the Second Week after Easter
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Amplified Bible
Genesis 48:10
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Now the eyes of Yisra'el were dim for age, so that he couldn't see. He brought them near to 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.
Now the eyes of Israel were dim on account of old age; he was not able to see. So he brought them near to him, and he kissed them and embraced them.
At this time Israel's eyesight was bad because he was old. So Joseph brought the boys close to him, and Israel kissed the boys and put his arms around them.
Now Israel's eyes were failing because of his age; he was not able to see well. So Joseph brought his sons near to him, and his father kissed them and embraced them.
Now the eyes of Israel were so dim from age that he could not see. And Joseph brought them close to him, and he kissed them and embraced them.
(For the eyes of Israel were dimme for age, so that hee coulde not well see) Then he caused them to come to him, & he kissed them and embraced them.
Now the eyes of Israel were so dim from age that he could not see. Then Joseph brought them close to him, and he kissed them and embraced them.
(ii) Now Isra'el's eyes were dim with age, so that he could not see. Yosef brought his sons near to him, and he kissed them and embraced them.
But the eyes of Israel were heavy from age: he could not see. And he brought them nearer to him; and he kissed them, and embraced them.
Israel was old and his eyes were not good. So Joseph brought the boys close to his father. Israel kissed and hugged the boys.
Now the eyes of Israel were dim with age, so that he could not see. So Joseph brought them near him, and he kissed them and embraced them.
Now the eyes of Israel were dim because of age, so that he could not see well. And Joseph brought them near to him; and he kissed them and embraced them.
Jacob's eyesight was failing because of his age, and he could not see very well. Joseph brought the boys to him, and he hugged them and kissed them.
Now his eyesight was poor because of old age; he could hardly see. Joseph brought them to him, and he kissed and embraced them.
And the eyes of Israel were heavy from age, he not being able to see. And he brought them near to him. And he kissed them and embraced them.
(For Israels eyes were heuy for age, & he coude not well se.) And he brought the vnto him. So he kyssed them, & enbraced the,
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 because Israel was old, his eyes were no longer clear, and he was not able to see. So he made them come near to him, and he gave them a kiss, folding them in his arms.
(And the eyes of Israel were dymme for age, so that he coulde not [well] see) And he brought them to hym, and he kyssed them, and imbraced them.
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 dimme for age, so that he could not see,) and hee brought them neere vnto him, and he kissed them, and imbraced them.
Now the eyes of Israel were dim through age, and he could not see; and he brought them near to 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.
Now Israel's eyesight was poor because of old age; he could hardly see. Joseph brought his sons to him, and his father kissed them and embraced them.
For `the iyen of Israel, dasewiden for greet eelde, and he myyte not se clereli; and he kisside and collide tho children ioyned to hym, and seide to his sone,
And the eyes of Israel have been heavy from age, he is unable to see; and he bringeth them nigh unto him, and he kisseth them, and cleaveth to them;
Now the eyes of Israel were dim for age, so that he could not see. And he brought them near to 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 to him; and he kissed them, and embraced them.
Now the eyes of Israel were dim for age, so that he couldn't see. He brought them near to him; and he kissed them, and embraced them.
Now the eyes of Israel were dim with age, so that he could not see. Then Joseph brought them near him, and he kissed them and embraced them.
Jacob was half blind because of his age and could hardly see. So Joseph brought the boys close to him, and Jacob kissed and embraced them.
Now Israel's eyes had become weak from being old, and he could not see. So Joseph brought them near to him. And Israel kissed them and put his arms around them.
Now the eyes of Israel were dim with age, and he could not see well. So Joseph brought them near him; and he kissed them and embraced them.
Now, the eyes of Israel, had become dim from old age, - he could not see, - so he drew them near unto him, and kissed them, and embraced them.
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,
Now the eyes of Israel were dim with age, so that he could not see. So Joseph brought them near him; and he kissed them and embraced them.
Now the eyes of Israel were so dim from age that he could not see. Then Joseph brought them close to him, and he kissed them and embraced them.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the eyes: Genesis 27:1, 1 Samuel 3:2, 1 Samuel 4:15
dim: Heb. heavy, Isaiah 6:10, Isaiah 59:1
kissed: Genesis 27:27, Genesis 31:55, Genesis 45:15, 1 Kings 19:20
Reciprocal: Deuteronomy 34:7 - his eye 1 Kings 14:4 - for his eyes Ecclesiastes 12:2 - the sun Acts 20:1 - embraced
Cross-References
Now when Isaac was old and his eyes were too dim to see, he called his elder [and favorite] son Esau and said to him, "My son." And Esau answered him, "Here I am."
So he came and kissed him; and Isaac smelled his clothing and blessed him and said, "The scent of my son [Esau] Is like the aroma of a field which the LORD has blessed;
Early in the morning Laban got up and kissed his grandchildren and his daughters [goodbye] and pronounced a blessing [asking God's favor] on them. Then Laban left and returned home.
He kissed all his brothers and wept on them, and afterward his brothers talked with him.
Yet it happened at that time, as Eli was lying down in his own place (now his eyesight had begun to grow dim and he could not see well).
Now Eli was ninety-eight years old; his eyes were dim so that he could not see.
He left the oxen and ran after Elijah and said, "Please let me kiss my father and mother [goodbye], then I will follow you." And he said to him, "Go on back; for what have I done to [stop] you?"
"Make the heart of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed."
Behold, the LORD'S hand is not so short That it cannot save, Nor His ear so impaired That it cannot hear.
Gill's Notes on the Bible
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, Genesis 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.
Barnes' Notes on the Bible
- Joseph Visits His Sick Father
The right of primogeniture has been forfeited by Reuben. The double portion in the inheritance is now transferred to Joseph. He is the first-born of her who was intended by Jacob to be his first and only wife. He has also been the means of saving all his fatherâs house, even after he had been sold into slavery by his brethren. He has therefore, undeniable claims to this part of the first-bornâs rights.
Genesis 48:1-7
After these things. - After the arrangements concerning the funeral, recorded in the chapter. âMenasseh and Ephraim.â They seem to have accompanied their father from respectful affection to their aged relative. âIsrael strengthened himselfâ - summoned his remaining powers for the interview, which was now to him an effort. âGod Almighty appeared unto me at Luz.â From the terms of the blessing received it is evident that Jacob here refers to the last appearance of God to him at Bethel Genesis 35:11. âAnd now thy sons.â 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. âAnd thy issue.â 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. âRachel died upon meâ - as a heavy affliction falling upon me. The presence of Joseph naturally leads the fatherâs thoughts to Rachel, the beloved mother of his beloved son, whose memory he honors in giving a double portion to her oldest son.
Genesis 48:8-16
He now observes and proceeds to bless the two sons of Joseph. âWho are these?â The sight and the observant faculties of the patriarch were now failing. âBring them now unto me, and I will bless them.â Jacob is seated on the couch, and the young men approach him. He kisses and folds his arms around them. The comforts of his old age come up before his mind. He had not expected to see Joseph again in the flesh, and now God had showed him his seed. After these expressions of parental fondness, Joseph drew them back from between his knees, that he might present them in the way that was distinctive of their age. He then bowed with his face to the earth, in reverential acknowledgment of the act of worship about to be performed. Joseph expected the blessing to be regulated by the age of his sons, and is therefore, careful to present them so that the right hand of his dim-sighted parent may, without any effort, rest on the head of his first-born. But the venerable patriarch, guided by the Spirit of him who doth according to his own will, designedly lays his right hand on the head of the younger, and thereby attributes to him the greater blessing.
The imposition of the hand is a primitive custom which here for the first time comes into notice. It is the natural mode of marking out the object of the benediction, signifying its conveyance to the individual, and implying that it is laid upon him as the destiny of his life. It may be done by either hand; but when each is laid on a different object, as in the present case, it may denote that the higher blessing is conveyed by the right hand. The laying on of both hands on one person may express the fulness of the blessing conveyed, or the fullness of the desire with which it is conveyed.
Genesis 48:15-16
And he blessed Joseph. - In blessing his seed he blesses himself. In exalting his two sons into the rank and right of his brothers, he bestows upon them the double portion of the first-born. In the terms of the blessing Jacob first signalizes the threefold function which the Lord discharges in effecting the salvation of a sinner. âThe God before whom walked my fathers,â 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. âThe God, who fed me from my being unto this day,â 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. âThe Angel that redeemed me from all evil,â 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. âBless the lads.â The word bless is in the singular number. For Jacobâs threefold periphrasis is intended to describe the one God who wills, works, and wards. âAnd let my name be put upon them.â 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. âLet them grow into a multitude.â The word grow in the original refers to the spawning or extraordinary increase of the finny tribe. The after history of Ephraim and Menasseh will be found to correspond with this special prediction.
Genesis 48:17-22
Joseph presumes that his father has gone astray through dulness of perception, and endeavors to rectify his mistake. He finds, however, that on the other hand a supernatural vision is now conferred on his parent, who is fully conscious of what he is about, and therefore, abides by his own act. Ephraim is to be greater than Menasseh. Joshua, the successor of Moses, was of the tribe of Ephraim, as Kaleb his companion was of Judah. Ephraim came to designate the northern kingdom of the ten tribes, as Judah denoted the southern kingdom containing the remaining tribes; and each name was occasionally used to denote all Israel, with a special reference to the prominent part. âHis seed shall be the fullness of the nations.â 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, ש××× shekem, Shekem, a shoulder or tract of land. This region included âthe parcel of the field where he had spread his tentâ Genesis 33:19. It refers to the whole territory of Shekem, which was conquered by his sword and his bow, inasmuch as the city itself was sacked, and its inhabitants put to the sword by his sons at the head of his armed retainers, though without his approval Genesis 34:0. Though he withdrew immediately after to Bethel Genesis 35:0, yet he neither fled nor relinquished possession of this conquest, as we find his sons feeding his flocks there when he himself was residing at Hebron Genesis 37:13. The incidental conquest of such a tract was no more at variance with the subsequent acquisition of the whole country than the purchase of a field by Abraham or a parcel of ground by Jacob himself. In accordance with this gift Josephâs 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.
