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48:1–22 With his death approaching, Jacob blesses his sons—a process that continues through ch. 49. In this chapter he incorporates Ephraim and Manasseh, Joseph’s sons, into the Abrahamic covenant by formally adopting them (12:1–3; 15; 17:1–14). They thereby become entitled to a portion of the promised land and are eventually included in the 12 tribes of Israel.
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48:1 Manasseh and Ephraim See 41:50–52; note on 41:51; note on 41:52.
48:3 El-Shaddai See note on 17:1.
48:4 make you numerous The terms of the covenant made by Yahweh with Abraham (and then reiterated to Isaac and Jacob) are repeated here. These reiterations frequently occur as part of a direct divine encounter with Yahweh (see 12:1–3; 15:1–6; 17:2; 22:17; 26:4, 24; 28:3; 35:11).
an everlasting possession See 17:8.
48:5 mine Jacob formally adopts
his two grandchildren. Intrafamily adoptions are well attested to in the ancient Near East.
The absence of a note that Joseph had his two sons circumcised in accord with the Abrahamic covenant (17:10–14, 23–27) suggests they may have already been circumcised in Egypt. Circumcision is not unique to Israel, nor was it invented by the Israelites. The custom is known in Egypt as early as the 23rd century bc. Egyptians slit the foreskin but did not remove it.
Jacob’s Adoption of Ephraim and Manasseh LRC:G1250
Circumcision DOT: P
Circumcision AYBD
Excursus: Circumcision Gen 17:9–14 Genesis (JPS)
48:6 you father after them It is unclear whether Joseph had other children besides Ephraim and Manasseh. The ot does not mention any by name.
with respect to their inheritance Any children born to Joseph other than Ephraim and Manasseh, along with their descendants, still have a share in Israel as a nation. Jacob tells Joseph that they will belong to the tribes of Ephraim and Manasseh.
Nachalah, “Inheritance” LRC:G1250
48:7 Paddan-Aram This refers to Paddan-Aram (see Gen 25:20; 28:2, 5, 6–7).
Rachel See ch. 29; note on 29:6.
to Ephrath See 35:16–19; note on 35:16.
48:8 Who are these This may be due to Jacob’s age—he has poor eyesight (v. 10). However, it is probably an allusion to Isaac’s blessing of Jacob, when he took his brother’s birthright because in v. 9 Jacob uses the same word Isaac did (compare 27:4 and note). However, the overall wording of the blessing appears to be part of a customary legal procedure (see 27:18).
48:10 he brought them near to him Apparently Joseph places them at a location that approximates being between Jacob’s knees while he is sitting up in bed (see v. 12), perhaps in a kneeling position.
A formal adoption would typically occur when both the children and father involved were much younger, making this positioning less awkward or unusual. This position symbolized that the children being adopted were now considered to have come from the loins of the adopting father. Joseph’s children are likely around 20 years of age since they were born before Jacob’s arrival in Egypt 17 years earlier (47:28).
48:12 removed them from his knees The verses that follow (vv. 13–14) suggest that the two boys moved to Jacob’s sides, apparently in a kneeling position. See note on v. 10.
48:13 to the right of Israel Joseph positions his sons so that Jacob’s right hand—the symbol of co-regency and power—rests on Manasseh, his firstborn. Jacob, however, crosses his hands for the blessing (v. 14).
Promotion of the Younger Son LRC:G1250
48:14 Ephraim (now he was the younger See note on vv. 1–22.
48:15 he blessed Joseph By accepting and blessing Joseph’s two sons, Jacob also blesses Joseph, the progenitor of the two new tribes.
Jacob’s Blessing LRC:G1250
48:16 The angel The Hebrew phrase used here, ha mal'akh, likely refers to the Angel of God (or Angel of Yahweh), whose identity is often blurred with Yahweh himself (see note on 21:17). This blurring of these identities is fitting with the parallel usage of ha ‘elohim in Hebrew (which may be literally rendered as “the God”) in v. 11 and 48:15. God had divine encounters several times in his life and at several of these times it seems that God appeared to him in bodily form (see 28:13 and note; 32:24 and note) and the Angel of God has also appeared to Jacob (see 31:11 and note).
Old Testament Godhead Language
may he bless The Hebrew word used here is singular, not plural. The plural form of this word in Hebrew would have distinguished God from the Angel in the blessing. The singular form here blurs their identities.
Old Testament Godhead Language
let my name be perpetuated This blessing expresses Jacob’s wish that Ephraim and Manasseh be full participants in the covenant promises.
into many This wording links the blessing (and so, the recipients) with the promise given to Abraham, Isaac, and Jacob.
48:17 from the head of Ephraim over to the head of Manasseh See v. 20.
48:19 a multitude of nations Whereas Manasseh will become a “people,” Ephraim will become a multitude. The language reflects that of the covenant promises.
48:20 Through you The first blessing (or part of the blessing) was made about Ephraim and Manasseh, accounting for the use of the third person. This blessing is given directly to Ephraim and Manasseh, so the second person is used.
Ephraim before Manasseh Ephraim would become the more noteworthy of the two tribes, eventually becoming virtually synonymous with the northern kingdom of Israel (Isa 7:17; Hos 5:12). Compare note on Gen 48:1–22.
48:21 you The Hebrew text here uses a plural form, indicating that Jacob’s blessing refers to the whole nation of Israel, not just to Joseph.
48:22 slope of land The Hebrew word used here, shekhem, is identical to the Hebrew name of the location Shechem. Jacob purchased land at Shechem (33:18–19) and Joseph was later buried there (Josh 24:32).
The Land of the Amorites LRC:G1250
by my sword and with my bow This probably does not refer back to the massacre at Shechem (Gen 34) or Jacob’s purchase of land at Shechem (33:19), but to another incident in Jacob’s lifetime that is not recorded in Genesis. Jacob did not participate in the massacre at Shechem; instead he condemned it (34:30; 49:5–7).
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