Down to Earth But Heavenly Minded

What does Genesis Chapter 48 mean?

After settling in Egypt (Genesis 47), Jacob gives a major portion of his family blessing to Joseph’s two oldest sons: Ephraim and Manasseh.

Jacob had talked about dying for many years (Genesis 37:35; 47:9), but now he truly nears the end of his days. If this scene takes place immediately before the events of chapter 49, Jacob is literally on his deathbed. Joseph, hearing of his father’s illness, comes to Jacob’s side with his two oldest sons to receive a blessing. Jacob’s frailty is reflected in the effort it takes him to sit up in bed (Genesis 48:1–2).

Weakness aside, Jacob has clearly prepared for this moment. He begins by pointedly recalling one of the times God Almighty appeared to him in Luz—also known as Bethel—and the promise God made to make his descendants into a nation with their home in Canaan (Genesis 28:12–15). It is important that Joseph understand the significance of this promise for himself and his sons after him. He announces that he is claiming Joseph’s two oldest sons as his own sons. In fact, he will elevate their position in the family above his actual oldest sons Reuben and Simeon. In doing so, Joseph’s family will receive a double portion of the inheritance. It’s significant that even now, the loss of Rachel is still fresh in Jacob’s mind. Perhaps claiming Ephraim and Manasseh as his own sons is a way to honor her once more (Genesis 48:3–7).

Next comes a moment rich in irony, as it reflects Jacob’s own youth. When he was younger, Jacob conspired to trick his elderly, blind father into giving him a blessing instead of his older brother, Esau (Genesis 27:1–4; 19). Now, his own sight failing, Jacob asks Joseph to clearly identify the people standing before him. Despite his tendency to complain and worry, Jacob recognizes that God has blessed him tremendously. Not only was he reunited with a son he thought dead (Genesis 37:31–34), he has lived to see that son’s descendants (Genesis 48:8–12).

Joseph prepares his sons to receive their grandfather’s blessing. He arranges the sons such that the older is to Jacob’s right side, and the younger to Jacob’s left. This followed typical customs of the day, and implied that the older son would receive the greater blessing. Perhaps because he is bowing, Joseph doesn’t notice that Jacob crosses his hands—placing his right hand on the head of the younger grandson (Genesis 48:13–14).

When Jacob imparts the official prayer of blessing on Ephraim and Manasseh, he evokes God’s presence with his own ancestors, and guidance through Jacob’s long series of hardships. The reference to God as “the angel” might be a reference to a theophany, or a physical manifestation of God. In some sense, it foreshadows a growing understanding of the Trinity. The blessing itself consists of a prayer for these two men to experience the same blessings Jacob has received from God during his lifetime. Jacob asks God to continue the legacy of Abraham and Isaac through them (Genesis 48:15–16).

When he realizes what is happening, Joseph becomes angry. The Hebrew word used here implies distress or frustration. Why, exactly, Joseph feels this way is unclear. He may have thought his father accidentally switched the boys. Perhaps he simply disagrees with the decision to give the greater honor to the younger Ephraim. Jacob clarifies that this is exactly what he intended. He concludes by saying the people of Israel will wish each other well by evoking the success of Ephraim and Manasseh (Genesis 48:17–20).

The chapter concludes with Jacob giving Joseph and his descendants a very specific piece of land in Canaan as a gift, as well. Earlier portions of Genesis don’t mention this specific piece of land, or Jacob’s conquest of it. The exact Hebrew word Jacob uses is shakem, so some speculate this is Shechem, which was overpowered by Jacob’s sons (Genesis 34:27). Yet he did not stay in that area or take possession of the territory. Joseph will be buried in this somewhat-obscure place (Joshua 24:32) Later, the New Testament will refer to a well dug by Jacob, in an area known by the name of Sychar (John 4:4–5). Regardless of how he came to possess it, this is part of Jacob’s legacy for his favored son, Joseph (Genesis 48:21–22).

As Genesis continues, Jacob will make predictions and bestow other blessings on his remaining sons.

Chapter Context
Despite a long, difficult life, Jacob survives another 17 years after moving to Egypt. The suffering of his son, Joseph, resulted in the salvation of his family line. Now truly at the end of his days, Jacob claims Joseph’s oldest two sons as his own—giving them full rights to a portion of his inheritance. The following chapters will include Jacob’s remaining blessings for his sons, and a description of the death and burials of both Jacob and Joseph.

Verse by Verse

Verse 1. After this, Joseph was told, “Behold, your father is ill.” So he took with him his two sons, Manasseh and Ephraim.

In prior verses, Jacob, also known by his God-given name Israel, was preparing for his death. His family has settled in Egypt under the protection of his son, Joseph. Anticipating the end of his life, Jacob asked Joseph to swear to bury him with his fathers in Canaan, rather than being interred in Egypt. Joseph agreed (Genesis 47:29–31).

It’s unknown how much time has passed since then, but Joseph now gets word that Jacob is ill. He is close to dying. Joseph responds by taking his two sons Manasseh and Ephraim to see Jacob so that his father can bless them. If this is very near the end of Jacob’s life, after 17 years in Egypt, Joseph would be in his mid-50s. Jacob would be 147 (Genesis 47:28).

Context Summary
Genesis 48:1–22 describes the blessing Jacob pronounces over Joseph’s oldest two sons. Significantly, Jacob claims Joseph’s two oldest sons as his own, ensuring that each will receive a full portion of his inheritance. This means Joseph’s family will receive a double portion. Jacob blesses the pair with a prayer for God’s blessing in their lives as he himself has experienced it.

Verse 2. And it was told to Jacob, “Your son Joseph has come to you.” Then Israel summoned his strength and sat up in bed.

Jacob is ill and approaching the end of his life. Though he has expected to die for some time (Genesis 47:9) and made preparations (Genesis 47:29–31), this truly marks the last moments of his life. Joseph has arrived with his two sons Manasseh and Ephraim (Genesis 41:50–52), so Jacob can bless them, as was the custom.

This verse notes that Jacob is told that Joseph has arrived. This implies several possibilities. One is that it reflects how near to death Jacob is. As one might do in a hospital room, the bedridden person is told who is coming prior to them entering. This allows Jacob to get ready. It also reflects the fact that Jacob is nearly blind (Genesis 48:10). Likewise, the text says that sitting up in bed required significant effort. In any case, Jacob sits up to interact with Joseph and his sons more appropriately.

Verse 3. And Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan and blessed me,

Joseph has arrived at his father’s bedside once again (Genesis 47:29–31), this time after receiving news that Jacob is near death. Joseph has arrived with his two sons Manasseh and Ephraim to receive a final blessing from Jacob (Genesis 48:1–2).

After sitting up to receive them, with much effort, Jacob recalls the moment God appeared to him at Luz. Jacob refers to the Lord as “God Almighty,” literally El Shaddai. Luz was the old name for the town of Bethel. It is not uncommon for someone nearing the end of his life to re-tell meaningful moments from their life. This, however, is different. Jacob will remind Joseph about the covenant promises the Lord has made to him. Specifically, he will describe the Lord’s promise to make him into a great people who will occupy the land of Canaan as an everlasting possession (Genesis 28:13–14).

Verse 4. and said to me, ‘Behold, I will make you fruitful and multiply you, and I will make of you a company of peoples and will give this land to your offspring after you for an everlasting possession.’

Jacob is ill and nearing the end of his life (Genesis 48:1–3). Joseph has brought his two sons to Jacob, presumably so the three of them could receive a blessing from the patriarch before his death. In the previous verse, Jacob began to recall the time God Almighty appeared to him at Bethel, also known as Luz. There, the Lord had blessed him (Genesis 28:12–15). This was when Jacob was returning to Canaan after spending two decades working for his father-in-law in Padan-aram while hiding from the wrath of his brother Esau (Genesis 27:41–43).

Joseph, Manasseh, and Ephraim listen as Jacob continues to describe one of the central promises given to him by God. This is a key covenant God made with Jacob’s grandfather Abraham (Genesis 17:8) and that his own father Isaac passed down to him for an inheritance (Genesis 28:3–4). God would make Jacob “to be fruitful and multiply.” This meant that his offspring would be very numerous, starting with his own 12 sons and their sons after them. Next Jacob told Joseph that God said his family would become a company of peoples who would take “everlasting possession” of the land of Canaan.

Despite his habit of being fearful and negative, Jacob appears to have held on to this promise from God throughout his life. Now, on his deathbed, he means for Joseph to understand that the family’s future blessing is in Canaan—not in Egypt.

Verse 5. And now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon are.

Joseph has brought his two oldest sons to his dying father’s bedside to be blessed (Genesis 48:1–4). After reminding Joseph of God’s promise to give to his descendants the land of Canaan as an “everlasting possession,” Jacob now turns to blessing Joseph’s sons.

As it happens, this is a tremendous blessing, indeed! In essence, Jacob formally adopts Ephraim and Manasseh as his own two sons. No longer will they be considered simply grandsons. Instead, they will be given the same generational privileges as Jacob’s other sons. More than that: Jacob appears to elevate Joseph’s two sons to the rank of his firstborn sons above even Reuben and Simeon.

The effect of Jacob’s action is that Joseph and his family will now receive the birthright and a double portion of the family inheritance. Why would Jacob do this? As the following chapter will reveal, Jacob has not forgotten the sins of his oldest sons Reuben (Genesis 49:3–4) and Simeon (Genesis 49:5–7). But it’s more than that. Jacob has remained faithful to the end in his devotion to his beloved late wife Rachel and the two sons that she bore to him (Genesis 48:7).

Verse 6. And the children that you fathered after them shall be yours. They shall be called by the name of their brothers in their inheritance.

Jacob is dying. Joseph has brought his two oldest sons to his father so that three of them may receive a blessing from him (Genesis 48:1–5). Jacob’s blessings and predictions for his other sons will be recorded in the following chapter.

In the previous verse, Jacob announced he was claiming Joseph’s two oldest sons, Ephraim and Manasseh (Genesis 41:50–52), as his own sons, rather than as his grandsons. In essence, Jacob was adopting them, and even elevating them to the rank of firstborn above even Reuben and Simeon. This would result in Joseph’s line receiving the birthright and a double portion of the family inheritance.

Now Jacob mentions Joseph’s other children. This is the first time Genesis has mentioned that Joseph has other offspring. Jacob makes clear to Joseph that he is not placing any claim on those children. They will take their place under their older brothers Ephraim and Manasseh in the inheritance, as Jacob’s other grandchildren would do under their fathers. This emphasizes the fact that Jacob will truly consider Ephraim and Manasseh as his own sons, giving to each a full portion of the inheritance.

Verse 7. As for me, when I came from Paddan, to my sorrow Rachel died in the land of Canaan on the way, when there was still some distance to go to Ephrath, and I buried her there on the way to Ephrath (that is, Bethlehem).”

Jacob, on his deathbed, is meeting with Joseph and Joseph’s two oldest sons Ephraim and Manasseh (Genesis 41:50–52). Jacob has just made what may have been a startling announcement: He is claiming Joseph’s two oldest sons as his own sons and elevating them to the rank of his oldest sons. As a result, Joseph’s sons will receive the birthright and a double portion of the family inheritance (Genesis 48:1–6).

There are several reasons why Jacob would do something so drastic. In part, he is holding his oldest two sons Reuben and Simeon accountable for their sins (Genesis 49:3–7). But now Jacob reveals another motive: his love and heartbreak over his late wife, Rachel (Genesis 29:18; 35:19; 37:3).

Jacob began this conversation with Joseph by remembering the promises God made to him at Bethel, also called Luz (Genesis 48:3–4). Immediately following that appearance from God, Jacob’s beloved wife died in childbirth along the road while the family was traveling toward Bethlehem (Genesis 35:16–20). Jacob buried her body there and built a pillar over her grave.

Now Jacob, while blessing Joseph’s sons, remembers that moment. Perhaps he is thinking of his own approaching death. Perhaps he is explaining how he wishes to honor her in elevating Joseph’s sons to the level of his own sons. In a sense, this would increase the count of Rachel’s “sons” from two to four. In any case, the loss of Rachel appears to be always near to Jacob’s mind.

Verse 8. When Israel saw Joseph ‘s sons, he said, “Who are these?”

Joseph has come to his dying father, Jacob, once again called by his God-given name Israel (Genesis 35:9–11). Joseph brings his two sons Ephraim and Manasseh (Genesis 41:50–52) to receive a blessing. Jacob’s response has been significant. Jacob has announced he is claiming Joseph’s two oldest sons as his own, replacing Reuben and Simeon as the oldest. The result will be that Joseph and his family will receive the birthright and a double portion of the family inheritance (Genesis 48:1–7).

So near to death, Jacob’s eyesight is failing (Genesis 48:10). When he spots Ephraim and Manasseh, he asks who they are. At first, this might seem surprising, since Jacob has just been talking about them. However, it’s likely Jacob wants Joseph to formally identify them before he confers the blessing.

There’s a deep irony in Jacob’s question. He knows full well the blessing is irrevocable—and understands the chance that a blind man could be tricked over it (Genesis 27:30–37). It was Jacob who conspired against his own father, Isaac, using the old man’s blindness to steal a blessing meant for his older brother, Esau.

This adds to the parallels between Jacob and his father Isaac. Isaac, too, had been blind, requiring him to ask who had come to him (Genesis 27:18–19). Jacob, in his case, had lied, claiming to be his older brother. Fortunately, Joseph has no plans to deceive.

Verse 9. Joseph said to his father, “They are my sons, whom God has given me here.” And he said, “Bring them to me, please, that I may bless them.”

Joseph has just learned from his dying father Jacob that his own two sons, Ephraim and Manasseh, will receive the family blessing. In fact, Jacob has claimed Joseph’s sons as his own to make this possible. He has also elevated them to the rank of his own firstborn sons. As a result, Joseph’s family will receive the birthright and the blessing (Genesis 48:1–7). This change from the natural birth rank is just as Jacob received blessing ahead of his older brother, Esau. In that case, however, Jacob’s blessing came under false pretense. He lied to his blind father, disguising himself (Genesis 27:19; 30–35) and taking what was meant for someone else.

Now Jacob has asked Joseph to identify his two oldest sons. Joseph refers to the pair as God’s gift to him. God gave them to him “here,” meaning in Egypt where Joseph was held first as a slave (Genesis 37:28) and then elevated to the second most powerful position in the nation (Genesis 41:44). In fact, Joseph had named his sons as recognition that God had cared for him and blessed him, even in Egypt (Genesis 41:50–52).

Satisfied that the two young men are really Joseph’s sons, Jacob asks Joseph to bring them to him so that he can bless them. The picture is of Joseph serving as the point of connection between his sons and his father. Ephraim and Manasseh were born before the seven years of famine began, and it has been seventeen years since Jacob moved to Egypt (Genesis 47:28). This would make them both late teenagers at the youngest, possible even well into their twenties, but Jacob still wished for Joseph to formally present them to him for the blessing.

Verse 10. Now the eyes of Israel were dim with age, so that he could not see. So Joseph brought them near him, and he kissed them and embraced them.

Jacob is on his deathbed. The time has come for him to give his final blessing to his sons (Genesis 48:1–9). This is more than just well wishes or a prayer. These blessings will carry both a legal weight, in terms of the division and distribution of property, as well as a spiritual one. It is highly significant that Jacob has claimed Joseph’s two oldest sons as his own. Doing so means that Joseph’s family will receive both the birthright and the family blessing instead of Jacob’s oldest direct sons Reuben and Simeon.

Now that the moment of the actual blessing has come, we are told Jacob is nearly blind. There is a sense of irony in this moment. Many years earlier, Jacob had deceived his own, blind father, in order to steal a blessing meant for his older brother (Genesis 27:19; 30–35). He has asked Joseph to officially identify Ephraim and Manasseh and to bring them to him. Joseph does so, leading his full-grown sons closer to his own father, serving as the connection point for this blessing.

Jacob responds by reaching out and embracing both Ephraim and Manasseh. He kisses them. His father Isaac, also, when giving the blessing to Jacob—whom he thought to be Esau—had kissed him (Genesis 27:26–27). Perhaps these embraces and kisses were part of the process of pronouncing the blessing, or perhaps Jacob felt great affection for Joseph’s sons.

Verse 11. And Israel said to Joseph, “I never expected to see your face; and behold, God has let me see your offspring also.”

Joseph’s two oldest sons, Ephraim and Manasseh (Genesis 41:50–52) are receiving a blessing from their grandfather, Jacob. In fact, Jacob made the two his own sons, ensuring that Joseph’s family will receive a double portion of the inheritance (Genesis 48:1–10). Jacob has embraced and kissed Joseph’s sons. Now he pauses to appreciate the moment.

For over 20 years, Jacob had thought Joseph was dead, killed by a wild animal (Genesis 37:31–34). He had lived in overwhelming grief (Genesis 37:35). He acknowledges that the end of all these experiences is God’s great gift to him. Not only was he reunited with Joseph, but God has also allowed him to live long enough to see Joseph’s offspring.

Verse 12. Then Joseph removed them from his knees, and he bowed himself with his face to the earth.

Jacob, on his death bed, is preparing to give his formal blessing to Joseph’s two sons Ephraim and Manasseh. Jacob has just embraced them and kissed them, pausing to marvel at God’s great gift of allowing him to see his son Joseph alive again and even to see Joseph’s offspring. It is a tender moment (Genesis 48:1–11).

Now Joseph responds by bowing with his face to the ground before his father in a sign of great respect. The action may also have expressed his own gratitude to God and to his father for the privilege of seeing his own sons blessed by Jacob.

First, though, Joseph is said to have removed his sons “from [Jacob’s] knees.” This is a somewhat confusing line. It is likely that Joseph’s two oldest sons are well into their twenties by this point. Thus, it is unlikely they were sitting on Jacob’s lap. What’s more likely is that Jacob was seated, and the two boys were close to him as he embraced them. Joseph, preparing for the official blessing, is now moving them into position (Genesis 48:13).

Verse 13. And Joseph took them both, Ephraim in his right hand toward Israel ‘s left hand, and Manasseh in his left hand toward Israel ‘s right hand, and brought them near him.

Joseph’s two oldest sons, Ephraim and Manasseh, are in the process of receiving a blessing—the family blessing—from Joseph’s father Jacob. In fact, Jacob has officially pronounced that Joseph’s sons now belong to him. He has, in essence, adopted them and put them in the position of his two oldest sons ahead of Reuben and Simeon (Genesis 48:1–12).

In the previous verses, Joseph repositioned his sons so he could bow in an expression of great respect and appreciation for his father. Now Joseph moves his two sons into position again. Joseph positions them according to birth order. Lined up three across before Jacob’s lap, Joseph places Ephraim on his own right side so that Jacob’s left hand will be on Ephraim’s head for the blessing. He places Manasseh on his left so that Jacob’s right hand will be on his head. Since Manasseh is the oldest, every custom and legal proceeding of the time would demand that he be the one to receive the greater blessing, indicated by the right hand of the one giving the blessing.

Joseph’s action was an honorable one. He was helping his blind father to get the blessing right. Jacob, however, will counter Joseph’s efforts (Genesis 48:14).

Verse 14. And Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on the head of Manasseh, crossing his hands (for Manasseh was the firstborn).

God met with Jacob and renamed Him Israel (Genesis 35:9–11). Years later, Jacob is about to pronounce his official blessing on two of his grandsons (Genesis 48:1–12). Genesis seems to describe Joseph, Ephraim, and Manasseh as being lined up three across, bowed before Jacob’s lap (Genesis 48:13). The previous verse described the care with which Joseph placed Ephraim, the younger son, on his own right side so that Jacob’s left hand would be on Ephraim’s head. Joseph placed Manasseh on his left side facing Jacob so that Jacob’s right hand would be on the older son’s head, indicating that he was receiving the best of the blessing.

In doing so, Joseph would have been helping his blind father Jacob to get the blessing right, according to custom and legal standards world of their era. However, Jacob crosses his hands. He puts his right hand on the younger son’s head, and he puts his left hand on the older one. From his perspective, Joseph will see this as a serious misstep (Genesis 48:17). After all, this blessing will carry the weight of the blessing of God, in addition to conferring legal ramifications for the inheritance. In addition, the blessing, once given, will be irrevocable. After the blessing is given, Joseph will object (Genesis 48:17). Jacob will reveal it was no mistake; he knew what he was doing and did it intentionally.

Verse 15. And he blessed Joseph and said, “The God before whom my fathers Abraham and Isaac walked,the God who has been my shepherd all my life long to this day,

On his deathbed, Jacob is giving his blessing to his sons before he dies (Genesis 48:1–12). Instead of beginning with his oldest son Reuben, he starts with Joseph’s sons. In fact, he declares them to be his own sons with the legal standing of the firstborn of all his sons. In doing this, Jacob ensures that Joseph’s family will get a double portion of the inheritance. More than that, Jacob appears to be giving to Joseph’s sons Ephraim and Manasseh the primary blessing, the family blessing. Jacob places his hands on their heads as they apparently kneel before him. However, Jacob puts his right hand on the younger son’s head and his left hand on the older one (Genesis 48:13–14), something that will concern Joseph (Genesis 48:17).

Jacob makes it clear that the blessing is a prayer. It is not a hope or a wish for good fortune. It is a prayer that carries the weight of God’s own promises. God has blessed Jacob abundantly. He now prays for God to bless his offspring in the same way. As Jacob begins his prayer, he addresses God.

Jacob recognizes God as the same Lord who spoke with his ancestors Abraham and Isaac. They walked before Him, Jacob says, meaning that they lived out their lives under his watchful, protective eyes. Jacob acknowledges that God has been his lifelong shepherd, as well. The picture of God as a shepherd, guiding His people through their lives, will be repeated many times in the Bible. King David will capture the metaphor beautifully in Psalm 23. Like Jacob, David will also be a shepherd. Later, Jesus will become known as the Great Shepherd of all who trust in Him (Hebrews 13:20).

Verse 16. the angel who has redeemed me from all evil, bless the boys;and in them let my name be carried on, and the name of my fathers Abraham and Isaac;and let them grow into a multitude in the midst of the earth.”

Jacob, very near death, is praying for God’s blessing on Joseph’s two oldest sons Ephraim and Manasseh (Genesis 48:1–14). In the previous verse, he has addressed his prayer to the God of Abraham and Isaac, the one who has been his own shepherd throughout his life (Genesis 48:15). Jacob’s words here present a set of interesting and challenging ideas.

This verse uses the Hebrew word mal’āk, which most literally means “messenger.” The equivalent term in Greek is angelos, and both are typically translated into English as “angel.” In reference to God, it implies some tangible form or appearance (Genesis 16:7–13). These moments are sometimes described using the term “theophany.” In this case, as a direct reference to God, it takes on a slightly different tone. Some commentators view this as foreshadowing of God’s growing revelation of the Trinity.

Jacob was not shy about listing his lifelong troubles (Genesis 47:9). And yet, he realizes that God has kept him through those troubles, even when God did not keep him out of trouble. Jacob uses a common Hebrew word which can mean “injury, wickedness, or misery.” The broad meaning of the term is seen in English translations which include “evil” and “harm.” God has brought Jacob through all these hardships.

The man God renamed Israel (Genesis 35:9–11) asks the Lord to bless Ephraim and Manasseh the same way he has been blessed. He also asks for his family legacy to be carried on by Ephraim and Manasseh. This prayer has clearly been answered. The people known by his new name will become well known in all the world—and they remain so right up to this very day.

Finally, Jacob asks God to keep His promise to make of Jacob a great people. Specifically, he asks for them to grow into a multitude of people on the earth. Though Jacob is praying specifically for Ephraim and Manasseh, this blessing will be delivered through all of Jacob’s sons as they grow into the thriving nation of Israel.

Verse 17. When Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him, and he took his father ‘s hand to move it from Ephraim ‘s head to Manasseh ‘s head.

As Jacob, named Israel by God (Genesis 35:9–11) approaches death, he is blessing two of his grandsons: the oldest sons of Joseph (Genesis 48:1–12). Before Jacob began the prayer of blessing, Joseph had taken great care to arrange his two sons before Jacob so that the old man could put his right hand on the older son’s head and his left hand on that of Ephraim, the younger one. Strong customs demanded that it is the oldest son who receives the honor of the greater blessing (Genesis 48:13–16).

Jacob, however, had inexplicably switched his hands to place his right hand on the younger brother’s head and his left hand on Manasseh, the oldest. Of course, Jacob is quite old and blind.

At first, Joseph is upset when he realizes what has happened. It’s possible he did not realize what happened because he was bowing between his sons at the time; his face might have been down such that he missed what his father was doing. The Hebrew word translated “displeased” is from a similar root term to those translated as “evil.” In other words, Joseph is very distressed, even angry. He obviously expected the greater blessing to go to his oldest son. Whether he’s angry about which son is more blessed, or the thought that his blind father might have made a mistake, Scripture does not say.

Joseph assumes he just made an odd mistake and now attempts to fix it by physically grabbing Jacob’s right hand to move it to Manasseh’s head. However, Jacob will make clear in the following verses that this is not an error (Genesis 48:19).

Verse 18. And Joseph said to his father, “Not this way, my father; since this one is the firstborn, put your right hand on his head.”

In what should be a happy moment, Joseph is apparently angry. His dying father Jacob seems to have made a very significant mistake while blessing Joseph’s two oldest boys in prayer. Jacob has placed his left hand on the oldest boy’s head and his right on that of the younger one. Throughout the Bible and the world of this time, the right hand or right side was that of the greatest honor. Custom demanded that the greatest honor be given to the oldest male heir (Genesis 48:1–16).

In the previous verse, Joseph grabbed Jacob’s right hand to move it over to his oldest son’s head. Now he tells Jacob “not this way.” He instructs his father to put his right hand on the firstborn’s head (Genesis 48:17). Unfortunately, most of the blessing had already happened, and the giving of the family blessing seems to be irreversible in Genesis, no matter the circumstances (Genesis 27:34–36).

The other problem is that Jacob had known exactly what he was doing in placing his right hand on the head of the younger son. He did it intentionally, as the following verses will reveal (Genesis 48:19).

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. Nevertheless, his younger brother shall be greater than he, and his offspring shall become a multitude of nations.”

Jacob is on his deathbed, giving the primary family blessing not to his oldest son Reuben, but to the two oldest sons of his eleventh son Joseph. In what may have been a surprising move, Jacob has in fact declared that Joseph’s oldest two sons are his, each with a full share of his inheritance (Genesis 48:1–13). Though Joseph would have been happy with this, he is greatly displeased with his father for a moment. Before the prayer of blessing, Jacob switched his hands and put his right hand on the younger son’s head and his left hand on that of the firstborn son (Genesis 48:14–17). Joseph’s anger might have been because he thought his father made a mistake.

Joseph has tried to correct his father, grabbing Jacob’s right hand to move it to Manasseh’s head. Jacob insists it was not an error. He did exactly as he intended. In fact, Jacob tells Joseph there will be a difference in the amount of blessing each of the boys will receive. Joseph’s firstborn son will, in fact, be blessed with many offspring. Manasseh will become “a people” and a great man. Ephraim, however, will become greater than Manasseh. His offspring will become a “multitude of nations.”

Years later, the tribe of Ephraim will, in fact, become greater than the tribe of Manasseh. Moses, in his blessing on the tribes of Israel before his death, will put it this way in his description of the two tribes of Joseph’s sons: “… they are the ten thousands of Ephraim, and they are the thousands of Manasseh” (Deuteronomy 33:17).

Jacob does not explain why he chooses to bless the younger son above the firstborn. In doing so, however, he follows the pattern of his own life. Jacob himself was the second born of twins. And while it’s true that he schemed his way into receiving the greater blessing from his father Isaac (Genesis 27), it is also true that God intended for that blessing to go to the younger brother from the very beginning (Genesis 25:23).

In Romans 9:6–13, Paul will point to God’s choice to place the younger over the older in the case of Jacob and Esau as evidence of God’s sovereignty in all things.

Verse 20. So he blessed them that day, saying, “By you Israel will pronounce blessings, saying,‘God make you as Ephraim and as Manasseh.’” Thus he put Ephraim before Manasseh.

Jacob is giving a deathbed blessing to the two oldest sons of Joseph. In fact, Jacob is giving them the primary blessing. They are being honored even beyond Jacob’s naturally-born oldest sons (Genesis 48:1–13). Joseph had been displeased that Jacob had done so with his right hand on the younger son’s head instead of the firstborn. Jacob explained to Joseph that he did this intentionally. Though Manasseh will be greatly blessed, his younger brother Ephraim will be even greater and grow into a much larger people (Genesis 48:14–19).

Now Jacob concludes his blessing on the two boys. Both will be greatly blessed. Both will be held up in Israel as an example of God’s blessing and prayer for others to be blessed likewise: “May God make you as Ephraim and Manasseh.” And yet, the verse ends with one more acknowledgement that Ephraim will be more blessed than his brother Manasseh.

Verse 21. Then Israel said to Joseph, “Behold, I am about to die, but God will be with you and will bring you again to the land of your fathers.

After 147 years of struggle and controversy (Genesis 47:9, 28), Jacob is on his deathbed. He has just concluded giving a surprising blessing to Joseph’s two oldest sons Ephraim and Manasseh. In fact, he has given to them the primary family blessing, declaring them to be his own sons and blessing them above his oldest son Reuben (Genesis 48:1–13). As part of that blessing, he has also elevated Joseph’s second son, Ephraim, above Joseph’s firstborn, Manasseh (Genesis 48:14–20).

Now Jacob gives a reassurance to Joseph. Jacob makes clear to Joseph that even after he dies, God will still be with Joseph and the family. God will bring them back to the land of promise in Canaan. Jacob does not want Joseph to make the mistake of thinking that his death will mean the end of God’s faithfulness to his offspring. The story won’t end here.

Verse 22. Moreover, I have given to you rather than to your brothers one mountain slope that I took from the hand of the Amorites with my sword and with my bow.”

Jacob, on his deathbed, has just given to Joseph a double portion of his inheritance by making Joseph’s two oldest sons full heirs along with his brothers (Genesis 48:14–16). Now he adds one more thing to Joseph’s inheritance. Jacob bestows a specific ridge or mountain slope in Canaan. This is described using the Hebrew term for “shoulder,” which is shakem, is very similar to the name of the region Shechem, where Jacob’s sons had made a vengeful conquest (Genesis 34:25–27). Of course, Jacob left soon after, rather than conquering that territory.

The area Jacob mentions was, it seems, taken from the Amorites. Prior references in Genesis did not include that detail, but the same area is later known as Sychar and is the site of a well apparently dug by Jacob (John 4:4–5). This is where Jacob’s remains will be buried, after Israel is liberated from Egyptian slavery (Joshua 24:32).

End of Chapter 48.

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