Kejadian 48:1-22
Konteks48:1 After these things Joseph was told, 1 “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, 2 “Your son Joseph has just 3 come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God 4 appeared to me at Luz in the land of Canaan and blessed me. 48:4 He said to me, ‘I am going to make you fruitful 5 and will multiply you. 6 I will make you into a group of nations, and I will give this land to your descendants 7 as an everlasting possession.’ 8
48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. 9 Ephraim and Manasseh will be mine just as Reuben and Simeon are. 48:6 Any children that you father 10 after them will be yours; they will be listed 11 under the names of their brothers in their inheritance. 12 48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow 13 – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). 14
48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the 15 sons God has given me in this place.” His father 16 said, “Bring them to me so I may bless them.” 17 48:10 Now Israel’s eyes were failing 18 because of his age; he was not able to see well. So Joseph 19 brought his sons 20 near to him, and his father 21 kissed them and embraced them. 48:11 Israel said to Joseph, “I never expected 22 to see you 23 again, but now God has allowed me to see your children 24 too.”
48:12 So Joseph moved them from Israel’s knees 25 and bowed down with his face to the ground. 48:13 Joseph positioned them; 26 he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. 27 48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. 28 Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.
48:15 Then he blessed Joseph and said,
“May the God before whom my fathers
Abraham and Isaac walked –
the God who has been my shepherd 29
all my life long to this day,
48:16 the Angel 30 who has protected me 31
from all harm –
bless these boys.
May my name be named in them, 32
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. 33 So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”
48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude 34 of nations.” 48:20 So he blessed them that day, saying,
“By you 35 will Israel bless, 36 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 37
48:21 Then Israel said to Joseph, “I am about to die, but God will be with you 38 and will bring you back to the land of your fathers. 48:22 As one who is above your 39 brothers, I give to you the mountain slope, 40 which I took from the Amorites with my sword and my bow.”
Kejadian 9:22
Konteks9:22 Ham, the father of Canaan, 41 saw his father’s nakedness 42 and told his two brothers who were outside.
Kejadian 11:1
Konteks11:1 The whole earth 43 had a common language and a common vocabulary. 44
Kejadian 12:1
Konteks12:1 Now the Lord said 45 to Abram, 46
“Go out 47 from your country, your relatives, and your father’s household
to the land that I will show you. 48
Lukas 7:30
Konteks7:30 However, the Pharisees 49 and the experts in religious law 50 rejected God’s purpose 51 for themselves, because they had not been baptized 52 by John. 53 ) 54
[48:1] 1 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
[48:2] 2 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
[48:2] 3 tn Heb “Look, your son Joseph.”
[48:3] 4 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[48:4] 5 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
[48:4] 6 tn The perfect verbal form with vav consecutive carries on the certain future idea.
[48:4] 7 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
[48:4] 8 tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).
[48:5] 9 sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.
[48:6] 10 tn Or “you fathered.”
[48:6] 11 tn Heb “called” or “named.”
[48:6] 12 sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
[48:7] 13 tn Heb “upon me, against me,” which might mean something like “to my sorrow.”
[48:7] 14 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[48:9] 16 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
[48:9] 17 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
[48:10] sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.
[48:10] 19 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
[48:10] 20 tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
[48:10] 21 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
[48:11] 22 tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
[48:11] 23 tn Heb “your face.”
[48:11] 24 tn Heb “offspring.”
[48:12] 25 tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.
[48:13] 26 tn Heb “and Joseph took the two of them.”
[48:13] 27 tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.
[48:14] 28 tn The disjunctive clause is circumstantial-concessive here.
[48:15] 29 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
[48:16] 30 sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
[48:16] 31 tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
[48:16] 32 tn Or “be recalled through them.”
[48:17] 33 tn Heb “it was bad in his eyes.”
[48:20] 35 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
[48:20] 36 tn Or “pronounce a blessing.”
[48:20] 37 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
[48:21] 38 tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
[48:22] 39 tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.
[48:22] 40 tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).
[9:22] 41 sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.
[9:22] 42 tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).
[9:22] sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.
[11:1] 43 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 44 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[12:1] 45 sn The
[12:1] 46 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
[12:1] 47 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 48 sn To the land that I will show you. The call of Abram illustrates the leading of the
[7:30] 49 sn See the note on Pharisees in 5:17.
[7:30] 50 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
[7:30] 52 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
[7:30] 53 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 54 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
