Teks -- Genesis 48:1-22 (NET)

Manasseh and Ephraim

48:1 After these things Joseph was told, “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, “Your son Joseph has just come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God appeared to me at Luz in the land of Canaan and blessed me. 48:4 He said to me, ‘I am going to make you fruitful and will multiply you. I will make you into a group of nations, and I will give this land to your descendants as an everlasting possession.’ 48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. Ephraim and Manasseh will be mine just as Reuben and Simeon are. 48:6 Any children that you father after them will be yours; they will be listed under the names of their brothers in their inheritance. 48:7 But as for me, when I was returning from Paddan, Rachel died– to my sorrow– in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). 48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the sons God has given me in this place.” His father said, “Bring them to me so I may bless them.” 48:10 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. 48:11 Israel said to Joseph, “I never expected to see you again, but now God has allowed me to see your children too.” 48:12 So Joseph moved them from Israel’s knees and bowed down with his face to the ground. 48:13 Joseph positioned them; he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. 48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn. 48:15 Then he blessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked– the God who has been my shepherd all my life long to this day, 48:16 the Angel who has protected me from all harm– bless these boys. May my name be named in them, and the name of my fathers Abraham and Isaac. May they grow into a multitude on the earth.” 48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.” 48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude of nations.” 48:20 So he blessed them that day, saying, “By you will Israel bless, saying, ‘May God make you like Ephraim and Manasseh.’” So he put Ephraim before Manasseh. 48:21 Then Israel said to Joseph, “I am about to die, but God will be with you and will bring you back to the land of your fathers. 48:22 As one who is above your brothers, I give to you the mountain slope, which I took from the Amorites with my sword and my bow.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 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.

Wesley: Gen 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.

Wesley: Gen 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.

Wesley: Gen 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.

Wesley: Gen 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.

Wesley: Gen 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, Psa 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.

Wesley: Gen 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.

Wesley: Gen 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, Jos 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, Joh 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.

JFB: Gen 48:1 - one told Joseph, Behold, thy father is sick

Joseph was hastily sent for, and on this occasion he took with him his two sons.

JFB: Gen 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.

JFB: Gen 48:3-4 - 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.

JFB: Gen 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.

JFB: Gen 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 (1Ch 5:1-2).

JFB: Gen 48:5 - 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).

JFB: Gen 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.

JFB: Gen 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.

JFB: Gen 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.

JFB: Gen 48:21 - 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.

JFB: Gen 48:22 - moreover I have given to thee one portion above thy brethren

This was near Shechem (Gen 33:18; Joh 4:5; also Jos 16:1; Jos 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.

Clarke: Gen 48:1 - One told Joseph, Behold, thy father is sick

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.

Clarke: Gen 48:2 - Israel strengthened himself, and sat upon the bed

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.

Clarke: Gen 48:3 - God Almighty

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.

Clarke: Gen 48:5 - And now thy two sons, Ephraim and Manasseh - are mine

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.

Clarke: Gen 48:7 - Rachel died by me, etc.

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.

Clarke: Gen 48:8 - Who are these?

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.

Clarke: Gen 48:11 - I had not thought to see thy face

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.

Clarke: Gen 48:12 - Joseph - bowed himself with his face to the earth

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 s

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.

Clarke: Gen 48:14 - Israel stretched out his right hand, etc.

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; 1Ti 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.

Clarke: Gen 48:15 - He blessed Joseph

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

Clarke: Gen 48:15 - The God which fed me all my life long

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.

Clarke: Gen 48:16 - The Angel which redeemed me from all evil

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!

Clarke: Gen 48:16 - Let my name be named on them

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

Clarke: Gen 48:16 - And let them grow into a multitude

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.

Clarke: Gen 48:18 - Joseph said - Not so, my father

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.

Clarke: Gen 48:20 - In thee shall Israel bless

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.

Clarke: Gen 48:21 - Behold, I die

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.

Clarke: Gen 48:22 - Moreover I have given to thee one portion

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.

Calvin: Gen 48:1 - After these things

1.After these things. Moses now passes to the last act of Jacob’s life, which, as we shall see, was especially worthy of remembrance. For, since he knew that he was invested by God with no common character, in being made the father of the fathers of the Church, he fulfilled, in the immediate prospect of death, the prophetic office, respecting the future state of the Church, which had been enjoined upon him. Private persons arrange their domestic affairs by their last wills; but very different was the method pursued by this holy man, with whom God had established his covenant, with this annexed condition, that the succession of grace should flow down to his posterity. But before I enter fully on the consideration of this subject, these two things are to be observed, to which Moses briefly alludes: first, that Joseph, being informed of his father’s sickness, immediately went to see him; and, secondly, that Jacob, having heard of his arrival, attempted to raise his feeble and trembling body, for the sake of doing him honor. Certainly, the reason why Joseph was so desirous of seeing his father, and so prompt to discharge all the other duties of filial piety, was, that he regarded it as a greater privilege to be a son of Jacob, than to preside over a hundred kingdoms. For, in bringing his sons with him, he acted as if he would emancipate them from the country in which they had been born, and restore them to their own stock. For they could not be reckoned among the progeny of Abraham, without rendering themselves detested by the Egyptians. Nevertheless, Joseph prefers that reproach for them, to every kind of wealth and glory, if they may but become one with the sacred body of the Church. His father, however, rising before him, pays him becoming honor, for the kindness received at his hand. Meanwhile, by so doing, he fulfils his part in the prediction, which before had inflamed his sons with rage; lest his constituting Ephraim and Manasseh the heads of two tribes, should seem grievous and offensive to his sons.

Calvin: Gen 48:3 - And Jacob said unto Joseph // And blessed me // For an everlasting possession

3.And Jacob said unto Joseph. The design of the holy man was to withdraw his son from the wealth and honors of Egypt, and to reunite him to the holy race, from which he had been, for a little while, separated. Moreover, he neither proudly boasts of his own excellence, nor of his present riches, nor of his power, for the sake of inducing his son to comply with his wishes; but simply sets before him the covenant of God. So also it is right, that the grace of adoption, as soon as it is offered to us, should, by filling our thoughts, extinguish our desire for everything splendid and costly in the world. This passage is, doubtless, remarkable. Joseph was possessed of the most exalted dignity; he foresees that the most excellent nobility would pass, through the memory of his name, to his posterity: he is able to leave them an ample patrimony: nor would it be difficult so to advance them in royal favor, that they might obtain rank among the nobles of the kingdom. Too many examples show how easy it is not only to be caught, but altogether fascinated, by such allurements. Yea, the greater part know, by their own experience, that, as soon as the least ray of hope beams upon us, from the world, we are torn away from the Lord, and alienated from the pursuit of the heavenly life. If a very few drops thus inebriate our flesh, how dangerous is it to drink from the full bowl? But to all the riches and honors of Egypt, Jacob opposes the vision in which God had adopted himself and his race, as his own people. Whenever, therefore, Satan shall try to entangle us with the allurements of the world, that he may draw us away from heaven, let us remember for what end we are called; in order that, in comparison with the inestimable treasure of eternal life, all that the flesh would otherwise prefer, may become loathsome. For, if holy Joseph formerly held an obscure vision in such esteem, that, for this sole object, forgetting Egypt, he gladly passed over to the despised flock of the Church; how shameful, at this day, is our folly, how vile our stupor, how detestable our ingratitude, if, at least, we are not equally affected, when our heavenly Father, having opened the gate of his kingdom, with unutterable sweetness invites us to himself? At the same time, however, we must observe, that holy Jacob does not obtrude vain imaginations, for the purpose of alluring his son; but places before him the sure promise of God, on which he may safely rely. Whence we are taught, that our faith is not rightly founded on anything except the sole word of God; and also, that this is a sufficiently firm support of faith, to prevent it from ever being shaken or overthrown by any devices whatever. Wherefore, whenever Satan attempts to draw us hither and thither by his enticements, let us learn to turn our minds to the word of God, and so firmly to rely upon its hidden blessings, that, with a lofty spirit, we may spurn those things which the flesh now sees and touches. Jacob says that God appeared to him in the land of Canaan, in order that Joseph, aspiring after that land, might become alienated in the affection of his heart from the kingdom of Egypt.

And blessed me. In this place the word blessed does not signify the present effect or manifestation of a happy life, in the way in which the Lord is sometimes said to bless his people, when he indeed declares, by the favor with which he follows them, that he openly makes them happy, because they are received under his protection. But Jacob regards himself as blessed, because he, having embraced the grace promised to him, does not doubt of its effect. And, therefore, I take what immediately follows; namely, I will make thee fruitful, etc. , as explanatory of what precedes. Now the Lord promised that he would cause an assembly of nations to descend from him: because thirteen tribes, of which the whole body of the nation consisted, were, in a sense, so many nations. But since this was nothing more than a prelude to that greatness which should afterwards follow, when God, having scattered seed over the whole world, should gather together a church for himself, out of all nations; we may, while we recognize the accomplishment of the benediction under the old dispensation, yet allow that it refers to something greater. When therefore the people increased to so great a multitude, and thirteen populous tribes flowed from the twelve patriarchs, Jacob began already to grow to an assembly of nations. But from the time that the spiritual Israel was diffused through all quarters of the world, and various nations were congregated into one Church, this multiplication tended towards its completion. Wherefore, it is no wonder that holy Jacob should so highly estimate this most distinguished mark of divine favor, though, indeed, it was deeply hidden from carnal perception. But inasmuch as the Lord had held him long in suspense, profane men have said, that the old man was in his dotage. Few indeed are to be found, in this age, like Joseph, who disregarding the enjoyment of pleasures which are at hand, yield entire submission to the plain declaration of God’s word. But as Jacob, relying in confidence on invisible grace, had overcome every kind of temptation: so now his son, and the true heir of his faith, regards with reverence the oracles of the Lord; esteeming more highly the promise which he was persuaded had come down from heaven, though it was in the form of a dream, than all the riches of Egypt which he enjoyed.

For an everlasting possession. We have elsewhere shown the meaning of this expression: namely, that the Israelites should be perpetual heirs of the land until the coming of Christ, by which the world was renewed. The Hebrew word עולם ( olam) is by some taken merely for a long time, by others for eternity: but seeing that Christ prolongs, to the end of time, the grace which was previously shadowed forth to the patriarchs; the phrase, in my judgment, refers to eternity. For that portion of land was promised to the ancient people of God, until the renovation introduced by Christ: and now, ever since the Lord has assigned the whole world to his people, a fuller fruition of the inheritance belongs to us.

Calvin: Gen 48:5 - And now thy two sons

5.And now thy two sons. Jacob confers on his son the special privilege, that he, being one, should constitute two chiefs; that is, that his two sons should succeed to an equal right with their uncles, as if they had been heirs in the first degree. But what is this! that a decrepit old man assigns to his grandchildren, as a royal patrimony, a sixth part of the land in which he had entered as a stranger, and from which now again he is an exile! Who would not have said that he was dealing in fables? It is a common proverb, that no one can give what he has not. What, therefore, did it profit Joseph to be constituted, by an imaginary title, lord of that land, in which the donor of it was scarcely permitted to drink the very water he had dug for with great labour, and from which, at length, famine expelled him? But it hence appears with what firm faith the holy fathers relied upon the word of the Lord, seeing they chose rather to depend upon his lips, than to possess a fixed habitation in the land. Jacob is dying an exile in Egypt; and meanwhile, calls away the governor of Egypt from his dignity into exile, that he may be well and happy. Joseph, because he acknowledges his father as a prophet of God, who utters no inventions of his own, esteems as highly the dominion offered to him, which has never yet become apparent, as if it were already in his possession. Moreover, that Jacob commands the other sons of Joseph, (if there should be any,) to be reckoned in the families of these two brothers, is as if he directed them to be adopted by the two whom he adopts to himself.

Calvin: Gen 48:7 - And as for me, when I came from Padan

7.And as for me, when I came from Padan. He mentions the death and burial of his wife Rachel, in order that the name of his mother might prove a stimulus to the mind of Joseph. For since all the sons of Jacob had sprung from Syria, it was not a little to the purpose, that they should be thoroughly acquainted with the history which we have before considered, namely, that their father, returning into the land of Canaan, by the command and under the protection of God, brought his wives with him. For if it was not grievous to women, to leave their father, and to journey into a distant land, their example ought to be no slight inducement to their sons to bid farewell to Egypt; and at the command of the same God, strenuously prepare themselves for taking possession of the land of Canaan.

Calvin: Gen 48:8 - And Israel beheld Joseph’s sons

8.And Israel beheld Joseph’s sons. I have no doubt that he had inquired concerning the youths, before he called them his heirs. But in the narration of Moses there is a hysteron proteron . And in the answer of Joseph we observe, what we have elsewhere alluded to, that the fruit of the womb is not born by chance, but is to be reckoned among the precious gifts of God. This confession indeed finds a ready utterance from the tongues of all; but there are few who heartily acknowledge that their seed has been given them by God. And hence a large proportion of man’s offspring becomes continually more and more degenerate: because the ingratitude of the world renders it unable to perceive the effect of the blessings of God. We must now briefly consider the design of Moses: which was to show that a solemn symbol was interposed, by which the adoption might be ratified. Jacob puts his hands upon his grandsons; for what end? Truly to prove that he gave them a place among his sons: and thus constitutes Joseph who was one, into two chiefs. For this was not his wish as a private person; according to the manner in which fathers and grandfathers are wont to pray for prosperity to their descendants: but a divine authority suggested it, as was afterwards proved by the event. Therefore he commands them to be brought near to him, that he might confer on them a new honor, as if he had been appointed the dispenser of it by the Lord; and Joseph, on the other hand, begins with adoration, giving thanks to God.

Calvin: Gen 48:12 - And Joseph brought them out

12.And Joseph brought them out. Moses explains more fully what he had touched upon in a single word. Joseph brings forth his sons from his own lap to his father’s knees, not only for the sake of honor, but that he may present them to receive a blessing from the prophet of God; for he was certainly persuaded, that holy Jacob did not desire to embrace his grandsons after the common manner of men; but inasmuch as he was the interpreter of God, he wished to impart to them the blessing deposited with himself. And although, in dividing the land of Canaan, he assigned them equal portions with his sons, yet the imposition of his hands had respect to something higher; namely, that they should be two of the patriarchs of the Church, and should hold an honorable preeminence in the spiritual kingdom of God.

Calvin: Gen 48:14 - And Israel stretched out his right hand

14.And Israel stretched out his right hand. Seeing his eyes were dim with age, so that he could not, by looking, discern which was the elder, he yet intentionally placed his hands across. And therefore Moses says that he guided his hands wittingly, because he did not rashly put them forth, nor transfer them from one youth to the other for the sake of feeling them: but using judgment, he purposely directed his right hand to Ephraim who was the younger: but placed his left hand on the first-born. Whence we gather that the Holy Spirit was the director of this act, who irradiated the mind of the holy man, and caused him to see more correctly, than those who were the most clear-sighted, into the nature of this symbolical act. I shall avoid saying more, because we shall be able to inquire into it from other passages.

Calvin: Gen 48:15 - God before whom // The God which fed me

15.God before whom. Although Jacob knew that a dispensation of the grace of God was committed to him, in order that he might effectually bless his grandchildren; yet he arrogates nothing to himself, but suppliantly resorts to prayer, lest he should, in the least degree, detract from the glory of God. For as he was the legitimate administrator of the blessing, so it behaved him to acknowledge God as its sole Author. And hence a common rule is to be deduced for all the ministers and pastors of the Church. For though they are not only called witnesses of celestial grace, but are also entrusted with the dispensation of spiritual gifts; yet when they are compared with God, they are nothing; because he alone contains all things within himself. Wherefore let them learn willingly to keep their own place, lest they should obscure the name of God. And truly, since the Lord, by no means, appoints his ministers, with the intention of derogating from his own power; therefore, mortal man cannot, without sacrilege, desire to seem anything separate from God. In the words of Jacob we must note, first, that he invokes God, in whose sight his fathers Abraham and Isaac had walked: for since the blessing depended upon the covenant entered into with them, it was necessary that their faith should be an intervening link between them and their descendants. God had chosen them and their posterity for a people unto himself: but the promise was efficacious for this reason, because, being apprehended by faith, it had taken a lively root. And thus it came to pass, that they transmitted the light of succession to Jacob himself. We now see that he does not bring forward, in vain, or unseasonably, that faith of the fathers, without which he would not have been a legitimate successor of grace, by the covenant of God: not that Abraham and Isaac had acquired so great an honor for themselves, and their posterity; or were, in themselves, so excellent; but because the Lord seals and sanctions by faith, those benefits which he promises us, so that they shall not fail.

The God which fed me. Jacob now descends to his own feelings, and states that from his youth he had constantly experienced, in various ways, the divine favor towards him. He had before made the knowledge of God received through his word, and the faith of his fathers, the basis of the blessing he pronounces; he now adds another confirmation from experience itself; as if he would say, that he was not pronouncing a blessing which consisted in an empty sound of words, but one of which he had himself enjoyed the fruit, all his life long. Now though God causes his sun to shine indiscriminately on the good and evil, and feeds unbelievers as well as believers: yet because he affords, only to the latter, the peculiar sense of his paternal love in the use of his gifts, Jacob rightly uses this as a reason for the confirmation of his faith, that he had always been protected by the help of God. Unbelievers are fed, even to the full, by the liberality of God: but they gorge themselves, like swine, which, while acorns are falling for them from the trees, yet have their snouts fixed to the earth. But in God’s benefits this is the principal thing, that they are pledges or tokens of his paternal love towards us. Jacob, therefore, from the sense of piety, with which the children of God are endued, rightly adduces, as proof of the promised grace, whatever good things God had bestowed upon him; as if he would say, that he himself was a decisive example to show how truly and faithfully the Lord had engaged by covenant to be a father to the children of Abraham. Let us also learn hence, carefully to consider and meditate upon whatever benefits we receive from the hand of God, that they may prove so many supports for the confirmation of our faith. The best method of seeking God is to begin at his word; after this, (if I may so speak,) experimental knowledge is added. Now whereas, in this place, the singular gratitude of the holy man is conspicuous; yet this circumstance adds to his honor, that, while involved in manifold sufferings, by which he was almost borne down, he celebrates the continual goodness of God. For although, by the rare and wonderful power of God, he had been, in an extraordinary manner, delivered from many dangers; yet it was a mark of an exalted and courageous mind, to be able to surmount so many and so great obstacles, to fly on the wings of faith to the goodness of God, and instead of being overwhelmed by a mass of evils, to perceive the same goodness in the thickest darkness.

Calvin: Gen 48:16 - The Angel which redeemed me // And let my name be named on them

16.The Angel which redeemed me. He so joins the Angel to God as to make him his equal. Truly he offers him divine worship, and asks the same things from him as from God. If this be understood indifferently of any angel what ever, the sentence is absurd. Nay, rather, as Jacob himself sustains the name and character of God, in blessing his son, ¹⁹¹ he is superior, in this respect, to the angels. Wherefore it is necessary that Christ should be here meant, who does not bear in vain the title of Angel, because he had become the perpetual Mediator. And Paul testifies that he was the Leader and Guide of the journey of his ancient people. (1Co 10:4.) He had not yet indeed been sent by the Father, to approach more nearly to us by taking our flesh, but because he was always the bond of connection between God and man, and because God formally manifested himself in no other way than through him, he is properly called the Angel. To which may be added, that the faith of the fathers was always fixed on his future mission. He was therefore the Angel, because even then he poured forth his rays, that the saints might approach God, through him, as Mediator. For there was always so wide a distance between God and men, that, without a mediator; there could be no communication. Nevertheless though Christ appeared in the form of an angel, we must remember what the Apostle says to the Hebrews, (Heb 2:16,) that “he took not on him the nature of angels,” so as to become one of them, in the manner in which he truly became man; for even when angels put on human bodies, they did not, on that account, become men. Now since we are taught, in these words, that the peculiar office of Christ is to defend us and to deliver us from all evil, let us take heed not to bury this grace in impious oblivion: yea, seeing that now it is more clearly exhibited to us, than formerly to the saints under the law, since Christ openly declares that the faithful are committed to his care, that not one of them might perish, (Joh 17:12,) so much the more ought it to flourish in our hearts, both that it may be highly celebrated by us with suitable praise, and that it may stir us up to seek this guardianship of our best Protector. And this is exceedingly necessary for us; for if we reflect how many dangers surround us, that we scarcely pass a day without being delivered from a thousand deaths; whence does this arise, except from that care which is taken of us, by the Son of God, who has received us under his protection, from the hand of his Father.

And let my name be named on them. This is a mark of the adoption before mentioned: for he puts his name upon them, that they may obtain a place among the patriarchs. Indeed the Hebrew phrase signifies nothing else than to be reckoned among the family of Jacob. Thus the name of the husband is said to be called upon the wife, (Isa 4:1,) because the wife borrows the name from the head to which she is subject. So much the more ridiculous is the ignorance of the Papists, who would prove hence that the dead are to be invoked in prayers. Jacob, say they, desired after his death to be invoked by his posterity. What! that being prayed to, he might bring them succor; and not — according to the plain intention of the speaker — that Ephraim and Manasseh might be added to the society of the patriarchs, to constitute two tribes of the holy people! Moreover it is wonderful, that the Papists, leaving under this pretext framed for themselves innumerable patrons, should have passed over Abraham, Isaac, and Jacob, as unworthy of the office. But the Lord, by this brutish stupor, has avenged their impious profanation of his name. What Jacob adds in the next clause, namely, that they should grow into a multitude, ¹⁹² refers also to the same promise. The sum amounts to this, that the Lord would complete in them, what he had promised to the patriarchs.

Calvin: Gen 48:17 - And when Joseph saw

17.And when Joseph saw. Because by crossing his arms, Jacob had so placed his hands as to put his left hand upon the head of the first-born, Joseph wished to correct this proceeding, as if it had been a mistake. He thought that the error arose from dimness of vision; but his father followed the Spirit of God as his secret guide, in order that he might transfer the title of honor, which nature had conferred upon the elder to the younger. For, as he did not rashly assume to himself the office of conveying the blessing; so was it not lawful for him to attempt anything according to his own will. And at length it was evident by the event, that whatever he had done had been dictated to him from heaven. Whereas Joseph took it amiss, that Manasseh, who by the right of nature was first, should be cast down to the second place, this feeling arose from faith and from holy reverence for the prophetic office. For he would easily have borne to see him make a mistake in the order of embracing the youths; if he had not known that his father; as a minister of divine grace, so far from acting a futile part, was but pronouncing on earth what God would ratify in heaven. Yet he errs in binding the grace of God to the accustomed order of nature: as if the Lord did not often purposely change the law of nature, to teach us that what he freely confers upon us, is entirely the result of his own will. If God were rendering to every one his due, a certain rule might properly be applied to the distribution of his favors; but since he owes no one anything, he is free to confer gifts at his own pleasure. More especially, lest any one should glory in the flesh, he designedly illustrates his own free mercy, in choosing those who had no worthiness of their own. What shall we say was the cause, why he raised Ephraim above his own brother, to whom, according to usage, he was inferior? If any one should suppose that Ephraim had some hidden seed of excellence, he not only vainly trifles, but impiously perverts the counsel of God. For since God derives from himself and from his own liberality, the cause, why he prefers one of the two to the other: he confers the honor upon the younger, for the purpose of showing that he is bound by no claims of human merit; but that he distributes his gifts freely, as it seems good unto him. And while this liberty of God is extended to every kind of good, it yet shines the most clearly in the first adoption, whereby he predestinates to himself, those whom he sees fit, out of the ruined mass. Wherefore, be it our part to leave to God his whole power untouched, and if at any time, our carnal sense rebels, let us know that none are more truly wise than they who are willing to account themselves blind, when contemplating the wonderful dealings of God, in order that they may trace the cause of any difference he makes, to himself alone. We have seen above, that the eyes of Jacob were dim: but in crossing his arms, with apparent negligence, in order to comply with God’s purpose of election, he is more clear-sighted than his son Joseph, who, according to the sense of the flesh, inquires with too much acuteness. They who insanely imagine that this judgment was formed from a view of their works, sufficiently declare, by this one thing, that they do not hold the first rudiments of faith. For either the adoption common both to Manasseh and to Ephraim, was a free gift, or a reward of debt. Concerning this second supposition all ambiguity is removed, by many passages of Scripture, in which the Lord makes known his goodness, in having freely loved and chosen his people. Now no one is so ignorant; as not to perceive that the first place is not assigned to one or the other, according to merit; but is given gratuitously, since it so pleases the Lord. With regard to the posture of the hands, the subtlety of certain persons, who conjecture that the mystery of the cross was included in it, is absurd; for the Lord intended nothing more than that the crossing of the right hand and the left should indicate a change in the accustomed order of nature.

Calvin: Gen 48:19 - He also shall become a people

19.He also shall become a people. Jacob does not dispute which of the youths shall be the more worthy; but only pronounces what God had decreed with himself, concerning each, and, what would take place after a long succession of time. He seeks, therefore, no causes elsewhere; but contents himself with this one statement, that Ephraim will be more greatly multiplied than Manasseh. And truly our dignity is hidden in the counsel of God alone, until, by his vocation, he makes it manifest what he wills to do with us. Meanwhile, sinful emulation is forbidden, when he commands Manasseh to be contented with his lot. They are therefore altogether insane, who hew out dry and perforated cisterns, in seeking causes of divine adoption; whereas, everywhere, the Scripture defines in one word, that they are called to salvation whom God has chosen, (Rom 8:29,) and that the primary source of election is his free good pleasure. The form of the benediction, which is shortly afterwards related, more fully confirms what I have alluded to, that the grace of God towards both is commended, in order that Manasseh, considering that more was given to him than he deserved, might not envy his brother. Moreover, this blessing pronounced on Ephraim and Manasseh is not to be taken in the same sense as the former, in which it is said, In thy seed shall all nations be blessed: but the simple meaning is, that the grace of God should be so conspicuous towards the two sons of Joseph, as to furnish the people of Israel with a form by which to express their good wishes.

Calvin: Gen 48:21 - And Israel said unto Joseph // Unto the land of your fathers

21.And Israel said unto Joseph. Jacob repeats what he had said. And truly all his sons, and especially Joseph and his sons, required something more than one simple confirmation, in order that they might not fix their abode in Egypt, but might dwell, in their minds, in the land of Canaan. He mentions his own death, for the purpose of teaching them that the eternal truth of God by no means depended on the life of men: as if he had said, my life, seeing it is short and fading, passes away; but the promise of God, which has no limit, will flourish when I also am dead. No vision had appeared unto his sons, but God had ordained the holy old man as the intermediate sponsor of his covenant. He therefore sedulously fulfills the office enjoined upon him, taking timely precaution that their faith should not be shaken by his death. So when the Lord delivers his word to the world by mortal men, although they die, having finished their course of life according to the flesh; yet the voice of God is not extinguished with them, but quickens us even at the present day. Therefore Peter writes, that he will endeavor, that after his decease, the Church may be mindful of the doctrine committed unto him. (2Pe 1:15.)

Unto the land of your fathers. It is not without reason that he claims for himself and his fathers, the dominion over that land in which they had always wandered as strangers; for whereas it might seem that the promise of God had failed, he excites his sons to a good hope, and pronounces, with a courageous spirit, that land to be his own, in which, at length, he scarcely obtained a sepulcher, and that only by favor. Whence then was this great confidence, except that he would accustom his sons, by his example, to have faith in the word of God? Now this doctrine is also common to us; because we never rely with sufficient firmness on the word of God, so long as we are led by our own feelings. Nay, until our faith rises to lay hold on those things which are removed afar off, we know not what it is to set our seal to the word of God.

Calvin: Gen 48:22 - I have given to thee one portion

22.I have given to thee one portion. In order to increase the confidence of his son Joseph, Jacob here assigns him a portion beyondhis proper lot. Some expound the passage otherwise; as if he called him a double heir in his two sons, thus honoring him with one portion more than the rest. But there is no doubt that he means a certain territory. And John, (Joh 4:5,) removes all controversy; for, speaking of the field adjoining Sychar, which before was called Shechem, says, it was that which Jacob gave to his son Joseph. And, in the last chapter of Joshua, (Jos 24:32,) it is said to have come into the possession of the sons of Joseph. But in the word שכם ( shechem,) which among the Hebrews signifies a part, allusion is made to the proper name of the place. But here a question arises; how can he say that he had obtained the field by his sword and by his bow, which he had purchased with money, as is stated before, (Gen 33:19,) and is again recorded in the above mentioned chapter of Joshua? Seeing, however, that only a small portion of the field, where he might pitch his tents, was bought, I do not doubt that here he comprised a much greater space. For we may easily calculate, from the price, how small a portion of land he possessed, before the destruction of the city. He gives, therefore, now to his son Joseph, not only the place of his tent, which had cost a hundred pieces of silver, but the field which had been the common of the city of Sychar. But it remains to inquire how he may be said to have obtained it by his sword, whereas the inhabitants had been wickedly and cruelly slain by Simon and Levi. How then could it be acquired by the right of conquest, from those against whom war had been unjustly brought; or rather, against whom, without any war, the most cruel perfidy had been practiced? Jerome resorts to allegory, saying that the field was obtained by money, which is called strength, or justice. Others suppose a prolepsis, as if Jacob was speaking of a future acquisition of the land: a meaning which, though I do not reject, seems yet somewhat forced. I rather incline to this interpretation: first, that he wished to testify that he had taken nothing by means of his two sons Simon and Levi; who, having raged like robbers, were not lawful conquerors, and had never obtained a single foot of land, after the perpetration of the slaughter. For, so far were they from gaining anything, that they compelled their father to fly; nor would escape have been possible, unless they had been delivered by miracle. When, however, Jacob strips them of their empty title, he transfers this right of victory to himself, as being divinely granted to him. For though he always held their wickedness in abhorrence, and will show his detestation of it in the next chapter Gen 49:1; yet, because they had armed his whole household, they fought as under his auspices. Gladly would he have preserved the citizens of Shechem, a design which he was not able to accomplish; yet he appropriates to himself the land left empty and deserted by their destruction, because, for his sake, God had spared the murderers. ¹⁹³

Defender: Gen 48:22 - one portion above thy brethren

Although this may refer only to a specific tract of land in Canaan, the principle is established here that Joseph, rather than Reuben, would be granted the birthright (1Ch 5:1, 1Ch 5:2) with its double inheritance, so Ephraim and Manasseh, Joseph's sons, are established as each equal with the other eleven sons of Israel."

TSK: Gen 48:1 - thy father // his two sons

thy father : Joh 11:3

his two sons : Gen 41:50-52, Gen 46:20, Gen 50:23; Job 42:16; Psa 128:6

TSK: Gen 48:2 - strengthened

strengthened : Deu 3:28; 1Sa 23:16; Neh 2:18; Psa 41:3; Pro 23:15; Eph 6:10

TSK: Gen 48:3 - God // appeared // Luz

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

TSK: Gen 48:4 - Behold I // will give // everlasting

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

TSK: Gen 48:5 - two sons // are mine // Reuben

two sons : Gen 41:50-52, Gen 46:20; Jos 13:7, Jos 14:4, 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; 2Co 6:18; Eph 1:5

Reuben : 1Ch 5:1, 1Ch 5:2; Rev 7:6, Rev 7:7

TSK: Gen 48:6 - and shall be called

and shall be called : Jos 14:4

TSK: Gen 48:7 - Padan // Rachel

Padan : Gen 25:20

Rachel : Gen 35:9, Gen 35:16-19; 1Sa 10:2; Mat 2:18, to Ephrath, Rth 1:2; 1Sa 1:1, 1Sa 17:12; Mic 5:2

TSK: Gen 48:9 - my sons // bless them

my sons : Gen 30:2, Gen 33:5; Rth 4:11-14; 1Sa 1:20, 1Sa 1:27, 1Sa 2:20, 1Sa 2:21; 1Ch 25:5, 1Ch 26:4, 1Ch 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

TSK: Gen 48:10 - the eyes // dim // kissed

the eyes : Gen 27:1; 1Sa 3:2, 1Sa 4:15

dim : Heb. heavy, Isa 6:10, Isa 59:1

kissed : Gen 27:27, Gen 31:55, Gen 45:15; 1Ki 19:20

TSK: Gen 48:11 - I had not // God

I had not : Gen 37:33, Gen 37:35, Gen 42:36, Gen 45:26

God : Eph 3:20

TSK: Gen 48:12 - he bowed himself

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 reverence 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 reverence 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; 1Ki 2:19; 2Ki 4:37; Pro 31:28; Eph 6:1

TSK: Gen 48:14 - his right hand // and laid // guiding // firstborn

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; 1Ti 4:14, 1Ti 5:22

guiding : Gen 48:19

firstborn : Gen 48:18, Gen 41:51, Gen 46:20

TSK: Gen 48:15 - blessed // did walk // fed me

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; 1Ki 3:6; Psa 16:8; Isa 30:21; Jer 8:2; Luk 1:6; 1Co 10:31; 2Co 1:12; Col 2:6; 1Th 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; 1Ti 6:6-10

TSK: Gen 48:16 - Angel // redeemed // my name // grow into // a multitude

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; 1Co 10:4, 1Co 10:9

redeemed : Psa 34:2; Mat 6:13; Joh 17:15; Rom 8:23; 2Ti 4:18; Tit 2:14

my name : Gen 48:5, Gen 32:28; Deu 28:10; 2Ch 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 animalscaps1 . acaps0 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

TSK: Gen 48:17 - laid his // displeased him

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. 1Sa 16:7; 1Ki 16:25; 1Ch 21:7; Pro 24:18; Rom 9:7, Rom 9:8, Rom 9:11

TSK: Gen 48:18 - Not so // for this

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

TSK: Gen 48:19 - I know it // become // multitude

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; Rth 4:11, Rth 4:12

multitude : Heb. fulness

TSK: Gen 48:20 - Israel bless // and he set

Israel bless : Gen 24:60, Gen 28:3; Rth 4:11, Rth 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

TSK: Gen 48:21 - Behold // God // land

Behold : Gen 50:24; 1Ki 2:2-4; Psa 146:3, Psa 146:4; Zec 1:5, Zec 1:6; Luk 2:29; Act 13:36; 2Ti 4:6; Heb 7:3, Heb 7:8, Heb 7:23-25; 2Pe 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, 24:1-33; Psa 18:46

land : Gen 12:5, Gen 26:3, Gen 37:1

TSK: Gen 48:22 - given // Amorite

given : Gen 33:19; Deu 21:17; Jos 24:32; 1Ch 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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 48:2

He got new strength, his spirits being quickened and refreshed by the tidings of Joseph’ s approach, and he put forth all the strength which he had.

Poole: Gen 48:5 - Thy two sons are mine

Thy two sons are mine by adoption: I shall own them as if they were my immediate children, and each of them shall have equal share, both in my present estate, and future inheritance of Canaan, with the rest of my children. Thus Jacob transfers the double portion, which was the right of the first-born, from which Reuben by his transgression fell, Gen 49:4 , upon Joseph, 1Ch 5:1 . He names the two eldest, who, if any, might seem to claim a greater privilege than the rest.

Poole: Gen 48:6 - Shall be called after the name of their brethren

Shall be reputed as thy children, and my grandchildren, and shall not have any distinct share in my present or future inheritance, but shall have a part of their brethren’ s lot, in such manner and proportion as thou shalt think fit, or as their succeeding parents or governors shall determine. But it doth not appear, nor doth Scripture any where mention, that Joseph had any other sons but these, and therefore it is probable he had no more; only Jacob speaks this upon supposition, in case he should have any other.

Shall be called after the name of their brethren either Ephraimites or Manassites.

Poole: Gen 48:7 - Rachel died by me // I buried her there

Rachel died by me or, beside me; near me, before mine eyes, I seeing, but not being able to help her in her extremity; which makes the remembrance of it more grievous to me. This story he here mentions, partly because the sight of Joseph and his children brought his beloved Rachel to his remembrance; partly to give the reason of this action of his to the rest of his children, which was not only because Rachel was his first rightful wife by designation and contract, and therefore the right of the first-born was truly Joseph’ s; but because by her early death he was cut off from all hopes of having more children by her, and therefore it was but fit he should supply that defect by adopting Joseph’ s children.

I buried her there not out of disrespect to her, whose person was, and memory yet is, precious and honourable to me, but either because dying in childbed they could not keep her till they came to the burying-place of the patriarchs at Hebron, Gen 23:19 , especially when they were tied to the slow motion of the flocks and herds; or because I would not bury her in the common burying-place with heathens and idolaters, in the city of Ephrath. By which he tacitly implies, that he would not have Joseph joined with the Egyptians in burial.

Poole: Gen 48:8

For Jacob’ s eyes were dim through age and infirmity, as is observed Gen 48:10 , and therefore he could not distinctly discern them.

Poole: Gen 48:9 - that I may bless them

Or,

that I may bless them not with a common, but with a paternal, and patriarchal, and prophetical blessing, in the name and by the Spirit of God, praying for and foretelling those blessings which God will confer upon them.

Poole: Gen 48:12 - From between his knees // He bowed himself

From between his knees not his own knees, from which they had been taken before, but Jacob’ s knees, between which they stood whilst Jacob kissed and embraced them; from which Joseph removed them, partly that they might not be burdensome to their aged and weak grandfather, and principally that he might place them in fit order and reverent posture to receive the blessing for which he longed.

He bowed himself testifying thereby his reverence to his father, his thankfulness for the favour which he had now showed to him and his, and his humble and earnest request for his blessing upon them.

Poole: Gen 48:14 - Laid it upon Ephraim’ s head // Guiding his hands wittingly

The

right hand was more honourable both in Scripture account, and amongst the Gentiles.

Laid it upon Ephraim’ s head which was a rite used often, and in divers cases, as in the conferring of offices either sacred or civil, as Num 8:10 Deu 34:9 Act 6:6 13:3 ; and among other things, in giving benedictions, as Mat 19:13 .

Guiding his hands wittingly this proceeded not from chance, or the mistake and weakness of his eyes, but from design, and the wisdom of his hands. Heb. He disposed his hands prudently, or, he dealt wisely with his hands. Here was a double wisdom showed.

1. Human, by which he gathered that Manasseh was the eldest, because Joseph placed him towards his right hand.

2. Divine and prophetical, by which he foresaw Ephraim’ s advantage above Manasseh, and wisely suited the ceremony to the substance, giving the greater sign of honour to him, to whom God designed the thing.

Poole: Gen 48:15 - He blessed Joseph // Which fed me

He blessed Joseph not now in his person, but in his children, which yet is called here a blessing of Joseph, because they were a part of himself. In which sense, and upon the same ground, the land of Canaan is ofttimes said to be not only promised, but given to Abraham and Isaac, & c., not as if they were in person to possess it, but because it should be given to their children. Thus Ham is said to be cursed when his son is cursed, Gen 9:25 .

Which fed me i.e. protected, sustained, and directed me.

Poole: Gen 48:16 - The Angel // Let my name be named on them // And the name of my fathers

The Angel not surely a created angel, but Christ Jesus, who is called an Angel, Exo 23:20 , and the Angel of the covenant, Mal 3:1 , who was the conductor of the Israelites in the wilderness, as plainly appears by comparing of Exo 23:20,21 , with 1Co 10:4,9 . Add hereunto, that this Angel is called Jacob’ s Redeemer, which is the title appropriated by God to himself, Isa 43:14 47:4 , and that from all evil, and therefore from sin, from which no created angel can deliver us, but Christ only, Mat 1:21 ; and that Jacob worshippeth and prayeth to this Angel no less than to God for the blessing, and that without any note of distinction, the word bless being in the singular number, and equally relating to God and to the Angel; and that the Angel to whom he here ascribes his deliverances from all evil, must in all reason be the same to whom he prayed for these very deliverances which he here commemorates, and that was no other than the very God of Abraham, as is evident from Gen 28:15,20,21 32:9-11 35:3 .

Let my name be named on them i.e. let them be called by my name, owned for my immediate children, and invested with the same privileges with my other children, be the heads of distinct tribes, and as such receive distinct inheritances. And hence they are called the children of Jacob or Israel, no less than the children of Joseph. For the phrase, see Deu 28:10 2Ch 7:14 Isa 4:1 Jer 14:9 .

And the name of my fathers let them be called their children; let them not only have my blessing, but the blessings of Abraham and Isaac; let all meet together upon their heads; and let that gracious covenant of God made with Abraham, and confirmed with Isaac and me, be ratified and made good unto them.

Poole: Gen 48:17 - It displeased him

It displeased him because of that affection which parents generally have for their first-born. See Gen 21:11 .

Poole: Gen 48:19 - Greater than he // A multitude of nations // nations

Greater than he so the tribe of Ephraim was both in number, Num 1:32,33,35 2:19,21 De 33:17 , and in power and privileges; for that tribe was the seat first of the tabernacle, and afterwards of the kingdom. Whence the name of Ephraim is sometimes put for all the ten tribes, as Isa 7:2 , and sometimes for Joseph himself, as Num 1:32 Rev 7:8 , which Manasseh never is.

A multitude of nations i.e. equal to many nations in number and strength; or, from them shall proceed many nations, i.e. many numerous; potent, and flourishing families, whereof each is equivalent to an ordinary nation. For as

nations are sometimes called families, as Zec 14:18 , so the tribes and families of Israel are called nations or people, as Eze 2:3 Act 4:27 .

Poole: Gen 48:20 - In thee // them // Ephraim // Manasseh // in thee

In thee i.e. in thy seed, as appears both from the relative

them here, and from Gen 48:15 , where his blessing of them is called the blessing of Joseph; and from the following words, where this is interpreted of

Ephraim and

Manasseh And

in thee or in thy seed, i.e. using their names in the form or words of blessing, as eminent examples of blessedness.

Poole: Gen 48:21 - Behold, I die // The land of your fathers

Behold, I die i.e. I am about to die; the present time for that which will shortly and certainly be, as Gen 19:13 20:3 Joh 14:2 .

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.

Poole: Gen 48:22 - One portion // his sword and his bow

i.e. I do now give to thee the right, and I do prophetically give, and God will really and actually give unto thy son Ephraim, or his and posterity, who shall possess this part over above that portion which shall fall to him by lot. This was all the land which Jacob had in Canaan, which he here gives to Joseph, partly, in testimony of his great affection and obligation to him; partly, as a sign that he did confirm the right of the first-born upon him; and partly, for the confirmation of the faith of Joseph and his brethren, and to oblige them to set up their rest no where but in Canaan.

One portion: the Hebrew word is Shechem, which word indeed signifies a shoulder, as Gen 9:23 , and is here put for a part of land which is choice and good, as the shoulder is among the parts of the body. See 1Sa 9:24 . And he useth this word, that by allusion he might signify what place he speaks of, even Shechem, as may further appear by comparing Jos 24:32 Joh 4:5 . Yea, some would have Shechem here to be the proper name of the place, which might be if the word one were not added to it.

This place is understood, either,

1. Of the future conquest of the land of the Amorites or Canaanities by his posterity, which he here ascribes to himself, and speaks of it in the past time, as of a thing already done, as the manner of the prophets is. But Jacob would not attribute that to his sword, which his posterity deny to be done by their sword, Psa 44:3 . And it is manifest that Jacob here speaks of that which was his by a special title, and which in a peculiar manner he gave to Joseph. Or,

2. Of the city and territory of Shechem, whose inhabitants were rooted out by Simeon and Levi, and whose land being void was possessed by Jacob. And this is said to be got by Jacob’ s sword and bow, because it was got with the sword and bow of his sons Simeon and Levi, and a great number of his family, who doubtless were associated with them in this expedition. But it is not likely that he would take to himself that which he declares his utter abhorrence of, Gen 34:30 49:5,6 , or that he should call that

his sword and his bow here which he calls instruments of cruelty in Simeon’ s and Levi’ s hands, Gen 49:5 . Or,

3. Which seems the truest, of that land in the territory of Shechem, which Jacob bought of Hamor, Gen 33:19 , which is said to be got by his sword and bow, either,

1. Properly, because he did by force of arms expel those Amorites, who upon his retirement from those parts, after the slaughter of the Shechemites, had invaded his lands, though this story be not elsewhere recorded; as many things are mentioned by the by in some one place of Scripture, without any particular account of the circumstances of them, either there or elsewhere, as Gen 36:24 Deu 2:9-11 Jos 24:11 . And though Jacob was a man of peace, yet his sons were warriors; and they by his permission might drive out, by their arms, those straggling Canaanites which had taken possession of his purchase, Jacob being the more willing to recover his right herein, because it was an earnest of his future possession of the whole land. And the neighbouring Canaanites would not concern themselves in the defence of the invaders, both because they were convinced of the right of Jacob’ s cause, and because they were overruled by Divine Providence, in which Jacob trusted, and of which he had ample experience. Or,

2. Metaphorically, i.e. by his money, which he calls his sword and his bow, not only because money is answerable to the sword and the bow, and all other things, Ecc 10:19 , and is a defence, Ecc 7:12 , and therefore may well be so called, even as prayers and tears are called the arms of the church, because they serve for the same purpose that arms do against their enemies; but also and principally by way of opposition to the sword and bow of his cruel sons. So the sense may be this, I have given to thee one portion, or one Shechem, not the city of Shechem, which Simeon and Levi took from the hand of the Amorite with their sword and their bow, but a part of the territory of Shechem which I took or received from the hand of the Amorite by my sword and my bow, i.e. by my money, whereby I purchased it.

Haydock: Gen 48:1 - Sick

Sick. Worse than when he was with him before. (Haydock)

Haydock: Gen 48:2 - Strengthened

Strengthened: with the thought of seeing this beloved son, and also with the prophetic spirit (Menochius) of God, which filled him with joy, &c, Galatians v. 22. (Haydock)

Haydock: Gen 48:4 - Possession

Possession. He makes mention of this first vision of God to him, to shew that he had a right to Chanaan, and to adopt the two children of Joseph, who were each to have as much as his own children. (Haydock) ---

Jacob's posterity enjoyed that land till the Messias came, with some few interruptions. But his spiritual children inherit a much better country, (of which this was a figure) an eternal kingdom in heaven. (Calmet)

Haydock: Gen 48:5 - Mine

Mine, by adoption; and shall be heads of their respective tribes. (Menochius)

Haydock: Gen 48:6 - Thine

Thine. They shall not claim the same prerogative: they shall live among their brethren, Ephraim and Manasses. We read not that Joseph had any other children besides these two. (Calmet) ---

The double portion, or the birth-right, was thus transferred from Ruben to Joseph. (Du Hamel)

Haydock: Gen 48:7 - For when

For when, &c. Hebrew, "as for me." Do not wonder that I should so earnestly desire to be laid in the tomb of Mambre, whereas your mother was buried at Ephrata. I was in a manner forced to bury her there, by the heat of the weather, (Menochius) and the confusion to which my family was then exposed, on account of the slaughter of the Sichemites. (Haydock) ---

That place was, moreover, to be honoured with the birth of the Messias. (St. Augustine, q. 165.)

Haydock: Gen 48:11 - Deprived

Deprived. Hebrew, "I did not expect; or, I durst not pray " to God for a thing which I thought impossible; I mean, the happiness of seeing thee; and lo, God, &c.

Haydock: Gen 48:12 - Lap // Bowed down

Lap, ( gremio, breast, ) after Jacob had embraced them; or from between his knees, where they knelt to receive his blessing. ---

Bowed down, out of reverence to his father, and to beg of God that he would put words of comfort into the mouth of his father, on this solemn and important occasion. Then, in order that his children might not lean upon, or incommode Jacob, he placed them, the elder at his right-hand, the other at his left. (Haydock)

Haydock: Gen 48:14 - Changing

Changing. Hebrew, "making his hands intelligent;" or giving to understand, by forming a cross with his extended hands, that he had some particular reason for so doing. (Haydock) ---

By the preference given to Ephraim, he forshewed his royal dignity, in giving kings to the ten tribes, (Eusebius) and that his tribe would surpass that of his brother in glory and numbers; (ver. 19,) and lastly, give birth to that great leader, Josue; who, as a figure of Christ, should introduce the Israelites into the promised land. (Menochius) ---

The custom of imposing hands on a person, is of high antiquity, and is still practiced in the Christian church in the ordination of her ministers. (Numbers viii. 10; Acts vi. 6.) See Matthew xix. 13; Numbers xxvii. 23. (Calmet) ---

The cross of Christ is the source of all our exaltation. A preference for the younger children is generally observable in Scripture; being intended to shew that the Church, though chosen later out of all nations, should obtain the preference over the synagogue. (Theodoret) (Tirinus)

Haydock: Gen 48:16 - The angel // Let my

The angel guardian, who, by God's ordinance, has ever protected me, continue his kind attention towards these my grand-children. It is not probably that he, who was called God before, should now be styled an angel, as some Protestants would have us believe. (Haydock) ---

St. Basil (contra Eunom. iii.) and St. Chrysostom, with many others, allege this text, to prove that an angel is given to man for the direction of his life, and to protect him against the assaults of the rebel angels, as Calvin himself dares not deny. ---

Let my, &c. Let them partake of the blessings (promised by name to me, to Abraham, and to Isaac) among the other tribes; or, may God bless them, in consideration of his servants. Moses obtained pardon for the Hebrews, by reminding God of these his chosen friends, Exodus xxxii. (Worthington)

Haydock: Gen 48:17 - Displeased

Displeased; ( graviter accepit ,) was grieved to see the elder son neglected; and, thinking it might possibly proceed from a mistake, as his father's eyes were so dim that he did not know them, (ver. 8,) he ventured to suggest his sentiments to his father; but acquiesced in his decision. (Haydock) ---

The greatest prophets are not always under actual inspiration. (Calmet)

Haydock: Gen 48:19 - A people // Grow

A people, ( in populos ). He shall be father of many peoples. The tribe of Manasses was divided, and had a large territory on either side of the Jordan, immediately north of that which fell to the lots of Ephraim and of Gad. (Haydock) ---

Grow. Hebrew, "shall be the fulness of nations;" or shall possess every thing that can make a nation great and enviable. The event justified this prediction. Ephraim was at the head of the ten tribes, most valiant and powerful, 3 Kings xi. 26. (Calmet)

Haydock: Gen 48:20 - In thee

In thee, Joseph. Septuagint, "in you," Ephraim and Manasses. The Israelites shall wish the same happiness to their greatest friends, as that which you have enjoyed. (Menochius)

Haydock: Gen 48:22 - Thee // Sword and bow

Thee. In thy posterity; and particularly in Ephraim, to whose lot it shall fall, a portion. Hebrew shecem; which the Septuagint explain of the city, or field near it, which Jacob had formerly purchased; and which, being wrested from him after he had left that country, by the Amorrhites, he recovered by the sword. (Masius.) ---

The particulars of this transaction are not given in Scripture. (Menochius) ---

The children of Joseph buried their father in this field, Josue xxiv. 32. There also was Jacob's well, John iv. 5. We have already observed, that Jacob restored whatever his sons had taken unjustly from the unhappy Sichemites, chap. xxxiv. 30. ---

Sword and bow, is understood by St. Jerome and Onkelos in a spiritual sense, to denote his justice and earnest prayer, by which he merited the divine protection; (Calmet) or it may mean the money, which he had procured with hard labour. (St. Jerome, q. Heb.)

Gill: Gen 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,.... 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.

Gill: Gen 48:2 - And one told Jacob // and said, behold, thy son Joseph cometh unto thee // and Israel strengthened himself, and sat upon his bed

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.

Gill: Gen 48:3 - And Jacob said unto Joseph // God Almighty appeared unto at Luz in the land of Canaan // and blessed me

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.

Gill: Gen 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 I will give this land unto thy seed after thee, for an everlasting possession

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.

Gill: Gen 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,.... 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.

Gill: Gen 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,.... 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.

Gill: Gen 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,.... 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.

Gill: Gen 48:8 - And Israel beheld Joseph's sons // and said, who are these

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.

Gill: Gen 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,.... In the land of Egypt; he accounts his sons as the gifts of God, as children are, Psa 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.

Gill: Gen 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,.... 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.

Gill: Gen 48:11 - And Israel said unto Joseph, I had not thought to see thy face // and, lo, God hath showed me also thy seed

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.

Gill: Gen 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,.... 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.

Gill: Gen 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,.... 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.

Gill: Gen 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,.... 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.

Gill: Gen 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 long unto this day

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.

Gill: Gen 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

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.

Gill: Gen 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,.... 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.

Gill: Gen 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,.... 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.

Gill: Gen 48:19 - And his father refused // and said, I know it, my son, I know it // and 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,.... 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, Amo 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.

Gill: Gen 48:20 - And he blessed them that day // saying, in thee shall Israel bless // saying, God make thee as Ephraim and Manasseh // and he set Ephraim before Manasseh

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.

Gill: Gen 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,.... 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.

Gill: Gen 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,.... 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 Jos 24:32.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gen 48:1

¹ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

NET Notes: Gen 48:2

¹ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

² tn Heb “Look, your son Joseph.”

NET Notes: Gen 48:3

¹ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

NET Notes: Gen 48:4

¹ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

² tn The perfect verbal form with vav consecutive carries on the certain future idea.

³ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

⁴ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

NET Notes: Gen 48:5

¹ sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.

NET Notes: Gen 48:6

¹ tn Or “you fathered.”

² tn Heb “called” or “named.”

³ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

NET Notes: Gen 48:7

¹ tn Heb “upon me, against me,” which might mean something like “to my sorrow.”

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: Gen 48:9

¹ tn Heb “my.”

² tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

³ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

NET Notes: Gen 48:10

¹ tn Heb “heavy.”

sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

² tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

³ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

⁴ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

NET Notes: Gen 48:11

¹ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

² tn Heb “your face.”

³ tn Heb “offspring.”

NET Notes: Gen 48:12

¹ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.

NET Notes: Gen 48:13

¹ tn Heb “and Joseph took the two of them.”

² tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.

NET Notes: Gen 48:14

¹ tn The disjunctive clause is circumstantial-concessive here.

NET Notes: Gen 48:15

¹ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

NET Notes: Gen 48:16

¹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

² tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

³ tn Or “be recalled through them.”

NET Notes: Gen 48:17

¹ tn Heb “it was bad in his eyes.”

NET Notes: Gen 48:19

¹ tn Heb “fullness.”

NET Notes: Gen 48:20

¹ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

² tn Or “pronounce a blessing.”

³ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.

NET Notes: Gen 48:21

¹ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

NET Notes: Gen 48:22

¹ tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.

² tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Geneva Bible: Gen 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.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Gen 48:1-7

The death-beds of believers, with the prayers and counsels of dying persons, are suited to make serious impressions upon the young, the gay, and the prosperous: we shall do well to take children on such occasions, when it can be done properly. If the Lord please, it is very desirable to bear our dying testimony to his truth, to his faithfulness, and the pleasantness of his ways. And one would wish so to live, as to give energy and weight to our dying exhortations. All true believers are blessed at their death, but all do not depart equally full of spiritual consolations. Jacob adopted Joseph's two sons. Let them not succeed their father, in his power and grandeur in Egypt; but let them succeed in the inheritance of the promise made to Abraham. Thus the aged dying patriarch teaches these young persons to take their lot with the people of God. He appoints each of them to be the head of a tribe. 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 know, that it is better to be low, and in the church, than high, and out of it.

MHCC: Gen 48:8-22

The two good men own God in their comforts. Joseph says, They are my sons whom God has given me. Jacob says, God hath showed me thy seed. Comforts are doubly sweet to us when we see them coming from God's hand. He not only prevents our fears, but exceeds our hopes. Jacob mentions the care the Divine providence had taken of him all his days. A great deal of hardship he had known in his time, but God kept him from the evil of his troubles. Now he was dying, he looked upon himself as redeemed from all sin and sorrow for ever. Christ, the Angel of the covenant, redeems from all evil. Deliverances from misery and dangers, by the Divine power, coming through the ransom of the blood of Christ, in Scripture are often called redemption. In blessing Joseph's sons, Jacob crossed hands. Joseph was willing to support his first-born, and would have removed his father's hands. But Jacob acted neither by mistake, nor from a partial affection to one more than the other; but from a spirit of prophecy, and by the Divine counsel. God, in bestowing 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. He often gives most to those that are least likely. He chooses the weak things of the world; he 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. How poor are they who have no riches but those of this world! How miserable is a death-bed to those who have no well-grounded hope of good, but dreadful apprehensions of evil, and nothing but evil for ever!

Matthew Henry: Gen 48:1-7

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, Gen 48:1. 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, Gen 48:2. He did what he could to rouse his spirits, and to stir up the gift that was in him; what little was lift 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 (Gen 48:3), and let that blessing be entailed upon them."God had promised him two things, a numerous issue, and Canaan for an inheritance (Gen 48:4); 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 11:21. 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 (Gen 48:5), not only my grandchildren, 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 Gen 48:16, 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 11:24-26. 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, Gen 48:6. 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 (Gen 48:7), referring to that story, Gen 35:19. 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 27:13. 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.

Matthew Henry: Gen 48:8-22

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 11:21), 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, Gen 48:10. It is one of the common infirmities of old age. Those that look out at the windows are darkened, Ecc 12:3. 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, Gen 48:10. 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 (Pro 17:6), Children's children are the crown of old men. With what satisfaction does Jacob say here (Gen 48:11), 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 (Gen 48:9), 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 (Gen 48:3) 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 (Gen 48:15, Gen 48:16) 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, Gen 48:15. 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, Gen 48:16. 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, 2Ti 4:18. 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, Gen 48:15. 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, Gen 17:1. 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, Gen 48:12, Gen 48:13. But Jacob would put it on the head of Ephraim the younger, 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, Gen 48:18. 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 1:32, Num 1:33, Num 1:35; Num 2:18, Num 2:20), and is named first, Psa 80:2. 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 1Sa 16:7. He tied the Jews to observe the birthright (Deu 21:17), 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 4:27. 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, Gen 48:21. Accordingly, Joseph, when he died, left it with his brethren, Gen 50:24. 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, Gen 48:22. 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 (Jos 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, Joh 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. 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.

Keil-Delitzsch: Gen 48:1-2

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.

Keil-Delitzsch: Gen 48:3-7

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 (1Ch 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.

Keil-Delitzsch: Gen 48:8-11

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.

Keil-Delitzsch: Gen 48:12-13

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.

Keil-Delitzsch: Gen 48:14-16

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; Deu 34:9; Mat 19:13; Act 6:6; Act 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, Psa 23:1; Psa 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"(Isa 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.

Keil-Delitzsch: Gen 48:17-22

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 (Jos 24:32); and this was understood in future times, as though Jacob had presented the piece of ground to Joseph (vid., Joh 4:5).

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 47:28--49:1

13. Jacob's worship in Egypt 47:28-48:22

Jacob demonstrated his faith in God's promises by demanding that his sons bury him in the Promised Land. He showed he had learned that God will bless those He chooses to bless by blessing the younger Ephraim over the older Manasseh.

Constable: Gen 48:1-7

Jacob's adoption of Joseph's sons 48:1-7

The events recorded in the last three chapters of Genesis deal with the last days of Jacob and Joseph. In these last chapters there are many other references to earlier episodes in the book.

"This constant harking back to earlier episodes and promises is totally in place in a book whose theme is the fulfillment of promises, a book that regularly uses analogy between episodes as a narrative technique. And at the close of a book it is particuarly [sic] appropriate to exploit these cross-linkages to the full. It reinforces the sense of completeness and suggests that the story has reached a natural stopping point."⁹¹¹

This very important section explains how Ephraim and Manasseh came to have equal standing with Joseph's brothers and why Joseph did not become the head of a tribe.

Manasseh would have been between 20 and 26 years old at this time (41:50; 47:28). Ephraim, of course, was younger.

It was as Israel, the prince with God, that Jacob performed this official and significant act (vv. 2-4; cf. Heb. 11:21). His action was in harmony with God's will and purpose for the chosen family, and it involved the patriarchal promises to which he referred (cf. 35:10-12).

"Jacob may be losing his health, but he is not losing his memory. He can recall the incident of many years earlier when God appeared to him at Luz [Bethel] (35:9-15). He repeats the promises of God about fertility, multiplication, that his seed will be an assembly of nations, and finally the promise of land. The only essential element of that theophany he does not repeat is the name change from Jacob to Israel. In this way, Jacob minimizes his role and maximizes God's role in that event."⁹¹²

By adopting Joseph's first two sons as his own and giving them equal standing with Joseph's brothers, Jacob was bestowing on Joseph the double portion of the birthright (v. 5; cf. v. 22; 1 Chron. 5:1-2). He was also in effect elevating Joseph to the level of himself. Joseph was the first son of Jacob's intended first wife. Jacob's reference to Rachel (v. 7) shows that she, as the mother of Joseph, was in his mind in this act. This act honored her. The other sons of Joseph received their own inheritances.

"Verse 7 has long puzzled biblical interpreters. Why the mention of Rachel at this point in the narrative, and why the mention of her burial site? If we relate the verse to what precedes, then the mention of Rachel here could be prompted by the fact that just as she had borne Jacob two sons' (44:27, Joseph and Benjamin) at a time when he was about to enter (48:7) the land, so also Joseph gave Jacob two sons' (v. 5) just at the time when he was about to enter Egypt."⁹¹³

Constable: Gen 48:8-20

Jacob's blessing of Ephraim and Manasseh 48:8-20

This section continues the events begun in verses 1-7.

Jacob's eyes were failing in his old age (v. 10) so he did not recognize Ephraim and Manasseh (cf. 27:1). He may not have seen them for several years previously and may have had difficulty identifying them for this additional reason.

The eyesight of both Isaac and Jacob failed in their old age.

"There is a slight touch of irony here: Jacob had secured Isaac's blessing by guile and deceit, while Joseph is securing the blessing for his sons by honesty and forthrightness."⁹¹⁴

Jacob gave God the credit for his seeing Joseph's sons (v. 11). He had come to acknowledge God's providential working and grace in his life as he realized how faithful God had been to him in spite of his unfaithfulness.

Ephraim and Manasseh had been standing close to Jacob, between his knees, so he could see and touch them (v. 12). Now Joseph took them back to where he had been standing in front of his father. He then bowed before Jacob.

"Joseph may be the second most powerful man in Egypt, but he never loses his respect for his father, and he never ceases to be gracious toward him."⁹¹⁵

Arranging Manasseh and Ephraim in the normal order for Jacob's blessing, by their age, Joseph then brought them forward again (v. 13).

This is the first of many scriptural instances of the laying on of hands (v. 14). By this symbolic act, a person transferred a spiritual power or gift to another. This rite was part of the ceremony of dedicating a person or group to an office (Num. 27:18, 23; Deut. 34:9; Matt. 19:13; Acts 6:6; 8:17; etc.), offering sacrifices, and the healings Jesus Christ and the apostles performed. In this case Jacob symbolically transferred a blessing from himself to Joseph's sons. Once uttered, blessings were irreversible (cf. Num. 23:20; Rom. 11:29).

Jacob's blessing of Ephraim and Manasseh also carried prophetic significance and force (vv. 19-20). Under the inspiration of God, Jacob deliberately gave Ephraim the privileged first-born blessing and predicted his preeminence.⁹¹⁶ We can see this blessing in the process of fulfillment during the judges period when Ephraim had grown very large and influential. This tribe took the lead among the ten northern tribes and flourished to the extent that the Jews used the name Ephraim equally with the name Israel. The Ephraimites occasionally demonstrated an attitude of superiority among the tribes that we can trace back to this blessing (e.g., Judg. 12:1; et al.).

The reference to Israel in verse 20 applies to the nation in the future from Jacob's viewpoint.

Constable: Gen 48:21-22

Jacob's announcement of Joseph's birthright 48:21-22

Jacob (Israel, the prince with God because of his faith) firmly believed God's promise to bring his descendants back into the Promised Land (cf. 46:4). Jacob's prophetic promise to Joseph (v. 22) is a play on words. The word for "portion" means ridge or shoulder (of land) and is the same as "Shechem." Shechem lay in Manasseh's territory. The Israelites later buried Joseph at Shechem (Josh. 24:32). Jacob regarded the land that he had purchased there (33:18-20) as a pledge of his descendants' future possession of the whole land. In Jesus' day people spoke of Shechem (near Sychar) as what Jacob had given to Joseph (John 4:5).

Jacob spoke as though he had taken Shechem from the Amorites by force (v. 22). He had, of course, purchased it peacefully from Hamor the Hivite (33:18-34:2). Scholars have explained this apparent error as follows. Moses used the perfect tense in Hebrew, translated past tense in English ("took"), prophetically. In this usage, which is common in the Old Testament, the writer spoke of the future as past. The idea was that since God predicted them by divine inspiration events yet future are so certain of fulfillment that one could speak of them as already past. Here the thought is that Israel (Jacob) would take Canaan from the Amorites, the most powerful of the Canaanite tribes, not personally, but in his posterity (cf. 15:16).⁹¹⁷

Other scholars have suggested another explanation.

"It is not impossible that the property which Jacob owned at Shechem was taken away by the Amorites after he left the region (cf. 35:4, 5) and that he eventually returned and repossessed it by force of arms?"⁹¹⁸

Apparently Jacob gave Joseph Shechem, which he regarded as a down-payment of all that God would give his descendants as they battled the Canaanites in the future.

"For Joseph it was an honour that his father entrusted him with his funeral in Palestine (47.30f.). In 48.21f., the implication in family law is finally drawn: Joseph, instead of Reuben, receives the double heritage as a sign of his primogeniture (48.22a). Just as the son is commanded to bury the father in Palestine, so it is in Palestine that the priority of Joseph within the family takes effect. These two scenes thus enclose a detailed blessing for Joseph and his sons, so filling out the promise of his superiority in Palestine (48.22a)."⁹¹⁹

Believers whom God has shepherded for a lifetime can see God's purposes and plans for the future more clearly even though the maturing process has been difficult for them.⁹²⁰

Guzik: Gen 48:1-22 - Jacob Blesses Joseph's Sons

Genesis 48 - Jacob Blesses Joseph's Sons

A. Jacob calls for his sons.

1. (1-4) Jacob's remembers God's promise.

Now it came to pass after these things that Joseph was told, "Indeed your father is sick"; and he took with him his two sons, Manasseh and Ephraim. And Jacob was told, "Look, your son Joseph is coming to you"; and Israel strengthened himself and sat up on the bed. Then Jacob said to Joseph: "God Almighty appeared to me at Luz in the land of Canaan and blessed me, and said to me, 'Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.' "

a. God Almighty appeared to me at Luz: Luz is another name for Bethel, where Jacob first met God. Jacob vividly remembered this outstanding encounter with the LORD.

b. Behold, I will make you fruitful and multiply you: Jacob's phrasing is reminiscent of exact promises God made to Abraham in Genesis 17 (see Genesis 17:2, 17:6, and 17:8). Abraham was careful to pass down the exact words of God's covenant with him to the inheritors of the covenant, because the exact words of God were important.

2. (5-6) Jacob adopts Joseph's sons as his own.

"And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine. Your offspring whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance."

a. As Reuben and Simeon, they shall be mine: Reuben and Simeon were the first and second born of Israel. Jacob receives the two sons of Joseph as adopted into the family at the highest level (as if they were the first and second born).

i. And, perhaps, they are "replacements" for Reuben and Simeon, who were in a sense disqualified from positions of status and leadership in Israel's family because of their sin (Genesis 34:25, 35:22).

b. They shall be mine: Jacob's adoption of Manasseh and Ephraim explains why there are 12 tribes often listed in different combinations. Because of this adoption, there are actually 13 sons of Israel. The 12 were born, but Joseph was divided into two tribes.

i. Therefore as the tribes are listed through the Old Testament, they can be juggled and still remain 12 tribes. There are more than 20 different ways of listing the tribes in the Old Testament.

ii. As a number, 12 is often associated with government or administration in God's eyes. There are 12 tribes, 12 apostles, 12 princes of Ishmael, 12 pillars on Moses' altar, 12 stones on the high priest's breastplate, 12 cakes of showbread, 12 silver platters, silver bowls, and gold pans for the service of the tabernacle, 12 spies to search out the land, 12 memorial stones, 12 governors under Solomon, 12 stones in Elijah's altar, 12 in each group of musicians and singers for Israel's worship, 12 hours in a day, 12 months in a year, 12 Ephesian men filled with the Holy Spirit, 12,000 from 12 tribes sealed and preserved through the tribulation, heaven has 12 gates of 12 pearls, and 12 angels at the gates, the New Jerusalem has 12 foundations, each with the names of the 12 apostles of the Lamb, it's length, breadth, and height are all 12,000 furlongs, and the tree of life in heaven has 12 fruits. The number 12 is special to God.

3. (7) Jacob concludes his testimony with an eye to his soon death.

"But as for me, when I came from Padan, Rachel died beside me in the land of Canaan on the way, when there was but a little distance to go to Ephrath; and I buried her there on the way to Ephrath (that is, Bethlehem)."

B. Jacob blesses Manasseh and Ephraim.

1. (8-12) Jacob calls for Joseph's sons, to bless them.

Then Israel saw Joseph's sons, and said, "Who are these?" And Joseph said to his father, "They are my sons, whom God has given me in this place." And he said, "Please bring them to me, and I will bless 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. And Israel said to Joseph, "I had not thought to see your face; but in fact, God has also shown me your offspring!" So Joseph brought them from beside his knees, and he bowed down with his face to the earth.

a. He bowed down with his face to the earth: Joseph lived his own life as a high official of Egypt for many years, and had no contact with his father during that time. Yet it has not diminished the reverence he has towards his father.

2. (13-14) Jacob puts the favored hand on the second-born, despite Joseph's efforts.

And Joseph took them both, Ephraim with his right hand toward Israel's left hand, and Manasseh with his left hand toward Israel's right hand, and brought them near him. Then Israel stretched out his right hand and laid it on Ephraim's head, who was the younger, and his left hand on Manasseh's head, guiding his hands knowingly, for Manasseh was the firstborn.

a. Ephraim with his right hand toward Israel's left hand: The right hand in the Bible always has the idea of the favored position because generally speaking, the right hand is the hand of strength and skill.

i. The right hand is associated with God's strength (Exodus 15:6), favor (Psalm 16:11), and help (Psalm 20:6). This is why Jesus is described as sitting at the right hand of God the Father (Mark 14:62).

b. Guiding his hands knowingly: Israel knew exactly what he intended to do. He deliberately chose the second-born to receive a greater blessing than the firstborn.

3. (15-16) The blessing of Jacob upon Manasseh and Ephraim.

And he blessed Joseph, and said: "God, before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day, the Angel who has redeemed me from all evil, bless the lads; let my name be named upon them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth."

a. And he blessed Joseph: Israel gave the same blessing to both sons, but the son of the right hand received a greater proportion of the blessing.

i. This was fulfilled in Israel's history. Both tribes were blessed, but Ephraim was greater as a tribe, even to the point where the name "Ephraim" was used to refer to the whole northern nation of Israel (see examples in Isaiah 7:8, 7:17, and 11:13).

b. The God who has fed me all my life long to this day: Jacob's testimony was a testimony of grace, not personal merit. He was not saying how faithful he was to God, but how faithful God was to him.

i. The phrase, "the God who has fed me" is literally "The God who has shepherded me." This is the first mention in the Bible of God as a shepherd to His people.

4. (17-20) Jacob answers Joseph's objection about the order of blessing.

Now when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took hold of his father's hand to remove it from Ephraim's head to Manasseh's head. And Joseph said to his father, "Not so, my father, for this one is the firstborn; put your right hand on his head." But his father refused and said, "I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations." So he blessed them that day, saying, "By you Israel will bless, saying, 'May God make you as Ephraim and as Manasseh!' " And thus he set Ephraim before Manasseh.

a. This one is the firstborn; put your right hand on his head: As the two sons of Joseph stood before Israel, the older (Manasseh) was before Israel's right hand and the younger (Ephraim) was before Israel's left hand. Joseph positioned them intentionally so the older could receive the right hand blessing according to custom. Yet Isaac deliberately crossed his hands and put his right hand on Ephraim's head and his left hand on Manasseh's head.

b. For this one is the firstborn . . . truly his younger brother shall be greater than he: Ephraim was not the firstborn but God chose him to take the position of firstborn. Jeremiah 31:9 describes this: For I am a Father to Israel, and Ephraim is My firstborn (Jeremiah 31:9).

i. This shows how the idea of "firstborn" in the Bible is often a position of pre-eminence, not necessarily meaning "first out of the womb."

ii. David had the position of firstborn, even though he was the youngest son (1 Samuel 16:11 and Psalm 89:27).

iii. Jesus has the pre-eminent position of firstborn (Colossians 1:15), though this does not mean Jesus was literally the first "born" creature of God, because Jesus was not created.

5. (21-22) Jacob makes a personal bequest to Joseph.

Then Israel said to Joseph, "Behold, I am dying, but God will be with you and bring you back to the land of your fathers. Moreover I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and my bow."

a. Behold, I am dying: This is truly a passing of the torch to Joseph. Israel was the last of the three great patriarchs to pass from the scene.

i. "If Abraham dies, there is Isaac; and if Isaac dies, there is Jacob; and if Jacob dies, there is Joseph; and if Joseph dies, Ephraim and Manasseh survive. The Lord shall never lack a champion to bear his standard high among the sons of men. Only let us pray God to raise up more faithful ministers day and night. We have plenty of a sort, but, oh, for more that will weigh out sixteen ounces to the pound of gospel in such a way that people will receive it. We have too much of fine language, too much of florid eloquence, and little full and plain gospel preaching, but God will keep up the apostolic succession, never fear of that. When Stephen is dying, Paul is not far off. When Elijah is taken up, he leaves his mantle behind him." (Spurgeon)

b. One portion above your brothers: This refers to Joseph being father of two tribes, while each of his brothers only fathered one.

c. Which I took from the hand of the Amorite: Apparently, while still in Canaan, Jacob battled for control of a portion of land from the Amorites, and he deeded the land to Joseph and his descendants. The descendants of Joseph would take this land some 400 years later.

d. God will be with you and bring you back to the land of your fathers: This completes a wonderful work regarding Jacob's recognition of God's presence his life.

1 I am with you (Genesis 28:15): God gives the young believer every possible assurance of His presence and grace

3 I will be with you (Genesis 31:3): God expects the growing believer to trust He will be with us, even when we only have the promise of His presence

5 God . . . has been with me (Genesis 31:5): God gives a glorious testimony to the mature believer, able to say how God has been with us, even when we haven't felt His presence in the way we wished

7 God will be with you (Genesis 48:21): God gives the mature believer the opportunity to encourage others with the promise of God's presence

C. Joseph as a picture of Jesus (list continued from the end of Genesis 41).

35. His brethren were driven out of their own land.

36. In his second appearing, he did not first go to his brothers; they came to him.

37. He knew his brethren even while unknown and unrecognized by them.

38. He blessed his brethren without their knowledge.

39. He wanted all of his brethren to come to him.

40. There was a significant time gap between his initial relationship with his brothers and his second relationship to his brothers.

41. He his brothers a way of deliverance through substitution.

42. His "second coming" to his brothers had two appearances. He made himself known to his brethren at his second appearing to them.

43. He was revealed as a man of compassion.

44. His brothers repented of rejecting him, with great wonder and tears.

45. He allowed no fellowship (as in eating together) until his brothers repented and he revealed himself.

46. His brethren went forth to proclaim his glory.

47. He made provision for his brethren.

48. He prepared a place for his brethren, and he received them into it.

49. He brought Jew and Gentile together in the land.

© 2006 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Bible Query: Gen 48:3

Q: In Gen 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3, what exactly does the name El Shaddai mean?

A: El-Shaddai is a name for God that most literally means El "God" Shaddai "Almighty" according to Unger’s Bible Dictionary p.1000-1001, The New NIV Dictionary of the Bible p.309-310, and the Wycliffe Bible Dictionary p.695. This name was one of the main names for God that Abraham, Isaac, and Jacob knew.

Even if they had been taught God’s "personal" name of Yahweh (which they probably were not), God Himself did not reveal Himself to them as Yahweh as he did to Moses according to Exodus 6:2,3.   Names for God apply to Jesus as a member of the Holy Trinity, but there is no suggestion that El Shaddai applies to Jesus more than to the Father or Holy Spirit.

The Hebrew word el was used very similar to the way we use the English word "God/god" today. We refer to the One and Only Almighty Creator as God, we refer to an idol as a "god", etc. The word Shaddai (Almighty) without el is used in Genesis 49:25; Numbers 24:4,16; Ruth 1:20,21; 31 times in Job 5:17-40:2; and Psalms 68:14; 91:1.

Some liberal critics claim that El-Shaddai was derived form a pagan term for "mountain god", but there is no evidence the Bible means this.

El Shaddai is used in Genesis to Abraham in 17:1; to Jacob in 28:3; 35:11; 43:14; 48:3; and Moses in Exodus 6:3.

Similar names for God are El Elyon "Most High God" used by Melchizedek in Genesis 14:18; Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Psalm 9:2; Isaiah 14:14; Lamentations 3:35,38), El Hai "Living God" Joshua 3:10, or simply El "God" in many places.

Bible Query: Gen 48:5

Q: In Gen 48:5, what was the significance of Jacob saying that Manasseh and Ephraim belonged to him?

A: Apparently in the future dividing up of the land, Manasseh and Ephraim were considered in the same category as Jacob’s immediate sons. Thus, Joseph’s descendants received two shares of land, not one. Often the firstborn received a double share. While Joseph was not the firstborn chronologically, he had the right of the firstborn.

Pendahuluan / Garis Besar

JFB: Genesis (Pendahuluan Kitab)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Garis Besar)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Pendahuluan Kitab)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 48 (Pendahuluan Pasal)

Overview

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.

Poole: Genesis 48 (Pendahuluan Pasal)

CHAPTER 48

Jacob being sick, Joseph comes and visits him, Gen 48:1,2 . Jacob declares God’ s appearances and promises to him, Gen 48:3,4 ; adopts Joseph’ s two sons Manasseh and Ephraim to be fathers of two tribes in Israel, Gen 48:5,6 ; mentions Rachel’ s death, and the place where he buried her, Gen 48:7 ; calls for his sons to bless them: Joseph brings and places them: Jacob purposely crosses his hands, Gen 48:8-14 . His blessing on Joseph and his sons, Gen 48:15,16 . Joseph interposes to remove his father’ s hands, Gen 48:17,18 . He declares the pre-eminence of the younger, but the other also blessed, Gen 48:19,20 . Prophesieth of their return to Canaan, Gen 48:21 . He gives Joseph a piece of land apart, Gen 48:22 .

1689 To obtain his venerable and religious father’ s blessing for them.

MHCC: Genesis (Pendahuluan Kitab)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 48 (Pendahuluan Pasal)

(Gen 48:1-7) Joseph visits his dying father.

(Gen 48:8-22) Jacob blesses Joseph's sons.

Matthew Henry: Genesis (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 48 (Pendahuluan Pasal)

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 (Gen 48:1, Gen 48:2). II. Jacob solemnly adopts his two sons, and takes them for his own (Gen 48:3-7). III. He blesses them (Gen 48:8-16). IV. He explains and justifies the crossing of his hands in blessing them (Gen 48:17-20). V. He leaves a particular legacy to Joseph (Gen 48:21, Gen 48:22).

Constable: Genesis (Pendahuluan Kitab)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Garis Besar)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Pendahuluan Kitab)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Pendahuluan Kitab)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 48 (Pendahuluan Pasal)

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.