку первородства.
Albert Barnes: Notes on the Bible - 1834
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 shekem, Shekem, a shoulder or tract of land. This region included "the parcel of the field where he had spread his tent" Gen 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 Gen. 34. Though he withdrew immediately after to Bethel Gen. 35, 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 Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:17: laid his: Gen 48:14
displeased him: Heb. was evil in his eyes, Gen 28:8, Gen 38:10; Num 11:1, Num 22:34 *marg. Sa1 16:7; Kg1 16:25; Ch1 21:7; Pro 24:18; Rom 9:7, Rom 9:8, Rom 9:11
Carl Friedrich Keil and Franz Delitzsch
48:17
When Joseph observed his father placing his right hand upon the head of Ephraim, the younger son, he laid hold of it to put it upon Manasseh's head, telling his father at the same time that he was the first-born; but Jacob replied, "I know, my son, I know: he also (Manasseh) will become a nation, and will become great, yet (ואוּלם as in Gen 28:19) his younger brother will become greater than he, and his seed will become the fulness of nations." This blessing began to be fulfilled from the time of the Judges, when the tribe of Ephraim so increased in extent and power, that it took the lead of the northern tribes and became the head of the ten tribes, and its name acquired equal importance with the name Israel, whereas under Moses, Manasseh had numbered 20,000 more than Ephraim (Num 26:34 and Num 26:37). As a result of the promises received from God, the blessing was not merely a pious wish, but the actual bestowal of a blessing of prophetic significance and force. - In Gen 48:20 the writer sums up the entire act of blessing in the words of the patriarch: "In thee (i.e., Joseph) will Israel (as a nation) bless, saying: God make thee as Ephraim and Manasseh" (i.e., Joseph shall be so blessed in his two sons, that their blessing will become a standing form of benediction in Israel); "and thus he placed Ephraim before Manasseh," viz., in the position of his hands and the terms of the blessing. Lastly, (Gen 48:21) Israel expressed to Joseph his firm faith in the promise, that God would bring back his descendants after his death into the land of their fathers (Canaan), and assigned to him a double portion in the promised land, the conquest of which passed before his prophetic glance as already accomplished, in order to insure for the future the inheritance of the adopted sons of Joseph. "I give thee one ridge of land above thy brethren" (i.e., above what thy brethren receive, each as a single tribe), "which I take from the hand of the Amorites with my sword and bow" (i.e., by force of arms). As the perfect is used prophetically, transposing the future to the present as being already accomplished, so the words לקחתּי אשׁר must also be understood prophetically, as denoting that Jacob would wrest the land from the Amorites, not in his own person, but in that of his posterity.
(Note: There is no force in Kurtz's objection, that this gift did not apply to Joseph as the father of Ephraim and Manasseh, but to Joseph personally; for it rests upon the erroneous assumption, that Jacob separated Joseph from his sons by their adoption. But there is not a word to that effect in Gen 48:6, and the very opposite in Gen 48:15, viz., that Jacob blessed Joseph in Ephraim and Manasseh. Heim's conjecture, which Kurtz approves, that by the land given to Joseph we are to understand the high land of Gilead, which Jacob had conquered from the Amorites, needs no refutation, for it is purely imaginary.)
The words cannot refer to the purchase of the piece of ground at Shechem (Gen 33:19), for a purchase could not possibly be called a conquest by sword and bow; and still less to the crime committed by the sons of Jacob against the inhabitants of Shechem, when they plundered the town (Gen 34:25.), for Jacob could not possibly have attributed to himself a deed for which he had pronounced a curse upon Simeon and Levi (Gen 49:6-7), not to mention the fact, that the plundering of Shechem was not followed in this instance by the possession of the city, but by the removal of Jacob from the neighbourhood. "Moreover, any conquest of territory would have been entirely at variance with the character of the patriarchal history, which consisted in the renunciation of all reliance upon human power, and a believing, devoted trust in the God of the promises" (Delitzsch). The land, which the patriarchs desired to obtain in Canaan, they procured not by force of arms, but by legal purchase (cf. Gen 24 and Gen 33:19). It was to be very different in the future, when the iniquity of the Amorites was full (Gen 15:16). But Jacob called the inheritance, which Joseph was to have in excess of his brethren, שׁכם (lit., shoulder, or more properly nape, neck; here figuratively a ridge, or tract of land), as a play upon the word Shechem, because he regarded the piece of land purchased at Shechem as a pledge of the future possession of the whole land. In the piece purchased there, the bones of Joseph were buried, after the conquest of Canaan (Josh 24:32); and this was understood in future times, as though Jacob had presented the piece of ground to Joseph (vid., Jn 4:5).
Geneva 1599
48:17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it (g) displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.
(g) Joseph fails by binding God's grace to the order of nature.
John Gill
48:17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him,.... To see the younger preferred to the elder; parents, generally speaking, having the greatest regard to the firstborn with respect to honour and estate, and to them, in those times, the patriarchal blessing particularly was thought to belong; but it did not always go to them, but to the younger, as in Jacob's own case:
and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head; he took him by the right hand, and lifted it up from the head of Ephraim, and held it in order that he might put it by his direction on the head of Manasseh.
48:1848:18: Ասէ Յովսէփ ցհայրն իւր. Ո՛չ այդպէս է հայր. քանզի սա՛ է անդրանիկ. դի՛ր զաջ ձեռն քո ՚ի վերայ գլխոյ սորա[476]։ [476] Այլք. Դի՛ր զաջ քո ՚ի վերայ գլխոյ։
18 Յովսէփն ասաց իր հօրը. «Կարգն այդպէս չէ, հա՛յր, որովհետեւ սա է անդրանիկը: Քո աջը դիր սրա՛ գլխին»:
18 Եւ Յովսէփ ըսաւ իր հօրը. «Ո՛չ այդպէս, հայր իմ. վասն զի անդրանիկը այս է։ Քու աջ ձեռքդ անոր գլխուն վրայ դիր»։
Ասէ Յովսէփ ցհայրն իւր. Ոչ այդպէս է, հայր. քանզի սա է անդրանիկ. դիր զաջ քո ի վերայ գլխոյ սորա:

48:18: Ասէ Յովսէփ ցհայրն իւր. Ո՛չ այդպէս է հայր. քանզի սա՛ է անդրանիկ. դի՛ր զաջ ձեռն քո ՚ի վերայ գլխոյ սորա[476]։
[476] Այլք. Դի՛ր զաջ քո ՚ի վերայ գլխոյ։
18 Յովսէփն ասաց իր հօրը. «Կարգն այդպէս չէ, հա՛յր, որովհետեւ սա է անդրանիկը: Քո աջը դիր սրա՛ գլխին»:
18 Եւ Յովսէփ ըսաւ իր հօրը. «Ո՛չ այդպէս, հայր իմ. վասն զի անդրանիկը այս է։ Քու աջ ձեռքդ անոր գլխուն վրայ դիր»։
zohrab-1805▾ eastern-1994▾ western am▾
48:1818: и сказал Иосиф отцу своему: не так, отец мой, ибо это--первенец; положи на его голову правую руку твою.
48:18 εἶπεν επω say; speak δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him οὐχ ου not οὕτως ουτως so; this way πάτερ πατηρ father οὗτος ουτος this; he γὰρ γαρ for ὁ ο the πρωτότοκος πρωτοτοκος firstborn ἐπίθες επιτιθημι put on; put another τὴν ο the δεξιάν δεξιος right σου σου of you; your ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him
48:18 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph אֶל־ ʔel- אֶל to אָבִ֖יו ʔāvˌiʸw אָב father לֹא־ lō- לֹא not כֵ֣ן ḵˈēn כֵּן thus אָבִ֑י ʔāvˈî אָב father כִּי־ kî- כִּי that זֶ֣ה zˈeh זֶה this הַ ha הַ the בְּכֹ֔ר bbᵊḵˈōr בְּכֹר first-born שִׂ֥ים śˌîm שׂים put יְמִינְךָ֖ yᵊmînᵊḵˌā יָמִין right-hand side עַל־ ʕal- עַל upon רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
48:18. dixitque ad patrem non ita convenit pater quia hic est primogenitus pone dexteram tuam super caput eiusAnd he said to his father: It should not be so, my father; for this is the firstborn, put thy right hand upon his head.
18. And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.
48:18. And he said to his father: “It should not have come to pass this way, father. For this one is the firstborn. Place your right hand over his head.”
48:18. And Joseph said unto his father, Not so, my father: for this [is] the firstborn; put thy right hand upon his head.
And Joseph said unto his father, Not so, my father: for this [is] the firstborn; put thy right hand upon his head:

18: и сказал Иосиф отцу своему: не так, отец мой, ибо это--первенец; положи на его голову правую руку твою.
48:18
εἶπεν επω say; speak
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
οὐχ ου not
οὕτως ουτως so; this way
πάτερ πατηρ father
οὗτος ουτος this; he
γὰρ γαρ for
ο the
πρωτότοκος πρωτοτοκος firstborn
ἐπίθες επιτιθημι put on; put another
τὴν ο the
δεξιάν δεξιος right
σου σου of you; your
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
48:18
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
אֶל־ ʔel- אֶל to
אָבִ֖יו ʔāvˌiʸw אָב father
לֹא־ lō- לֹא not
כֵ֣ן ḵˈēn כֵּן thus
אָבִ֑י ʔāvˈî אָב father
כִּי־ kî- כִּי that
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
בְּכֹ֔ר bbᵊḵˈōr בְּכֹר first-born
שִׂ֥ים śˌîm שׂים put
יְמִינְךָ֖ yᵊmînᵊḵˌā יָמִין right-hand side
עַל־ ʕal- עַל upon
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
48:18. dixitque ad patrem non ita convenit pater quia hic est primogenitus pone dexteram tuam super caput eius
And he said to his father: It should not be so, my father; for this is the firstborn, put thy right hand upon his head.
48:18. And he said to his father: “It should not have come to pass this way, father. For this one is the firstborn. Place your right hand over his head.”
48:18. And Joseph said unto his father, Not so, my father: for this [is] the firstborn; put thy right hand upon his head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:18: Joseph said - Not so, my father - Joseph supposed that his father had made a mistake in laying his right hand on the head of the youngest, because the right hand was considered as the most noble, and the instrument of conveying the highest dignities, and thus it has ever been considered among all nations, though the reason of it is not particularly obvious. Even in the heavens the right hand of God is the place of the most exalted dignity. It has been observed that Joseph spoke here as he was moved by natural affection, and that Jacob acted as he was influenced by the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:18: Not so: Gen 19:18; Exo 10:11; Mat 25:9; Act 10:14, Act 11:8
for this: Gen 27:15, Gen 29:26, Gen 43:33, Gen 49:3
John Gill
48:18 And Joseph said unto his father, not so, my father,.... It is not right, it should not so be, that the right hand should be put on the youngest, and the left hand on the eldest:
for this is the firstborn; directing him to Manasseh, and seeking to guide his hand towards him:
put thy right hand upon his head; Joseph was for proceeding according to the order of birthright, but Jacob was directed by a spirit of prophecy, as follows.
48:1948:19: Եւ ո՛չ կամեցաւ հայրն նորա, այլ ասէ. Գիտե՛մ որդեակ գիտե՛մ. եւ դա՛ եղիցի ՚ի ժողովուրդ, եւ դա՛ բարձրասցի. այլ եղբայրս դորա կրտսեր՝ եղիցի մե՛ծ քան զդա. եւ զաւակ սորա եղիցի ՚ի բազմութիւն ազգաց։
19 Հայրը, սակայն, այդ չկամեցաւ, այլ ասաց. «Գիտեմ, որդեա՛կ, գիտեմ: Սա նոյնպէս ժողովուրդ թող դառնայ, փառաւորուի, բայց սրա կրտսեր եղբայրը նրանից մեծ կը լինի: Նրա որդին բազում ազգերի նախահայր կը լինի»:
19 Իսկ հայրը չուզեց ու ըսաւ. «Գիտեմ, որդեա՛կ իմ. գիտեմ, ասիկա ալ ժողովուրդ պիտի ըլլայ եւ ասիկա ալ մեծ պիտի ըլլայ. բայց անոր պզտիկ եղբայրը անկէ աւելի մեծ պիտի ըլլայ ու անոր սերունդը խիստ մեծ ազգ պիտի ըլլայ»։
Եւ ոչ կամեցաւ հայրն նորա, այլ ասէ. Գիտեմ որդեակ, գիտեմ. եւ դա եղիցի ի ժողովուրդ, եւ դա բարձրասցի. այլ եղբայրս դորա կրտսեր` եղիցի մեծ քան զդա, եւ զաւակ սորա եղիցի ի բազմութիւն ազգաց:

48:19: Եւ ո՛չ կամեցաւ հայրն նորա, այլ ասէ. Գիտե՛մ որդեակ գիտե՛մ. եւ դա՛ եղիցի ՚ի ժողովուրդ, եւ դա՛ բարձրասցի. այլ եղբայրս դորա կրտսեր՝ եղիցի մե՛ծ քան զդա. եւ զաւակ սորա եղիցի ՚ի բազմութիւն ազգաց։
19 Հայրը, սակայն, այդ չկամեցաւ, այլ ասաց. «Գիտեմ, որդեա՛կ, գիտեմ: Սա նոյնպէս ժողովուրդ թող դառնայ, փառաւորուի, բայց սրա կրտսեր եղբայրը նրանից մեծ կը լինի: Նրա որդին բազում ազգերի նախահայր կը լինի»:
19 Իսկ հայրը չուզեց ու ըսաւ. «Գիտեմ, որդեա՛կ իմ. գիտեմ, ասիկա ալ ժողովուրդ պիտի ըլլայ եւ ասիկա ալ մեծ պիտի ըլլայ. բայց անոր պզտիկ եղբայրը անկէ աւելի մեծ պիտի ըլլայ ու անոր սերունդը խիստ մեծ ազգ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
48:1919: Но отец его не согласился и сказал: знаю, сын мой, знаю; и от него произойдет народ, и он будет велик; но меньший его брат будет больше его, и от семени его произойдет многочисленный народ.
48:19 καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will ἀλλὰ αλλα but εἶπεν επω say; speak οἶδα οιδα aware τέκνον τεκνον child οἶδα οιδα aware καὶ και and; even οὗτος ουτος this; he ἔσται ειμι be εἰς εις into; for λαόν λαος populace; population καὶ και and; even οὗτος ουτος this; he ὑψωθήσεται υψοω elevate; lift up ἀλλὰ αλλα but ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ὁ ο the νεώτερος νεος new; young μείζων μειζων greater αὐτοῦ αυτος he; him ἔσται ειμι be καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him ἔσται ειμι be εἰς εις into; for πλῆθος πληθος multitude; quantity ἐθνῶν εθνος nation; caste
48:19 וַ wa וְ and יְמָאֵ֣ן yᵊmāʔˈēn מאן refuse אָבִ֗יו ʔāvˈiʸw אָב father וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יָדַ֤עְתִּֽי yāḏˈaʕtˈî ידע know בְנִי֙ vᵊnˌî בֵּן son יָדַ֔עְתִּי yāḏˈaʕtî ידע know גַּם־ gam- גַּם even ה֥וּא hˌû הוּא he יִהְיֶה־ yihyeh- היה be לְּ llᵊ לְ to עָ֖ם ʕˌām עַם people וְ wᵊ וְ and גַם־ ḡam- גַּם even ה֣וּא hˈû הוּא he יִגְדָּ֑ל yiḡdˈāl גדל be strong וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but אָחִ֤יו ʔāḥˈiʸw אָח brother הַ ha הַ the קָּטֹן֙ qqāṭˌōn קָטֹן small יִגְדַּ֣ל yiḡdˈal גדל be strong מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and זַרְעֹ֖ו zarʕˌô זֶרַע seed יִהְיֶ֥ה yihyˌeh היה be מְלֹֽא־ mᵊlˈō- מְלֹא fullness הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
48:19. qui rennuens ait scio fili mi scio et iste quidem erit in populos et multiplicabitur sed frater eius iunior maior illo erit et semen illius crescet in gentesBut he refusing, said: I know, my son, I know: and this also shall become a people, and shall be multiplied; but his younger brother shall be greater than he; and his seed shall grow into nations.
19. And his father refused, and said, I know , my son, I know : he also shall become a people, and he also shall be great: howbeit his younger brother shall be greater than he, and his seed shall become a multitude of nations.
48:19. But refusing, he said: “I know, my son, I know. And this one, indeed, will be among the people and will be multiplied. But his younger brother will be greater than he. And his offspring will increase among the nations.”
48:19. And his father refused, and said, I know [it], my son, I know [it]: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.
And his father refused, and said, I know [it], my son, I know [it]: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations:

19: Но отец его не согласился и сказал: знаю, сын мой, знаю; и от него произойдет народ, и он будет велик; но меньший его брат будет больше его, и от семени его произойдет многочисленный народ.
48:19
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
ἀλλὰ αλλα but
εἶπεν επω say; speak
οἶδα οιδα aware
τέκνον τεκνον child
οἶδα οιδα aware
καὶ και and; even
οὗτος ουτος this; he
ἔσται ειμι be
εἰς εις into; for
λαόν λαος populace; population
καὶ και and; even
οὗτος ουτος this; he
ὑψωθήσεται υψοω elevate; lift up
ἀλλὰ αλλα but
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ο the
νεώτερος νεος new; young
μείζων μειζων greater
αὐτοῦ αυτος he; him
ἔσται ειμι be
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
ἔσται ειμι be
εἰς εις into; for
πλῆθος πληθος multitude; quantity
ἐθνῶν εθνος nation; caste
48:19
וַ wa וְ and
יְמָאֵ֣ן yᵊmāʔˈēn מאן refuse
אָבִ֗יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
יָדַ֤עְתִּֽי yāḏˈaʕtˈî ידע know
בְנִי֙ vᵊnˌî בֵּן son
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
גַּם־ gam- גַּם even
ה֥וּא hˌû הוּא he
יִהְיֶה־ yihyeh- היה be
לְּ llᵊ לְ to
עָ֖ם ʕˌām עַם people
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
ה֣וּא hˈû הוּא he
יִגְדָּ֑ל yiḡdˈāl גדל be strong
וְ wᵊ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
אָחִ֤יו ʔāḥˈiʸw אָח brother
הַ ha הַ the
קָּטֹן֙ qqāṭˌōn קָטֹן small
יִגְדַּ֣ל yiḡdˈal גדל be strong
מִמֶּ֔נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
זַרְעֹ֖ו zarʕˌô זֶרַע seed
יִהְיֶ֥ה yihyˌeh היה be
מְלֹֽא־ mᵊlˈō- מְלֹא fullness
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
48:19. qui rennuens ait scio fili mi scio et iste quidem erit in populos et multiplicabitur sed frater eius iunior maior illo erit et semen illius crescet in gentes
But he refusing, said: I know, my son, I know: and this also shall become a people, and shall be multiplied; but his younger brother shall be greater than he; and his seed shall grow into nations.
48:19. But refusing, he said: “I know, my son, I know. And this one, indeed, will be among the people and will be multiplied. But his younger brother will be greater than he. And his offspring will increase among the nations.”
48:19. And his father refused, and said, I know [it], my son, I know [it]: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Но Иаков отвечает ему, что действие его было вполне сознательное, сообразное и с божеским определением (по Мидрашу, Иаков говорил: «я знаю, какие бедствия вышли из предпочтения мною Иосифа, могут выйти и теперь, но да будет воля Божья!»). Манассиино колено долгое время не уступало Ефремову ни в количестве своих членов, ни в могуществе, и одно оно из всех колен могло разделиться на 2: половины, западно-иорданскую и восточно-иорданскую, из которых каждая была очень могущественна. Только уже после Ефремово колено приобрело гегемонию в средней (по географическому положению) группе колен Израилевых. Из него вышел славный вождь Израиля Иисус Навин, а из Манассиина — Гедеон.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:19: I know it: Gen 48:14, Gen 17:20, Gen 17:21, Gen 25:28; Num 1:33-35, Num 2:19-21; Deu 33:17; Isa 7:17; Eze 27:10; Rev 7:6, Rev 7:8
become: Deu 1:10; Rut 4:11, Rut 4:12
multitude: Heb. fulness
John Gill
48:19 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, Num 1:33, as well as more honourable; Ephraim's standard was placed before Manasseh's, Num 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) "implebit nationes", Munster; "erit plenitudo gentium", Pagninus, Montanus, Schmidt; "impletio gentium", Tigurine version.
John Wesley
48:19 Ephraim shall he greater - When the tribes were mustered in the wilderness Ephraim was more numerous than Manasseh, and had the standard of that squadron, Num 1:32-33, Num. 1:35-2:18, Num 2:20, and is named first, Ps 80:2. Joshua was of that tribe. The tribe of Manasseh was divided, one half on one side Jordan, the other half on the other side, which made it the less powerful and considerable. God, in bestowing his blessings upon his people, gives more to some than to others, more gifts, graces and comforts, and more of the good things of this life. And he often gives most to those that are least likely: he chuseth the weak things of the world, raiseth the poor out of the dust. Grace observes not the order of nature, nor doth God prefer those whom we think fittest to be preferred but as it pleaseth him.
48:2048:20: Եւ օրհնեա՛ց զնոսա յաւուր յայնմիկ՝ եւ ասէ. ՚Ի ձե՛զ օրհնեսցի Իսրայէլ։ Ասասցեն, թէ արասցէ զքեզ Աստուած իբրեւ զԵփրե՛մ եւ զՄանասէ։ Եւ եդ զԵփրեմ յառաջ քան զՄանասէ[477]։ [477] Ոմանք. Իբրեւ զԵփրեմն եւ իբրեւ զՄանասէ։
20 Յակոբն այդ օրը օրհնեց նրանց՝ ասելով. «Իսրայէլը թող ձեր միջոցով օրհնեալ լինի: Թող ասեն. “Աստուած քեզ հետ թող վարուի այնպէս, ինչպէս Եփրեմի ու Մանասէի հետ”»: Եւ նա Եփրեմին աւելի առաջ դասեց, քան Մանասէին:
20 Եւ այն օրը օրհնեց զանոնք ու ըսաւ. «Իսրայէլ քեզմով պիտի օրհնէ, ‘Աստուած քեզ Եփրեմի պէս եւ Մանասէի պէս ընէ’» ըսելով Ու Եփրեմը Մանասէէն առաջ դրաւ։
Եւ օրհնեաց զնոսա յաւուր յայնմիկ, եւ ասէ. [643]Ի ձեզ օրհնեսցի`` Իսրայէլ. ասասցեն, թէ Արասցէ զքեզ Աստուած իբրեւ զԵփրեմ եւ զՄանասէ: Եւ եդ զԵփրեմ յառաջ քան զՄանասէ:

48:20: Եւ օրհնեա՛ց զնոսա յաւուր յայնմիկ՝ եւ ասէ. ՚Ի ձե՛զ օրհնեսցի Իսրայէլ։ Ասասցեն, թէ արասցէ զքեզ Աստուած իբրեւ զԵփրե՛մ եւ զՄանասէ։ Եւ եդ զԵփրեմ յառաջ քան զՄանասէ[477]։
[477] Ոմանք. Իբրեւ զԵփրեմն եւ իբրեւ զՄանասէ։
20 Յակոբն այդ օրը օրհնեց նրանց՝ ասելով. «Իսրայէլը թող ձեր միջոցով օրհնեալ լինի: Թող ասեն. “Աստուած քեզ հետ թող վարուի այնպէս, ինչպէս Եփրեմի ու Մանասէի հետ”»: Եւ նա Եփրեմին աւելի առաջ դասեց, քան Մանասէին:
20 Եւ այն օրը օրհնեց զանոնք ու ըսաւ. «Իսրայէլ քեզմով պիտի օրհնէ, ‘Աստուած քեզ Եփրեմի պէս եւ Մանասէի պէս ընէ’» ըսելով Ու Եփրեմը Մանասէէն առաջ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
48:2020: И благословил их в тот день, говоря: тобою будет благословлять Израиль, говоря: Бог да сотворит тебе, как Ефрему и Манассии. И поставил Ефрема выше Манассии.
48:20 καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγων λεγω tell; declare ἐν εν in ὑμῖν υμιν you εὐλογηθήσεται ευλογεω commend; acclaim Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare ποιήσαι ποιεω do; make σε σε.1 you ὁ ο the θεὸς θεος God ὡς ως.1 as; how Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὡς ως.1 as; how Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἔθηκεν τιθημι put; make τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem ἔμπροσθεν εμπροσθεν in front; before τοῦ ο the Μανασση μανασσης Manassēs; Manassis
48:20 וַ wa וְ and יְבָ֨רֲכֵ֜ם yᵊvˌārᵃḵˈēm ברך bless בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the הוּא֮ hû הוּא he לֵ lē לְ to אמֹור֒ ʔmôr אמר say בְּךָ֗ bᵊḵˈā בְּ in יְבָרֵ֤ךְ yᵊvārˈēḵ ברך bless יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יְשִֽׂמְךָ֣ yᵊśˈimᵊḵˈā שׂים put אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) כְּ kᵊ כְּ as אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim וְ wᵊ וְ and כִ ḵi כְּ as מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh
48:20. benedixitque eis in ipso tempore dicens in te benedicetur Israhel atque dicetur faciat tibi Deus sicut Ephraim et sicut Manasse constituitque Ephraim ante ManassenAnd he blessed them at that time, saying: In thee shall Israel be blessed, and it shall be said: God do to thee as to Ephraim, and as to Manasses. And he set Ephraim before Manasses.
20. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
48:20. And he blessed them at that time, saying: “In you, Israel will be blessed, and it will be said: ‘May God treat you like Ephraim, and like Manasseh.’ ” And he established Ephraim before Manasseh.
48:20. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh:

20: И благословил их в тот день, говоря: тобою будет благословлять Израиль, говоря: Бог да сотворит тебе, как Ефрему и Манассии. И поставил Ефрема выше Манассии.
48:20
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγων λεγω tell; declare
ἐν εν in
ὑμῖν υμιν you
εὐλογηθήσεται ευλογεω commend; acclaim
Ισραηλ ισραηλ.1 Israel
λέγοντες λεγω tell; declare
ποιήσαι ποιεω do; make
σε σε.1 you
ο the
θεὸς θεος God
ὡς ως.1 as; how
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ὡς ως.1 as; how
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἔθηκεν τιθημι put; make
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
ἔμπροσθεν εμπροσθεν in front; before
τοῦ ο the
Μανασση μανασσης Manassēs; Manassis
48:20
וַ wa וְ and
יְבָ֨רֲכֵ֜ם yᵊvˌārᵃḵˈēm ברך bless
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
הוּא֮ הוּא he
לֵ לְ to
אמֹור֒ ʔmôr אמר say
בְּךָ֗ bᵊḵˈā בְּ in
יְבָרֵ֤ךְ yᵊvārˈēḵ ברך bless
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יְשִֽׂמְךָ֣ yᵊśˈimᵊḵˈā שׂים put
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כְּ kᵊ כְּ as
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
כִ ḵi כְּ as
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh
48:20. benedixitque eis in ipso tempore dicens in te benedicetur Israhel atque dicetur faciat tibi Deus sicut Ephraim et sicut Manasse constituitque Ephraim ante Manassen
And he blessed them at that time, saying: In thee shall Israel be blessed, and it shall be said: God do to thee as to Ephraim, and as to Manasses. And he set Ephraim before Manasses.
48:20. And he blessed them at that time, saying: “In you, Israel will be blessed, and it will be said: ‘May God treat you like Ephraim, and like Manasseh.’ ” And he established Ephraim before Manasseh.
48:20. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Торжественное принятие сынов Иосифа в семью патриарха Иакова, вероятно, было необходимо ввиду возможных после его смерти споров между сыновьями его о не принадлежности к семье обетования сынов Иосифа, как рожденных им от дочери жреца египетского. Предупреждая эту возможность, Иаков преподает Ефрему и Манассии нарочито-торжественное благословение и даже обещает им, что вследствие тех действительных благ, какие благословение его низведет на них, оно сделается образцом в Израиле для благословений отцами детей. Без сомнения, последующие поколения в подобных случаях всегда обращались мыслью к данному благословению Иакова.

Пророчество Иакова о возвращении его потомков в землю отцов.
Adam Clarke: Commentary on the Bible - 1831
48:20: In thee shall Israel bless - That is, in future generations the Israelites shall take their form of wishing prosperity to any nation or family from the circumstance of the good which it shall be known that God has done to Ephraim and Manasseh: May God make thee as fruitful as Ephraim, and multiply thee as Manasseh! So, to their daughters when married, the Jewish women are accustomed to say, God make thee as Sarah and Rebekah! The forms are still in use.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:20: Israel bless: Gen 24:60, Gen 28:3; Rut 4:11, Rut 4:12
and he set: Num 2:18-21, Num 7:48, Num 7:54, Num 10:22, Num 10:23, Num 13:8, Num 13:11, Num 13:16
Geneva 1599
48:20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as (h) Ephraim and as Manasseh: and he set Ephraim before Manasseh.
(h) In whom God's graces should manifestly appear.
John Gill
48:20 And he blessed them that day,.... That Joseph visited him, and this be did "by faith"; believing that what he had said concerning them would be accomplished, as the apostle observes, Heb 11:21,
saying, in thee shall Israel bless; in Joseph, as the Targum of Jonathan, that is, in his seed, in his sons Ephraim and Manasseh, when the Israelites blessed any, they should make use of their names:
saying, God make thee as Ephraim and Manasseh: as great and honourable, as rich and wealthy, as fruitful and prosperous as they; and the Targum says, this custom continues with the Jews to this day, to put their hands on persons to bless them; if a son, they say,"God make thee as Ephraim and Manasseh;''if a daughter,"God make thee as Sarah and Rebekah:"
and he set Ephraim before Manasseh; not only in this form of benediction, but in all that he had said and done before; he preferred him to Manasseh by putting his right hand upon him, and giving him the superior blessing: and it is no unusual thing for the younger to be set before the elder, both by God and man, but especially by the Lord, who seeth not as man seeth, and proceeds not according to carnal descent, or those rules men go by: there had been many instances before this, as Abel was preferred to Cain, Shem to Japheth, Abraham to Nahor, Isaac to Ishmael, and Jacob to Esau; as there were after it, as Moses to Aaron, and David to his brethren.
48:2148:21: Եւ ասէ Իսրայէլ ցՅովսէփ. Ես աւասիկ մեռանի՛մ եւ Աստուած եղիցի ընդ ձեզ, եւ դարձուսցէ՛ զձեզ յերկիր հարցն ձերոց։
21 Իսրայէլն ասաց Յովսէփին. «Ահա մեռնում եմ: Աստուած ձեզ հետ լինի եւ ձեզ վերադարձնի ձեր նախնիների երկիրը:
21 Եւ Իսրայէլ ըսաւ Յովսէփին. «Ահա ես կը մեռնիմ եւ Աստուած ձեզի հետ ըլլայ։ Ձեզ ձեր հայրերուն երկիրը պիտի դարձնէ։
Եւ ասէ Իսրայէլ ցՅովսէփ. Ես աւասիկ մեռանիմ, եւ Աստուած եղիցի ընդ ձեզ եւ դարձուսցէ զձեզ յերկիր հարցն ձերոց:

48:21: Եւ ասէ Իսրայէլ ցՅովսէփ. Ես աւասիկ մեռանի՛մ եւ Աստուած եղիցի ընդ ձեզ, եւ դարձուսցէ՛ զձեզ յերկիր հարցն ձերոց։
21 Իսրայէլն ասաց Յովսէփին. «Ահա մեռնում եմ: Աստուած ձեզ հետ լինի եւ ձեզ վերադարձնի ձեր նախնիների երկիրը:
21 Եւ Իսրայէլ ըսաւ Յովսէփին. «Ահա ես կը մեռնիմ եւ Աստուած ձեզի հետ ըլլայ։ Ձեզ ձեր հայրերուն երկիրը պիտի դարձնէ։
zohrab-1805▾ eastern-1994▾ western am▾
48:2121: И сказал Израиль Иосифу: вот, я умираю; и Бог будет с вами и возвратит вас в землю отцов ваших;
48:21 εἶπεν επω say; speak δὲ δε though; while Ισραηλ ισραηλ.1 Israel τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀποθνῄσκω αποθνησκω die καὶ και and; even ἔσται ειμι be ὁ ο the θεὸς θεος God μεθ᾿ μετα with; amid ὑμῶν υμων your καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ὑμᾶς υμας you εἰς εις into; for τὴν ο the γῆν γη earth; land τῶν ο the πατέρων πατηρ father ὑμῶν υμων your
48:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph הִנֵּ֥ה hinnˌē הִנֵּה behold אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מֵ֑ת mˈēṯ מות die וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) עִמָּכֶ֔ם ʕimmāḵˈem עִם with וְ wᵊ וְ and הֵשִׁ֣יב hēšˈîv שׁוב return אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
48:21. et ait ad Ioseph filium suum en ego morior et erit Deus vobiscum reducetque vos ad terram patrum vestrorumAnd he said to Joseph, his son: Behold I die, and God will be with you, and will bring you back into the land of your fathers.
21. And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.
48:21. And he said to his son Joseph: “See, I am dying, and God will be with you, and he will lead you back to the land of your fathers.
48:21. And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.
And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers:

21: И сказал Израиль Иосифу: вот, я умираю; и Бог будет с вами и возвратит вас в землю отцов ваших;
48:21
εἶπεν επω say; speak
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀποθνῄσκω αποθνησκω die
καὶ και and; even
ἔσται ειμι be
ο the
θεὸς θεος God
μεθ᾿ μετα with; amid
ὑμῶν υμων your
καὶ και and; even
ἀποστρέψει αποστρεφω turn away; alienate
ὑμᾶς υμας you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
48:21
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
הִנֵּ֥ה hinnˌē הִנֵּה behold
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
מֵ֑ת mˈēṯ מות die
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
וְ wᵊ וְ and
הֵשִׁ֣יב hēšˈîv שׁוב return
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אֶל־ ʔel- אֶל to
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
אֲבֹתֵיכֶֽם׃ ʔᵃvōṯêḵˈem אָב father
48:21. et ait ad Ioseph filium suum en ego morior et erit Deus vobiscum reducetque vos ad terram patrum vestrorum
And he said to Joseph, his son: Behold I die, and God will be with you, and will bring you back into the land of your fathers.
48:21. And he said to his son Joseph: “See, I am dying, and God will be with you, and he will lead you back to the land of your fathers.
48:21. And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Сила благословения Иосифу и его сыновьям, по мысли Иакова, выразится и в том, что они не будут поглощены жизнью или культурой Египта, но вместе с прочими потомками Иакова возвращены будут Богом в землю обетования. В этой последней Иаков предоставляет в собственность некоторый участок (евр.: schekem achad, Vulg.: partem unam), вероятно, вблизи Сихема (LXX: Sucem), где Иаковом было куплено поле у Еммора (33:19) и где по вступлении евреев в Ханаан был погребен Иосиф (Нав 24:32; ср. 50:5). Приобретение этого участка «из рук аморреев мечом и луком» Иакова — факт неизвестный из Библии, но отмеченный традицией (нельзя, напротив, видеть здесь с Розенмюллером и другими указание на сихемскую резню, строго осужденную Иаковом в свое время, 34:30, и осуждаемую им на смертном одре, 49:5–6).
Adam Clarke: Commentary on the Bible - 1831
48:21: Behold, I die - With what composure is this most awful word expressed! Surely of Jacob it might be now said, "He turns his sight undaunted on the tomb;" for though it is not said that he was full of days, as were Abraham and Isaac, yet he is perfectly willing to bid adieu to earthly things, and lay his body in the grave. Could any person act as the patriarchs did in their last moments, who had no hopes of eternal life, no belief in the immortality of the soul? Impossible! With such a conviction of the being of God, with such proofs of his tenderness and regard, with such experience of his providential and miraculous interference in their behalf, could they suppose that they were only creatures of a day, and that God had wasted so much care, attention, providence, grace, and goodness, on creatures who were to be ultimately like the beasts that perish? The supposition that they could have no correct notion of the immortality of the soul is as dishonorable to God as to themselves. But what shall we think of Christians who have formed this hypothesis into a system to prove what? Why, that the patriarchs lived and died in the dark! That either the soul has no immortality, or that God has not thought proper to reveal it. Away with such an opinion! It cannot be said to merit serious refutation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:21: Behold: Gen 50:24; Kg1 2:2-4; Psa 146:3, Psa 146:4; Zac 1:5, Zac 1:6; Luk 2:29; Act 13:36; Ti2 4:6; Heb 7:3, Heb 7:8, Heb 7:23-25; Pe2 1:14
God: Gen 15:14, Gen 28:15, Gen 46:4; Deut. 1:1-46, Deu 31:8; Jos 1:5, Jos 1:9, Jos 3:7, Jos 23:14, Jos 24:1-33; Psa 18:46
land: Gen 12:5, Gen 26:3, Gen 37:1
Geneva 1599
48:21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of (i) your fathers.
(i) Which they had by faith in the promise.
John Gill
48:21 And Israel said unto Joseph, behold, I die,.... Expected to die very shortly; and he not only speaks of it as a certain thing, and what would quickly be, but with pleasure and comfort, having no fear and dread of it on him, but as what was agreeable to him, and he had made himself familiar with:
but God shall be with you; with Joseph and his posterity, and with all his brethren, and theirs, to comfort and support them, to guide and counsel them, to protect and defend them, to carry them through all they had to endure in Egypt, and at length bring them out of it; he signifies he was departing from them, but God would not depart from them, whose presence would be infinitely more to them than his; and which, as it made him the more easy to leave them, so it might make them more easy to part with him:
and bring you again unto the land of your fathers; the land of Canaan, where their fathers, Abraham, Isaac, and Jacob, had dwelt, and which was given to them and theirs for an inheritance, and where Joseph and his brethren had lived, and would be brought thither again, as the bones of Joseph were, and as all of them in their posterity were in Joshua's time.
John Wesley
48:21 I die, but God shall be with you, and bring you again - This assurance was given them, and carefully preserved among them, that they might neither love Egypt too much when it favoured them, nor fear it too much when it frowned upon them. These words of Jacob furnish us with comfort in reference to the death of our friends: But God shall be with us, and his gracious presence is sufficient to make up the loss. They leave us, but he will never fail us. He will bring us to the land of our fathers, the heavenly Canaan, whither our godly fathers are gone before us. If God be with us while we stay behind in this world, and will receive us shortly to be with them that are gone before to a better world, we ought not to sorrow as those that have no hope.
Robert Jamieson, A. R. Fausset and David Brown
48:21 Israel said unto Joseph, Behold, I die--The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock.
but God shall be with you--Jacob, in all probability, was not authorized to speak of their bondage--he dwelt only on the certainty of their restoration to Canaan.
48:2248:22: Եւ ես ետու քեզ զՍիկիմ սեպհակա՛ն. արտաքոյ եղբարց քոց, զոր առի ՚ի ձեռաց Ամովրհացւոցն սրո՛վ իմով եւ աղեղամբ։
22 Ես քեզ իբրեւ սեփականութիւն տալիս եմ իմ սրով ու աղեղով ամորհացիներից գրաւած Սիկիմը, որն աւելի մեծ է, քան քո եղբայրների բաժինը»:
22 Քու եղբայրներէդ մէկ բաժին աւելի տուի քեզի, որը Ամօրհացիներուն ձեռքէն իմ սրովս ու աղեղովս առի»։
Եւ ես ետու քեզ [644]զՍիկիմ սեպհական, արտաքոյ եղբարց քոց``, զոր առի ի ձեռաց Ամովրհացւոց սրով իմով եւ աղեղամբ:

48:22: Եւ ես ետու քեզ զՍիկիմ սեպհակա՛ն. արտաքոյ եղբարց քոց, զոր առի ՚ի ձեռաց Ամովրհացւոցն սրո՛վ իմով եւ աղեղամբ։
22 Ես քեզ իբրեւ սեփականութիւն տալիս եմ իմ սրով ու աղեղով ամորհացիներից գրաւած Սիկիմը, որն աւելի մեծ է, քան քո եղբայրների բաժինը»:
22 Քու եղբայրներէդ մէկ բաժին աւելի տուի քեզի, որը Ամօրհացիներուն ձեռքէն իմ սրովս ու աղեղովս առի»։
zohrab-1805▾ eastern-1994▾ western am▾
48:2222: я даю тебе, преимущественно пред братьями твоими, один участок, который я взял из рук Аморреев мечом моим и луком моим.
48:22 ἐγὼ εγω I δὲ δε though; while δίδωμί διδωμι give; deposit σοι σοι you Σικιμα σικιμ over; for τοὺς ο the ἀδελφούς αδελφος brother σου σου of you; your ἣν ος who; what ἔλαβον λαμβανω take; get ἐκ εκ from; out of χειρὸς χειρ hand Αμορραίων αμορραιος in μαχαίρᾳ μαχαιρα short sword μου μου of me; mine καὶ και and; even τόξῳ τοξον bow
48:22 וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i נָתַ֧תִּֽי nāṯˈattˈî נתן give לְךָ֛ lᵊḵˈā לְ to שְׁכֶ֥ם šᵊḵˌem שְׁכֶם shoulder אַחַ֖ד ʔaḥˌaḏ אֶחָד one עַל־ ʕal- עַל upon אַחֶ֑יךָ ʔaḥˈeʸḵā אָח brother אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לָקַ֨חְתִּי֙ lāqˈaḥtî לקח take מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand הָֽ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite בְּ bᵊ בְּ in חַרְבִּ֖י ḥarbˌî חֶרֶב dagger וּ û וְ and בְ vᵊ בְּ in קַשְׁתִּֽי׃ פ qaštˈî . f קֶשֶׁת bow
48:22. do tibi partem unam extra fratres tuos quam tuli de manu Amorrei in gladio et arcu meoI give thee a portion above thy brethren, which I took out of the hand of the Amorrhite with my sword and bow.
22. Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
48:22. I give you one part beyond that of your brothers, which I took from the hand of the Amorite with my sword and my bow.”
48:22. Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow:

22: я даю тебе, преимущественно пред братьями твоими, один участок, который я взял из рук Аморреев мечом моим и луком моим.
48:22
ἐγὼ εγω I
δὲ δε though; while
δίδωμί διδωμι give; deposit
σοι σοι you
Σικιμα σικιμ over; for
τοὺς ο the
ἀδελφούς αδελφος brother
σου σου of you; your
ἣν ος who; what
ἔλαβον λαμβανω take; get
ἐκ εκ from; out of
χειρὸς χειρ hand
Αμορραίων αμορραιος in
μαχαίρᾳ μαχαιρα short sword
μου μου of me; mine
καὶ και and; even
τόξῳ τοξον bow
48:22
וַ wa וְ and
אֲנִ֞י ʔᵃnˈî אֲנִי i
נָתַ֧תִּֽי nāṯˈattˈî נתן give
לְךָ֛ lᵊḵˈā לְ to
שְׁכֶ֥ם šᵊḵˌem שְׁכֶם shoulder
אַחַ֖ד ʔaḥˌaḏ אֶחָד one
עַל־ ʕal- עַל upon
אַחֶ֑יךָ ʔaḥˈeʸḵā אָח brother
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לָקַ֨חְתִּי֙ lāqˈaḥtî לקח take
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
הָֽ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
בְּ bᵊ בְּ in
חַרְבִּ֖י ḥarbˌî חֶרֶב dagger
וּ û וְ and
בְ vᵊ בְּ in
קַשְׁתִּֽי׃ פ qaštˈî . f קֶשֶׁת bow
48:22. do tibi partem unam extra fratres tuos quam tuli de manu Amorrei in gladio et arcu meo
I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite with my sword and bow.
48:22. I give you one part beyond that of your brothers, which I took from the hand of the Amorite with my sword and my bow.”
48:22. Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
48:22: Moreover I have given to thee one portion - שכם אחד shechem achad, one shechem or one shoulder. We have already seen the transactions between Jacob and his family on one part, and Shechem and the sons of Hamor on the other. See Gen 33:18, Gen 33:19, and Genesis 24. As he uses the word shechem here, I think it likely that he alludes to the purchase of the field or parcel of ground mentioned Gen 33:18, Gen 33:19. It has been supposed that this parcel of ground, which Jacob bought from Shechem, had been taken from him by the Amorites, and that he afterwards had recovered it by his sword and by his bow, i. e., by force of arms. Shechem appears to have fallen to the lot of Joseph's sons; (see Jos 17:1, and Jos 20:7); and in our Lord's time there was a parcel of ground near to Sychar or Shechem which was still considered as that portion which Jacob gave to his son Joseph, Joh 4:5; and on the whole it was probably the same that Jacob bought for a hundred pieces of money, Gen 33:18, Gen 33:19. But how it could be said that he took this out of the hand of the Amorite with his sword and his bow, we cannot tell. Many attempts have been made to explain this abstruse verse, but they have all hitherto been fruitless. Jacob's words were no doubt perfectly well understood by Joseph, and probably alluded to some transaction that is not now on record; and it is much safer for us to confess our ignorance, than to hazard conjecture after conjecture on a subject of which we can know nothing certainly.
1. On filial respect to aged and destitute parents we have already had occasion to speak; see Gen 48:11. The duty of children to their parents only ceases when the parents are laid in their graves, and this duty is the next in order and importance to the duty we owe to God. No circumstances can alter its nature or lessen its importance; Honor thy father and thy mother is the sovereign, everlasting command of God. While the relations of parent and child exist, this commandment will be in full force.
2. The Redeeming Angel, the Messenger of the covenant, in his preserving and saving influence, is invoked by dying Jacob to be the protector and Savior of Ephraim and Manasseh, Gen 48:16. With what advantage and effect can a dying parent recommend the Lord Jesus to his children, who can testify with his last breath that this Jesus has redeemed him from all evil! Reader, canst thou call Christ thy Redeemer? Hast thou, through him, recovered the forfeited inheritance? Or dost thou expect redemption from all evil by any other means? Through him, and him alone, God will redeem thee from all thy sins; and as thou knowest not what a moment may bring forth, thou hast not a moment to lose. Thou hast sinned, and there is no name given under heaven among men whereby thou canst be saved but Jesus Christ. Acquaint thyself now with him, and be at peace, and thereby good shall come unto thee.
3. We find that the patriarchs ever held the promised land in the most sacred point of view. It was God's gift to them; it was confirmed by a covenant that spoke of and referred to better things. We believe that this land typified the rest which remains for the people of God, and can we be indifferent to the excellence of this rest! A patriarch could not die in peace, however distant from this land, without an assurance that his bones should be laid in it. How can we live, how can we die comfortably, without the assurance that our lives are hid with Christ in God, and that we shall dwell in his presence for ever? There remains a rest for the people of God, and only for the people of God; for those alone who love, serve, reverence, and obey him, in his Son Jesus Christ, shall ever enjoy it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:22: given: Gen 33:19; Deu 21:17; Jos 24:32; Ch1 5:2; Eze 47:13; Joh 4:5
Amorite: Gen 15:16, Gen 34:28; Jos 17:14-18; Jdg 11:23; Amo 2:9
Geneva 1599
48:22 Moreover I have given to thee one portion above thy brethren, which (k) I took out of the hand of the Amorite with my sword and with my bow.
(k) By my children whom God spared for my sake.
John Gill
48:22 Moreover, I have given to thee one portion above thy brethren,.... The word for "portion" is "Shechem", and which some take to be, not an appellative, as we do, but the name of a city, even Shechem; so the Targum of Jonathan and Jarchi interpret it; and though that is not directly meant, yet there is a reference had to it, and it seems to be enigmatically understood; for this portion or parcel spoken of was near to Shechem, and not only that, but the city itself, and all the adjacent country, came to the lot of Ephraim, and were possessed by that tribe:
which I took out of the hand of the Amorite with my sword and with my bow; not referring, as some think, to the taking and spoiling of the city of Shechem by his sons, and so said to be done by him in them; for Jacob would never make that his act and deed, which he so much abhorred and detested, and still did, as appears by what he says of it in the following chapter; nor was this taken from the Amorite, but from the Hivite, and not by his sword and bow, whether taken literally or metaphorically, and so interpreted of his prayer and supplication, as by Onkelos; but he was so far from assisting in that affair by supplication, that his imprecations fell on Levi and Simeon, for that fact of theirs: if this is to be understood of the city of Shechem, what Aben Ezra and Ben Gersom propose seems most agreeable, that this is said by way of anticipation, the past tense being put for the future; Jacob, under a spirit of prophecy, foreseeing and declaring that his sons, and he in his sons in future time, would take it out of the hands of the Amorites, the principal of the Canaanitish nations, and then it should be given to Joseph's seed; but the first and special regard is to the part or parcel of ground which lay near Shechem; and this Jacob is said to take by his sword and bow, which some interpret of his money, which were his arms and defence, and which he had got by much labour; and if it could be proved that his money was marked with a sword and bow upon it, as the Persian Darics were with an archer with his bow and arrow, and therefore called sagittaries or archers (u), it would countenance this sense; though even then it could not with propriety be said that he by this means obtained it of the Amorite, since he bought it of the children of Hamor the Hivite; but it seems more likely, that after Jacob departed from Shechem to Hebron, the Amorite came and seized on this parcel of ground; which he hearing of, went with his sons and servants, and recovered it out of their hands by his sword and bow; though this warlike action of his is nowhere recorded in Scripture, the Jewish writers (w) say, that Jacob and his sons had very grievous war with the Amorites on account of the slaughter and captivity of the Shechemites: by giving to Joseph this portion above his brethren, it appears that the birthright was become his, he having the double portion, and indeed all that Jacob had of his own in the land of Canaan; and hence Joseph's bones were buried here, it being his own ground; see Josh 24:32.
(u) Vid. Heidegger. Hist. Patriarch. tom. 2. Exercit. 22. sect. 12. p. 690. (w) Shalshalet Hakabala, fol. 5. 1.
John Wesley
48:22 He bestowed one portion upon him above his brethren. The lands bequeathed are described to be those which he took out of the hand of the Amorite with his sword and with his bow. He purchased them first, Josh 24:32, and it seems was afterwards disseized of them by the Amorites, but retook them by the sword, repelling force by force, and recovering his right by violence when he could not otherwise recover it. These lands he settled upon Joseph. Mention is made of this grant, Jn 4:5. Pursuant to it, this parcel of ground was given to the tribe of Ephraim as their right, and the lot was never cast upon it: and in it Joseph's bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. It may sometimes be both just and prudent to give some children portions above the rest: but a grave is that which we can most count upon as our own in this earth.
Robert Jamieson, A. R. Fausset and David Brown
48:22 moreover I have given to thee one portion above thy brethren--This was near Shechem (Gen 33:18; Jn 4:5; also Josh 16:1; Josh 20:7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow.