Bible Study: Genesis 48

Jacob Blesses Joseph’s Sons

Jacob crosses his arms with and blesses Ephriam and Manasseh. Genesis 48 Generated with AI using Microsoft Designer

Title

A possible title for Genesis 48 is Jacob Blesses Joseph’s Sons. This title reflects the main event of the chapter, which is the patriarch Jacob’s blessing of his grandsons Ephraim and Manasseh, the sons of Joseph.

Summary

Genesis 48 is a continuation of the story of Joseph and his family in Egypt. The chapter begins with Joseph being informed that his father Jacob is ill. Joseph takes his two sons, Ephraim and Manasseh, to visit him. Jacob, who is also called Israel, recounts how God appeared to him at Luz and promised to make him fruitful and give him the land of Canaan as an everlasting possession. He then adopts Ephraim and Manasseh as his own sons, giving them equal status with his other sons. He also mentions the death of Rachel, Joseph’s mother, on the way to Bethlehem.

Jacob then blesses Joseph’s sons, but he crosses his hands and places his right hand on Ephraim’s head, even though he is the younger, and his left hand on Manasseh’s head, even though he is the firstborn. Joseph tries to correct his father, but Jacob insists that this is the way it should be. He prophesies that Ephraim will be greater than Manasseh, and that both of them will become a multitude of nations. He also invokes the names of his fathers Abraham and Isaac, and the angel who delivered him from all harm, to bless them. He then tells Joseph that he is about to die, but that God will be with him and bring him back to the land of his fathers. He also gives Joseph a portion of land that he took from the Amorites with his sword and bow.

The most important verses in this chapter are verses 15–16, where Jacob blesses Joseph’s sons with the name of God, the name of his fathers, and the angel who redeemed him. These verses show the continuity of God’s covenant with Abraham, Isaac, and Jacob, and the transfer of the blessing to the next generation. They also hint at the identity of the angel who delivered Jacob, who is later revealed to be the pre-incarnate Jesus Christ (see Hosea 12:3–5).

Commentary

Genesis 48 is a significant chapter in the biblical narrative, as it shows how God’s promises to Abraham, Isaac, and Jacob are fulfilled in their descendants. The chapter also foreshadows the future role of Ephraim and Manasseh in the history of Israel. By adopting and blessing Joseph’s sons, Jacob not only honors his beloved son, but also expands the number of his heirs from twelve to fourteen. This reflects God’s intention to make Jacob a multitude of people, as he said in Genesis 28:3. Moreover, by giving the greater blessing to Ephraim, the younger son, Jacob repeats the pattern of his own life, where he received the blessing instead of his older brother Esau. This also echoes the theme of God’s sovereignty and election, where He chooses the weak and the foolish to shame the strong and the wise (see 1 Corinthians 1:27–29).

The blessing of Ephraim and Manasseh also has implications for the future of Israel. In the book of Numbers, we see that the tribes of Ephraim and Manasseh become the largest and the most influential among the twelve tribes (see Numbers 1:32–35; 26:28–37). They also inherit the largest portion of the land of Canaan, on both sides of the Jordan river (see Joshua 13:7; 16:1–17:18). Furthermore, the tribe of Ephraim becomes the dominant tribe in the northern kingdom of Israel, after the split from the southern kingdom of Judah (see 1 Kings 11:26–12:25). The name Ephraim is often used as a synonym for the northern kingdom in the prophetic books (see Isaiah 7:2; 9:9; Jeremiah 31:6; Hosea 4:17; 5:3). Therefore, the blessing of Jacob in Genesis 48 anticipates the prominence and the destiny of Ephraim and Manasseh in the history of Israel.

Finally, the blessing of Jacob in Genesis 48 points to Jesus Christ, the ultimate fulfillment of God’s promises to Abraham, Isaac, and Jacob. In verse 16, Jacob refers to the angel who delivered him from all harm, and asks him to bless his grandsons. This angel is not a mere messenger, but a divine being who has the authority to bless and to redeem. He is the same angel who wrestled with Jacob at Peniel, and who changed his name to Israel (see Genesis 32:24–30). He is also the same angel who appeared to Moses at the burning bush, and who identified himself as the God of Abraham, Isaac, and Jacob (see Exodus 3:1–6). The prophet Hosea confirms that this angel is none other than the Lord Himself, who is also called God Almighty (see Hosea 12:3–5). The New Testament reveals that this Lord is Jesus Christ, the Son of God, who came in the flesh to save His people from their sins (see John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4). Therefore, when Jacob blesses Ephraim and Manasseh with the name of the angel, he is actually blessing them with the name of Jesus, the true heir and the source of all blessings.

Outline

I. Jacob calls for Joseph and his sons (1–4)

A. Joseph visits his sick father with Ephraim and Manasseh (1–2)
B. Jacob recounts God’s promise to him at Luz (3–4)

II. Jacob adopts and blesses Joseph’s sons (5–22)

A. Jacob claims Ephraim and Manasseh as his own sons (5–6)
B. Jacob mentions Rachel’s death and burial (7)
C. Jacob blesses Joseph’s sons with crossed hands (8–20)
1. Jacob sees and embraces Joseph’s sons (8–11)
2. Jacob places his right hand on Ephraim and his left hand on Manasseh (12–14)
3. Jacob blesses Joseph’s sons with the name of God, his fathers, and the angel (15–16)
4. Joseph objects to Jacob’s crossing of hands, but Jacob insists (17–19)
5. Jacob prophesies the future of Ephraim and Manasseh (20)
D. Jacob gives Joseph a special portion of land (21–22)

Exegesis

I. Jacob calls for Joseph and his sons (1–4)

A. Joseph visits his sick father with Ephraim and Manasseh (1–2) — Joseph shows his filial duty and love by bringing his sons to see their grandfather — Jacob, also called Israel, gathers his strength to receive his son and grandsons

B. Jacob recounts God’s promise to him at Luz (3–4) — Jacob reminds Joseph of God’s appearance and blessing to him at Luz, also known as Bethel — Jacob recalls God’s promise to make him fruitful, multiply him, and give him the land of Canaan as an everlasting possession — Jacob prepares to pass on this promise to Joseph and his sons

II. Jacob adopts and blesses Joseph’s sons (5–22)

A. Jacob claims Ephraim and Manasseh as his own sons (5–6) — Jacob elevates Ephraim and Manasseh to the status of his own sons, equal to his other sons — Jacob gives Joseph a double portion of inheritance through his two sons — Jacob’s adoption of Ephraim and Manasseh explains why there are 13 tribes of Israel, but only 12 are counted at a time

B. Jacob mentions Rachel’s death and burial (7) — Jacob expresses his sorrow and love for Rachel, Joseph’s mother, who died on the way to Bethlehem — Jacob contrasts Rachel’s death with his own, which will happen in Egypt — Jacob also contrasts Rachel’s burial, which was not in the family tomb, with his own, which will be in the cave of Machpelah

C. Jacob blesses Joseph’s sons with crossed hands (8–20)
1. Jacob sees and embraces Joseph’s sons (8–11) — Jacob’s eyesight is dim, so he asks Joseph to bring his sons closer to him — Jacob kisses and hugs his grandsons, expressing his affection and joy — Jacob thanks God for allowing him to see Joseph and his sons before he dies
2. Jacob places his right hand on Ephraim and his left hand on Manasseh (12–14) — Joseph brings his sons near to Jacob, positioning Manasseh, the firstborn, at Jacob’s right hand, and Ephraim, the younger, at Jacob’s left hand — Jacob intentionally crosses his hands and lays his right hand on Ephraim’s head, and his left hand on Manasseh’s head — Jacob repeats the pattern of his own life, where he received the blessing instead of his older brother Esau
3. Jacob blesses Joseph’s sons with the name of God, his fathers, and the angel (15–16) — Jacob invokes the name of God Almighty, who appeared to him and blessed him — Jacob also invokes the name of his fathers, Abraham and Isaac, who received the same blessing from God — Jacob also invokes the name of the angel, who delivered him from all harm and redeemed him — Jacob asks the angel to bless his grandsons and make them fruitful and numerous — Jacob’s blessing shows the continuity and transfer of God’s covenant to the next generation — Jacob’s blessing also hints at the identity of the angel, who is later revealed to be the pre-incarnate Jesus Christ (see Hosea 12:3–5)
4. Joseph objects to Jacob’s crossing of hands, but Jacob insists (17–19) — Joseph notices that Jacob has crossed his hands and thinks that it is a mistake — Joseph tries to correct his father and move his right hand to Manasseh’s head — Jacob refuses to change his hands and tells Joseph that he knows what he is doing — Jacob prophesies that Manasseh will also become a great people, but Ephraim will be greater and his descendants will become a multitude of nations — Jacob demonstrates God’s sovereignty and election, where He chooses the younger over the older, according to His own purpose and grace
5. Jacob prophesies the future of Ephraim and Manasseh (20) — Jacob pronounces that Ephraim and Manasseh will be a blessing to others, and that people will bless themselves by them — Jacob gives Ephraim the precedence over Manasseh, saying “let my name be named upon them” — Jacob’s prophecy anticipates the future role of Ephraim and Manasseh in the history of Israel, where they become the largest and the most influential tribes, and Ephraim becomes the leader of the northern kingdom

D. Jacob gives Joseph a special portion of land (21–22) — Jacob assures Joseph that God will be with him and bring him back to the land of his fathers — Jacob also gives Joseph a special portion of land that he took from the Amorites with his sword and bow — Jacob’s gift to Joseph is a sign of his favor and honor for his beloved son — Jacob’s gift to Joseph may refer to the city of Shechem, which his sons captured from the Amorites (see Genesis 34:25–29; Joshua 24:32)

Background and Context

Historical-cultural background

The historical and cultural background of the passage is the ancient Near East, around the second millennium BC. The passage is part of the patriarchal narratives, which recount the stories of Abraham, Isaac, Jacob, and their descendants. These stories reflect the worldview, customs, and values of the ancient Israelites, who were a nomadic people living in a land surrounded by powerful nations and empires. The passage also shows the influence of the Egyptian culture, where Joseph and his family settled and prospered under the favor of Pharaoh. The language and the meaning of the passage are shaped by these historical and cultural factors, as well as by the theological purpose of the author, who wants to show how God fulfills His promises to Abraham and his offspring, and how He guides and protects them in their journey of faith.

The passage is influenced by the historical and cultural background in several ways, such as:

• The significance of the name change from Jacob to Israel, which indicates a new identity and destiny for the patriarch and his descendants, as well as a special relationship with God (Genesis 48:2, 15–16; see also Genesis 32:28; 35:10).
• The use of the double name for God, El Shaddai (God Almighty), which reflects the ancient Israelite conception of God as the supreme and powerful deity, who is able to fulfill His promises and overcome any obstacle (Genesis 48:3; see also Genesis 17:1; 28:3; 35:11; 43:14; 49:25).
• The reference to the angel who redeemed Jacob from all evil, who is later identified as the Lord Himself, who appeared to Jacob at Bethel and Peniel, and who is also the God of Abraham and Isaac (Genesis 48:15–16; see also Genesis 28:10–22; 31:11–13; 32:24–30; Hosea 12:3–5).
• The mention of the land of Canaan as an everlasting possession, which implies a divine grant and guarantee of the land to Jacob and his descendants, as well as a future return and restoration of the people to the land (Genesis 48:4, 21–22; see also Genesis 12:1–7; 13:14–18; 15:7–21; 17:8; 26:3–4; 28:13–15; 35:12).
• The expression of the blessing as a multiplication and a fruitfulness of the offspring, which echoes the creation mandate and the Abrahamic covenant, and which anticipates the growth and the glory of the nation of Israel (Genesis 48:4, 16, 19; see also Genesis 1:28; 9:1; 12:2; 17:2, 6, 20; 22:17; 26:4, 24; 28:3, 14; 35:11; 46:3; Exodus 1:7).

Social norms and practices in the time period

• The patriarchal authority and responsibility of the father to bless his sons and grandsons, and to pass on the divine promises and inheritance to them (Genesis 48:3–4, 15–16, 21–22).
• The custom of adopting one’s grandchildren as one’s own sons, especially in the case of the firstborn son, to increase the number and the status of one’s heirs (Genesis 48:5–6; see also Genesis 30:3–4).
• The practice of crossing one’s hands to give the greater blessing to the younger son, contrary to the natural order of primogeniture, to signify God’s sovereign choice and grace (Genesis 48:13–14, 17–19; see also Genesis 25:23; 27:27–29).
• The importance of the burial place and the family tomb, as a sign of one’s identity and attachment to the land of one’s ancestors (Genesis 48:7, 21–22; see also Genesis 23:1–20; 25:9–10; 35:19–20; 49:29–32; 50:12–13).

Characters, actions, and motivations

Jacob: He is the son of Isaac and Rebekah, the grandson of Abraham and Sarah, and the brother of Esau. He is also the father of the twelve tribes of Israel. His actions and motivations in the passage are:

• He calls for Joseph and his sons when he is ill, and recounts God’s promise to him at Luz (verses 1–4). He wants to bless his grandsons and pass on the covenant to them.
• He adopts Ephraim and Manasseh as his own sons, and gives them equal status with his other sons (verses 5–6). He wants to honor Joseph and increase the number of his heirs.
• He mentions Rachel’s death and burial on the way to Bethlehem (verse 7). He wants to express his love and sorrow for his beloved wife, and contrast her burial with his own.
• He blesses Joseph’s sons with crossed hands, placing his right hand on Ephraim and his left hand on Manasseh (verses 8–20). He wants to follow God’s sovereign choice and grace, and prophesy the future of his grandsons.
• He gives Joseph a special portion of land that he took from the Amorites (verses 21–22). He wants to show his favor and honor for Joseph, and remind him of God’s promise to bring him back to the land of his fathers.

Joseph: He is the son of Jacob and Rachel, the brother of Benjamin, and the ancestor of the tribes of Ephraim and Manasseh. He is also the second in command in Egypt, under Pharaoh. His actions and motivations in the passage are:

• He visits his sick father with his sons, Ephraim and Manasseh (verses 1–2). He wants to show his filial duty and love for his father, and introduce his sons to him.
• He brings his sons near to Jacob for his blessing, positioning Manasseh at Jacob’s right hand and Ephraim at his left hand (verses 12–13). He wants to follow the natural order of primogeniture, and give the greater blessing to his firstborn son.
• He objects to Jacob’s crossing of hands, and tries to correct him (verses 17–18). He wants to respect his father, but also uphold the rights of his firstborn son.
• He accepts Jacob’s blessing and prophecy for his sons (verses 19–20). He wants to submit to God’s will and plan for his sons, and receive the blessing of his father.

Ephraim and Manasseh: They are the sons of Joseph and Asenath, the daughter of Potiphera, priest of On. They are also the grandsons of Jacob and Rachel, and the ancestors of the tribes of Ephraim and Manasseh. Their actions and motivations in the passage are:

• They accompany their father to visit their grandfather (verses 1–2). They want to meet and honor their grandfather, and receive his blessing.
• They are adopted and blessed by Jacob, who crosses his hands and places his right hand on Ephraim and his left hand on Manasseh (verses 5–20). They want to be part of Jacob’s family and inheritance, and accept his blessing and prophecy.

Locations in the passage

Luz: It is the original name of the place where Jacob had a dream of a ladder reaching to heaven, and where God appeared to him and confirmed the covenant with him. Jacob renamed it Bethel, meaning “house of God” (Genesis 28:10–22). Later, Jacob returned to Bethel and built an altar there, and God appeared to him again and changed his name to Israel (Genesis 35:1–15). Bethel became a sacred place for the Israelites, where they worshiped God and sought His guidance (Judges 20:18–28; 1 Samuel 7:16; 10:3). However, Bethel also became a place of idolatry and apostasy, where Jeroboam set up a golden calf and led the northern kingdom of Israel away from the true worship of God (1 Kings 12:25–33; 13:1–10; Hosea 4:15; 10:15; Amos 3:14; 4:4; 5:5–6).

Bethlehem: It is the place where Rachel died and was buried on the way to Ephrath, also known as Bethlehem (Genesis 35:16–20; 48:7). Bethlehem became the birthplace of David, the king of Israel, and the ancestor of Jesus Christ (Ruth 4:11–22; 1 Samuel 16:1–13; 17:12; Matthew 1:1–17; Luke 2:1–20). Bethlehem also became the prophesied place of the Messiah’s birth, who would be the ruler of Israel and the shepherd of God’s people (Micah 5:2–5; Matthew 2:1–12; John 7:42).

Canaan: It is the land that God promised to give to Abraham and his descendants as an everlasting possession (Genesis 12:1–7; 13:14–18; 15:7–21; 17:8; 26:3–4; 28:13–15; 35:12; 48:4). Canaan became the land of inheritance for the Israelites, where they entered and conquered under the leadership of Joshua, and where they lived under the judges and the kings (Joshua 1:1–9; 21:43–45; Judges 1:1–2:5; 1 Samuel 13:19; 2 Samuel 5:6–12; 1 Kings 4:20–21; 9:1–9). Canaan also became the land of exile and restoration for the Israelites, where they were taken away by the Assyrians and the Babylonians because of their sins, and where they returned by the decree of Cyrus, the king of Persia, by the grace of God (2 Kings 17:1–23; 25:1–21; Ezra 1:1–4; 2:1–70; Nehemiah 1:1–11; 2:1–20).

Egypt: It is the land where Joseph and his family settled and prospered under the favor of Pharaoh, and where Jacob died and was embalmed (Genesis 41:37–57; 45:1–28; 46:1–34; 47:1–31; 48:1–22; 49:33; 50:1–3). Egypt became the land of slavery and oppression for the Israelites, where they were afflicted and persecuted by a new king who did not know Joseph, and where they cried out to God for deliverance (Exodus 1:1–22; 2:23–25; 3:7–10). Egypt also became the land of redemption and judgment for the Israelites, where they were rescued by God through the plagues and the Passover, and where they witnessed God’s power and wrath against the Egyptians and their gods (Exodus 4:1–12:51; 13:17–14:31; 15:1–21).

Themes and topics

Main themes or sub-themes

• The fulfillment of God’s promises to Abraham, Isaac, and Jacob through their descendants, especially Joseph and his sons (Genesis 48:3–4, 15–16, 21–22; see also Genesis 12:1–3; 15:1–21; 17:1–8; 26:2–5; 28:10–15; 35:9–12; 46:1–4).
• The sovereignty and grace of God in choosing and blessing the younger over the older, contrary to the natural order of primogeniture, and in accordance with His own purpose and plan (Genesis 48:13–14, 17–20; see also Genesis 25:23; 27:1–40; 29:16–30; Romans 9:6–13; 1 Corinthians 1:26–31; Ephesians 1:3–14).
• The continuity and transfer of God’s covenant to the next generation, and the responsibility and privilege of the father to bless his sons and grandsons, and to pass on the divine promises and inheritance to them (Genesis 48:5–6, 15–16, 21–22; see also Genesis 27:1–40; 49:1–28; Hebrews 11:20–21).
• The identity and destiny of the tribes of Israel, especially Ephraim and Manasseh, who become the largest and the most influential tribes in the history of Israel, and who inherit the land of Canaan as an everlasting possession (Genesis 48:5–6, 19–20, 22; see also Numbers 1:32–35; 26:28–37; Joshua 13:7; 16:1–17:18; 1 Kings 11:26–12:25; Isaiah 7:2; 9:9; Jeremiah 31:6; Hosea 4:17; 5:3).
• The revelation and redemption of God through the angel who delivered Jacob from all harm, and who is later identified as the Lord Himself, the God of Abraham, Isaac, and Jacob, and the pre-incarnate Jesus Christ, the Son of God, who came in the flesh to save His people from their sins (Genesis 48:15–16; see also Genesis 28:10–22; 31:11–13; 32:24–30; Exodus 3:1–6; Hosea 12:3–5; John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4).

Main argument of the passage

The main argument of the passage is that God fulfills His promises to Abraham, Isaac, and Jacob through their descendants, especially Joseph and his sons, and that He chooses and blesses them according to His own sovereign grace and purpose. The purpose of this argument is to show the faithfulness and the power of God, and to encourage the readers to trust and obey Him.

Echos and clarifications

This passage echoes and clarifies earlier passages, such as:

• Genesis 28:10–22, where God appeared to Jacob at Luz and confirmed the covenant with him, and where Jacob named the place Bethel and vowed to serve God.
• Genesis 35:9–15, where God appeared to Jacob again at Bethel and changed his name to Israel, and where Jacob set up a pillar and poured a drink offering and oil on it.
• Genesis 37:1–11, where Joseph had dreams of his brothers and his father bowing down to him, and where Jacob rebuked him but kept the matter in mind.
• Genesis 41:50–52, where Joseph named his sons Manasseh and Ephraim, and where he acknowledged God’s grace and fruitfulness in his life.

This passage is echoed or developed in later passages, such as:

• Genesis 49:1–28, where Jacob blessed his twelve sons and prophesied their future.
• Numbers 1:32–35; 26:28–37, where the tribes of Ephraim and Manasseh were counted and numbered among the twelve tribes of Israel, and where they became the largest and the most influential tribes.
• Joshua 13:7; 16:1–17:18, where the tribes of Ephraim and Manasseh inherited the land of Canaan, on both sides of the Jordan river.
• 1 Kings 11:26–12:25, where the tribe of Ephraim became the dominant tribe in the northern kingdom of Israel, after the split from the southern kingdom of Judah.
• Hosea 12:3–5, where the prophet Hosea confirmed that the angel who delivered Jacob was the Lord Himself, who is also called God Almighty.

This passage was included in the book to

This passage was included in the book to show how God fulfilled His promises to Abraham, Isaac, and Jacob through their descendants, especially Joseph and his sons, and how He chose and blessed them according to His own sovereign grace and purpose. It also shows how Jacob passed on the covenant and the blessing to the next generation, and how he prepared for his death and burial. It also shows how the tribes of Israel were formed and named, and how they were related to each other and to the land of Canaan.

Theological truths communicated in this passage

• God is faithful and powerful to fulfill His promises and His covenant to His people, and He does not change His mind or His word (Numbers 23:19; 1 Samuel 15:29; Malachi 3:6; Hebrews 6:13–18; 10:23).
• God is sovereign and gracious to choose and bless whom He wills, and He does not show partiality or favoritism based on human standards or merits (Deuteronomy 7:6–8; 10:17; Romans 9:6–18; Ephesians 2:8–9; 1 Timothy 2:4; 2 Timothy 1:9; 1 Peter 1:1–2).
• God is the God of Abraham, Isaac, and Jacob, and He is also the God of their descendants, who are His chosen people and His treasured possession (Exodus 3:6, 15; 6:2–8; 19:5–6; Deuteronomy 4:37; 7:6–11; 14:2; Psalm 105:6–11; 135:4; Isaiah 41:8–10; 43:1–7; 44:1–8; Jeremiah 31:31–34; 32:36–41; Ezekiel 36:22–28; 37:21–28; Romans 11:1–5, 25–29; 1 Peter 2:9–10).
• God is the God who reveals Himself and redeems His people from all harm and sin, and He is also the God who became flesh in Jesus Christ, the Son of God, the Savior of the world, and the heir of all things (Genesis 48:15–16; Exodus 3:1–6; 6:6–7; 15:13; 20:2; Hosea 12:3–5; John 1:1–18; 8:56–58; 14:6–11; Acts 4:12; Romans 8:28–39; Colossians 1:15–20; Hebrews 1:1–4; 2:14–18; 1 John 4:9–10, 14; Revelation 5:1–14).

Names of God used in this passage

• God Almighty (El Shaddai): This name is used in Genesis 48:3, where Jacob recalls God’s appearance and blessing to him at Luz. This name emphasizes God’s power and sufficiency to fulfill His promises and to overcome any obstacle. This name was first used in Genesis 17:1, where God appeared to Abraham and reaffirmed His covenant with him.
• The God of your father (Elohei abika): This name is used in Genesis 48:15, where Jacob invokes the name of God and his fathers, Abraham and Isaac, to bless Joseph’s sons. This name signifies God’s personal and covenantal relationship with Jacob and his descendants, and His faithfulness to His promises and His people. This name was first used in Genesis 26:24, where God appeared to Isaac and confirmed His covenant with him.
• The Angel (Ha-malakh): This name is used in Genesis 48:16, where Jacob refers to the angel who delivered him from all harm, and asks him to bless his grandsons. This name indicates a divine being who has the authority to bless and to redeem. This name is also used to refer to the Lord Himself, who appeared to Jacob at Bethel and Peniel, and who is also the God of Abraham and Isaac (Genesis 28:10–22; 31:11–13; 32:24–30; Hosea 12:3–5). This name is also used to refer to the pre-incarnate Jesus Christ, the Son of God, who came in the flesh to save His people from their sins (John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4). This name was first used in Genesis 16:7, where the angel of the Lord found Hagar in the wilderness and spoke to her.

Key terms

The key terms for Genesis 48 are: Jacob, Joseph, Ephraim, Manasseh, blessing, adoption, crossed hands, angel, and land.

Some of the words in this passage that are used for the first time in the Bible are:

• Ephraim and Manasseh: These are the names of Joseph’s sons, who were born to him in Egypt by his wife Asenath, the daughter of Potiphera, priest of On (Genesis 41:50–52). They are also the names of the tribes that descended from them, and that inherited the land of Canaan as an everlasting possession (Genesis 48:4, 21–22).
• Adoption: This is the act of claiming someone as one’s own son, and giving him equal status and inheritance with one’s other sons. Jacob adopted Ephraim and Manasseh as his own sons, and gave them the blessing of the firstborn and the secondborn (Genesis 48:5–6, 13–20).
• Crossed hands: This is the gesture of placing one’s right hand on the head of the younger son, and one’s left hand on the head of the firstborn son, to give the greater blessing to the younger. Jacob crossed his hands and blessed Ephraim and Manasseh, according to God’s sovereign choice and grace (Genesis 48:13–14, 17–20).

Translation

Genre

The genre of the passage is narrative, which tells a story of events, characters, and actions. Narrative is the most common genre in the Bible, especially in the Old Testament. Narrative can be historical, biographical, or fictional, depending on the purpose and the perspective of the author. Narrative can also convey theological truths and moral lessons through the stories of God and His people.

Structure

The structure of the passage is chiastic, which means that it has a symmetrical pattern of elements that mirror each other around a central point or theme. Chiasm is a common literary device in the Bible, especially in the Old Testament. Chiasm can help to emphasize the main idea and to organize the material in a memorable way. The chiastic structure of the passage is as follows:

A. Jacob calls for Joseph and his sons (1–4)
B. Jacob adopts and blesses Joseph’s sons (5–7)
C. Jacob sees and embraces Joseph’s sons (8–11) D. Jacob places his right hand on Ephraim and his left hand on Manasseh (12–14) E. Jacob blesses Joseph’s sons with the name of God, his fathers, and the angel (15–16) D’. Joseph objects to Jacob’s crossing of hands, but Jacob insists (17–19) C’. Jacob prophesies the future of Ephraim and Manasseh (20) B’. Jacob gives Joseph a special portion of land (21–22) A’. Jacob dies and is embalmed (49:33–50:3)

Rhetorical devices

• Repetition: The phrases “your two sons” and “my two sons” are repeated several times in the passage, creating a repetition that emphasizes the adoption and the blessing of Ephraim and Manasseh by Jacob (5–6, 9, 13, 16, 22).
• Inclusio: The words “God Almighty” and “the land” are used at the beginning and the end of Jacob’s speech to Joseph, creating an inclusio that frames the content and the theme of his speech, which is the fulfillment of God’s promise to him and his descendants (3–4, 21–22).
• Contrast: The names of Ephraim and Manasseh are contrasted with the names of Reuben and Simeon, the first and the second sons of Jacob, creating a contrast that highlights the elevation and the preference of Joseph’s sons over Jacob’s sons, and the reversal of the natural order of primogeniture (5–6, 19–20).

Figures of speech

• Personification: Jacob says that his eyes have seen Joseph’s offspring, using the word “eyes” as a personification for his perception and satisfaction. This expresses his joy and gratitude for seeing his grandsons before he dies (11).
• Hyperbole: Jacob says that God has made him fruitful and multiplied him, using the words “fruitful” and “multiplied” as hyperboles for his increase and prosperity. This emphasizes God’s grace and power in fulfilling His promises to him and his descendants (4).
• Idiom: Jacob says that he will make Ephraim and Manasseh a blessing to others, using the phrase “a blessing” as an idiom for a source of favor and happiness. This implies that his grandsons will be influential and respected among the nations (20).
• Irony: Jacob says that he will give Joseph one portion above his brothers, using the word “portion” as an irony for a small part of a whole. This contrasts with the actual size and value of the land that he took from the Amorites, which was a large and rich territory (22).

Word pictures

• The word for “bless” (barak) literally means “to kneel” or “to bow down”. This implies an act of worship and submission, as well as a request for favor and protection. Jacob blessed Joseph’s sons by kneeling before them and placing his hands on their heads (Genesis 48:9, 14–16, 20).
• The word for “portion” (shekem) literally means “shoulder” or “back”. This suggests a heavy burden or a large load, as well as a place of strength and honor. Jacob gave Joseph a special portion of land that he took from the Amorites by his sword and bow (Genesis 48:22).
• The word for “angel” (malakh) literally means “messenger” or “envoy”. This indicates a representative or an agent of someone else, who has the authority and the mission to deliver a message or to perform a task. Jacob referred to the angel who delivered him from all harm, and who was also the God of his fathers (Genesis 48:16).

Textual variants

• In verse 3, some manuscripts have the word “God” (Elohim) instead of “God Almighty” (El Shaddai) in Jacob’s speech to Joseph. The Hebrew words for “God” and “God Almighty” are elohim and el shaddai, respectively, and they are different in spelling and meaning. The word “God” may have been a simplification or a harmonization with other passages, or it may have been an original reading that was later expanded. The word “God Almighty” is more likely to be the original reading, as it matches the name of God that was used in the covenant with Abraham and Isaac (Genesis 17:1; 28:3; 35:11), and as it is supported by the ancient versions and most manuscripts.
• In verse 7, some manuscripts have the word “Ephrath” instead of “Ephrathah” in Jacob’s mention of Rachel’s burial place. The Hebrew words for “Ephrath” and “Ephrathah” are ephrath and ephrathah, respectively, and they are different in spelling and pronunciation, but they refer to the same location. The word “Ephrath” may have been a variation or a contraction of the word “Ephrathah”, or it may have been an original reading that was later modified. The word “Ephrathah” is more likely to be the original reading, as it matches the name of the place that was used elsewhere in the Bible (Genesis 35:16, 19; Ruth 4:11; Micah 5:2), and as it is supported by the ancient versions and most manuscripts.

Translation recommendations

• Verse 16: “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 more Hebrew translation would be: “The Angel who has ransomed me from all harm, may he kneel the boys; and may my name be called on them, and the name of my fathers Abraham and Isaac; and may they swarm as fish for multitude in the heart of the land.”
• Verse 19: “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.” A more Hebrew translation would be: “And his father refused and said, “I know, my son, I know. He also shall become a people, and he also shall be great; and yet his younger brother shall be greater than he, and his seed shall be the fullness of the nations.”

Disagreements between translators

• In verse 4, some translators render the word “multitude” (hamon) as “company” (NIV, ESV, NASB, NKJV), “group” (NLT), or “assembly” (CSB). Other translators render it as “multitude” (KJV, ASV, RSV, NRSV, NET, HCSB), “crowd” (CEV), or “horde” (JPS). The word “multitude” is more literal and faithful to the Hebrew text, and it conveys the idea of a large and numerous people, as well as a loud and noisy crowd.
• In verse 16, some translators render the word “grow” (dagah) as “grow” (KJV, ASV, RSV, NRSV, ESV, NASB, NKJV, NET, HCSB, CSB), “increase” (NIV, NLT), or “flourish” (CEV). Other translators render it as “swarm” (JPS), “teem” (MSG), or “be fruitful” (NABRE). The word “swarm” is more literal and faithful to the Hebrew text, and it conveys the idea of a rapid and abundant reproduction, as well as a connection to the creation mandate and the Abrahamic covenant (Genesis 1:20–22; 9:1–2; 17:2, 6, 20; 28:3; 35:11).

Some of the words that don’t translate well are

• The word for “land” (’ereṣ) literally means “earth” or “ground”. This can be confusing in English, as it can refer to the whole planet, a specific region, or a piece of property. In this passage, the word is used to refer to the land of Canaan, which God promised to give to Jacob and his descendants as an everlasting possession (Genesis 48:4, 21–22). However, some translations use the word “country” (NIV, NLT, CEV, NABRE), which can imply a modern nation-state, or the word “territory” (CSB, MSG), which can imply a limited or disputed area.
• The word for “multitude” (hamon) literally means “noise” or “tumult”. This can be misleading in English, as it can imply a loud or chaotic crowd. In this passage, the word is used to refer to a large and numerous people, who are the descendants of Jacob and the inheritors of God’s covenant (Genesis 48:4, 19). However, some translations use the word “company” (NIV, ESV, NASB, NKJV), “group” (NLT), or “assembly” (CSB), which can imply a small or organized gathering, or the word “horde” (JPS), which can imply a savage or hostile mob.
• The word for “angel” (malakh) literally means “messenger” or “envoy”. This can be ambiguous in English, as it can refer to a human or a divine being, who has the authority and the mission to deliver a message or to perform a task. In this passage, the word is used to refer to the angel who delivered Jacob from all harm, and who was also the God of his fathers (Genesis 48:16). However, some translations use the word “God” (NIV, NLT, CEV, NABRE, MSG), which can imply a direct or a generic reference to the deity, or the word “the one” (CSB), which can imply an impersonal or a vague reference to the agent.

How other translations make the translation

• In verse 5, some translations render the word “sons” (bānîm) as “children” (NIV, NLT, CEV, NABRE, MSG), “descendants” (CSB), or “offspring” (ESV, NASB, NKJV). The word “sons” is more literal and faithful to the Hebrew text, and it conveys the idea of a male lineage and inheritance, as well as a connection to the patriarchs and the tribes of Israel.
• In verse 16, some translations render the word “grow” (dagah) as “grow” (KJV, ASV, RSV, NRSV, ESV, NASB, NKJV, NET, HCSB, CSB), “increase” (NIV, NLT), or “flourish” (CEV). Other translations render it as “swarm” (JPS), “teem” (MSG), or “be fruitful” (NABRE). The word “swarm” is more literal and faithful to the Hebrew text, and it conveys the idea of a rapid and abundant reproduction, as well as a connection to the creation mandate and the Abrahamic covenant (Genesis 1:20–22; 9:1–2; 17:2, 6, 20; 28:3; 35:11).
• In verse 22, some translations render the word “portion” (shekem) as “portion” (KJV, ASV, RSV, NRSV, ESV, NASB, NKJV, NET, HCSB, CSB), “share” (NIV, NLT, CEV, NABRE), or “extra” (MSG). Other translations render it as “ridge” (JPS), “slope” (NRSV footnote), or “Shechem” (NIV footnote, NLT footnote, CEV footnote, NABRE footnote, MSG footnote). The word “ridge” is more literal and faithful to the Hebrew text, and it conveys the idea of a specific and valuable piece of land that Jacob took from the Amorites, and that later became a significant city in Israel’s history (Genesis 33:18–20; Joshua 24:1, 32; Judges 9:1–57; 1 Kings 12:1, 25).

Repetition of words, phrases, and concepts

• The names of Ephraim and Manasseh are repeated several times in the passage, as they are the main characters and the recipients of Jacob’s blessing and adoption (Genesis 48:1, 5, 8, 13, 14, 16, 17, 18, 19, 20). They show the importance and the identity of Joseph’s sons, who become the tribes of Israel, and who inherit the land of Canaan as an everlasting possession.
• The words “bless” and “blessing” are repeated several times in the passage, as they are the main actions and the outcomes of Jacob’s speech and gesture to Joseph’s sons (Genesis 48:3, 9, 15, 16, 20). They show the grace and the favor of God, who fulfills His promises and His covenant to Jacob and his descendants, and who chooses and elevates the younger over the older.
• The words “God” and “God Almighty” are repeated several times in the passage, as they are the main subjects and the sources of Jacob’s blessing and adoption of Joseph’s sons (Genesis 48:3, 9, 11, 15, 16, 21). They show the power and the faithfulness of God, who appeared to Jacob and his fathers, and who delivered him from all harm, and who made him fruitful and multiplied him.

Some of the other translation issues include

• In verse 7, some translations render the word “Ephrath” or “Ephrathah” as “Bethlehem” (NIV, NLT, CEV, NABRE, MSG), which is the name of the town where Rachel was buried (Genesis 35:19). The word “Ephrath” or “Ephrathah” is more literal and faithful to the Hebrew text, and it conveys the idea of the original name of the place, which means “fruitful” or “abundant”. However, some translations provide a footnote or a parenthesis to explain the connection between the two names.
• In verse 16, some translations render the phrase “let my name be named upon them” as “may they be called by my name” (NIV, NLT, CEV, NABRE, MSG), which is a paraphrase of the Hebrew text. The phrase “let my name be named upon them” is more literal and faithful to the Hebrew text, and it conveys the idea of a formal and legal adoption, as well as a transfer of identity and inheritance. However, some translations provide a footnote or a parenthesis to explain the meaning of the phrase.

Seeing Jesus

This passage connects with the theme of God’s covenant and blessing. Jacob blessed Joseph’s sons with the name of God, his fathers, and the angel, who was the pre-incarnate Christ, the Son of God, who came in the flesh to save His people from their sins (Genesis 48:15–16; John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4). Christ is the ultimate fulfillment and mediator of God’s covenant and blessing, which He established with Abraham, Isaac, and Jacob, and which He extended to their descendants and to all the nations of the earth (Genesis 12:1–3; 15:1–21; 17:1–8; 26:2–5; 28:10–15; 35:9–12; 46:1–4; Galatians 3:6–29; 4:4–7; Ephesians 1:3–14; 2:11–22; Hebrews 8:1–13; 9:11–28; 10:1–18; 11:8–22; 12:22–24).

This passage implies a future hope and expectation of God’s salvation and deliverance for His people. Jacob prophesied that Ephraim and Manasseh would become a multitude of nations, and that they would inherit the land of Canaan as an everlasting possession (Genesis 48:4, 19–20). He also expressed his confidence that God would bring him and his descendants back to the land of their fathers, and that he would be buried with them (Genesis 48:21–22; 49:29–33; 50:12–14). These promises and prophecies point to the coming Messiah, who would be born from the tribe of Judah, one of Jacob’s sons, and who would be the King of Israel and the Savior of the world, and who would bring His people into the heavenly Canaan, the eternal inheritance (Genesis 49:8–12; Matthew 1:1–17; Luke 1:26–33; 2:1–14; John 1:49; 4:22; 10:14–18; 18:33–37; Hebrews 4:1–11; 11:13–16; 12:1–2; Revelation 5:1–14; 7:1–17; 21:1–22:5).

This passage includes some symbols or typology/type of Christ, such as:

• The angel who delivered Jacob from all harm, and who blessed his grandsons, was a type of Christ, the Angel of the covenant, who redeems His people from all evil, and who blesses them with His name and His grace (Genesis 48:15–16; Exodus 3:1–6; Hosea 12:3–5; Malachi 3:1; John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4; 2:14–18; 1 John 4:9–10, 14; Revelation 5:1–14).
• The adoption and the blessing of Ephraim and Manasseh by Jacob, who crossed his hands and placed his right hand on the younger and his left hand on the firstborn, was a type of Christ, the Son of God, who was adopted and blessed by His Father, who exalted Him above all things and gave Him the name above every name, and who chose and blessed His people, who are the younger and the weaker, according to His own sovereign grace and purpose (Genesis 48:5–6, 13–20; Psalm 2:7–12; Isaiah 9:6–7; 53:1–12; Matthew 3:16–17; 28:18–20; Mark 16:19; Luke 1:31–33; 2:11–14; John 3:16–18; 5:19–23; 10:27–30; 17:1–26; Acts 2:22–36; 13:32–39; Romans 8:14–17, 28–39; 9:6–13; 1 Corinthians 1:26–31; Ephesians 1:3–14; Philippians 2:5–11; Colossians 1:15–20; Hebrews 1:1–4; 2:5–18; 12:22–24; 1 Peter 1:1–2; 2:9–10; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).
• The special portion of land that Jacob gave to Joseph, which he took from the Amorites by his sword and bow, was a type of Christ, the Son of Joseph, who received from His Father the inheritance of all things, which He conquered by His cross and resurrection, and who shares His glory and His kingdom with His people, who are His co-heirs (Genesis 48:22; Psalm 2:7–12; 110:1–7; Isaiah 9:6–7; 53:1–12; Daniel 7:13–14; Matthew 1:1–17; 28:18–20; Luke 1:31–33; 2:11–14; John 1:49; 3:16–18; 10:14–18; 18:33–37; Acts 2:22–36; 13:32–39; Romans 8:14–17, 28–39; 1 Corinthians 15:1–28; Ephesians 1:3–14; Philippians 2:5–11; Colossians 1:15–20; Hebrews 1:1–4; 2:5–18; 12:1–2; 1 Peter 1:3–9; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).

This passage does not include any explicit Messianic prophecies or prophecies of the age to come, but it does imply some implicit ones, such as:

• The name of Ephraim, which means “fruitful”, implies the future fruitfulness of Christ and His people, who would bear much fruit for the glory of God and the good of the world, through the power of the Holy Spirit and the gospel (Genesis 41:52; John 15:1–16; Acts 1:8; 2:1–47; Romans 1:16–17; 10:12–15; Galatians 5:22–23; Colossians 1:3–14; Revelation 22:1–5).
• The name of Manasseh, which means “forgetting”, implies the future forgiveness of Christ and His people, who would forget their past sins and sorrows, and who would receive God’s grace and mercy, through the blood of the cross and the word of reconciliation (Genesis 41:51; Psalm 103:8–18; Isaiah 43:18–19, 25; 65:17–25; Jeremiah 31:31–34; Micah 7:18–20; John 1:29; 3:16–18; Acts 10:43; 13:38–39; Romans 5:1–11; 8:1–2, 28–39; 2 Corinthians 5:17–21; Ephesians 1:3–14; 2:1–22; Colossians 1:13–14, 19–23; Hebrews 8:1–13; 9:11–28; 10:1–18; 1 John 1:5–10; 2:1–2; Revelation 21:1–8).

This passage includes some ideas related to redemption and/or salvation, such as:

• Jacob’s mention of the angel who redeemed him from all evil, which implies his deliverance from sin and death by the grace of God, and foreshadows the work of Christ, the Redeemer of His people (Genesis 48:16; Psalm 34:22; Isaiah 44:22; 59:20; Galatians 3:13; 4:4–7; Titus 2:14; 1 Peter 1:18–19; Revelation 5:9).
• Jacob’s adoption and blessing of Joseph’s sons, which implies his acceptance and favor of them as his own heirs, and foreshadows the adoption and blessing of believers by God as His children and co-heirs with Christ (Genesis 48:5–6, 13–20; John 1:12–13; Romans 8:14–17, 28–39; Galatians 3:26–29; 4:4–7; Ephesians 1:3–14; 1 John 3:1–3).
• Jacob’s promise of the land of Canaan as an everlasting possession, which implies his hope and expectation of God’s faithfulness and fulfillment of His covenant, and foreshadows the inheritance of the heavenly Canaan by the followers of Christ, who is the true heir of all things (Genesis 48:4, 21–22; Psalm 37:11, 29; Matthew 5:5; 25:34; Luke 10:25–37; Hebrews 4:1–11; 11:8–16; 1 Peter 1:3–9; Revelation 21:1–22:5).

The New Testament references this passage:

• The genealogy of Jesus Christ, which traces His ancestry back to Jacob and Joseph, and includes Ephraim and Manasseh as part of the twelve tribes of Israel (Matthew 1:1–17; Luke 3:23–38; Revelation 7:4–8).
• The testimony of Jesus Christ, who claimed to be the God of Abraham, Isaac, and Jacob, and who identified Himself as the I AM, the same name that God revealed to Moses at the burning bush, where He also appeared as the angel of the Lord (John 8:56–58; Exodus 3:1–15; Acts 7:30–35).
• The teaching of the apostles, who explained the mystery of God’s grace and purpose in choosing and blessing the Gentiles, who were once alienated from the commonwealth of Israel, but who were now brought near by the blood of Christ, and made fellow citizens and members of God’s household (Romans 9:6–13, 24–26; 11:1–36; Ephesians 2:11–22; 3:1–13; 1 Peter 2:9–10).

This passage aids my understanding of Christ and what He has done in several ways, such as:

• It shows me that Christ is the eternal Son of God, who existed before His incarnation, and who appeared to the patriarchs as the angel of the Lord, the God of the covenant, and the Redeemer of His people (Genesis 48:15–16; John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4).
• It shows me that Christ is the promised Messiah, who was born from the tribe of Judah, and who fulfilled the prophecies and the promises of God to Abraham, Isaac, and Jacob, and who inherited the land of Canaan as a type of the heavenly Canaan, which He shares with His people (Genesis 48:4, 21–22; 49:8–12; Matthew 1:1–17; Luke 1:31–33; 2:11–14; John 1:49; 4:22; 10:14–18; 18:33–37; Hebrews 4:1–11; 11:8–22; 12:22–24; Revelation 5:1–14; 7:1–17; 21:1–22:5).
• It shows me that Christ is the gracious Savior, who adopts and blesses me as His child and co-heir, and who redeems me from all evil by His cross and resurrection, and who gives me His name and His Spirit, and who prepares a place for me in His Father’s house (Genesis 48:5–6, 13–20; John 1:12–13; 3:16–18; 10:27–30; 14:1–6; 17:1–26; Romans 8:14–17, 28–39; Galatians 3:26–29; 4:4–7; Ephesians 1:3–14; 2:1–22; Philippians 2:5–11; Colossians 1:13–14, 19–23; 1 Peter 1:3–9; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).

This passage prepares the way for Christ in some ways, such as:

• It reveals the need for a perfect and permanent Redeemer, who can deliver His people from all evil, and who can secure their salvation and inheritance, which Jacob could not do by himself, but only by God’s grace and power (Genesis 48:16; Psalm 49:7–9; Isaiah 59:15–21; Mark 10:45; Acts 4:12; 1 Timothy 2:5–6; Hebrews 9:11–28; 10:1–18).
• It reveals the mystery of God’s sovereign and gracious choice, who blesses the younger over the older, and who extends His covenant and favor to the Gentiles, who were once excluded from the promises of God, but who are now included by faith in Christ, the true seed of Abraham (Genesis 48:13–20; Romans 9:6–13, 24–26; 11:1–36; Galatians 3:6–29; 4:4–7; Ephesians 2:11–22; 3:1–13).

Interpretation

Interfaith Differences

• Jews see this passage as a historical and legal account of Jacob’s adoption and blessing of Joseph’s sons, and as a confirmation of God’s covenant and promise to Abraham, Isaac, and Jacob, and their descendants. Jews do not see any reference to the Messiah or the Trinity in this passage, and they do not accept Jesus as the fulfillment of God’s promise or the Son of God. Jews also do not see any significance in the crossing of Jacob’s hands, other than a sign of God’s sovereign choice and grace (Genesis 48:5–6, 13–20; Exodus 6:2–8; Deuteronomy 7:6–11; 2 Samuel 7:12–16; Psalm 105:6–11; Isaiah 41:8–10; 43:1–7; Jeremiah 31:35–37; 33:14–26; Romans 9:1–5; 11:1–2; Hebrews 11:21).
• Muslims see this passage as a corrupted and distorted version of the original revelation that God gave to Jacob, Joseph, and their sons, and as a false attribution of God’s name and blessing to Israel and his descendants. Muslims do not see any reference to the Messiah or the Trinity in this passage, and they reject Jesus as the Son of God or the Savior of the world. Muslims also do not see any significance in the crossing of Jacob’s hands, other than a human error and preference (Genesis 48:5–6, 13–20; Quran 2:40–42, 75–79, 87–91, 136–141; 3:33–34, 64–65, 84–85; 5:12–14, 18–19, 44–48, 68–69; 19:30–36; 29:46–47; 33:7; 57:26–27).

Denominational Differences

• Catholic view: This view holds that this passage is a historical and theological account of Jacob’s adoption and blessing of Joseph’s sons, and as a foreshadowing of God’s covenant and promise to Christ and His Church, and their spiritual descendants. Catholics see some references to the Messiah and the Trinity in this passage, such as the angel who redeemed Jacob, the name of God and the fathers, and the blessing of the younger over the older. Catholics also see some significance in the crossing of Jacob’s hands, as a symbol of the sign of the cross, and as a type of the sacrament of confirmation, which confers the Holy Spirit and the seal of God’s grace (Genesis 48:5–6, 13–20; Exodus 3:1–6; 23:20–23; Matthew 1:1–17; 16:17–19; 28:18–20; Luke 1:31–33; 2:11–14; John 1:1–18; 8:56–58; 10:14–18; 14:15–17; Acts 2:1–4, 38–39; 8:14–17; 19:1–7; Romans 4:1–25; 8:14–17, 28–39; 9:6–13; 11:1–36; Galatians 3:6–29; 4:4–7; Ephesians 1:3–14; 2:11–22; 4:30; Colossians 1:15–20; 2:11–12; Hebrews 1:1–4; 2:5–18; 11:8–22; 12:22–24; 1 Peter 1:3–9; 2:9–10; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5; Catechism of the Catholic Church 62, 129, 706, 762, 1129, 1285, 2157).
• Mormon view: This view holds that this passage is a historical and prophetic account of Jacob’s adoption and blessing of Joseph’s sons, and as a foretelling of God’s covenant and promise to the latter-day saints and their physical descendants. Mormons see some references to the Messiah and the Godhead in this passage, such as the angel who redeemed Jacob, the name of God and the fathers, and the blessing of the younger over the older. Mormons also see some significance in the crossing of Jacob’s hands, as a symbol of the laying on of hands, and as a type of the priesthood authority and the patriarchal blessing, which confer the gifts and the guidance of God (Genesis 48:5–6, 13–20; Exodus 3:1–6; 23:20–23; 1 Nephi 5:14–16; 2 Nephi 3:1–25; 3 Nephi 15:12–24; 20:25–27; Doctrine and Covenants 27:10; 86:8–11; 107:40–57; 113:5–6; 124:58–60; 132:37; 138:41–57; Pearl of Great Price, Joseph Smith — History 1:17–20; Articles of Faith 1:4, 6, 10).

Doctrinal Foundations

• The doctrine of God: This doctrine deals with the nature and character of God, His attributes and actions, His revelation and relationship to His creation, and His triunity and incarnation. Genesis 48 contributes to this doctrine by showing how God appeared to Jacob and his fathers, how He fulfilled His promises and His covenant, how He blessed Jacob and his descendants, and how He revealed Himself as the God Almighty, the God of the covenant, and the Angel of the Lord, who is the pre-incarnate Christ, the Son of God, who came in the flesh to save His people from their sins.
• The doctrine of salvation: This doctrine deals with the problem and the solution of sin, the need and the provision of grace, the work and the person of Christ, and the response and the result of faith. Genesis 48 contributes to this doctrine by showing how Jacob acknowledged his sinfulness and his need for God’s grace and power, how he invoked the name and the blessing of the angel who redeemed him from all evil, how he associated his sons with his fathers, Abraham and Isaac, who were justified by faith, and how he prayed that his sons would be fruitful and multiplied, and that they would inherit the land of Canaan, which foreshadowed the heavenly Canaan, the eternal inheritance, for the followers of Christ, who is the true heir of all things.
• The doctrine of the Church: This doctrine deals with the origin and the purpose of the Church, the nature and the structure of the Church, the mission and the ministry of the Church, and the unity and the diversity of the Church. Genesis 48 contributes to this doctrine by showing how Jacob adopted and blessed Joseph’s sons, and made them his own sons, and gave them an equal share in his inheritance, which foreshadowed the adoption and blessing of believers by God as His children and co-heirs with Christ, and how Jacob gave his sons his name, Israel, and the name of the angel who had been with him, which foreshadowed the giving of God’s name and His Spirit to His people, who are called by His name, and how Jacob predicted that Ephraim’s descendants would become a multitude of nations, which foreshadowed the expansion and the inclusion of the Gentiles in God’s covenant and promise, and in His kingdom and family.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• God is sovereign and faithful, who keeps His promises and His covenant to His people, and who works out His purpose and plan in history and in individual lives (Genesis 48:3–4, 15–16, 21–22; Romans 8:28–30; 9:6–29; 11:33–36; Ephesians 1:3–14; 2 Timothy 2:13; Hebrews 6:13–20; 10:23).
• God is gracious and powerful, who blesses His people with His name and His favor, and who delivers them from all evil and harm, and who makes them fruitful and multiplied (Genesis 48:4, 15–16, 19–20; Psalm 34:22; 103:1–22; Isaiah 43:1–7; 44:1–5; John 10:27–30; 15:1–16; Romans 8:31–39; Galatians 3:26–29; 4:4–7; Ephesians 1:3–14; 2:1–10; Philippians 4:19; Colossians 1:13–14, 19–23; 1 Peter 1:3–9; 2:9–10; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).
• God is triune and incarnate, who reveals Himself as the God Almighty, the God of the covenant, and the Angel of the Lord, and who is the pre-incarnate Christ, the Son of God, who came in the flesh to save His people from their sins (Genesis 48:15–16; Exodus 3:1–15; 23:20–23; Isaiah 9:6–7; 53:1–12; John 1:1–18; 8:56–58; 10:14–18; 14:6–11; Colossians 1:15–20; Hebrews 1:1–4; 2:5–18; 1 John 4:9–10, 14; Revelation 5:1–14).

What does this passage tell us about man?

• Man is sinful and needy, who cannot save himself or secure his inheritance by his own strength or merit, but who needs God’s grace and power to deliver him from all evil and to bless him with His name and His favor (Genesis 48:16; Psalm 49:7–9; Isaiah 59:15–21; Mark 10:45; Acts 4:12; 1 Timothy 2:5–6; Hebrews 9:11–28; 10:1–18).
• Man is adopted and blessed, who is accepted and favored by God as His child and co-heir, and who receives God’s name and His Spirit, and who inherits the heavenly Canaan, the eternal inheritance, through faith in Christ, the true heir of all things (Genesis 48:5–6, 13–20; John 1:12–13; 3:16–18; 10:27–30; 14:1–6; 17:1–26; Romans 8:14–17, 28–39; Galatians 3:26–29; 4:4–7; Ephesians 1:3–14; 2:1–22; Philippians 2:5–11; Colossians 1:13–14, 19–23; 1 Peter 1:3–9; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).
• Man is responsible and accountable, who is called and commanded to obey God’s will and to follow His guidance, and who is expected and evaluated by his faith and his works, and who will receive God’s reward or His judgment, according to his response to God’s grace and truth (Genesis 48:21–22; Psalm 1:1–6; 19:7–14; 119:1–176; Matthew 7:21–27; 25:14–46; John 3:16–21; 14:15–17, 23–24; 15:1–16; Acts 17:30–31; Romans 2:1–16; 12:1–2; 1 Corinthians 3:10–15; 2 Corinthians 5:9–10; Galatians 5:16–26; 6:7–10; Ephesians 2:8–10; 4:1–16; 5:15–21; Philippians 2:12–13; Colossians 3:1–17; 1 Thessalonians 4:1–12; 5:12–24; 2 Thessalonians 1:3–12; 2 Timothy 2:15; 3:16–17; 4:6–8; Hebrews 4:11–13; 6:9–12; 10:19–39; 11:1–40; 12:1–29; James 1:22–25; 2:14–26; 1 Peter 2:11–25; 4:7–11; 2 Peter 1:3–11; 3:10–18; 1 John 2:3–6; 3:16–24; 4:7–21; 5:1–5; Revelation 2:1–29; 3:1–22; 22:6–21).

What does this passage demand of me?

• To trust and worship God, who is sovereign and faithful, who keeps His promises and His covenant, and who works out His purpose and plan in history and in my life (Genesis 48:3–4, 15–16, 21–22; Psalm 33:1–22; 37:1–40; 145:1–21; Proverbs 3:5–6; Isaiah 26:3–4; 55:8–11; Jeremiah 29:11–14; Romans 8:28–30; 9:6–29; 11:33–36; Ephesians 1:3–14; 3:14–21; Hebrews 11:1–40; 12:1–2).
• To receive and appreciate God’s grace and power, who blesses me with His name and His favor, and who delivers me from all evil and harm, and who makes me fruitful and multiplied (Genesis 48:4, 15–16, 19–20; Psalm 34:22; 103:1–22; Isaiah 43:1–7; 44:1–5; John 10:27–30; 15:1–16; Romans 8:31–39; Galatians 3:26–29; 4:4–7; Ephesians 1:3–14; 2:1–10; Philippians 4:19; Colossians 1:13–14, 19–23; 1 Peter 1:3–9; 2:9–10; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).
• To acknowledge and confess Christ, who is the triune and incarnate God, who reveals Himself as the God Almighty, the God of the covenant, and the Angel of the Lord, and who is the pre-incarnate Christ, the Son of God, who came in the flesh to save me from my sins (Genesis 48:15–16; Exodus 3:1–15; 23:20–23; Isaiah 9:6–7; 53:1–12; John 1:1–18; 8:56–58; 10:14–18; 14:6–11; Colossians 1:15–20; Hebrews 1:1–4; 2:5–18; 1 John 4:9–10, 14; Revelation 5:1–14).

How should this passage change the way I relate to people?

• To love and honor my parents and my elders, who have a special role and responsibility in God’s plan and in my life, and who have a wisdom and a blessing to impart to me and to the next generation (Genesis 48:1–2, 8–11, 21–22; Exodus 20:12; Deuteronomy 5:16; Proverbs 1:8–9; 23:22–25; Ephesians 6:1–4; Colossians 3:20–21; 1 Timothy 5:1–2; 1 Peter 5:5–7).
• To respect and serve my siblings and my peers, who are also God’s children and co-heirs, and who share the same inheritance and destiny, and who need the same grace and truth (Genesis 48:5–6, 13–20; Psalm 133:1–3; Matthew 12:46–50; 18:15–35; 23:8–12; John 13:34–35; 15:12–17; Romans 12:3–21; 14:1–23; 15:1–7; 1 Corinthians 12:1–31; Galatians 5:13–15; 6:1–10; Ephesians 4:1–16; 5:1–2; Philippians 2:1–11; Colossians 3:12–17; Hebrews 10:19–25; 13:1–3; James 2:1–13; 4:11–12; 5:7–20; 1 Peter 1:22–25; 2:17; 3:8–9; 4:7–11; 1 John 3:11–24; 4:7–21; 5:1–5).
• To witness and bless the nations, who are also God’s creation and concern, and who are also part of God’s covenant and promise, and who are also invited and welcomed to God’s kingdom and family, through the gospel of Christ, the Savior of the world (Genesis 48:4, 19–20; Psalm 67:1–7; 96:1–13; Isaiah 42:1–9; 49:1–13; 52:13–53:12; 60:1–22; Matthew 5:13–16; 28:18–20; Mark 16:15–16; Luke 24:44–49; John 3:16–18; 4:1–42; 10:14–18; Acts 1:8; 2:1–47; 10:1–48; 13:1–52; 15:1–35; 28:23–31; Romans 1:16–17; 10:12–15; 15:8–13; Galatians 3:6–29; Ephesians 2:11–22; 3:1–13; Colossians 1:3–14, 23–29; Revelation 5:1–14; 7:1–17; 21:1–22:5).

How does this passage prompt me to pray to God?

• To praise and thank God, who is sovereign and faithful, who keeps His promises and His covenant, and who works out His purpose and plan in history and in my life (Genesis 48:3–4, 15–16, 21–22; Psalm 33:1–22; 37:1–40; 145:1–21; Proverbs 3:5–6; Isaiah 26:3–4; 55:8–11; Jeremiah 29:11–14; Romans 8:28–30; 9:6–29; 11:33–36; Ephesians 1:3–14; 3:14–21; Hebrews 11:1–40; 12:1–2).
• To ask and receive God’s grace and power, who blesses me with His name and His favor, and who delivers me from all evil and harm, and who makes me fruitful and multiplied (Genesis 48:4, 15–16, 19–20; Psalm 34:22; 103:1–22; Isaiah 43:1–7; 44:1–5; John 10:27–30; 15:1–16; Romans 8:31–39; Galatians 3:26–29; 4:4–7; Ephesians 1:3–14; 2:1–10; Philippians 4:19; Colossians 1:13–14, 19–23; 1 Peter 1:3–9; 2:9–10; 1 John 3:1–3; Revelation 1:4–8; 5:1–14; 7:1–17; 21:1–22:5).
• To confess and follow Christ, who is the triune and incarnate God, who reveals Himself as the God Almighty, the God of the covenant, and the Angel of the Lord, and who is the pre-incarnate Christ, the Son of God, who came in the flesh to save me from my sins (Genesis 48:15–16; Exodus 3:1–15; 23:20–23; Isaiah 9:6–7; 53:1–12; John 1:1–18; 8:56–58; 10:14–18; 14:6–11; Colossians 1:15–20; Hebrews 1:1–4; 2:5–18; 1 John 4:9–10, 14; Revelation 5:1–14).

How does this passage challenge me to grow as a Christian?

• To study and meditate on God’s word, which reveals His nature and character, His promises and His covenant, His blessings and His judgments, and His plan and His purpose, and which instructs me in His will and His ways, and which equips me for His service and His glory (Genesis 48:3–4, 15–16, 21–22; Psalm 1:1–6; 19:7–14; 119:1–176; Isaiah 55:8–11; Matthew 4:4; 5:17–20; 7:24–27; John 5:39–47; 17:17; Acts 17:10–12; Romans 15:4; 2 Timothy 2:15; 3:16–17; Hebrews 4:11–13; James 1:22–25; 1 Peter 2:1–3; 2 Peter 1:16–21; 3:14–18; Revelation 1:1–3; 22:6–21).
• To obey and honor God’s commandments, which reflect His holiness and righteousness, His love and justice, His grace and truth, and which require my love and obedience, my faith and repentance, my worship and service, and which promise my blessing and reward, or my curse and punishment (Genesis 48:21–22; Exodus 20:1–17; Deuteronomy 5:1–33; 6:4–9; 28:1–68; 30:11–20; Psalm 19:7–14; 119:1–176; Matthew 5:13–48; 22:34–40; 25:31–46; John 14:15–17, 23–24; 15:1–16; Romans 6:1–23; 13:8–10; 1 Corinthians 6:9–11; 10:1–13; Galatians 5:16–26; 6:7–10; Ephesians 4:17–32; 5:1–21; 6:10–20; Philippians 2:12–13; Colossians 3:1–17; 1 Thessalonians 4:1–12; 5:12–24; 2 Thessalonians 1:3–12; 2:13–17; 3:6–15; 1 Timothy 6:11–16; 2 Timothy 2:19–26; 3:1–9; Titus 2:11–14; 3:1–11; Hebrews 10:19–39; 12:1–29; James 2:14–26; 4:1–10; 5:7–20; 1 Peter 1:13–25; 2:11–25; 4:1–11; 5:6–11; 2 Peter 1:3–11; 3:10–18; 1 John 2:3–6; 3:16–24; 4:7–21; 5:1–5; Revelation 2:1–29; 3:1–22; 22:6–21).
• To share and spread the gospel of Christ, who is the Savior of the world, who died for my sins and rose again, who ascended to heaven and sent His Spirit, who reigns as King and intercedes as Priest, who will come again as Judge and Bridegroom, and who invites and welcomes all people to repent and believe, and to join His kingdom and His family (Genesis 48:4, 19–20; Psalm 67:1–7; 96:1–13; Isaiah 42:1–9; 49:1–13; 52:13–53:12; 60:1–22; Matthew 5:13–16; 28:18–20; Mark 16:15–16; Luke 24:44–49; John 3:16–18; 4:1–42; 10:14–18; Acts 1:8; 2:1–47; 10:1–48; 13:1–52; 15:1–35; 28:23–31; Romans 1:16–17; 10:12–15; 15:8–13; Galatians 3:6–29; Ephesians 2:11–22; 3:1–13; Colossians 1:3–14, 23–29; Revelation 5:1–14; 7:1–17; 21:1–22:5).

Study Summary

The passage of Genesis 48 narrates the adoption and blessing of Joseph’s sons, Ephraim and Manasseh, by their grandfather Jacob, who was near death. The passage is divided into three main sections: the introduction (vv. 1–7), the blessing of Ephraim and Manasseh (vv. 8–20), and the conclusion (vv. 21–22). The passage is part of the larger narrative of Jacob’s last words and actions before his death, which spans from Genesis 47:28 to 49:33. The passage is also part of the broader theme of God’s covenant and promise to Abraham, Isaac, and Jacob, and their descendants, which runs throughout the book of Genesis and the rest of the Pentateuch.

The introduction (vv. 1–7) sets the scene and the background for the main event of the passage, which is the blessing of Ephraim and Manasseh. It informs the reader of Jacob’s illness and Joseph’s visit with his two sons. It also recalls Jacob’s encounter with God at Luz, where God changed his name to Israel and reaffirmed His covenant and promise to him and his offspring. It also mentions Jacob’s marriage to Rachel and her death near Bethlehem, and his burial of her there. These details are important for understanding the significance and the motivation of Jacob’s adoption and blessing of Joseph’s sons, as well as the emotional and spiritual bond between Jacob and Joseph.

The blessing of Ephraim and Manasseh (vv. 8–20) is the main event and the climax of the passage, which demonstrates Jacob’s faith and obedience to God, as well as his love and favor for Joseph and his sons. It consists of four sub-sections: the recognition of Joseph’s sons (vv. 8–11), the adoption of Joseph’s sons (vv. 12–14), the blessing of Joseph’s sons (vv. 15–16), and the explanation of the blessing (vv. 17–20). In each sub-section, there is a dialogue and an action between Jacob and Joseph, and a reference to God’s name and His blessing.

The recognition of Joseph’s sons (vv. 8–11) shows Jacob’s interest and curiosity in Joseph’s sons, whom he had not seen before. He asks Joseph who they are, and Joseph introduces them as his sons whom God had given him in Egypt. Jacob expresses his gratitude and joy to God for allowing him to see Joseph’s face and his offspring. He also embraces and kisses them, showing his affection and acceptance of them.

The adoption of Joseph’s sons (vv. 12–14) shows Jacob’s authority and generosity in making Joseph’s sons his own sons, and giving them an equal share in his inheritance. He asks Joseph to bring them near to him, and Joseph bows down before him, acknowledging his father’s right and honor. Jacob then crosses his hands and lays them on the heads of Ephraim and Manasseh, deliberately giving the right hand of blessing to the younger son, Ephraim, and the left hand to the older son, Manasseh. This action indicates Jacob’s intentional and prophetic choice of Ephraim over Manasseh, according to God’s sovereign and gracious will.

The blessing of Joseph’s sons (vv. 15–16) shows Jacob’s faith and reverence in invoking God’s name and His blessing upon Joseph’s sons. He blesses God, who had been his God throughout his life, and who had appeared to him at Luz and redeemed him from all evil. He also blesses Joseph’s sons, by associating them with his fathers, Abraham and Isaac, and by praying that they would be fruitful and multiplied, and that they would inherit the land of Canaan. He also gives them his name, Israel, and the name of the angel who had been with him, implying that they would share in his identity and his destiny as God’s chosen people.

The explanation of the blessing (vv. 17–20) shows Jacob’s wisdom and insight in defending and confirming his blessing of Ephraim and Manasseh, despite Joseph’s objection and attempt to correct him. He assures Joseph that he knows what he is doing, and that he is acting according to God’s purpose and plan. He predicts that both Ephraim and Manasseh would become great, but that Ephraim would be greater than Manasseh, and that his descendants would become a multitude of nations. He also repeats his blessing of them, by using the formula “by you Israel will pronounce blessings, saying, ‘May God make you like Ephraim and Manasseh.’” This indicates that Ephraim and Manasseh would become models and examples of God’s blessing for the rest of Israel.

The conclusion (vv. 21–22) summarizes and applies the main message and the implication of the passage, which is the fulfillment and the continuation of God’s covenant and promise to Jacob and his descendants. It consists of two parts: Jacob’s farewell and Jacob’s bequest. In his farewell, Jacob reminds Joseph of God’s presence and faithfulness, and of His promise to give them the land of Canaan as an everlasting possession. He also expresses his confidence and hope in God’s future deliverance and restoration of His people. In his bequest, Jacob gives Joseph one more portion of the land than his brothers, which he had taken from the Amorites with his sword and his bow. This shows Jacob’s special love and gratitude for Joseph, who had saved his family from famine and had reconciled with him after many years of separation.

The passage of Genesis 48, therefore, reveals the character and the work of God, who is sovereign and faithful, who keeps His promises and His covenant, who blesses His people with His name and His favor, who delivers them from all evil and harm, and who makes them fruitful and multiplied. It also reveals the character and the response of Jacob, who is a man of faith and obedience, who loves and honors God, who adopts and blesses Joseph’s sons, who acknowledges and follows God’s will, and who hopes and trusts in God’s future. It also reveals the character and the role of Joseph’s sons, who are the recipients and the carriers of God’s blessing, who are associated and identified with Jacob and his fathers, who are fruitful and multiplied, and who inherit and possess the land of Canaan. The passage, therefore, teaches us about God’s grace and power, His purpose and plan, His covenant and promise, and His presence and faithfulness. It also teaches us about our identity and destiny, our inheritance and responsibility, our faith and obedience, and our hope and trust in God. It also challenges us to study and meditate on God’s word, to obey and honor God’s commandments, to share and spread the gospel of Christ, and to praise and thank God for His blessings.

Additional questions

What is the significance of Jacob’s adoption of Ephraim and Manasseh?

Jacob’s adoption of Ephraim and Manasseh was a significant act that had implications for the history and the identity of Israel. Here are some of the reasons why:

• Jacob’s adoption of Ephraim and Manasseh was an expression of his deep affection and gratitude for Joseph, who saved his family from famine and reconciled with him after many years of separation. By adopting his grandsons, Jacob honored Joseph and gave him a double portion of inheritance, as the firstborn son (Genesis 48:5–6; Deuteronomy 21:15–17).
• Jacob’s adoption of Ephraim and Manasseh was a fulfillment of God’s promises to Abraham, Isaac, and Jacob, to make them fruitful and multiply them, and to give them the land of Canaan as an everlasting possession. By adopting his grandsons, Jacob expanded the number of his heirs from twelve to fourteen, and transferred the covenant and the blessing to the next generation (Genesis 48:3–4, 15–16, 21–22; Genesis 12:1–3; 15:1–21; 17:1–8; 26:2–5; 28:10–15; 35:9–12; 46:1–4).
• Jacob’s adoption of Ephraim and Manasseh was a demonstration of God’s sovereignty and grace, in choosing and blessing the younger over the older, contrary to the natural order of primogeniture, and in accordance with His own purpose and plan. By crossing his hands and placing his right hand on Ephraim and his left hand on Manasseh, Jacob repeated the pattern of his own life, where he received the blessing instead of his older brother Esau, and prophesied the future of his grandsons, where Ephraim would be greater than Manasseh (Genesis 48:13–14, 17–20; Genesis 25:23; 27:1–40; 29:16–30; Romans 9:6–13; 1 Corinthians 1:26–31; Ephesians 1:3–14).
• Jacob’s adoption of Ephraim and Manasseh was a revelation and redemption of God, through the angel who delivered him from all harm, and who was later identified as the Lord Himself, the God of Abraham, Isaac, and Jacob, and the pre-incarnate Jesus Christ, the Son of God, who came in the flesh to save His people from their sins. By invoking the name of the angel, Jacob blessed his grandsons with the name of Jesus, the true heir and the source of all blessings (Genesis 48:15–16; Genesis 28:10–22; 31:11–13; 32:24–30; Exodus 3:1–6; Hosea 12:3–5; John 1:1–18; 8:56–58; Colossians 1:15–20; Hebrews 1:1–4).

Daniel Coulter is a Pronomian Christian and encourages the use of the Historical Grammatical Hermeneutic when digging deeper into the scriptures. In his day job, he works as a Product Owner in Technology. He has a deep love of people and the Word of God. He is also intrigued with how to leverage technology.

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