Kejadian 48:7

Bahasa Indonesia Sehari-hari

Kalau aku, pada waktu perjalananku dari Padan, aku kematian Rahel di tanah Kanaan di jalan, ketika kami tidak berapa jauh lagi dari Efrata, dan aku menguburkannya di sana, di sisi jalan ke Efrata" --yaitu Betlehem.

Parallel Translations

Alkitab Terjemahan Baru
Kalau aku, pada waktu perjalananku dari Padan, aku kematian Rahel di tanah Kanaan di jalan, ketika kami tidak berapa jauh lagi dari Efrata, dan aku menguburkannya di sana, di sisi jalan ke Efrata" --yaitu Betlehem.

Alkitab Terjemahan Lama
Adapun tatkala aku datang dari Padan matilah Rakhel pada sisiku di tanah Kanaan pada jalan, hingga sekerat jalan lagi jauhnya sampai ke Eferat, maka kukuburkanlah ia di sana pada jalan ke Eferat, yaitu Betlehem.

Contextual Overview

¹ After these deedes, one tolde Ioseph: beholde, thy father is sicke. And he toke with hym his two sonnes, Manasses and Ephraim. ² Then this message was declared vnto Iacob: beholde, thy sonne Ioseph cometh vnto thee. And Israel toke his strength vnto hym, and sate vpon the bedde. ³ And Iacob sayd vnto Ioseph: God almyghtie appeared vnto me at Luz in the lande of Chanaan, and blessed me, and sayde vnto me: ⁴ Beholde, I wyll make thee fruiteful, and cause thee to multiplie, and wyll make a great number of people of thee, and wyll geue this lande vnto thy seede after thee vnto an euerlastyng possession. ⁵ And nowe thy two sonnes Manasses and Ephraim, whiche were borne vnto thee in the land of Egypt before I came vnto thee into Egypt, are myne, euen as Ruben and Simeon are mine. ⁶ And the children which thou hast gotten after them, shalbe thyne owne, and shalbe called after the names of their brethren in their inheritaunce. ⁷ And when I came from Mesopotamia, Rachel dyed vpon my hande in the land of Chanaan, by the way, when there was but a fieldes breadth to come vnto Ephratha: and I buried her there in the waye to Ephratha, the same is Beth-lehem.

Bible Verse Review
  from Treasury of Scripure Knowledge

Padan: Genesis 25:20

Rachel: Genesis 35:9, Genesis 35:16-19, 1 Samuel 10:2, Matthew 2:18, to Ephrath, Ruth 1:2, 1 Samuel 1:1, 1 Samuel 17:12, Micah 5:2

Reciprocal: Genesis 29:17 - Rachel Genesis 35:19 - Rachel died Luke 2:4 - unto

Cross-References

Genesis 25:20
And Isahac was fourtie yere olde when he toke Rebecca to wyfe, the daughter of Bethuel the Syrian of Mesopotamia, and sister to Laban the Syrian.

Genesis 35:9
And God appeared vnto Iacob agayne, after he came out of Mesopotamia, and blessed him.

Genesis 48:16
And the angell which hath deliuered me from al euyl, blesse these laddes, and let my name be named in them, and the name of my fathers Abraham & Isahac, & that they may growe into a multitude in the middes of the earth.

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

Ruth 1:2
The name of the man was Elimelech, and the name of his wyfe Naomi, and the names of his two sonnes were Mahlon and Chilion, Ephraites out of Bethlehem Iuda: And whe they came into the lande of Moab, they continued there.

1 Samuel 1:1
There was a man of one of the two Ramathaim Zophim, of mout Ephraim, named Elkana, the sonne of Ieroham, the sonne of Elihu, the sonne of Thohu, the sonne of Zuph, an Ephrathite:

1 Samuel 10:2
When thou art departed from me this day, thou shalt finde two men by Rahels sepulchre in ye border of Beniamin, euen at Zalezah, and they wil say vnto thee, ye asses which thou wetest to seke, are found: And lo, thy father hath left the care of the asses, & soroweth for you, saying: what shal I do for my sonne?

1 Samuel 17:12
Dauid was the sonne of an Ephrathite of Bethlehem Iuda, named Isai, which had eyght sonnes, & this man was taken for an olde man in the dayes of Saul.

Micah 5:2
And thou Bethlehem Ephrata art little among the thousandes of Iuda, out of thee shal he come foorth vnto me which shalbe the gouernour in Israel, whose out going hath ben from the beginning, and from euerlasting.

Matthew 2:18
In Rama was there a voyce hearde, lamentation, wepyng, & great mournyng, Rachel weping [for] her children, and woulde not be comforted, because they were not.

Gill's Notes on the Bible

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, Micah 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.

Barnes' Notes on the Bible

- Joseph Visits His Sick Father

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

Genesis 48:1-7

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

Genesis 48:8-16

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

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

Genesis 48:15-16

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

Genesis 48:17-22

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

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

Clarke's Notes on the Bible

Verse Genesis 48:7. Rachel died by me, c. — 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, c., &c., such matches are generally wretched it is Leah in the place of Rachel to the end of life's pilgrimage.