the Second Week after Easter
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New King James Version
Genesis 48:14
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Yisra'el stretched out his right hand, and laid it on Efrayim's head, who was the younger, and his left hand on Menashsheh's head, guiding his hands knowingly, for Menashsheh was the firstborn.
And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.
And Israel stretched out his right hand and put it on the head of Ephraim (now he was the younger), and his left hand on the head of Manasseh, crossing his hands, for Manasseh was the firstborn.
But Israel crossed his arms and put his right hand on the head of Ephraim, who was younger. He put his left hand on the head of Manasseh, the firstborn son.
Israel stretched out his right hand and placed it on Ephraim's head, although he was the younger. Crossing his hands, he put his left hand on Manasseh's head, for Manasseh was the firstborn.
But Israel reached out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on Manasseh's head, crossing his hands [intentionally], even though Manasseh was the firstborn.
But Israel reached out his right hand and placed it on the head of Ephraim, who was the younger, and his left hand on Manasseh's head, crossing his hands, although Manasseh was the firstborn.
But Israel stretched out his right hand, and layde it on Ephraims head, which was the yonger, and his left hande vpon Manassehs head (directing his handes of purpose) for Manasseh was the elder.
But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on Manasseh's head, crossing his hands, although Manasseh was the firstborn.
But before Jacob gave them his blessing, he crossed his arms, putting his right hand on the head of Ephraim and his left hand on the head of Manasseh.
But Isra'el put out his right hand and laid it on the head of the younger one, Efrayim, and put his left hand on the head of M'nasheh — he intentionally crossed his hands, even though M'nasheh was the firstborn.
But Israel stretched out his right hand, and laid [it] on Ephraim's head—now he was the younger—and his left hand on Manasseh's head; guiding his hands intelligently, for Manasseh was the firstborn.
But Israel crossed his hands and put his right hand on the head of the younger boy Ephraim. Then he put his left hand on Manasseh, even though Manasseh was the firstborn.
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).
And Israel stretched out his right hand, and laid it upon Ephraims head, who was the younger, and his left hand upon Manassehs head; he changed the position of his hands wittingly, even though Manasseh was the first-born.
But Jacob crossed his hands, and put his right hand on the head of Ephraim, even though he was the younger, and his left hand on the head of Manasseh, who was the older.
But Israel stretched out his right hand and put it on the head of Ephraim, the younger, and crossing his hands, put his left on Manasseh’s head, although Manasseh was the firstborn.
And Israel sent forth his right hand and put it on the head of Ephraim; and he was the younger. And he put his left hand on the head of Manasseh, crossing his hands; for Manasseh was the first-born.
But Israel stretched out his right hande, & layed it vpo ye heade of Ephraim ye yogest & his left hande vpo Manasses heade, & did so wyttingly wt his handes, for Manasses was ye firstborne.
And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the first-born.
And Israel, stretching out his right hand, put it on the head of Ephraim, the younger, and his left hand on the head of Manasseh, crossing his hands on purpose, for Manasseh was the older.
And Israel stretched out his ryght hande, and layed it vppon Ephraims head, which was the younger: and his left hande vpon Manasses head, guydyng his hande wyttyngly, for Manasses was the first borne.
And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the first-born.
And Israel stretched out his right hand, and layd it vpon Ephraims head who was the yonger; and his left hand vpon Manassehs head, guiding his hands wittingly: for Manasseh was the first borne.
But Israel having stretched out his right hand, laid it on the head of Ephraim, and he was the younger; and his left hand on the head of Manasse, guiding his hands crosswise.
And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.
But Israel stretched out his right hand and put it on the head of Ephraim, the younger; and crossing his hands, he put his left on Manasseh's head, although Manasseh was the firstborn.
Which helde forth the riyt hond, and settide on `the heed of Effraym, the lesse brothir; sotheli he settide the left hond on `the heed of Manasses, that was the more thury birthe. Jacob chaungide `the hondes,
And Israel putteth out his right hand, and placeth [it] upon the head of Ephraim, who [is] the younger, and his left hand upon the head of Manasseh; he hath guided his hands wisely, for Manasseh [is] the first-born.
And Israel stretched out his right hand, and laid it on Ephraim's head, who was the younger, and his left hand on Manasseh's head, guiding his hands wittingly; for Manasseh was the first-born.
And Israel stretched out his right hand, and laid [it] upon Ephraim's head, who [was] the younger, and his left hand upon Manasseh's head, guiding his hands by design; for Manasseh [was] the first-born.
Israel stretched out his right hand, and laid it on Ephraim's head, who was the younger, and his left hand on Manasseh's head, guiding his hands knowingly, for Manasseh was the firstborn.
But Jacob crossed his arms as he reached out to lay his hands on the boys' heads. He put his right hand on the head of Ephraim, though he was the younger boy, and his left hand on the head of Manasseh, though he was the firstborn.
But Israel put out his right hand and laid it on the head of Ephraim, the younger son. And he put his left hand on Manasseh's head, crossing his hands. But Manasseh was the first-born.
But 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.
Then Israel put forth his right hand and laid it upon the head of Ephraim, though, he, was the younger, and his left hand upon the head of Manasseh, - crossing his hands, although, Manasseh, was the first-born.
But he, stretching forth his right hand, put it upon the head of Ephraim, the younger brother; and the left upon the head of Manasses, who was the elder, changing his hands.
And Israel stretched out his right hand and laid it upon the head of E'phraim, who was the younger, and his left hand upon the head of Manas'seh, crossing his hands, for Manas'seh was the first-born.
But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on Manasseh's head, crossing his hands, although Manasseh was the firstborn.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
his right hand: Exodus 15:6, Psalms 110:1, Psalms 118:16
and laid: Numbers 8:10, Numbers 8:18, Deuteronomy 34:9, Matthew 19:13, Matthew 19:15, Matthew 6:5, Matthew 16:18, Luke 4:40, Luke 13:13, Acts 6:6, Acts 8:17-19, Acts 13:3, 1 Timothy 4:14, 1 Timothy 5:22
guiding: Genesis 48:19
firstborn: Genesis 48:18, Genesis 41:51, Genesis 46:20
Reciprocal: Genesis 48:17 - laid his Numbers 2:18 - camp of Ephraim Numbers 26:29 - Machir 2 Samuel 19:20 - Joseph Ezekiel 48:4 - Manasseh Matthew 25:33 - his Mark 10:16 - General Acts 3:25 - the children
Cross-References
Joseph called the name of the firstborn Manasseh: [fn] "For God has made me forget all my toil and all my father's house."
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him.
Now when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took hold of his father's hand to remove it from Ephraim's head to Manasseh's head.
And Joseph said to his father, "Not so, my father, for this one is the firstborn; put your right hand on his head."
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."
"Your right hand, O LORD, has become glorious in power; Your right hand, O LORD, has dashed the enemy in pieces.
So you shall bring the Levites before the LORD, and the children of Israel shall lay their hands on the Levites;
I have taken the Levites instead of all the firstborn of the children of Israel.
Now Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands on him; so the children of Israel heeded him, and did as the LORD had commanded Moses.
The LORD said to my Lord, "Sit at My right hand, Till I make Your enemies Your footstool."
Gill's Notes on the Bible
And Israel stretched out his right hand,.... Not directly forward, but across, or otherwise it would have been laid on Manasseh, as Joseph designed it should by the position he placed him in:
and laid [it] upon Ephraim's head, who [was] the younger, the right hand being the strongest and most in use, as it was reckoned most honourable to sit at it, so to have it imposed, as being significative of the greater blessing:
and his left hand upon Manasseh's head; who was the older:
guiding his hands wittingly; this was not done accidentally, but on purpose: or made his "hands to understand" q, they acted as if they understood what he would have done, as Aben Ezra; as if they were conscious of what should be, or would be; though he could not see clearly and distinctly, yet he knew, by the position of them before him, which was the elder and which was the younger: he knew that Joseph would set the firstborn in such a position before him as naturally to put his right hand on him, and the younger in such a position as that it would be readiest for him to put his left hand on him; and therefore, being under a divine impulse and spirit of prophecy, by which he discerned that the younger was to have the greater blessing, he crossed his bands, or changed them, and put his right hand on Ephraim, and his left hand on Manasseh:
for Manasseh [was] the firstborn; or rather, though r he was the firstborn, as Aben Ezra.
q ש×× ×ת ×××× "intelligere fecit suas manus", Paguinus, Montanus, Vatablus, Drusius, Cartwright. r ×× "tametsi", Tigurine version; "quamvis", Piscator; so some in Fagius.
Barnes' Notes on the Bible
- Joseph Visits His Sick Father
The right of primogeniture has been forfeited by Reuben. The double portion in the inheritance is now transferred to Joseph. He is the first-born of her who was intended by Jacob to be his first and only wife. He has also been the means of saving all his fatherâs house, even after he had been sold into slavery by his brethren. He has therefore, undeniable claims to this part of the first-bornâs rights.
Genesis 48:1-7
After these things. - After the arrangements concerning the funeral, recorded in the chapter. âMenasseh and Ephraim.â They seem to have accompanied their father from respectful affection to their aged relative. âIsrael strengthened himselfâ - summoned his remaining powers for the interview, which was now to him an effort. âGod Almighty appeared unto me at Luz.â From the terms of the blessing received it is evident that Jacob here refers to the last appearance of God to him at Bethel Genesis 35:11. âAnd now thy sons.â After referring to the promise of a numerous offspring, and of a territory which they are to inherit, he assigns to each of the two sons of Joseph, who were born in Egypt, a place among his own sons, and a separate share in the promised land. In this way two shares fall to Joseph. âAnd thy issue.â We are not informed whether Joseph had any other sons. But all such are to be reckoned in the two tribes of which Ephraim and Menasseh are the heads. These young men are now at least twenty and nineteen years of age, as they were born before the famine commenced. Any subsequent issue that Joseph might have, would be counted among the generations of their children. âRachel died upon meâ - as a heavy affliction falling upon me. The presence of Joseph naturally leads the fatherâs thoughts to Rachel, the beloved mother of his beloved son, whose memory he honors in giving a double portion to her oldest son.
Genesis 48:8-16
He now observes and proceeds to bless the two sons of Joseph. âWho are these?â The sight and the observant faculties of the patriarch were now failing. âBring them now unto me, and I will bless them.â Jacob is seated on the couch, and the young men approach him. He kisses and folds his arms around them. The comforts of his old age come up before his mind. He had not expected to see Joseph again in the flesh, and now God had showed him his seed. After these expressions of parental fondness, Joseph drew them back from between his knees, that he might present them in the way that was distinctive of their age. He then bowed with his face to the earth, in reverential acknowledgment of the act of worship about to be performed. Joseph expected the blessing to be regulated by the age of his sons, and is therefore, careful to present them so that the right hand of his dim-sighted parent may, without any effort, rest on the head of his first-born. But the venerable patriarch, guided by the Spirit of him who doth according to his own will, designedly lays his right hand on the head of the younger, and thereby attributes to him the greater blessing.
The imposition of the hand is a primitive custom which here for the first time comes into notice. It is the natural mode of marking out the object of the benediction, signifying its conveyance to the individual, and implying that it is laid upon him as the destiny of his life. It may be done by either hand; but when each is laid on a different object, as in the present case, it may denote that the higher blessing is conveyed by the right hand. The laying on of both hands on one person may express the fulness of the blessing conveyed, or the fullness of the desire with which it is conveyed.
Genesis 48:15-16
And he blessed Joseph. - In blessing his seed he blesses himself. In exalting his two sons into the rank and right of his brothers, he bestows upon them the double portion of the first-born. In the terms of the blessing Jacob first signalizes the threefold function which the Lord discharges in effecting the salvation of a sinner. âThe God before whom walked my fathers,â is the Author of salvation, the Judge who dispenses justice and mercy, the Father, before whom the adopted and regenerate child walks. From him salvation comes, to him the saved returns, to walk before him and be perfect. âThe God, who fed me from my being unto this day,â is the Creator and Upholder of life, the Quickener and Sanctifier, the potential Agent, who works both to will and to do in the soul. âThe Angel that redeemed me from all evil,â is the all-sufficient Friend, who wards off evil by himself satisfying the demands of justice and resisting the devices of malice. There is a beautiful propriety of feeling in Jacob ascribing to his fathers the walking before God, while he thankfully acknowledges the grace of the Quickener and Justifier to himself. The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is the emphatic description of the true, living God, as contradistinguished from all false gods. âBless the lads.â The word bless is in the singular number. For Jacobâs threefold periphrasis is intended to describe the one God who wills, works, and wards. âAnd let my name be put upon them.â Let them be counted among my immediate sons, and let them be related to Abraham and Isaac, as my other sons are. This is the only thing that is special in the blessing. âLet them grow into a multitude.â The word grow in the original refers to the spawning or extraordinary increase of the finny tribe. The after history of Ephraim and Menasseh will be found to correspond with this special prediction.
Genesis 48:17-22
Joseph presumes that his father has gone astray through dulness of perception, and endeavors to rectify his mistake. He finds, however, that on the other hand a supernatural vision is now conferred on his parent, who is fully conscious of what he is about, and therefore, abides by his own act. Ephraim is to be greater than Menasseh. Joshua, the successor of Moses, was of the tribe of Ephraim, as Kaleb his companion was of Judah. Ephraim came to designate the northern kingdom of the ten tribes, as Judah denoted the southern kingdom containing the remaining tribes; and each name was occasionally used to denote all Israel, with a special reference to the prominent part. âHis seed shall be the fullness of the nations.â This denotes not only the number but the completeness of his race, and accords with the future pre-eminence of his tribe. In thee, in Joseph, who is still identified with his offspring.
At the point of death Jacob expresses his assurance of the return of his posterity to the land of promise, and bestows on Joseph one share or piece of ground above his brethren, which, says he, I took out of the hand of the Amorite with my sword and with my bow. This share is, in the original, ש××× shekem, Shekem, a shoulder or tract of land. This region included âthe parcel of the field where he had spread his tentâ Genesis 33:19. It refers to the whole territory of Shekem, which was conquered by his sword and his bow, inasmuch as the city itself was sacked, and its inhabitants put to the sword by his sons at the head of his armed retainers, though without his approval Genesis 34:0. Though he withdrew immediately after to Bethel Genesis 35:0, yet he neither fled nor relinquished possession of this conquest, as we find his sons feeding his flocks there when he himself was residing at Hebron Genesis 37:13. The incidental conquest of such a tract was no more at variance with the subsequent acquisition of the whole country than the purchase of a field by Abraham or a parcel of ground by Jacob himself. In accordance with this gift Josephâs bones were deposited in Shekem, after the conquest of the whole land by returning Israel. The territory of Shekem was probably not equal in extent to that of Ephraim, but was included within its bounds.
Clarke's Notes on the Bible
Verse Genesis 48:14. Israel stretched out his right hand, c. — Laying hands on the head was always used among the Jews in giving blessings, designating men to any office, and in the consecration of solemn sacrifices. This is the first time we find it mentioned but we often read of it afterwards. See Numbers 27:18, Numbers 27:23; Deuteronomy 34:9; Matthew 19:13, Matthew 19:15; Acts 6:6; 1 Timothy 4:14. Jacob laid his right hand on the head of the younger, which we are told he did wittingly - well knowing what he was about, for (or although) Manasseh was the first-born, knowing by the Spirit of prophecy that Ephraim's posterity would be more powerful than that of Manasseh. It is observable how God from the beginning has preferred the younger to the elder, as Abel before Cain; Shem before Japheth; Isaac before Ishmael; Jacob before Esau; Judah and Joseph before Reuben; Ephraim before Manasseh; Moses before Aaron; and David before his brethren. "This is to be resolved entirely into the wise and secret counsel of God, so far as it regards temporal blessings and national privileges, as the apostle tells us, Romans 9:11; Genesis 25:23; Genesis 25:23. But this preference has no concern with God's conferring a greater measure of his love and approbation on one person more than another; compare Genesis 4:7, with Hebrews 11:4, and you will see that a difference in moral character was the sole cause why God preferred Abel to Cain." - Dodd. The grace that converts the soul certainly comes from the mere mercy of God, without any merit on man's part; and a sufficiency of this is offered to every man, Titus 2:11-12. But it is not less certain that God loves those best who are most faithful to this grace.
