Genesis 48:21
Genesis 48:21 in Multiple Translations
Then Israel said to Joseph, “Look, I am about to die, but God will be with you and bring you back to 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.
And Israel said unto Joseph, Behold, I die: but God will be with you, and bring you again unto the land of your fathers.
Then Israel said to Joseph, Now my death is near; but God will be with you, guiding you back to the land of your fathers.
Then Israel said to Joseph, “I'm going to die soon, but God will be with you and bring you back to the land of your fathers.
Then Israel said vnto Ioseph, Behold, I die, and God shall be with you, and bring you againe vnto the land of your fathers.
And Israel saith unto Joseph, 'Lo, I am dying, and God hath been with you, and hath brought you back unto the land of your fathers;
Israel said to Joseph, “Behold, I am dying, but God will be with you, and bring you again to the land of your fathers.
And Israel said to Joseph, Behold, I die; but God shall be with you, and bring you again to the land of your fathers.
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.
Then Jacob said to Joseph, “I am about to die. But I know that God will help/protect you. And some day he will take your descendants back to the land of their ancestors.
Then Jacob said to Joseph, “Listen, I am going to die very soon. But God will be with you and your family. Later on, he will take your family back to that country where your father and grand-fathers lived, and he will give you land there.”
Berean Amplified Bible — Genesis 48:21
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 48:21 Interlinear (Deep Study)
BIB
HEB
וַ/יֹּ֤אמֶר
יִשְׂרָאֵל֙
אֶל
יוֹסֵ֔ף
הִנֵּ֥ה
אָנֹכִ֖י
מֵ֑ת
וְ/הָיָ֤ה
אֱלֹהִים֙
עִמָּ/כֶ֔ם
וְ/הֵשִׁ֣יב
אֶתְ/כֶ֔ם
אֶל
אֶ֖רֶץ
אֲבֹתֵי/כֶֽם
וַ/יֹּ֤אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
יִשְׂרָאֵל֙
Yisrâʼêl
H3478
Israel
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
יוֹסֵ֔ף
Yôwçêph
H3130
Joseph
N-proper
הִנֵּ֥ה
hinnêh
H2009
behold
Part
אָנֹכִ֖י
ʼânôkîy
H595
I
Pron
מֵ֑ת
mûwth
H4191
to die
V-Qal
וְ/הָיָ֤ה
hâyâh
H1961
to be
Conj | V-Qal-3ms
אֱלֹהִים֙
ʼĕlôhîym
H430
God
N-mp
עִמָּ/כֶ֔ם
ʻim
H5973
with
Prep | Suff
וְ/הֵשִׁ֣יב
shûwb
H7725
to return
Conj | V-Hiphil-3ms
אֶתְ/כֶ֔ם
ʼêth
H853
Obj.
DirObjM | Suff
אֶל
ʼêl
H413
to(wards)
Prep
אֶ֖רֶץ
ʼerets
H776
land
N-cs
אֲבֹתֵי/כֶֽם
ʼâb
H1
father
N-mp | Suff
Hebrew Word Study
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Hebrew Word Reference — Genesis 48:21
וַ/יֹּ֤אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
יִשְׂרָאֵל֙
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
יוֹסֵ֔ף
Yôwçêph
H3130
"Joseph"
N-proper
Joseph means Jehovah has added, a name given to several Israelites, including the son of Jacob and Rachel. Joseph was a significant figure in the book of Genesis and the story of his brothers. He became a leader in Egypt.
Definition: A man living at the time of Exile and Return, only mentioned at Neh.12.14 § Joseph = "Jehovah has added" 1) the eldest son of Jacob by Rachel 2) father of Igal, who represented the tribe of Issachar among the spies 3) a son of Asaph 4) a man who took a foreign wife in the time of Ezra 5) a priest of the family of Shebaniah in the time of Nehemiah
Usage: Occurs in 193 OT verses. KJV: Joseph. Compare H3084 (יְהוֹסֵף). See also: Genesis 30:24; Genesis 47:5; Psalms 77:16.
הִנֵּ֥ה
hinnêh
H2009
"behold"
Part
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Definition: behold, lo, see, if
Usage: Occurs in 799 OT verses. KJV: behold, lo, see. See also: Genesis 1:29; Genesis 42:35; Deuteronomy 19:18.
אָנֹכִ֖י
ʼânôkîy
H595
"I"
Pron
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Definition: I (first pers. sing.) Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Usage: Occurs in 335 OT verses. KJV: I, me, [idiom] which. See also: Genesis 3:10; Deuteronomy 11:26; 2 Samuel 3:39.
מֵ֑ת
mûwth
H4191
"to die"
V-Qal
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
וְ/הָיָ֤ה
hâyâh
H1961
"to be"
Conj | V-Qal-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
אֱלֹהִים֙
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
עִמָּ/כֶ֔ם
ʻim
H5973
"with"
Prep | Suff
This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.
Definition: 1) with 1a) with 1b) against 1c) toward 1d) as long as
Usage: Occurs in 919 OT verses. KJV: accompanying, against, and, as ([idiom] long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-) to, with(-al). See also: Genesis 3:6; Exodus 21:14; Deuteronomy 29:11.
וְ/הֵשִׁ֣יב
shûwb
H7725
"to return"
Conj | V-Hiphil-3ms
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
אֶתְ/כֶ֔ם
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
אֶ֖רֶץ
ʼerets
H776
"land"
N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
אֲבֹתֵי/כֶֽם
ʼâb
H1
"father"
N-mp | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
Study Notes — Genesis 48:21
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Context — Jacob Blesses Ephraim and Manasseh
19But his father refused. “I know, my son, I know!” he said. “He too shall become a people, and he too shall be great; nevertheless, his younger brother shall be greater than he, and his offspring shall become a multitude of nations.”
20So that day Jacob blessed them and said: “By you shall Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’” So he put Ephraim before Manasseh.
21Then Israel said to Joseph, “Look, I am about to die, but God will be with you and bring you back to the land of your fathers.
22And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 50:24 | Then Joseph said to his brothers, “I am about to die, but God will surely visit you and bring you up from this land to the land He promised on oath to Abraham, Isaac, and Jacob.” |
| 2 | Genesis 46:4 | I will go down with you to Egypt, and I will surely bring you back. And Joseph’s own hands will close your eyes.” |
| 3 | Genesis 28:15 | Look, I am with you, and I will watch over you wherever you go, and I will bring you back to this land. For I will not leave you until I have done what I have promised you.” |
| 4 | Genesis 26:3 | Stay in this land as a foreigner, and I will be with you and bless you. For I will give all these lands to you and your offspring, and I will confirm the oath that I swore to your father Abraham. |
| 5 | Hebrews 7:3 | Without father or mother or genealogy, without beginning of days or end of life, like the Son of God, he remains a priest for all time. |
| 6 | Hebrews 7:23–25 | Now there have been many other priests, since death prevented them from continuing in office. But because Jesus lives forever, He has a permanent priesthood. Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them. |
| 7 | Deuteronomy 1:1–46 | These are the words that Moses spoke to all Israel in the wilderness east of the Jordan—in the Arabah opposite Suph—between Paran and Tophel, Laban, Hazeroth, and Dizahab. It is an eleven-day journey from Horeb to Kadesh-barnea by way of Mount Seir. In the fortieth year, on the first day of the eleventh month, Moses proclaimed to the Israelites all that the LORD had commanded him concerning them. This was after he had defeated Sihon king of the Amorites, who lived in Heshbon, and then at Edrei had defeated Og king of Bashan, who lived in Ashtaroth. On the east side of the Jordan in the land of Moab, Moses began to explain this law, saying: The LORD our God said to us at Horeb: “You have stayed at this mountain long enough. Resume your journey and go to the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the hill country, in the foothills, in the Negev, and along the seacoast to the land of the Canaanites and to Lebanon, as far as the great River Euphrates. See, I have placed the land before you. Enter and possess the land that the LORD swore He would give to your fathers Abraham, Isaac, and Jacob, and to their descendants after them.” At that time I said to you, “I cannot carry the burden for you alone. The LORD your God has multiplied you, so that today you are as numerous as the stars in the sky. May the LORD, the God of your fathers, increase you a thousand times over and bless you as He has promised. But how can I bear your troubles, burdens, and disputes all by myself? Choose for yourselves wise, understanding, and respected men from each of your tribes, and I will appoint them as your leaders.” And you answered me and said, “What you propose to do is good.” So I took the leaders of your tribes, wise and respected men, and appointed them as leaders over you—as commanders of thousands, of hundreds, of fifties, and of tens, and as officers for your tribes. At that time I charged your judges: “Hear the disputes between your brothers, and judge fairly between a man and his brother or a foreign resident. Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it.” And at that time I commanded you all the things you were to do. And just as the LORD our God had commanded us, we set out from Horeb and went toward the hill country of the Amorites, through all the vast and terrifying wilderness you have seen. When we reached Kadesh-barnea, I said: “You have reached the hill country of the Amorites, which the LORD our God is giving us. See, the LORD your God has placed the land before you. Go up and take possession of it as the LORD, the God of your fathers, has told you. Do not be afraid or discouraged.” Then all of you approached me and said, “Let us send men ahead of us to search out the land and bring us word of what route to follow and which cities to enter.” The plan seemed good to me, so I selected twelve men from among you, one from each tribe. They left and went up into the hill country, and came to the Valley of Eshcol and spied out the land. They took some of the fruit of the land in their hands, carried it down to us, and brought us word: “It is a good land that the LORD our God is giving us.” But you were unwilling to go up; you rebelled against the command of the LORD your God. You grumbled in your tents and said, “Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to be annihilated. Where can we go? Our brothers have made our hearts melt, saying: ‘The people are larger and taller than we are; the cities are large, with walls up to the heavens. We even saw the descendants of the Anakim there.’” So I said to you: “Do not be terrified or afraid of them! The LORD your God, who goes before you, will fight for you, just as you saw Him do for you in Egypt and in the wilderness, where the LORD your God carried you, as a man carries his son, all the way by which you traveled until you reached this place.” But in spite of all this, you did not trust the LORD your God, who went before you on the journey, in the fire by night and in the cloud by day, to seek out a place for you to camp and to show you the road to travel. When the LORD heard your words, He grew angry and swore an oath, saying, “Not one of the men of this evil generation shall see the good land I swore to give your fathers, except Caleb son of Jephunneh. He will see it, and I will give him and his descendants the land on which he has set foot, because he followed the LORD wholeheartedly.” The LORD was also angry with me on your account, and He said, “Not even you shall enter the land. Joshua son of Nun, who stands before you, will enter it. Encourage him, for he will enable Israel to inherit the land. And the little ones you said would become captives—your children who on that day did not know good from evil—will enter the land that I will give them, and they will possess it. But you are to turn back and head for the wilderness along the route to the Red Sea. ” “We have sinned against the LORD,” you replied. “We will go up and fight, as the LORD our God has commanded us.” Then each of you put on his weapons of war, thinking it easy to go up into the hill country. But the LORD said to me, “Tell them not to go up and fight, for I am not with you to keep you from defeat by your enemies.” So I spoke to you, but you would not listen. You rebelled against the command of the LORD and presumptuously went up into the hill country. Then the Amorites who lived in the hills came out against you and chased you like a swarm of bees. They routed you from Seir all the way to Hormah. And you returned and wept before the LORD, but He would not listen to your voice or give ear to you. For this reason you stayed in Kadesh for a long time—a very long time. |
| 8 | 2 Peter 1:14 | because I know that this tent will soon be laid aside, as our Lord Jesus Christ has made clear to me. |
| 9 | Deuteronomy 31:8 | The LORD Himself goes before you; He will be with you. He will never leave you nor forsake you. Do not be afraid or discouraged.” |
| 10 | Genesis 12:5 | And Abram took his wife Sarai, his nephew Lot, and all the possessions and people they had acquired in Haran, and set out for the land of Canaan. When they came to the land of Canaan, |
Genesis 48:21 Summary
[Genesis 48:21 means that even when we are close to death, we can trust that God will be with those we love and care about, just like Jacob trusted God to be with Joseph. This reminds us of God's promise to always be with us, as seen in Matthew 28:20. We can have confidence in God's presence and promises, even in difficult times, because He is faithful and loving, as seen in Psalm 117:2.]
Frequently Asked Questions
What does it mean that God will 'bring you back to the land of your fathers' in Genesis 48:21?
This refers to God's promise to bring the Israelites back to the land of Canaan, which He had promised to their ancestors, as seen in Genesis 12:7 and Exodus 32:13. This promise is a reminder of God's faithfulness and covenant with His people.
Is Jacob's statement in Genesis 48:21 a prophecy or a blessing?
Jacob's statement is both a prophecy and a blessing, as he is speaking under the inspiration of God and imparting a blessing to Joseph and his descendants, similar to the blessings given in Genesis 27:27-29 and Genesis 49:1-28.
How does Genesis 48:21 relate to the overall story of the Bible?
Genesis 48:21 is part of the larger narrative of God's covenant with the nation of Israel, which is fulfilled in Jesus Christ, as seen in Galatians 3:16 and Romans 11:1-32. This verse reminds us of God's faithfulness to His people and His promise to bring them back to the land He had given them.
What can we learn from Jacob's trust in God's presence with Joseph in Genesis 48:21?
We can learn that even in times of uncertainty and death, we can trust in God's presence and promises, just like Jacob did, as seen in Psalm 23:4 and Hebrews 13:5-6.
Reflection Questions
- What does it mean to trust in God's presence in my life, just like Jacob trusted God to be with Joseph?
- How can I apply the promise of God's faithfulness in Genesis 48:21 to my own life and circumstances?
- What can I learn from Jacob's example of blessing and prophesying over his children and grandchildren, and how can I impart blessings to those in my life?
- In what ways can I trust in God's covenant promises, just like the Israelites trusted in God's promise to bring them back to the land of Canaan?
Gill's Exposition on Genesis 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
Jamieson-Fausset-Brown on Genesis 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. Behold, I die.
Matthew Poole's Commentary on Genesis 48:21
Behold, I die, i.e. I am about to die; the present time for that which will shortly and certainly be, as 20:3 . The land of your fathers, i.e. Canaan; their land, 1. By habitation, as Nazareth is called Christ’ s country because he dwelt in it. 2. By the donation of God, who had promised, and would in his time give the actual possession of it to them, i.e. to their seed.
Trapp's Commentary on Genesis 48:21
Genesis 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.Ver. 21. Behold, I die.] This was a speech of faith, uttered without the least fear, consternation, or dismayment. As it was no more betwixt God and Moses, but "Go up and die"; so betwixt God and Jacob, but "Behold, I die." Death, he knew, to him should neither be total, but of the body only; nor perpetual of the body, but for a season only. See both these set forth by the apostle, Romans 8:10-11. The Chaldee Paraphrast on this text hath: Behold, I die; and the word of the Lord, i.e., Christ, shall be your help.
Adam Clarke's Commentary on Genesis 48:21
Verse 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 dishonourable 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.
Cambridge Bible on Genesis 48:21
21. bring you again] Jacob predicts the restoration of his descendants to Canaan. This was the Divine promise. Cf. Genesis 15:16, Genesis 46:4, Genesis 50:24.
Whedon's Commentary on Genesis 48:21
21. Behold, I die; but God shall be with you — “Sublime and inspiring faith! Your father dies, but his God, and his father’s God, remains.” — Newhall.
Sermons on Genesis 48:21
| Sermon | Description | |
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Genesis #25 Ch. 46-48 & 50 Jacob's & Joseph's Faith by Chuck Missler | In this sermon, Chuck Missler discusses Genesis chapters 46, 47, 48, and 50. He highlights the provision of God for His people, as seen in Pharaoh giving the land of Goshen to the |
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Our Rock by G.W. North | In this sermon, the speaker addresses the audience and asks them to reflect on their identity and purpose. They emphasize the power of thoughts, emotions, and the body in shaping o |
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God With Us by C.H. Spurgeon | C.H. Spurgeon emphasizes the profound assurance found in the promise 'God shall be with you,' as spoken by Jacob to Joseph. He reflects on the comfort that comes when loved ones de |
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(Genesis) Genesis 50:21-26 by J. Vernon McGee | In this sermon, the speaker discusses the significance of Joseph's burial in Egypt. He explains that although Joseph had an earthly hope of being raised from the dead, the location |
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Joseph's Bones by C.H. Spurgeon | In this sermon, the speaker focuses on the words of Joseph on his deathbed and highlights the power of faith. The speaker emphasizes that Joseph's faith was firm in the fulfillment |
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The Naked Trust of Faith by George Mueller | George Mueller emphasizes the concept of 'naked trust' in faith, illustrating how true faith relies solely on God's promises without needing external validation or feelings. He use |
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Outline of the Book of Genesis by John Nelson Darby | John Nelson Darby outlines the Book of Genesis, emphasizing the themes of creation, man's responsibility, and the unfolding of God's promises through key figures like Abraham and J |