Exegetical and Hermeneutical Commentary of Genesis 48:8
And Israel beheld Joseph’s sons, and said, Who [are] these?
8. And Israel ] The narrative resumes the thread which was interrupted at Gen 48:3 by the insertion of the P version. The incident about to be described was regarded as of national significance. Of the two divisions of Joseph, the younger one became the more powerful. The blessing of Jacob implies the ratification of the relation of the two new tribes to the older ones and to each other.
beheld Who are these? ] Jacob enquires as if he had not before seen the sons of Joseph. Jacob was in Goshen: Joseph and his sons lived not far off. It is possible the question is due to the old man’s blindness ( Gen 48:10). He discerned faintly that there were two other persons with Joseph. But it is more probable that this story stands by itself, and that it assumes that Jacob had not before met Joseph’s sons.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 48:8-14
Israel beheld Josephs sons
Lessons
1.
Prudence in good men may divert nature from the remembrance of sad events. About Rachel.
2. Weak nature may see in part that which it doth not discern. So Jacob.
3. Reason suggests inquiry to know what sight doth not discern (Gen 48:8).
4. Sons in strength should help the weakness of aged parents. So Joseph to his father.
5. It concerns fathers to own their children especially in order to a blessing. So Joseph his.
6. Godly parents account their children Gods gift unto them. So Joseph.
7. It is a mercy remarkable to have children for blessing in a strange place.
8. Gracious fathers desire their childrens children to bless them (Gen 48:9).
9. Old age makes the saints subject to the same infirmities as other men. So to Jacob.
10. Dimness of sight is a usual symptom of old age.
11. Weakness in sight makes mistakes that need direction in the holiest men.
12. Good fathers yield to the desires of bringing children to them that can bless them.
13. Kisses and embracings are not unseemly from holy ancestors to their seeds seed in order to blessing (Gen 48:10).
14. It is meet for the holy ancestors to acquaint the sons of Gods dealings, with them.
15. Hopelessness of mercy with good souls makes them remember it more sweetly.
16. Gods mercies sometimes over-reach hope and expectation of His people.
17. Saints delight to show their over-abounding mercies to His praise (Gen 48:11).
18. Suitable motions to dispose for a ministerial blessing is but meet.
19. Filial obeisance in honour of parents is a just duty in expectation of a blessing (Gen 48:12).
20. There are right-hand and left-hand blessings, which God giveth by His ministers, greater and less.
21. Good men may aim one to the right, and another to the left.hand blessing, whom God changeth.
22. It is needful to come near So the ministers of blessing if men desire to have it (Gen 48:13). (G. Hughes, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Who are these?] At Ge 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For Jacobs eyes were dim through age and infirmity, as is observed Gen 48:10, and therefore he could not distinctly discern them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, Ge 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.
Fuente: John Gill’s Exposition of the Entire Bible
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 ( ), 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. for , like (Gen 31:28). : to decide; here, to judge, to think.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jacob Blesses the Sons of Joseph; Jacob’s Dying Prophecy. | B. C. 1689. |
8 And Israel beheld Joseph’s sons, and said, Who are these? 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. 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. 11 And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath showed me also thy seed. 12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. 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. 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. 15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, 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; and let them grow into a multitude in the midst of the earth. 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. 18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. 19 And his father refused, and said, I know it, my son, I know it: 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. 20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. 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. 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.
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. xi. 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, v. 10. It is one of the common infirmities of old age. Those that look out at the windows are darkened, Eccl. xii. 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, v. 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 (Prov. xvii. 6), Children’s children are the crown of old men. With what satisfaction does Jacob say here (v. 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 (v. 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 (v. 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, v. 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, v. 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, 2 Tim. iv. 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, v. 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, ch. xvii. 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, v. 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, Ps. lxxx. 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 1 Sam. xvi. 7. He tied the Jews to observe the birthright (Deut. xxi. 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. iv. 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, v. 21. Accordingly, Joseph, when he died, left it with his brethren, ch. l. 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, v. 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 (Josh. xxiv. 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, John iv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 48:12. And Joseph brought them out from between his knees.] His, i.e., Jacobs. He was in a sitting posture, and in embracing them had drawn them between his knees.
Gen. 48:14. And Israel stretched out his right hand, and laid it upon Ephraims head.] This is the first mention of the imposition of hands in blessing. Also used for the investiture of office. In both senses, retained by the Christian Church (Num. 27:18; Num. 27:23; Deu. 24:9; Mat. 19:13; Act. 6:6; Act. 8:17). Guiding his hands wittingly. The LXX, Vulgate, and Syriac have, he changed, or crossed his hands. The expression denotes a conscious and intelligent purpose.
Gen. 48:15. And he blessed Joseph.] In Ephraim and Manasseh, his representatives. The two are comprehended in the dying blessing of Jacob (Gen. 49:22); and of Moses (Deu. 33:13, etc.). The God which fed me. Fed, i.e., guided and tended me as a shepherd (Psalms 23; Psa. 28:9).
Gen. 48:16. The angel.] The angel of Gods presence (Isa. 63:9); the Covenant angel. Redeemed me from all evil. Heb. Goel: the same as the word used for Redeemer in Job. 19:25. And let my name be named on them, and the names of my fathers, Abraham and Isaac. My name, i.e. Israel; and let them be counted Abrahams seed and Isaacs. There is special reference to the blessing of the Divine promise on the seed of Abraham and Isaac (Gen. 21:12). (Alford.)
Gen. 48:20. In thee shall Israel bless.] The tribe of Joseph was only regarded as an example of prosperity for the rest of the Hebrews, whereas the Israelites were viewed as the cause of blessing for all the other nations. (Kalisch.)
MAIN HOMILETICS OF THE PARAGRAPHGen. 48:8-20
THE BLESSING OF EPHRAIM AND MANASSEH
I. Its nature and property.
1. They were blessed in the person of Joseph. He is blessed in his sons. (Gen. 48:15; Gen. 48:20.) The principle is recognised of blessing mankind in the name and for the sake of another.
2. With the covenant blessing. Not with that of the gods of Egypt, though he had cause to be grateful to that nation. He would have his children to know the true fount of blessedness. He invoked the blessing of the God of his fathers. (Gen. 48:15.) The assurance that others have shared the gifts of grace with us is a support to our faith. We of the Church belong to a holy nation, which has a great and venerable past.
3. With the blessing of which he himself had experience. The God which fed me all my life long until this day. (Gen. 48:15.) He felt that God had tended and cared for him like a shepherd. This speech was dear to all the patriarchs, and was a favourite image with David and the prophets. In Jacobs lips, the figure is singularly appropriate, for he remembered his shepherd life with Laban. Jacob also invoked the blessing of the angel which redeemed him from all evil. This was that covenant angel with whom he wrestled, even God appearing as his Redeemer. The chief aspect under which he contemplates God is that of one who rescues from evilthe Deliverer. (Rom. 11:26.) This idea is represented in its various forms by the words Kinsman, Redeemer, Vindicator, Rescuer, or Avenger. (Isa. 49:26; Isa. 43:1; Exo. 6:6; Psa. 19:14; Psa. 103:4; Jer. 50:34; Hos. 13:14; Job. 19:25.)
4. With a different blessing for each. He bestows the larger blessing upon the younger. (Gen. 48:19.)
II. Its outward form. It was conveyed by the imposition of hands. (Gen. 48:14.) The blessing was not merely a wish or a hope, but a reality. This laying on of hands was the outward means or symbol of its conveyance. Outward forms impress, they steady the mind, and assist contemplation. The blessing was as real as the outward act which accompanied it, the reality of nature leading on to the reality of grace.
III. Its warrant.
1. The covenant position in which God had placed him. He stood with his fathers, Abraham and Isaac, in the same covenant relation with God. (Gen. 48:15-16.)
2. The act was divinely directed. Old Jacob crossed his hands, and thus in bestowing the blessing reversed the order of nature. (Gen. 48:14; Gen. 48:17.) He refused to be corrected by Joseph, for though his sight was dim, his spiritual eye discerned the will of God. He guided his hands wittingly, with full knowledge of the decree of the Most High. God, who distributes His gifts as He will, prefers the younger to the elder. Nature and grace often take cross directions. Jacob had spiritual insight and foresight. He was a true prophet of God, and this was his warrant for that great act of faith when he blessed both the sons of Joseph. (Heb. 11:21).
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 48:8-9. The dying hour must have made an impression on those young men. In death itself there is nothing naturally instructive; but in this death there was simplicity; they saw the sight of an old man gathered ripe unto his fathers, and they would remember in their gaiety and strength what all life at last must come to.(Robertson).
Gen. 48:10. Perhaps this might remind Jacob of his conduct to his old blind father, Isaac. In him we see all the powers of life fading, and we are tempted to say, Can this live for ever? The eye cannot see God, therefore the eye fails; the ear cannot hear Him, therefore it is filled with dust; but faith and love, the things that are to survive the grave, exist in their strength up to the grave.(Robertson).
Gen. 48:11. How much better is God to us than our fears! Only let us wait with faith and patience, and our desponding thoughts will be turned into songs of praise.(Fuller).
God delights to outbid the hopes of His people, and to be better to them than their deserts, than their desires, yea, than their faith (Isa. 54:2-3; Isa. 54:12; Isa. 54:14). As it is storied of a certain emperor, that he delighted in no undertakings so much as in those that his counsellors and captains held impossible, and he seldom miscarried. So GodExo. 15:11.(Trapp).
Gen. 48:11-14. As a man and a father Jacob would have been of the same mind with Joseph, but as a prophet he must give the richest blessing to him who was to partake most richly of the blessings of heaven. The appearance is as if his hands knew what they were about; they seemed to move themselves intelligently; they performed the office of the eye.(Bush).
Joseph did this for the best; but God only wise had otherwise ordered it. We many times think we do well, when it proves much otherwise. Lean not therefore to thine own understanding, saith the wise man (Pro. 3:5); but make out to him that dwells with prudence. (Pro. 8:12.)(Trapp.)
Gen. 48:15. This is the highest praise that can be given to ancestors; this is the crown of all commendation, to have walked with God as a man walketh with his friend. This is better than a thousand escutcheons. The God which fed me all my life long. Jacob looks beyond all second causes, and sees, as once at Bethel, God on the top of the ladder. (Genesis 28.)(Trapp.)
The Lord had been his shepherd, had kept and led him, as well as supplied all his wants. The Lord fed him when he was in his fathers house; when he procured his food by toil at Labans house; the Lord fed him even when in Egypt his beloved son supplied all his wants.(Bush.)
Gen. 48:16. This is the all-sufficient Friend who wards off evil by himself satisfying the demands of justice and resisting the devices of malice. There is a beautiful propriety of feeling in Jacob ascribing to his father the walking before God, while he thankfully acknowledges the grace of the Quickener and Justifier to himself. The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is the emphatic description of the true, living God, as contra-distinguished from all false gods. Jacobs threefold periphrases is intended to describe the one God, who wills, works, and wards. And let my name be named on them. Let them be counted among my immediate sons, and let them be related to Abraham and Isaac, as my other sons are. This is the only thing that is special in the blessing. Let them grow into a multitude. The word grow in the original refers to the spawning or extraordinary increase of the finny tribe. The after history of Ephraim and Manasseh will be found to correspond with this special prediction.(Murphy.)
Gods people are said to have His name called upon them (Deu. 28:11,Heb. That the name of the Lord is called upon thee. Let us endeavour to be an honour and a praise to that worthy name by which we are called.(Bush).
Gen. 48:17-19. Here are a couple of Holy prophets differing in their judgments; yet not about the substance of the blessing, but the circumstance of it. Wonder not though such things still fall out in the true Church, and the doctors sometimes divided in points less material, and that touch not the foundation.(Trapp).
One reason why the Most High does not follow the rules which men would prescribe to Him in the distribution of His favours undoubtedly is, that we may learn not to glory in the flesh, but in the Lord. Were He to dispense His bounties according to such rules as might appear reasonable to us, high thoughts of human worth would be apt to be cherished, and losing our impressions of Divine sovereignty, we should be tempted to sacrifice to our own net, and burn incense to our own drag.(Bush).
Gen. 48:20. How God sometimes prefers the younger to the elder, we may see in the case of Shem who was preferred to Japheth, in the case of Isaac who was preferred to Ishmael, of Jacob who was preferred to Esau, of Judah and Joseph who were preferred to Reuben, of Moses who was preferred to Aaron, and finally, of David, who was preferred to all his brethren.
God make thee as Ephraim and Manasseh. A form of speech to this day in use among the Jews. As they greet with it men and their young companions, so it is also said to wives and young women: God make thee as Sarah and Rebecca.(Lange.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) Who are these?This question is asked as the solemn turning of the discourse to the young men who were now to be invested with the patriarchal rank. They were at this time about eighteen or twenty years of age.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8-13. “Israel groped to embrace the children whom his dim eyes could not see, and Joseph placed them between his knees, and afterwards withdrew them (Gen 5:12,) to present them in the order of their age for his dying blessing. Joseph expected that the chief blessing would be given to the eldest, Manasseh, and so placed him that the dim-eyed Jacob would naturally lay the right hand upon his head.” Newhall.
‘And Israel became aware of Joseph’s sons and said, “Who are these?”
The old man is blind (Gen 48:10) and he has only been aware of Joseph, but now he becomes aware of two others with him and asks who they are.
The Blessing upon Ephraim and Manasseh
v. 8. And Israel beheld Joseph’s sons and said, Who are these? v. 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. v. 10. Now the eyes of Israel were dim for age, so that he could not see, v. 11. And Israel said unto Joseph, I had not thought to see thy face, v. 12. And Joseph brought them out from between his knees, v. 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, v. 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 first-born; v. 15. And he blessed Joseph and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, v. 16. the Angel, v. 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him, v. 18. And Joseph said unto his father, Not so, my father; for this is the first-born; put thy right hand upon his head.
v. 19. And his father refused and said, I know it, my son, I know it, v. 20. And he blessed them that day, saying, In thee v. 21. And Israel said unto Joseph, Behold, I die; v. 22. Moreover, I have given to thee one portion above thy brethren Gen 48:8 And Israel beheld Joseph’s sons, and said, Who [are] these?
Ver. 8. Who are these? ] Here Jacob, seeing Joseph’s two sons, and now first understanding who they were, breaks off his speech to Joseph, till the two last verses of the chapter, and starts blessing his sons; teaching us to be “ready to every good word and work,” Tit 3:1 laying hold of every hint that God puts into our hands, accounting it a mercy that we may have opportunity.
NASB (UPDATED) TEXT: Gen 48:8-16
8When Israel saw Joseph’s sons, he said, “Who are these?” 9Joseph said to his father, “They are my sons, whom God has given me here.” So he said, “Bring them to me, please, that I may bless them.” 10Now the eyes of Israel were so dim from age that he could not see. Then Joseph brought them close to him, and he kissed them and embraced them. 11Israel said to Joseph, “I never expected to see your face, and behold, God has let me see your children as well.” 12Then Joseph took them from his knees, and bowed with his face to the ground. 13Joseph took them both, Ephraim with his right hand toward Israel’s left, and Manasseh with his left hand toward Israel’s right, and brought them close to him. 14But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on Manasseh’s head, crossing his hands, although Manasseh was the firstborn.
15He blessed Joseph, and said,
“The God before whom my fathers Abraham and Isaac walked,
The God who has been my shepherd all my life to this day,
16The angel who has redeemed me from all evil,
Bless the lads;
And may my name live on in them,
And the names of my fathers Abraham and Isaac;
And may they grow into a multitude in the midst of the earth.”
Gen 48:8 “When Israel saw Joseph’s sons” We learn from Gen 48:10 that his eyesight was very bad, but not completely gone. Jacob (remembering his trickery of his father) wants to be sure who he is blessing!
Gen 48:9 “Joseph said to his father, ‘They are my sons, whom God has given me here'” The rabbis say that Joseph had to show his marriage license to Jacob to convince his father that his wife had become a convert. However, to me it seems that this verse is emphasizing the fact that in all areas, Joseph saw the hand of God in his life.
“Bring them to me, please, that I may bless them” The two VERBS are
1. bring/take, BDB 542, KB 534, Qal IMPERATIVE
2. bless, BDB 138, KB 159, Piel IMPERFECT used in a COHORTATIVE sense
The term “bless” has a fuller and more theological sense here. It involves the metaphorical adoption of these two grandsons into full inheritance rights as Jacob’s own sons. There are now thirteen tribes.
Gen 48:10 “he kissed them and embraced them” This was a special bonding as well as a legal (cf. Gen 48:12) experience.
Gen 48:12
NASB, NRSV “took them from his knees”
NKJV “brought them from beside his knees”
TEV, REB “took them from Jacob’s lap”
LXX “brought them out from between his knees”
Peshitta “removed them from before his knees”
This was an adoption rite, which is alluded to in Gen 48:5. Passing the children under the loins seems to have been the manner for this ancient adoption process (i.e., as women gave birth through their knees, Gen 30:3; Job 3:17, JB footnote, p. 73).
Gen 48:14 “But Israel stretched out his right hand and laid it on the head of Ephraim” This is the aspect of crossing his hands so that his right hand-the hand of pre-imminence-would bless the younger son who would have the pre-imminence over his brother (as Jacob and Esau). The reversal of the culturally expected option (cf. Gen 48:18) shows God’s control and sovereignty (cf. Gen 48:19). This is the first biblical account of blessing in association with the laying on of hands. From this point forward it will become a regular practice.
SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE
Gen 48:15-16 Gen 48:15-16 are a supplement to the family blessing recorded in Genesis 49. In Jacob’s final blessing to the whole family he does not mention Joseph’s two sons by name (cf. Gen 49:22-26). This blessing is in poetic form (as is Gen 48:20). Notice the threefold designation of God. God is seen as (1) the patriarchal God; (2) the Shepherd; and (3) the Angel. It is obvious that the angel of Gen 48:16 must be the Angel of the Lord who is a physical manifestation (cf. Gen 16:7-13; Gen 18:2; Gen 18:16-23; Gen 22:11-15; Gen 31:11; Gen 31:13; Gen 48:15-16. See Special Topic at Gen 12:7).
Gen 48:15 “He blessed Joseph” Obviously these two boys (Gen 48:16) were receiving the patriarchal blessing of Joseph (Gen 48:15). From Genesis 49 it seems that Joseph was receiving the double inheritance rights (cf. Gen 49:22-26) of the firstborn, while Judah was to receive the Messianic line (cf. Gen 49:8-12).
“walked” This VERB (BDB 229, KB 246) is often a metaphor for lifestyle faith (cf. Gen 5:22; Gen 5:24; Gen 6:9; Gen 24:40; Eph 4:1; Eph 4:17; Eph 5:2; Eph 5:15). God demands it (cf. Gen 17:1). God wants a people who reflect His character to a lost and needy world (i.e., the nations). The Patriarchs, with all their imperfections, lived before YHWH in an obedient, repentant, faithful way!
To put it another way, eternal life has observable characteristics. We are saved, not just to be with God when we die, but to be with God now! The goal of biblical faith is Christlikeness now (i.e., Rom 8:28-29; Eph 1:4; Eph 2:10; Eph 4:13)! The Bible’s covenants have requirements.
1. faith (initial and daily)
2. repentance (initial and daily)
3. obedience (lifestyle)
4. perseverance through life
These are summarized in Deu 8:6; Deu 19:9; Deu 26:17; Deu 28:9; Deu 30:16!
Gen 48:16 “who has redeemed me from all evil” This is the term Go’el (BDB 145 I, KB 169, Qal PARTICIPLE, cf. Exo 6:6; Exo 15:13), which is used for the kinsmen redeemer (Rth 4:6) or blood avenger (cf. Deu 19:6; Jos 20:3). It refers to that near kin who avenged or bought one back either from slavery, financial ruin, or as a prisoner of war. This term also occurs in Rth 4:6; Num 5:8; 1Ki 16:11; Job 19:25.
SPECIAL TOPIC: RANSOM/REDEEM
“And may my name live on in them” This may refer to the ancient view that a man lived on in his children (i.e., 2Sa 18:18; NIDOTTE, vol. 3, p. 677), or more likely, that the covenant faith of Jacob (cf. Gen 48:16, line 3) would be passed on to these two boys.
The last three VERBS of Gen 48:16 are IMPERFECTS used in a JUSSIVE sense (i.e., “let. . .”)
1. bless, BDB 138, KB 159, Piel IMPERFECT
2. be called, BDB 894, KB 1128, Niphal IMPERFECT
3. grow, BDB 185, KB 213, Qal IMPERFECT
Jacob Blesses Josephs Sons
Gen 48:8-22
By his act in blessing them, Jacob reversed the verdict of birth, and gave the younger the birthright. Probably there were qualities in Ephraim which naturally put him in the foremost place. The Bible is full of hope for younger sons. He spoke of the Angel, Jehovah, so often referred to in the Old Testament, and who can be no other than the Son of God. He also is our Shepherd, Guardian and Friend. He will feed and tend us all our life long. He will redeem us from all evil and bring us to a blessed end in peace. Be of good cheer! He cared for you in your helpless infancy and will do no less in your helpless old age. If any lads hear this portion read let them notice that old Jacob prayed God to bless the lads. Evidently then, no little lad is too small for God to notice and bless! Though the fathers die, God lives and will bring us again to the land of the leal.
Reciprocal: Amo 5:6 – the house
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge