Genesis 48
48
Manasseh and Ephraim
1 After these things Joseph was told,#tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice. “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 2 When Jacob was told,#tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice. “Your son Joseph has just#tn Heb “Look, your son Joseph.” come to you,” Israel regained strength and sat up on his bed. 3 Jacob said to Joseph, “The sovereign God#tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. appeared to me at Luz in the land of Canaan and blessed me. 4 He said to me, ‘I am going to make you fruitful#tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future. and will multiply you.#tn The perfect verbal form with vav consecutive carries on the certain future idea. I will make you into a group of nations, and I will give this land to your descendants#tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons. as an everlasting possession.’#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).
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.#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. Ephraim and Manasseh will be mine just as Reuben and Simeon are. 6 Any children that you father#tn Or “you fathered.” after them will be yours; they will be listed#tn Heb “called” or “named.” under the names of their brothers in their inheritance.#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. 7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow#tn Heb “upon me, against me,” which might mean something like “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).#map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
8 When Israel saw Joseph’s sons, he asked, “Who are these?” 9 Joseph said to his father, “They are the#tn Heb “my.” sons God has given me in this place.” His father#tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity. said, “Bring them to me so I may bless them.”#tn The cohortative with prefixed vav (ו) indicates purpose after the imperative. 10 Now Israel’s eyes were failing#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. because of his age; he was not able to see well. So Joseph#tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity. brought his sons#tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity. near to him, and his father#tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity. kissed them and embraced them. 11 Israel said to Joseph, “I never expected#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. to see you#tn Heb “your face.” again, but now God has allowed me to see your children#tn Heb “offspring.” too.”
12 So Joseph moved them from Israel’s knees#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. and bowed down with his face to the ground. 13 Joseph positioned them;#tn Heb “and Joseph took the two of 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.#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. 14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger.#tn The disjunctive clause is circumstantial-concessive here. Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.
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#tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
all my life long to this day,
16 the Angel#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. who has protected me#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).
from all harm –
bless these boys.
May my name be named in them,#tn Or “be recalled through them.”
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him.#tn Heb “it was bad in his eyes.” So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”
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#tn Heb “fullness.” of nations.” 20 So he blessed them that day, saying,
“By you#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. will Israel bless,#tn Or “pronounce a blessing.” saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh.#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.
21 Then Israel said to Joseph, “I am about to die, but God will be with you#tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text. and will bring you back to the land of your fathers. 22 As one who is above your#tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text. brothers, I give to you the mountain slope,#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). which I took from the Amorites with my sword and my bow.”
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Genesis 48: NET
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Genesis 48
48
Jacob Blesses Joseph’s Sons
1Not long afterward, Joseph received the news that his father’s health was failing, so he took his two sons Manasseh and Ephraim along with him. 2When Jacob heard that they had come to see him, Israel rallied his strength and sat up in bed.
3Jacob said to Joseph, “The God who is more than enough appeared to me at Bethel # 48:3 Or “Luz,” the ancient name of Bethel. Jacob was referring to the appearance of the heavenly stairway reaching into heaven. See Gen. 28:10–19. in the land of Canaan where he blessed me! 4He said to me, ‘I will make you fruitful and multiply your descendants until I have made you a company of nations. And I will give this land to your descendants for an everlasting possession.’ 5Furthermore, I will adopt as my very own your two sons who were born in the land of Egypt before I came here. Yes, I claim Ephraim and Manasseh as mine, no less than my two oldest, Reuben and Simeon. 6As for any children born after them, they will be considered yours. They will receive their portion of the inheritance in the same territory as their brothers. 7For when I was returning from Paddan-Aram, my beloved Rachel died, to my sorrow, in the land of Canaan while we were still on our way, not far from Ephrath. So I buried her there beside the road to Ephrath (that is, Bethlehem).”
8When Israel noticed Joseph’s two sons, he said, “Who are these?”
9“They are the sons that God has graciously given me here,” Joseph said to his father.
“Please bring them closer,” he said, “so that I may bless them.”
10Now Israel could barely see, for his eyes were failing because of old age. So, Joseph brought his sons closer to him, and Joseph’s father, their grandfather, hugged and kissed them.
11Tearfully, Israel said to Joseph, “I never thought I’d see your face again, and now, God has let me see my grandchildren as well!”
Jacob Blesses His Grandchildren
12Joseph then removed them from his father’s knees and bowed low in respect before his father with his face to the ground. 13And Joseph took his sons and had them stand facing their grandfather Israel, # 48:13 By placing them before him like this, Israel recognized Joseph’s sons as his own by adoption. By adopting Joseph’s sons, Jacob removed the firstborn blessing from Reuben and gave it to Joseph’s sons. Ephraim at Israel’s left hand, and Manasseh at Israel’s right hand. # 48:13 Joseph positioned his sons so that Jacob’s right hand would rest on the firstborn, Manasseh. 14But Israel crossed his arms, and stretched out his right hand on the head of the younger son, Ephraim, and his left hand on the head of the firstborn son, Manasseh. 15He spoke this blessing over them: # 48:15 Or “Joseph.” The Septuagint reads “them.”
“May the God of my fathers, Abraham and Isaac, who lived devoted to him,
the God who has been my Shepherd from my birth until this day,
16the Angel who has delivered me from all harm, # 48:16 The Lord had visited Jacob as an Angel, the midnight wrestling Man, his true Friend. At the end of Jacob’s life, he could say that his Shepherd-Friend had delivered him from all harm. Instead of moaning and complaining about his hardships, this servant of God declared the mercy that had preserved him. Christ, the Angel of the Covenant, redeems us from all evil.
may he bless these boys!
May their lives echo my name,
and the names of my fathers Abraham and Isaac.
May they multiply into teeming multitudes throughout the earth!”
17When Joseph saw his father place his right hand on Ephraim’s head, he was not happy, so he tried to move his father’s hand from Ephraim to Manasseh’s head. 18“Not that way,” Joseph said to his father, “Here, father, put your right hand on the firstborn’s head.” 19But his father refused and said, “I know, my son, I know. Manasseh’s descendants will also multiply and become a great people. His younger brother will become even greater than he, and his tribe will one day give rise to many nations.” # 48:19 As the Spirit of Prophecy fell upon Jacob, he knew that it was God’s will to bless and honor Ephraim above his brother Manasseh. Once again, the younger was set above the older and was given a greater blessing and a greater work. Maneuvering is our choosing, our selecting. Blessing is God’s choice. It had taken Jacob a lifetime to learn this lesson: It is far better to wait until the blessing of God is seen and give up our maneuvering to have our own way.
20So Jacob blessed them that day, saying,
“Israel will use your names when they pronounce blessings!
They will say, ‘May God make you like Ephraim and like Manasseh!’ ” # 48:20 Ephraim and Manasseh became strong leaders in Israel. Their descendants multiplied and grew mighty. Joshua was of the tribe of Ephraim, and so was Jeroboam. The tribe of Manasseh was divided after the conquest with one half on one side of the Jordan and the other half on the other side of the river. Jacob, foreseeing this division would weaken the tribe, “crossed” his arms! This blessing spoken by Jacob endured and still endures. When the Lord blesses, no one can revoke it (see Num. 23:8, 20). Jacob’s hands that had deceived and grasped what was not his now became the hands that blessed out of an overflow of life. The “heel grabber” became the “blessing giver.” The day will come when this transformation will take place in you as well.
So the crossing of his arms during Jacob’s blessing put Ephraim ahead of Manasseh. 21Then Israel said to Joseph, “Son, I will die soon, but God’s presence will go with you, and one day, he will take you back to the land of your ancestors. 22I give you one mountain slope more than your brothers, the mountain slope of Shechem, the fertile region I took from the Amorites with my own sword and my own bow.” # 48:22 The Hebrew text is somewhat ambiguous, for the word for “mountain slope” can also mean “Shechem.” The translator has chosen to leave both possibilities in the text. Additionally, it may be a reference to Mt. Gerizim, which stands above Shechem. The implication is that because Joseph was raised up, he would inherit the higher ground.
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