3 Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan, and blessed me,
4 and said to me, ‘Behold, I will make you fruitful, and multiply you, and I will make of you a company of peoples, and will give this land to your offspring after you for an everlasting possession.’
5 Now your two sons, who were born to you in the land of Egypt before I came to you into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, will be mine.
6 Your offspring, whom you become the father of after them, will be yours. They will be called after the name of their brothers in their inheritance.
7 As for me, when I came from Paddan, Rachel died beside me in the land of Canaan on the way, when there was still some distance to come to Ephrath, and I buried her there on the way to Ephrath (also called Bethlehem).”
8 Israel saw Joseph’s sons, and said, “Who are these?”
9 Joseph said to his father, “They are my sons, whom God has given me here.” He said, “Please bring them to me, and I will bless them.”
10 Now the eyes of Israel were dim for age, so that he couldn’t see well. Joseph brought them near to him; and he kissed them, and embraced them.
11 Israel said to Joseph, “I didn’t think I would see your face, and behold, God has let me see your offspring also.”
12 Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
13 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 to him.
14 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.
15 He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day,
16 the angel who has 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. Let them grow into a multitude upon the earth.”
17 When Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him. He held up his father’s hand, to remove 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 His father refused, and said, “I know, my son, I know. He also will become a people, and he also will be great. However, his younger brother will be greater than he, and his offspring will become a multitude of nations.”
20 He blessed them that day, saying, “Israel will bless in your name, saying, ‘God make you as Ephraim and as Manasseh’” He set Ephraim before Manasseh.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 48:5–6He also enlarged upon the praises of Joseph how he had not remembered the evil doings of his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many benefits, as seldom are bestowed on men's own benefactors. He then commanded his own sons that they should admit Joseph's sons, Ephraim and Manasses, into their number, and divide the land of Canaan in common with them; concerning whom we shall treat hereafter.
He also enlarged upon the praises of Joseph how he had not remembered the evil doings of his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many benefits, as seldom are bestowed on men's own benefactors. He then commanded his own sons that they should admit Joseph's sons, Ephraim and Manasses, into their number, and divide the land of Canaan in common with them; concerning whom we shall treat hereafter.
Josephus, Antiquities of the Jews, Antiquities 2.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 48:7AND AS FOR ME, WHEN I CAME FROM PADAN etc. — “And although I trouble you to take me for burial into the land of Canaan and I did not do this for your mother … which I might easily have done since she died quite close to Bethlehem”. … AND I BURIED HER THERE … I know that in your heart you feel some resentment against me. Know, however, that I buried her there by the command of God”. And the future proved that God had commanded him to do this in order that she might help her children when Nebuzaradan would take them into captivity. For when they were passing along that road Rachel came forth from her grave and stood by her tomb weeping and beseeching mercy for them, as it is said, (Jeremiah 31:15) “A voice is heard in Rama, [the sound of weeping … Rachel weeping for her children]”, and the Holy One, blessed be He, replied to her (v. 16) “There is a reward for thy work, says the Lord etc. (v. 17) for thy children will return to their own border”.
AND AS FOR ME, WHEN I CAME FROM PADAN etc. — “And although I trouble you to take me for burial into the land of Canaan and I did not do this for your mother … which I might easily have done since she died quite close to Bethlehem”. … AND I BURIED HER THERE … I know that in your heart you feel some resentment against me. Know, however, that I buried her there by the command of God”. And the future proved that God had commanded him to do this in order that she might help her children when Nebuzaradan would take them into captivity. For when they were passing along that road Rachel came forth from her grave and stood by her tomb weeping and beseeching mercy for them, as it is said, (Jeremiah 31:15) “A voice is heard in Rama, [the sound of weeping … Rachel weeping for her children]”, and the Holy One, blessed be He, replied to her (v. 16) “There is a reward for thy work, says the Lord etc. (v. 17) for thy children will return to their own border”.
Rashi, Commentary on the Torah, on 48:7; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 48:14–20PLACING HIS HANDS DESIGNEDLY — Understand this as the Targum renders it: אחכמינון he put wisdom into them (viz., into his hands), meaning designedly and wisely he moved his hands for this purpose, intelligently and with full knowledge, for he knew that Manasseh was the first-born and yet he did not place his right hand upon him. … HE ALSO SHALL BECOME A PEOPLE, AND HE ALSO SHALL BE GREAT, for of him will be born Gideon through whom the Holy One, blessed be He, will perform a miracle (See Midrash Tanchuma, Vayechi 6). … BUT TRULY HIS YOUNGER BROTHER SHALL BE GREATER THAN HE — for of him will be born Joshua who will make Israel inherit the land of Canaan and will instruct them in the Torah (Midrash Tanchuma, Vayechi 6). … IN THEE SHALL ISRAEL BLESS — When one wishes to bless his sons he will bless them by reciting the formula with which they were blessed — a man will say to his son, “God make thee as Ephraim and as Manasseh.”
PLACING HIS HANDS DESIGNEDLY — Understand this as the Targum renders it: אחכמינון he put wisdom into them (viz., into his hands), meaning designedly and wisely he moved his hands for this purpose, intelligently and with full knowledge, for he knew that Manasseh was the first-born and yet he did not place his right hand upon him. … HE ALSO SHALL BECOME A PEOPLE, AND HE ALSO SHALL BE GREAT, for of him will be born Gideon through whom the Holy One, blessed be He, will perform a miracle (See Midrash Tanchuma, Vayechi 6). … BUT TRULY HIS YOUNGER BROTHER SHALL BE GREATER THAN HE — for of him will be born Joshua who will make Israel inherit the land of Canaan and will instruct them in the Torah (Midrash Tanchuma, Vayechi 6). … IN THEE SHALL ISRAEL BLESS — When one wishes to bless his sons he will bless them by reciting the formula with which they were blessed — a man will say to his son, “God make thee as Ephraim and as Manasseh.”
Rashi, Commentary on the Torah, on 48:14, 48:19 and 48:20; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 48:16THE ANGEL REDEEMING ME — The angel who was usually sent to me in my trouble, as it is said, (Genesis 31:11) “And the angel of God said unto me in the dream: Jacob etc. … (Genesis 31:13), I am the God of Beth-el.” … AND LET THEM INCREASE — like fishes (דגים) which are fruitful and which multiply and which the evil eye cannot effect (Berakhot 20a).
THE ANGEL REDEEMING ME — The angel who was usually sent to me in my trouble, as it is said, (Genesis 31:11) “And the angel of God said unto me in the dream: Jacob etc. … (Genesis 31:13), I am the God of Beth-el.” … AND LET THEM INCREASE — like fishes (דגים) which are fruitful and which multiply and which the evil eye cannot effect (Berakhot 20a).
Rashi, Commentary on the Torah, on 48:16; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 48:17–19He 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. … 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. … 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. … 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.
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. … 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. … 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. … 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.
John Calvin, Commentaries, on 48:17–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 48:3–6In recompence to Joseph for all his attentions to him, he adopted his two sons. … 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. … 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 … 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.
In recompence to Joseph for all his attentions to him, he adopted his two sons. … 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. … 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 48:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 48:14–19Jacob 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. … 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. … 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 … 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.
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. … 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. … 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 … 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.
Adam Clarke, Commentary on the Holy Bible, on 48:14 and 48:18–19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 48:14–16Laying 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 … 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 … 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.
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 … 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 … 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 48:14–16; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 48
Genesis 48:3–20, World English Bible
Genesis 48 in the Bible · Told in the Story: Chapter 15, Israel in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 48:5–6He also enlarged upon the praises of Joseph how he had not remembered the evil doings of his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many benefits, as seldom are bestowed on men's own benefactors. He then commanded his own sons that they should admit Joseph's sons, Ephraim and Manasses, into their number, and divide the land of Canaan in common with them; concerning whom we shall treat hereafter.
Josephus, Antiquities of the Jews, Antiquities 2.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 48:7AND AS FOR ME, WHEN I CAME FROM PADAN etc. — “And although I trouble you to take me for burial into the land of Canaan and I did not do this for your mother … which I might easily have done since she died quite close to Bethlehem”. … AND I BURIED HER THERE … I know that in your heart you feel some resentment against me. Know, however, that I buried her there by the command of God”. And the future proved that God had commanded him to do this in order that she might help her children when Nebuzaradan would take them into captivity. For when they were passing along that road Rachel came forth from her grave and stood by her tomb weeping and beseeching mercy for them, as it is said, (Jeremiah 31:15) “A voice is heard in Rama, [the sound of weeping … Rachel weeping for her children]”, and the Holy One, blessed be He, replied to her (v. 16) “There is a reward for thy work, says the Lord etc. (v. 17) for thy children will return to their own border”.
Rashi, Commentary on the Torah, on 48:7; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 48:14–20PLACING HIS HANDS DESIGNEDLY — Understand this as the Targum renders it: אחכמינון he put wisdom into them (viz., into his hands), meaning designedly and wisely he moved his hands for this purpose, intelligently and with full knowledge, for he knew that Manasseh was the first-born and yet he did not place his right hand upon him. … HE ALSO SHALL BECOME A PEOPLE, AND HE ALSO SHALL BE GREAT, for of him will be born Gideon through whom the Holy One, blessed be He, will perform a miracle (See Midrash Tanchuma, Vayechi 6). … BUT TRULY HIS YOUNGER BROTHER SHALL BE GREATER THAN HE — for of him will be born Joshua who will make Israel inherit the land of Canaan and will instruct them in the Torah (Midrash Tanchuma, Vayechi 6). … IN THEE SHALL ISRAEL BLESS — When one wishes to bless his sons he will bless them by reciting the formula with which they were blessed — a man will say to his son, “God make thee as Ephraim and as Manasseh.”
Rashi, Commentary on the Torah, on 48:14, 48:19 and 48:20; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 48:16THE ANGEL REDEEMING ME — The angel who was usually sent to me in my trouble, as it is said, (Genesis 31:11) “And the angel of God said unto me in the dream: Jacob etc. … (Genesis 31:13), I am the God of Beth-el.” … AND LET THEM INCREASE — like fishes (דגים) which are fruitful and which multiply and which the evil eye cannot effect (Berakhot 20a).
Rashi, Commentary on the Torah, on 48:16; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 48:17–19He 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. … 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. … 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. … 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.
John Calvin, Commentaries, on 48:17–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 48:3–6In recompence to Joseph for all his attentions to him, he adopted his two sons. … 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. … 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 48:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 48:14–19Jacob 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. … 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. … 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 … 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.
Adam Clarke, Commentary on the Holy Bible, on 48:14 and 48:18–19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 48:14–16Laying 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 … 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 … 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 48:14–16; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.