VERSE 1 Now it came about after these things that Joseph was told, "Behold, your father is sick (hl,xo ^ybia' hNEhi @seAyl. rm,aYOw: hL,aeh' ~yrIb'D>h; yrex]a; yhiy>w: [waw w/Qal impf.3m.s. hayah + adv. achare after + def.art.w/noun m.p.abs. dabar word; "things" + def.art.w/adj.p.abs. elleh these + waw w/Qal impf.3m.s. amar say + prep lamedh w/p.n. Joseph + interj hinneh + noun m.s.constr.w/2m.s. abh + Qal part.m.s.abs. chalah be sick])."

So he took his two sons Manasseh and Ephraim with him (~yIr'p.a,-ta,w> hV,n:m.-ta, AM[i wyn"b' ynEv.-ta, xQ;YIw: [waw w/Qal impf.3m.s. laqach take + d.o. marker + adj.m. dual constr. shenayin two + noun m.p.constr.w/3m.s.suff. ben + prep im w/3m.s.suff. + d.o. marker + p.n. Manasseh + waw w/d.o. marker + p.n. Ephraim]).

VERSE 2 When it was told to Jacob, "Behold, your son Joseph has come to you," Israel collected his strength and sat up in the bed (hJ'Mih;-l[; bv,YEw: laer'f.yI qZEx;t.YIw: ^yl,ae aB' @seAy ^n>Bi hNEhi rm,aYOw: bqo[]y:l. dGEY:w: [waw w/Hiphil impf.3m.s. nagad make known + prep lamed w/p.n. Jacob + waw w/Qal impf.3m.s. amar + interj hinneh + noun m.s.constr.w/2m.s.suff. ben + p.n. Joseph + prep el w/2m.s.suff. + waw w/Hithpael impf.3m.s. chazaq be strong; "collected his strength" + p.n. Israel + waw w/Qal impf.3m.s. yashab sit + prep al + def.art.w/noun f.s.abs. mittah bed]).

VERSE 3 Then Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan and blessed me (ytiao %r,b'y>w: ![;n"K. #r,a,B. zWlB. yl;ae-ha'r>nI yD;v; lae @seAy-la, bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Jacob + prep el + p.n. Joseph + noun m.s.abs. El + noun m.p.abs. Shaddai + Niphal perf.3m.s. ra-ah appear + prep el w/1s.suff. + prep beth w/p.n. Luz + prep beth w/noun both s.abs. eretz + p.n. Canaan + waw w/Piel impf.3m.s. barak bless + d.o. marker w/1s.suff.]),

VERSE 4 and He said to me, 'Behold, I will make you fruitful and numerous, and I will make you a company of peoples (~yMi[; lh;q.li ^yTit;n>W ^tiyBir>hiw> ^r>p.m; ynIn>hi yl;ae rm,aYOw: [waw w/Qal impf.3m.s. amar + prep el w/1s.suff. + interj hinneh + Hiphil part.m.s.constr.w/2m.s.suff. para bear fruit + waw w/Hiphil perf.1s.w/2m.s.suff. rabah be great/many + waw w/Qal perf.1s.sw/2m.s.suff. nathan give; "I will make" + prep lamed w/noun m.s.constr. qahal assembly + noun m.p.abs. am people], and will give this land to your descendants after you for an everlasting possession [~l'A[ tZ:xua] ^yr,x]a; ^[]r>z:l. taZOh; #r,a'h'-ta, yTit;n"w [waw w/Qal perf.1s. nathan + d.o. marker + def.art.w/noun both s.abs. eretz + def.art.w/adj.f.s.abs. zoth this + prep lamed w/noun m.s.constr.w/2m.s.suff. zera seed + adv w/2m.s.suff. achare after + noun f.s.constr. achuzzah possession + noun m.s.abs. olam forever, everlasting, permanent]).'

VERSE 5 "Now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine (~he-yli hm'y>r;c.mi ^yl,ae yaiBo-d[; ~yIr;c.mi #r,a,B. ^l. ~ydIl'ANh; ^yn<b'-ynEv. hT'[;w> [waw w/adv attah now + adj.m. dual constr. shenayim two + noun m.p.constr.w/2m.s.suff. ben + def.art.w/Niphal part.m.p.abs. yalad bear + prep lamed w/2m.s.suff. + prep beth w/noun both s.abs. eretz + p.n. Egypt + prep adh until’ "before" + Qal infin.constr.w/1s.suff. bo come + prep lamed w/1s.suff. + p.n. Egypt + pro.3m.p. hem they + p.n.]; Ephraim and Manasseh shall be mine, as Reuben and Simeon are [yli-Wyh.yI !A[m.viw> !beWar>Ki hV,n:m.W ~yIr;p.a, [p.n. Ephraim + waw w/p.n. Manasseh + prep kaph w/p.n. Reuben + waw w/p.n. Simeon + Qal impf.3m.p. hayah + prep lamed w/1s.suff. "mine"]).

VERSE 6 "But your offspring [progeny] that have been born after them shall be yours; they shall be called by the names of their brothers in their inheritance (~t'l'x]n:B. War>Q'yI ~h,yxea] ~ve l[; Wyh.yI ^l. ~h,yrex]a; T'd>l;Ah-rv,a] ^T.d>l;AmW [waw w/noun f.s.constr.w/2m.s.suff. moledeth progeny; "offspring" + rel.pro. asher + Hiphil perf.2m.s. yalad bear + adv w/3m.p.suff. achare after + prep lamed w/2m.s.suff. + Qal impf.3m.p. hayah + prep al above + noun m.s.constr. shem name + noun m.p.constr.w/3m.p.suff. ach + Niphal impf.3m.p. qara call + prep beth w/noun f.s.constr.w/3m.p.suff. nachalah inheritance]).

VERSE 7 "Now as for me, when I came from Paddan, Rachel died, to my sorrow, in the land of Canaan on the journey (%r,D,B; ![;n:K. #r,a,B. lxer' yl;[' ht'me !D'P;mi yaiboB. ynIa]w: [waw w/pro.1s. ani I + prep beth w/Qal infin.const.w/1s.suff. bo come + prep min w/p.n. Paddan + Qal perf.3f.s. muth die + prep al w/1s.suff. + p.n. Rachel + prep beth w/noun both s.abs. eretz + p.n. Canaan + def.art.w/prep beth w/noun both s.abs. derek way], when there was still some distance to go to Ephrath; and I buried her there on the way to Ephrath (that is, Bethlehem) [~x,l'ƒtyBe awhi tr'p.a, %r,d,B. ~V' h'r,B.q.a,w" ht'r'p.a, abol' #r,a,-tr;b.Ki dA[B [prep beth w/adv odh still + noun f.s.constr. kebarah distance + noun both s.abs. eretz + prep lamed w/Qal infin.constr. bo go + p.n. Ephrath + waw w/Qal impf.1s. w/3f.s.suff. qabar bury + adv sham there + prep beth w/noun both s.abs. derek way + p.n. Ephrath + pro.3f.s. + p.n. Bethelem])."

ANALYSIS: VERSES 1-7

1. "After these things" advances the life and times of Joseph (and Jacob) to the very end of Jacob’s life.
2. Jacob lived seventeen years after he arrived in Egypt during the 2^nd year of the famine and lived twelve years after the famine ended.
3. The year is 1639 BC and Jacob is 147 years of age and his son Joseph is 56 years of age.
4. Joseph’s two sons Manasseh and Ephraim are 19 and 18 years of age (cf. 41:50).
5. The years of famine (1658-1651 BC) were past and things had returned to normal in the land of Egypt.
6. The descendants of Jacob had had time to settle in Goshen down to the 5^th and 6^th generations of the Hebrew race.
7. Jacob was at this time had been bedridden and at the end came down with some illness.
8. Reference has been made to his imminent death (47:31) but not to sickness.
9. But that meeting with Joseph was sometime prior to this event.
10. There he extracted a oath from Joseph that he would see to it that he was buried in Canaan in the family tomb.
11. This was probably weeks or months before Jacob’s death.
12. By itself "sick" (Qal part. halal) does not mean terminally ill.
13. "Unto death" means terminally ill (cf. 2Kgs 20:1).
14. But the situation was serious enough to report to Joseph.
15. We do not know who delivered this news to Joseph.
16. Perhaps it was some courier through whom Jacob got in touch with Joseph.
17. When Joseph heard the news he went to Goshen, accompanied by his two sons.
18. The two sons are listed in the order of their birth (v.1).
19. Both sons of Joseph were born at the very end of the years of plenty just before the onset of the years of famine (41:50-51).
20. "One told Jacob" is an impersonal form announcing the arrival of Joseph.
21. This suggests that the great man is being announced to Jacob.
22. The news of Joseph’s arrival in Goshen was enough to rally the old man.
23. Still it took all his remaining strength for him to even sit up.
24. Jacob summoned his waning strength and sat up in bed to greet Joseph for the last time (v.2).
25. Jacob’s has lost any semblance of health but he has not lost his memory.
26. He can lucidly recall the incident of many years earlier when God appeared to him at Luz (35:9-15).
27. Jacob opens the conversation without any prompting.
28. On the very day of his death Jacob is preoccupied with the promises of the Abrahamic Covenant reiterated to him in the land after his twenty year sojourn in Paddan.
29. At the time this occurred Joseph was presumed dead.
30. He tells his son that God blessed him there (v.3).
31. The blessing of El Shaddai was in the form of words (e.g., the two pillars of the Abrahamic Covenant: numerous descendants and real estate).
32. The promises revolve around descendants and land.
33. This blessing from God came at the lowest point in Jacob’s life.
34. Some terrible things had happened to him, including the loss of Joseph, the rape of his daughter, the massacre at Shechem, and the seduction of his wife Bilhah by his firstborn son.
35. Another loss was to follow—the death of his beloved wife Rachel.
36. The gist of what Jacob relates to Joseph is found in chap. 35:11-12.
37. Here in relating God’s words to Joseph the words "make you fruitful and numerous, and make you a company of peoples" reflects 28:3.
38. Also, "everlasting possession" echoes 17:8.
39. The covenant with Abraham, Isaac, and Jacob is not conditioned by the passage of history.
40. Jacob deviates from the precise verbiage used by God on that occasion, but not the overall gist of the divine transmission.
41. In so altering God’s precise words in 35:11-12, Jacob links his experience with God to that of his father Isaac and his grandfather Abraham.
42. The term "possession" or "holding" also describes the land allotted to the Israelites in Egypt (47:11), but unlike Canaan, it (Goshen) was not a God-decreed "everlasting possession."
43. On that occasion God said: "I am God Almighty; Be fruitful (have children) and multiply; A great nation shall come from you, and kings shall come from you. The land which I gave to Abraham and Isaac, I will give to you. And I will give to your descendants after you."
44. The part that God commanded of Jacob ("be fruitful and multiply"), Jacob relates to Joseph as things God will bring to pass.
45. That part was in the process of being realized although its final realization had a long way to go (i.e., the course of human history to the Millennium and beyond).
46. The Egyptian sojourn eventuated in the race becoming a nation.
47. Jacob deviates from the language of "from you shall come a great nation and kings," and substitutes "a company of peoples."
48. This expression also occurs at 28:3 in connection with Isaac’s invocation of blessing on Jacob at the time of his flight from Esau (cf. 28:1-4).
49. A company or assembly of peoples refers to the tribal makeup of the Hebrew race.
50. Jacob also mentions the land grant promise given to him at Luz (e.g. Bethel), but he adds, "for an everlasting possession."
51. The only other time this exact expression occurs is found in 17:7 where God announced to Abraham the promise of the pregnancy of Sarah (e.g., "at this time next year").
52. By making these suggestive alterations he deftly links himself to his father and his grandfather.
53. The noun "possession" (achuzzah) occurs 7x in Genesis: 17:8 (land of promise); 23:18 (ancestral burial cave); 36:43 (land given to the princes of Esau); 44:16, 17 (cup in Benjamin’s possession); 47:11 (land granted to Jacob and sons in Goshen); 48:4 (land of promise).
54. In the N.T. its counterpart (hupagxis property) is used of the human body of the believer (Eph. 1:14; Titus 2:14; 1Pet. 2:9) and SG3 (Heb. 10:34).
55. Jacob began his speech to Joseph on the occasion of his passing by mentioning the past, then he shifts to the future in vv. 5 & 6.
56. He returns to the past in v. 7.
57. He most certainly must have startled Joseph when he elevates Joseph’s two sons from grandsons to sons (v.5).
58. To make this change crystal clear as to what he means Jacob picks his two oldest sons for comparison—Reuben and Simeon.
59. Two times in this new revelation Jacob says: "are mine"/ "shall be mine."
60. He also makes another change which Joseph could not have understood until vv. 13 & 14, and that was Jacob’s intentional reversal of their names according to their birth---"Ephraim and Manasseh."
61. What Jacob is telling Joseph is that from now on his two sons may legitimately claim Jacob as "father" as much so as any of his other sons.
62. In one statement Joseph’s sons become coinheritors with their uncles!
63. This is the event that is at the root of the explanation as to why the descendants of Joseph held two tribal allotments (territory), rather than Joseph himself.
64. While the two sons of Joseph remained with their parents, this adoptive process is meant to legitimize the two as fathers of tribes.
65. The other eleven sons of Jacob became fathers of tribes.
66. They were the fourth generation after Abraham.
67. Joseph’s sons were members of the fifth generation, but were elevated to the status of the male descendants of the fourth generation by this action on the part of Jacob.
68. No reason or explanation is given for Jacob’s action, but a partial explanation will be given in v. 8ff.
69. What is the motive here?
70. What is Joseph’s response?
71. Joseph knows what it means to be elevated among his peers.
72. Jacob has other grandsons with him in Goshen; and at last count there were 51 of them.
73. Is this act not a final demonstration of his gratitude to Joseph for his contribution to the cause?
74. By making Joseph’s sons, Jacob’s sons, Jacob is in effect elevating Joseph to the level of himself.
75. Now both men are ancestral fathers of the tribes of Israel that will come from them.
76. In v. 6 Jacob adds the proviso that any subsequent children born to Joseph—Genesis records none—will be Joseph’s.
77. Emphasis is added by placing the term "progeny" (moledeth) first in the sentence.
78. For inheritance purposes such individuals will be counted as Ephramites or Manassites.
79. So the closing clause of v. 6 "they shall be called by the names of their brothers in their [respective] inheritance," simply indicates that any other subsequent children of Joseph and his two sons will be subsumed under privileges and territory extended to the tribes of Ephraim and Manasseh.
80. The situation of Ephraim and Manasseh is unique.
81. In verse 7 Jacob returns to reliving the past and picks up his history right after his experience at Luz.
82. In the larger context these things all took place after his time in Paddan-Aram where God gave him eleven sons a daughter and substantial wealth whereas he had nothing when he arrived.
83. Jacob’s life on earth is divided into three distinct locales: Canaan, Mesopotamia, back to Canaan, and Egypt.
84. On his death bed he makes mention of his beloved and deceased wife Rachel, the mother of Joseph.
85. After his blessing at Bethel he retells Joseph the story of his mother’s death on the journey, where she died just outside the village of Ephrath/Bethlehem, the birthplace of Messiah.
86. Joseph was not with the family when his mother passed.
87. At this point in Jacob’s life he had lost the two persons that he had the highest affection for.
88. The tomb of Rachel is located just outside the village of Bethlehem.
89. Rachel above all things in life wanted a bevy of sons.
90. She was denied this, as she only had two sons to her name.
91. At the point of her dying she thought she only had one son.
92. Had Rachel lived longer she would have seen the glory of her lost son Joseph.
93. She would have seen the 10 grandsons of Benjamin.
94. In taking the action that Jacob took on this occasion he increases (posthumously) Rachel’s offspring to four.
95. Jacob’s actions in this chapter and the next, on the day of his death, were not the actions arising from his own will, but as the record makes evident, were divinely inspired.
96. Jacob on his death bed functions as a prophet.
97. In some manner, God revealed himself to Jacob at the very end of his life.
98. Otherwise he could not have known the future of his sons apart from prophetic inspiration.

Blessing of Ephraim and Manasseh (vv. 8-22)

Preparatory Actions (vv. 8-13)

VERSE 8 When Israel saw Joseph's sons, he said, "Who are these (hL,ae-ymi rm,aYOw: @seAy ynEB.-ta, laer'f.yI ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + p.n. Israel + d.o. marker + noun m.p.constr. ben + p.n. Joseph + waw w/Qal impf.3m.s. amar + prep min + adj.p.abs. elleh these])?"

VERSE 9 Joseph said to his father, "They are my sons, whom God has given me here (hz<B' ~yhil{a/ yli-!t;n"-rv,a] ~he yn:B' wybia'-la, @seAy rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Joseph + prep el + noun m.s.constr.w/3m.s.suff. abh + noun m.p.constr.w/1s.suff. ben + pro.3m.p. hem they + rel.pro. asher + Qal perf.3m.s. nathan + prep lamedh w/1s.suff. + noun m.p.abs. Elohim + prep beth w/adj.m.s.abs. zeh this; "here"])."

So he said, "Bring them to me, please, that I may bless them (~ker]b'a]w: yl;ae an"-~x,q' rm;aYOw: [waw w/Qal impf.3m.s. amar + Qal imper.m.s.w/3m.p.suff. laqach take; "Bring" + interj na please + prep el w/1s.suff. + waw w/Piel impf.1s.w/3m.p.suff. barak bless])."

VERSE 10 Now the eyes of Israel were so dim from age that he could not see (tAar>li lk;Wy al{ !q,ZOmi Wdb.K' laer'f.yI ynEy[ew> [waw w/noun m. dual constr. ayin + p.n. Israel + Qal perf.3p. kabad be heavy; "were dim"+ prep min w/noun m.s.abs. zoqen old age + neg lo + Qal impf.3m.s. yakol be abel + prep lamed w/Qal infin.constr. ra-ah see]).

Then Joseph brought them close to him, and he kissed them and embraced them (~h,l' qBex;y>w: ~h,l' qV;YIw: wyl'ae ~t'ao vGEY:w: [waw w/Hiphil impf.3m.s. nagash draw near + d.o. marker w/3m.p.suff. + prep el w/3m.s.suff. + waw w/Qal impf.3m.s. nashaq kiss + prep lamedh w/3m.p.suff. + waw w/Piel impf.3m.s. chabaq embrace + prep lamed w/3m.p.suff.]).

VERSE 11 Israel said to Joseph, "I never expected to see your face, and behold, God has let me see your children as well (^[,r>z:-ta, ~G: ~yhil{a/ ytiao ha'r>h, hNEhiw> yTil.L'pi al{ ^yn<p' haor> @seAy-la, laer'f.yI rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Israel + prep el + p.n. Joseph + Qal infin.constr. ra-ah see + noun p.constr.w/2m.s.suff. paneh face + neg lo + Piel perf.1s. palal intervene; "expected" + waw w/interj hinneh + Hiphil perf.3m.s. ra-ah see + d.o. marker w/1s.suff. + noun m.p.abs. Elohim + conj gam also; "as well" + noun m.s.constr.w/2m.s.suff. zera seed; "your children"])."

VERSE 12 Then Joseph took them from his knees, and bowed with his face to the ground (hc'r>a' wyP'a;l. WxT;v.YIw: wyK'r>Bi ~[ime ~t'ao @seAy aceAYw: [waw w/Hiphil impf.3m.s. yatsa go out; "took" + p.n. Joseph + d.o. marker w/3m.p.suff. + prep min w/prep im + noun f. dual constr.w/3m.s.suff. berek knee + waw w/Hishtaphel impf.3m.s. shaschah bow down + prep lamed w/noun m. dual constr.w/3m.s.suff. aph nostril; "his face" + noun f.s.abs. eretz ground]).

VERSE 13 Joseph 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 (wyl'ae vGEY:w: laer'f.yI !ymiymi Alamof.bi hV,n:m.-ta,w> laer'f.yI lamoF.mi AnymiyBi ~yIr;p.a,-ta, ~h,ynEv.-ta, @seAy xQ;YIw: [waw w/Qal impf.3m.s. laqach take + p.n. Joseph + d.o. marker + adj.m. dual constr.w/3m.p. shenayim two; "them both" + d.o. marker + p.n. Ephraim + prep beth w/noun f.s.constr.w/3m.s.suff. yamim on the right +prep min w/noun m.s.abs. shemo-el on the left + p.n. Israel +waw w/ d.o. marker + p.n. Manasseh + prep beth w/noun m.s.constr.w/3m.s.suff. shemali on the left side + prep min w/noun f.s.constr. yamim on the right side + p.n. Israel + waw w/Hiphil impf.3m.s. nagash draw near + prep el w/3m.s.suff.]).

ANALYSIS: VERSES 8-13

1. Following Jacob’s introductory speech we have him asking a seemingly unnecessary question (v.8), since the sons of Joseph had come in earlier (v.2) and Jacob has already made reference to them in v. 5.
2. Being sure of the identity is as necessary part of the adoption and blessing procedure.
3. Jacob’s question was as genuine as was his father Isaac’s "Who are you my son?" (27:18) in a parallel situation.
4. Both Isaac and Jacob were blind (27:1) or nearly so (48:10), and needed to be sure who they were about to bless.
5. Joseph’s reply (v.9a) does not name his sons outright which demonstrates that Jacob knew their names.
6. After all he had become acquainted with them during his seventeen years in Egypt.
7. Joseph’s reply is in line with the biblical principal that children are a gift from God (cf. Pss. 127, 128).
8. Observation: Despite the promises of numerous offspring, children came slowly to the patriarchs.
9. So Joseph’s remark draws attention to the partial fulfillment of the promises.
10. Reassured of his grandsons’ identity, Jacob politely asks that the two be brought near to him (v. 9b).
11. Jacob who was so anxious at his father’s supposed deathbed to acquire the blessing of the firstborn, is now just as keen to pass it on to his descendants before he dies.
12. The comment on Jacob’s failing eyesight (v. 10a) explains his comment in v. 8 and Joseph’s reaction to the confusion of Ephraim and Manasseh in vv. 17-19 where he thinks his father had mixed them up because he could not see.
13. Jacob’s inability to identify even the facial features of those who were in close proximity to him recalls the parallel with chap. 27 as does the remark "he brought them to him and he kissed them (cf. 27:26-27) and hugged them" (cf. 29:13; 33:4).
14. Some regard these gestures as part of the legal process of adoption.
15. "In never expected" harks back to his earlier belief that Joseph had died (37:33-35; 42:36; 45:26).
16. But despite Jacob’s unbelief with respect to his son’s two dreams, God’s promise had been realized beyond his fondest hopes as noted here in his comment "God has let me see your offspring as well" (v.11).
17. At this juncture Joseph tacitly moves his two teenage sons from his side to within touching distance to their grandfather (v. 12).
18. The language "from his knees" is not to be taken to mean that his two sons were sitting on his knees as by all accounts they were way too old for that which was reserved for young children.
19. The two youths literally "went forth from his [Joseph’s knees]" and came close to Jacob.
20. V. 13 makes it clear that Joseph had his two sons positioned properly so that the oldest [Manasseh] would be on Joseph’s left and the younger would be standing on Joseph’s right.
21. That way the son of prominence, Manasseh, would be on Jacob’s right, and Ephraim would be on Jacob’s left as they came near to be blessed.
22. The right hand/side is regarded in the Bible as the side of prominence (cf. Ps.110:1 "The LORD said to My LORD, sit at My right hand…"; Matt. 20:21 And He said to her, "What do you wish?" She said to Him, "Command that in Your kingdom these two sons of mine my sit one on your right and one on your left.").
23. At this point Joseph bows down with his face to the floor.
24. By this gesture as elsewhere in Genesis the one seeking some favor from someone of great honor (cf. 24:52; 33:3; 42:6; 43:26).
25. Joseph by this action demonstrates that he deferentially requests the duly established patriarch to bless his sons.

Ephraim Receives the Preeminence (vv. 14-22)

VERSE 14 But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger (ry[iC'h; aWhw> ~yIr;p.a, varo-l[; tv,Y"w: Anymiy>-ta, laer'f.yI xl;v.YIw: [waw w/Qal impf.3m.s. shalach send, extend + p.n. Israel + d.o. marker + noun f.s.constr.w/3m.s.suff. yamim right hand + waw w/Qal imfp.3m.s. shith place + prep al upon + noun m.s.abs. rosh head + p.n. Ephraim + waw w/pro.3m.s. hu he + def.art.w/adj.m.s.abs. tsair younger], and his left hand on Manasseh's head, crossing his hands, although Manasseh was the firstborn (rAkB.h; hV,n:m. yKi wyd'y"-ta, lKefi hV,n:m. varo-l[; Alamof.-ta,w> [waw w/d.o. marker + noun m.s.const.w/3m.s.suff. shemol left hand + prep al + noun m.s.abs. rosh head + p.n. Manasseh + Piel perf.3m.s. shakal prosper, understand; "crossing" + d.o. marker + noun f. dual constr.w/3m.s.suff. yad hand + part ki "although" + p.n. Manasseh + def.art.w/noun m.s.abs. bekor firstborn]).

VERSE 15 He blessed Joseph, and said, "The God before whom my fathers Abraham and Isaac walked (qx'c.yIw> ~h'r'b.a; wyn"p'l. yt;boa] WkL.h;t.hi rv,a] ~yhil{a/h' rm;aYOw: @seAy-ta, %r,b'y>w [waw w/Piel impf.3m.s. barak bless + d.o. marker + p.n. Joseph + waw w/Qal impf.3m.s. amar + def.art.w/noun m.p.abs. Elohim + rel.pro. asher + Hithpael perf.3p. halak walk + noun m.p.constr.w/1s.suff. abh + prep lamedh w/noun both p.constr.w/3m.s.suff. paneh face + p.n. Abraham + waw w/p.n. Isaac], The God who has been my shepherd all my life to this day [hZ<h; ~AYh;-d[; ydIA[me ytiao h[,roh' ~yhil{a/h' [def.art.w/noun m.p.abs. Elohim + def.art.w/Qal part.m.s.abs. ra-ah graze; "shepherd" + d.o. marker w/1s.suff.; "my" + prep min w/adv odh w/1s.suff.; "all my life"+ + prep adh until; "to" + def.art.w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. zeh this]),

VERSE 16 The angel who has redeemed me from all evil, Bless the lads (~yrI['N>h;-ta, %reb'y> [r'-lK'mi ytiao laeGOh; %a'l.M;h [def.art.w/noun m.s.abs. mal-ak angel + def.art.w/Qal part.m.s.ab. ga-al redeem + d.o. marker w/1s.suff. + prep min w/noun m.s.constr. kol all + adj.m.s.abs. ra evil + Piel impf.3m.s.s barak bless + d.o. marker + def.art.w/noun m.p.abs. na-ar youth; "lads"]);

And may my name live on in them (ymiv. ~h,b' areQ'yIw> [waw w/Niphal impf.3m.s. qara call; "may live on" + prep beth w/3m.p.auff. + noun m.s.constr.w/1s.suff. shem name]),

And the names of my fathers Abraham and Isaac (qx'c.yIw> ~h'r'b.a; yt;boa] ~vew [waw w/noun m.s.constr. shem name + noun m.p.constr.w/1s.suff. abh + p.n. Abraham + waw w/p.n. Isaac]);

And may they grow [like fish] into a multitude in the midst of the earth (#r,a'h' br,q,B. brol' WGd>yIw> [waw w/Qal impf.3m.p. dagah multiply; "may they grow" + def.art.w/prep lamedh w/noun m.s.abs. robh multitude + prep beth w/noun m.s.abs. qereb midst + def.art.w/noun both s.abs. eretz earth])."

VERSE 17 When Joseph saw that his father laid his right hand on Ephraim's head, it displeased him (wyn"y[eB. [r;YEw: ~yIr;p.a, varo-l[; Anymiy>-dy: wybia' tyviy"-yKi @seAy ar>Y:w [waw w/Qal impf.3m.s. ra-ah see + p.n. Joseph + part ki that + Qal impf.3m.s. shith put + noun m.s.constr.w/3m.s.suff. abh + noun f.s.constr. yad hand + noun f.s.constr.w/3m.s.suff. yamin right hand + prep al + noun m.s.abs. rosh head + p.n. Ephraim + waw w/Qal impf.3m.s. ra-a be bad; "it displeased" + prep beth w/noun f. dual constr.w/3m.s.suff. ayin eye]; and he grasped his father's hand to remove it from Ephraim's head to Manasseh's head [hV,n:m. varo-l[; ~yIr;p.a,-varo l[;me Ht'ao rysih'l. wybia'-dy: %mot.YIw: [waw w/Qal impf.3m.s. tamak grasp + noun f.s.constr. yad hand + noun m.s.constr.w/3m.s.suff. abh + prep lamed w/Hiphil infin.constr. sur turn aside; "to remove" + d.o. marker w/3f.s.suff. "it" + prep min w/prep al + noun m.s.abs. rosh head + p.n. Ephraim + prep al + noun m.s.abs. rosh + p.n. Manasseh]).

VERSE 18 Joseph said to his father, "Not so, my father, for this one is the firstborn. (rkoB.h; hz<-yKi ybia' !ke-al{ wybia'-la, @seAy rm,aYOw [waw w/Qal impf.3m.s. amar + p.n. Joseph + prep el + noun m.s.constr.w/3m.s.suff. abh + neg lo + adv ken so + noun m.s.constr.w/1s.suff. abh + part ki for + adj.m.s.abs. zeh this + def.art.w/nun m.s.abs. bekor firstborn])."

Place your right hand on his head (Avaro-l[; ^n>ymiy> ~yfi [Qal imper.m.s. shim place + noun f.s.constr.w/2m.s.suff. yamin right hand + prep al + noun m.s.constr.w/3m.s.suff. rosh]).

VERSE 19 But his father refused and said, "I know, my son, I know; he also will become a people and he also will be great (lD'g>yI aWh-~g:w> ~['L.-hy<h.yI aWh-~G: yTi[.d;y" ynIb. yTi[.d;y" rm,aYOw: wybia' !aem'y>w: [waw w/Piel impf.3m.s. ma-en refuse + noun m.s.constr.w/3m.s.suff. abh + waw w/Qal impf.3m.s. amar + Qal perf.1s. yada know + noun m.s.constr.w/1s.suff. ben + Qal perf.1s. yada know + conj gam also + pro.3m.s. hu he + Qal impf.3m.s. hayah + prep lamed w/noun m.s.abs. am people + waw w/conj gam + pro.3m.s hu he + Qal impf.3m.s. gadal become great]).

However, his younger brother shall be greater than he, and his descendants shall become a multitude of nations (~yIAGh;-al{m. hy<h.yI A[r>z:w> WNM,mi lD;g>yI !joQ'h; wyxia' ~l'Waw> [waw w/conj ulam however + noun m.s.constr.w/3m.s.suff. ach + def.art.w/adj.m.s.abs. qaton small; "younger" + Qal impf.3m.s. gadal become great + prep min w/3m.s.suff. + waw w/noun m.s.constr.w/3m.s.suff. zera see + Qal impf.3m.s. hayah + noun m.s.abs. melo fullness; "a multitude" + def.art.w/noun m.p.abs. goi nation])."

VERSE 20 He blessed them that day, saying, "By you Israel will pronounce blessing, saying, 'May God make you like Ephraim and Manasseh (hV,n:m.kiw> ~yIr;p.a,K. ~yhil{a/ ^m.fiy> rmoale laer'f.yI %reb'y> ^B. rAmale aWhh; ~AYB; ~ker]b'y>w: [waw w/Piel impf.3m.s.w/3m.p.suff. barak bless + def.art.w/prep beth w/noun m.s.abs. yom + def.art.w/pro.3m.s.s hu that + prep lamed w/Qal infin.constr. amar + prep beth w/2m.s.suff. + Piel impf.3m.s. barak bless; "pronounce blessing" p.n. Israel + prep lamedh w/Qal infin.constr. amar + Qal impf.3m.s.w/2m.s.suff. shim place; "make" + noun m.p.absd. Elohim + prep kaph w/p.n. Ephraim + waw w/p.n. Manasseh +

Thus he put Ephraim before Manasseh (hV,n:m. ynEp.li ~yIr;p.a,-ta, ~f,Y"w: [waw w/Qal impf.3m.s. shim place + d.o. marker + p.n. Ephraim + prep lamedh w/noun both p.constr. paneh face + p.n. Manasseh]).

VERSE 21 Then Israel said to Joseph, "Behold, I am about to die, but God will be with you, and bring you back to the land of your fathers (~k,yteboa] #r,a,-la, ~k,t.a, byvihew> ~k,M'[i ~yhil{a/ hy"h'w> tme ykinOa' hNEhi @seAy-la, laer'f.yI rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Israel + prep el + p.n. Joseph + interj hinneh + pro.1s. anoki I + Qal part.m.s.abs. muth die + waw w/Qal perf.3m.s. hayah + noun m.p.abs. Elohim + prep im w/2m.p.suff. + waw w/Hiphil perf.3m.s. shub return + d.o. marker w/2m.p.suff. + prep el + noun both s.abs. eretz + noun m.p.constr.w/2m.p.suff. abh]).

VERSE 22 "I give you one portion more than your brothers, which I took from the hand of the Amorite with my sword and my bow (yTiv.q;b.W yBir>x;B. yrImoa/h' dY:mi yTix.q;l' rv,a] ^yx,a;-l[; dx;a; ~k,v. ^l. yTit;n" ynIa]w: [waw w/pro.1s. ani I + Qal perf.1s. nathan + prep lamed w/2m.s.suff. + noun m.s.abs. shekem shoulder; "portion" +adj.m.s.abs. echad one + prep al "more than" + rel.pro. asher + Qal perf.1s. laqach take + prep min w/noun f.s.constr. yad hand + def.art.w/p.n. Amorite + prep beth w/noun f.s.constr.w/1s.suff. chereb sword + waw w/prep beth w/noun f.s.constr.w/1s.suff. qesheth bow])."

ANALYSIS: VERSES 14-22

1. Ephraim and Manasseh, having been presented to their grandfather, are now positioned by Joseph to receive the appropriate blessing.
2. Manasseh the eldest, should receive the greater blessing, so Joseph puts him at Jacob’s right hand.
3. Throughout Scripture the right-hand side is regarded as the place of honor (cf. Deut. 11:20; Pss. 110:1; Matt. 25:33; Heb. 1:3).
4. But, unexpectedly, Jacob crosses his hand, so that Ephraim, instead of Manasseh, receives the firstborn’s blessing (v. 14).
5. As the verbal blessing commences and is introduced by "He blessed Joseph and said…"
6. This lead in statement presupposes their equality at least in a certain respect.
7. With Jacob’s right hand on Ephraim’s head and his left hand on Manasseh’s head Jacob proceeds with the blessing.
8. Jacob is fully aware that Joseph will place his two sons in the proper position relative to his father.
9. His action in crossing his hands was deliberate so as to place Ephraim in the favored position.
10. Jacob blessing recalls God’s guidance and protection of his father and grandfather as well as his own favorable situation during the days of his sojourning (v. 15).
11. The expression "walked before" (cf. 17:1) denotes a life lived in the service of God.
12. Both Abraham and Isaac finished their Ph2 course.
13. The notion that gods shepherd individuals was common in the ancient Near East.
14. The imagery of shepherding noted in v. 15b (Qal participler ra-ah ‘to graze/feed’) is especially evocative in the mouths of men like Jacob and David who were themselves shepherds (Gen. 29-31; 1Sam. 16:11; cf. Ps. 23:1).
15. Jacob pays tribute to the fact that God was always there for him even in the darkest moments of his sojourns as noted in "the Angel who has redeemed me from all evil."
16. Of all the bad and unpleasant experiences of Jacob’s lifetime none were allowed to negate his successful completion of his walk with God.
17. His language here recalls that of Abraham’s experience when he reassured his servant in quest for a wife for Isaac that his angel would go ahead of his servant (24:7, 40).
18. Jacob’s invocation of blessing on the sons of Joseph is just "the Angel" versus elsewhere of "then Angel of God/the LORD."
19. Typically He appeared in human form moments of personal (16:7; 21:17; 22:11, 15; cf. 31:11) or national crisis (Ex. 3:2; Judg. 2:1; cf. Ex. 14:19; 23:20, 23; 32:34; 33:2).
20. The Angel as "rescuer/deliverer" was there when Jacob fled from his brother and fell into the clutches of his uncle (31:42), when Jacob had no human deliverer.
21. This Angel is the pre-incarnate Christ, the manifest Person of the Godhead.
22. Jacob invokes blessing upon "the lads" in the form of his name "living on in them."
23. His name living on in them refers to their future greatness as tribes and therefore as ancestors of Jacob and his father and grandfather (v. 16b).
24. In that regard Jacob proceeds to bless them with multiplication of descendants in line with the first pillar of the Abrahamic Covenant (15:5; 22:17; 28:14).
25. Jacob’s precise language in this aspect of their future blessing is literally, "may they multiply like fish" (v. 16c).
26. This understanding is based on the verb used here which is dagah, the cognate of the noun for "fish" (dag or dagah).
27. It was at this point that Joseph noticed that his father had is right hand of the head of the younger and his left hand on the head of the elder son (v. 17).
28. This action vexed him and he immediately intervened.
29. He supposed that this was just a blind man’s mistake, and so tries to correct the error.
30. Blessings once uttered were irreversible (cf. Num. 23:20; Rom. 11:29) and Joseph’s protest serves to demonstrate this fact.
31. If Isaac’s unintentional blessing of Jacob instead of Esau could not be reversed, so Jacob’s deliberate choice of Ephraim over Manasseh could not be altered.
32. "Displeased" here refers to a strong emotion (cf. 21:11, 12; 38:10).
33. In deference to Jacob’s age and infirmity, Joseph curbs his feelings, but his attitude is suggested by his action— "grasping his father’s hand."
34. This implies a firm hold on something (Ex. 17:12; Isa. 41:10; 42:1).
35. This was followed by his brusque imperative: "Not this way, my father, for this one is the firstborn. Place your right hand on his head" (v.18).
36. Jacob refused his son’s intervention and made Joseph aware of the fact that he fully knew what he was doing ("I know, my son, I know").
37. Only at this juncture does Joseph come to know the favored role that will be Ephraim’s.
38. The reader must remember that Jacob is under prophetic inspiration and is not acting according to personal whims.
39. Just as Esau’s protests in 27:34-36 were countered with a reaffirmation of the blessing just pronounced (27:37-40), so here Joseph’s attempt to make his father change his blessing is rejected.
40. In Jacob’s selective blessing on the two sons of Joseph he explains that Manasseh "will become a people" while Ephraim will "become a multitude of nations" (v.19).
41. This last phrase only occurs here and cannot at this time be explained.
42. It certainly promises greater fertility to the Ephraimites, and is reminiscent of the promise to Abraham that he would be the father of a multitude of nations (17:4-6; cf. 35:11).
43. The subordination of Manasseh to Ephraim is evident from the early chapters of Numbers.
44. for example, Ephraim precedes Manasseh in the genealogy (Num. 1:10), in the census results in Num. 1:23-33 and 34:35.
45. Ephraim is cited with 40,500 living descendants as compared to Manasseh with 32, 200 living descendants, and in the tribal chieftans (7:48-53, 54-59).
46. Also in the tribal divisions around the tabernacle, Ephraim is in the middle position on the west side between Manasseh and Benjamin (2:18-24).
47. the firstborn would take the middle position (thus Reuben on the south between Gad and Simeon, and Dan, the firstborn of Bilhah, on the north between Asher and Naphtali.).
48. By contrast, later in Numbers , the census of the 2^nd generation places Manasseh (26:26-34) ahead of Ephraim (26:35-37), attributing 20,200 more descendants to Manasseh (52,700) to Ephraim’s 32,500 living descendants.
49. This inversion also results in the placement of Manasseh in the crucial 7^th position in the tribal order in 26:1-65, a position occupied by Ephraim in 1:32.
50. But when it is all said and done Ephraim will come out the clear winner in the numbers game.
51. The first part of Jacob’s blessing (vv. 15-16) was about the two lads (3^rd person).
52. In v. 20 Jacob resumes the patriarchal blessing in the 2^nd person—"By you (e.g. by example)."
53. What follows is a blessing formula.
54. In the future whenever anyone in Israel (i.e., the nation) wishes to bless someone and make them fruitful they will employ this formula: "May God make you like Ephraim and Manasseh."
55. The formula by itself does not exalt Ephraim over Manasseh.
56. Similar blessing formulas using the names of Rachel, Leah, and Peres are found in Ruth 4:11-12, and were used for instance at weddings.
57. It declares the blessedness of these two tribes together.
58. The overall blessing does place Ephraim in the pre-eminent position, especially the language of v. 19.
59. In v. 21 Jacob announces his impending death and with this announcement he looks forward to the day when God will bring his people back to the land of their fathers.
60. In speaking these words to his heir apparent he uses the plural--"you."
61. His reassurance, "God will be with you (pl.)" is an echo of a phrase found at the beginning of the Joseph cycle—"the LORD was with Joseph."
62. Jacob in death is fully convinced of the promise that in due time God will bring his family back to the land of promise.
63. To his most Egyptianized sons Jacob reminds him where his true home resides.
64. Jacob is about to die in Egypt and he bequeaths to Joseph "one portion more than your brothers".
65. The "portion" he speaks of was something he acquired by force "from the hand of the Amorite."
66. The only record of violence between the household of Jacob and the indigenous population of Canaan is found in chap. 34.
67. There, behind Jacob’s back, his sons Simeon and Levi massacred and plundered the city of Shechem.
68. Interestingly, the Hebrew for Shechem is "one shoulder" translated here as "one portion."
69. The main problem with the linkage of v. 22 with that episode is that Jacob disapproved of his sons’ actions (34:30:35:5).
70. Clearly, booty was taken from Shechem and was incorporated into Jacob’s possession.
71. He may be attributing indirectly to himself actions taken by his sons on that occasion.
72. If so, after all these years he still retained wealth from that event.
73. What he bequeaths to Joseph is a token of his continuing attachment to his son and for his contribution to the cause while living in Egypt.
74. Also, it should be noted that Joseph was later reinterred at Shechem (Josh. 24:32).
75. Joshua held ceremonies at Shechem without ever having to fight for it (Josh. 8:30-35; 24:1-32).
76. Both Jacob and Joseph died in Egypt and were buried in Canaan.