21 Israel said to Joseph, "Behold, I am dying, but God will be with you, and bring you again to the land of your fathers.
Don't put your trust in princes, Each a son of man in whom there is no help. His spirit departs, and he returns to the earth. In that very day, his thoughts perish.
Many, indeed, have been made priests, because they are hindered from continuing by death. But he, because he lives forever, has his priesthood unchangeable. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them.
Your fathers, where are they? And the prophets, do they live forever? But my words and my decrees, which I commanded my servants the prophets, didn't they overtake your fathers? "Then they repented and said, 'Just as Yahweh of Hosts determined to do to us, according to our ways, and according to our practices, so he has dealt with us.'"
I am going the way of all the earth: be you strong therefore, and show yourself a man; and keep the charge of Yahweh your God, to walk in his ways, to keep his statutes, [and] his commandments, and his ordinances, and his testimonies, according to that which is written in the law of Moses, that you may prosper in all that you do, and wherever you turn yourself. That Yahweh may establish his word which he spoke concerning me, saying, If your children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail you (said he) a man on the throne of Israel.
Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. Joshua said to all the people, Thus says Yahweh, the God of Israel, Your fathers lived of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor: and they served other gods. I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. I gave to Isaac Jacob and Esau: and I gave to Esau Mount Seir, to possess it: and Jacob and his children went down into Egypt. I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst of it: and afterward I brought you out. I brought your fathers out of Egypt: and you came to the sea; and the Egyptians pursued after your fathers with chariots and with horsemen to the Red Sea. When they cried out to Yahweh, he put darkness between you and the Egyptians, and brought the sea on them, and covered them; and your eyes saw what I did in Egypt: and you lived in the wilderness many days. I brought you into the land of the Amorites, that lived beyond the Jordan: and they fought with you; and I gave them into your hand, and you possessed their land; and I destroyed them from before you. Then Balak the son of Zippor, king of Moab, arose and fought against Israel: and he sent and called Balaam the son of Beor to curse you; but I would not listen to Balaam; therefore he blessed you still: so I delivered you out of his hand. You went over the Jordan, and came to Jericho: and the men of Jericho fought against you, the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand. I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with your sword, nor with your bow. I gave you a land whereon you had not labored, and cities which you didn't build, and you dwell therein; of vineyards and olive groves which you didn't plant do you eat. Now therefore fear Yahweh, and serve him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve you Yahweh. If it seem evil to you to serve Yahweh, choose you this day whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell: but as for me and my house, we will serve Yahweh. The people answered, Far be it from us that we should forsake Yahweh, to serve other gods; for Yahweh our God, he it is who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did those great signs in our sight, and preserved us in all the way in which we went, and among all the peoples through the midst of whom we passed; and Yahweh drove out from before us all the peoples, even the Amorites who lived in the land: therefore we also will serve Yahweh; for he is our God. Joshua said to the people, You can't serve Yahweh; for he is a holy God; he is a jealous God; he will not forgive your disobedience nor your sins. If you forsake Yahweh, and serve foreign gods, then he will turn and do you evil, and consume you, after that he has done you good. The people said to Joshua, No; but we will serve Yahweh. Joshua said to the people, You are witnesses against yourselves that you have chosen you Yahweh, to serve him. They said, We are witnesses. Now therefore put away, [said he], the foreign gods which are among you, and incline your heart to Yahweh, the God of Israel. The people said to Joshua, Yahweh our God will we serve, and to his voice will we listen. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of Yahweh. Joshua said to all the people, Behold, this stone shall be a witness against us; for it has heard all the words of Yahweh which he spoke to us: it shall be therefore a witness against you, lest you deny your God. So Joshua sent the people away, every man to his inheritance. It happened after these things, that Joshua the son of Nun, the servant of Yahweh, died, being one hundred ten years old. They buried him in the border of his inheritance in Timnathserah, which is in the hill-country of Ephraim, on the north of the mountain of Gaash. Israel served Yahweh all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of Yahweh, that he had worked for Israel. The bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of money: and they became the inheritance of the children of Joseph. Eleazar the son of Aaron died; and they buried him in the hill of Phinehas his son, which was given him in the hill-country of Ephraim.
These are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah over against Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. It is eleven days' [journey] from Horeb by the way of Mount Seir to Kadesh-barnea. It happened in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel, according to all that Yahweh had given him in commandment to them; after he had struck Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth, at Edrei. Beyond the Jordan, in the land of Moab, began Moses to declare this law, saying, Yahweh our God spoke to us in Horeb, saying, You have lived long enough in this mountain: turn you, and take your journey, and go to the hill-country of the Amorites, and to all [the places] near thereunto, in the Arabah, in the hill-country, and in the lowland, and in the South, and by the sea-shore, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. Behold, I have set the land before you: go in and possess the land which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and to their seed after them. I spoke to you at that time, saying, I am not able to bear you myself alone: Yahweh your God has multiplied you, and, behold, you are this day as the stars of the sky for multitude. Yahweh, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you! How can I myself alone bear your encumbrance, and your burden, and your strife? Take wise men of understanding and well known according to your tribes, and I will make them heads over you. You answered me, and said, The thing which you have spoken is good [for us] to do. So I took the heads of your tribes, wise men, and known, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, according to your tribes. I charged your judges at that time, saying, Hear [the causes] between your brothers, and judge righteously between a man and his brother, and the foreigner who is living with him. You shall not show partiality in judgment; you shall hear the small and the great alike; you shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, you shall bring to me, and I will hear it. I commanded you at that time all the things which you should do. We traveled from Horeb, and went through all that great and terrible wilderness which you saw, by the way to the hill-country of the Amorites, as Yahweh our God commanded us; and we came to Kadesh-barnea. I said to you, You are come to the hill-country of the Amorites, which Yahweh our God gives to us. Behold, Yahweh your God has set the land before you: go up, take possession, as Yahweh, the God of your fathers, has spoken to you; don't be afraid, neither be dismayed. You came near to me everyone of you, and said, Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities to which we shall come. The thing pleased me well; and I took twelve men of you, one man for every tribe: and they turned and went up into the hill-country, and came to the valley of Eshcol, and spied it out. They took of the fruit of the land in their hands, and brought it down to us, and brought us word again, and said, It is a good land which Yahweh our God gives to us. Yet you wouldn't go up, but rebelled against the commandment of Yahweh your God: and you murmured in your tents, and said, Because Yahweh hated us, he has brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us. Where are we going up? our brothers have made our heart to melt, saying, The people are greater and taller than we; the cities are great and fortified up to the sky; and moreover we have seen the sons of the Anakim there. Then I said to you, Don't dread, neither be afraid of them. Yahweh your God who goes before you, he will fight for you, according to all that he did for you in Egypt before your eyes, and in the wilderness, where you have seen how that Yahweh your God bore you, as a man does bear his son, in all the way that you went, until you came to this place. Yet in this thing you didn't believe Yahweh your God, who went before you in the way, to seek you out a place to pitch your tents in, in fire by night, to show you by what way you should go, and in the cloud by day. Yahweh heard the voice of your words, and was angry, and swore, saying, Surely there shall not one of these men of this evil generation see the good land, which I swore to give to your fathers, save Caleb the son of Jephunneh: he shall see it; and to him will I give the land that he has trodden on, and to his children, because he has wholly followed Yahweh. Also Yahweh was angry with me for your sakes, saying, You also shall not go in there: Joshua the son of Nun, who stands before you, he shall go in there: encourage you him; for he shall cause Israel to inherit it. Moreover your little ones, whom you said should be a prey, and your children, who this day have no knowledge of good or evil, they shall go in there, and to them will I give it, and they shall possess it. But as for you, turn you, and take your journey into the wilderness by the way to the Red Sea. Then you answered and said to me, We have sinned against Yahweh, we will go up and fight, according to all that Yahweh our God commanded us. You girded on every man his weapons of war, and were forward to go up into the hill-country. Yahweh said to me, Tell them, Don't go up, neither fight; for I am not among you; lest you be struck before your enemies. So I spoke to you, and you didn't listen; but you rebelled against the commandment of Yahweh, and were presumptuous, and went up into the hill-country. The Amorites, who lived in that hill-country, came out against you, and chased you, as bees do, and beat you down in Seir, even to Hormah. You returned and wept before Yahweh; but Yahweh didn't listen to your voice, nor gave ear to you. So you abode in Kadesh many days, according to the days that you abode [there].
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 48
Commentary on Genesis 48 Keil & Delitzsch Commentary
Adoption of Joseph's Sons. - Genesis 48:1, Genesis 48:2. After these events, i.e., not long after Jacob's arrangements for his burial, it was told to Joseph ( ויּאמר “one said,” cf. Genesis 48:2) that his father was taken ill; whereupon Joseph went to him with his two sons, Manasseh and Ephraim, who were then 18 or 20 years old. On his arrival being announced to Jacob, Israel made himself strong (collected his strength), and sat up on his bed. The change of names is as significant here as in Genesis 45:27-28. Jacob, enfeebled with age, gathered up his strength for a work, which he was about to perform as Israel, the bearer of the grace of the promise.
Referring to the promise which the Almighty God had given him at Bethel (Genesis 35:10. cf. Genesis 38:13.), Israel said to Joseph (Genesis 48:5): “ And now thy two sons, which were born to thee in the land of Egypt, until (before) I came to thee into Egypt...let them be mine; Ephraim and Manasseh, like Reuben and Simeon (my first and second born), let them be mine .” The promise which Jacob had received empowered the patriarch to adopt the sons of Joseph in the place of children. Since the Almighty God had promised him the increase of his seed into a multitude of peoples, and Canaan as an eternal possession to that seed, he could so incorporate into the number of his descendants the two sons of Joseph who were born in Egypt before his arrival, and therefore outside the range of his house, that they should receive an equal share in the promised inheritance with his own eldest sons. But this privilege was to be restricted to the two first-born sons of Joseph. “ Thy descendants ,” he proceeds in Genesis 48:6, “ which thou hast begotten since them, shall be thine; by the name of their brethren shall they be called in their inheritance; ” i.e., they shall not form tribes of their own with a separate inheritance, but shall be reckoned as belonging to Ephraim and Manasseh, and receive their possessions among these tribes, and in their inheritance. These other sons of Joseph are not mentioned anywhere; but their descendants are at any rate included in the families of Ephraim and Manasseh mentioned in Numbers 26:28-37; 1 Chron 7:14-29. By this adoption of his two eldest sons, Joseph was placed in the position of the first-born, so far as the inheritance was concerned (1 Chronicles 5:2). Joseph's mother, who had died so early, was also honoured thereby. And this explains the allusion made by Jacob in Genesis 48:7 to his beloved Rachel, the wife of his affections, and to her death-how she died by his side ( עלי ), on his return from Padan (for Padan-Aram , the only place in which it is so called, cf. Genesis 25:20), without living to see her first-born exalted to the position of a saviour to the whole house of Israel.
The Blessing of Ephraim and Manasseh. - Genesis 48:8. Jacob now for the first time caught sight of Joseph's sons, who had come with him, and inquired who they were; for “ the eyes of Israel were heavy (dim) with age, so that he could not see well ” (Genesis 48:10). The feeble old man, too, may not have seen the youths for some years, so that he did not recognise them again. On Joseph's answering, “ My sons whom God hath given he mere, ” he replied, “ Bring them to me then ( קחם־נא ), that I may bless them; ” and he kissed and embraced them, when Joseph had brought them near, expressing his joy, that whereas he never expected to see Joseph's face again, God had permitted him to see his seed. ראה for ראות , like עשׂו (Genesis 31:28). עלּל : to decide; here, to judge, to think.
Joseph then, in order to prepare his sons for the reception of the blessing, brought them from between the knees of Israel, who was sitting with the youths between his knees and embracing them, and having prostrated himself with his face to the earth, he came up to his father again, with Ephraim the younger on his right hand, and Manasseh the elder on the left, so that Ephraim stood at Jacob's right hand, and Manasseh at his left.
The patriarch then stretched out his right hand and laid it upon Ephraim's head, and placed his left upon the head of Manasseh (crossing his arms therefore), to bless Joseph in his sons. “ Guiding his hands wittingly; ” i.e., he placed his hands in this manner intentionally. Laying on the hand, which is mentioned here for the first time in the Scriptures, was a symbolical sign, by which the person acting transferred to another a spiritual good, a supersensual power or gift; it occurs elsewhere in connection with dedication to an office (Numbers 27:18, Numbers 27:23; Deuteronomy 34:9; Matthew 19:13; Acts 6:6; Acts 8:17, etc.), with the sacrifices, and with the cures performed by Christ and the apostles. By the imposition of hands, Jacob transferred to Joseph in his sons the blessing which he implored for them from his own and his father's God: “ The God ( Ha-Elohim ) before whom my fathers Abraham and Isaac did walk, the God ( Ha-Elohim ) who hath fed me (led and provided for me with a shepherd's faithfulness, Psalms 23:1; Psalms 28:9) from my existence up to this day, the Angel which redeemed me from all evil, bless the lads .” This triple reference to God, in which the Angel who is placed on an equality with Ha-Elohim cannot possibly be a created angel, but must be the “Angel of God,” i.e., God manifested in the form of the Angel of Jehovah, or the “Angel of His face” (Isaiah 43:9), contains a foreshadowing of the Trinity, though only God and the Angel are distinguished, not three persons of the divine nature. The God before whom Abraham and Isaac walked, had proved Himself to Jacob to be “the God which fed” and “the Angel which redeemed,” i.e., according to the more fully developed revelation of the New Testament, ὁ Θεός and ὁ λόγος , Shepherd and Redeemer. By the singular יברך (bless, benedicat ) the triple mention of God is resolved into the unity of the divine nature. Non dicit ( Jakob ) benedicant, pluraliter, nec repetit sed conjungit in uno opere benedicendi tres personas, Deum Patrem, Deum pastorem et Angelum. Sunt igitur hi tres unus Deus et unus benedictor. Idem opus facit Angelus quod pastor et Deus Patrum ( Luther ). “Let my name be named on them, and the names of my fathers Abraham and Isaac,” i.e., not, “they shall bear my name and my fathers',” “ dicantur filii mei et patrum meorum, licet ex te nati sint ” ( Rosenm .), which would only be another way of acknowledging his adoption of them, “ nota adoptionis ” ( Calvin ); for as the simple mention of adoption is unsuitable to such a blessing, so the words appended, “ and according to the name of my fathers Abraham and Isaac, ” are still less suitable as a periphrasis for adoption. The thought is rather: the true nature of the patriarchs shall be discerned and acknowledged in Ephraim and Manasseh; in them shall those blessings of grace and salvation be renewed, which Jacob and his fathers Isaac and Abraham received from God. The name expressed the nature, and “being called” is equivalent to “being, and being recognised by what one is.” The salvation promised to the patriarchs related primarily to the multiplication into a great nation, and the possession of Canaan. Hence Jacob proceeds: “ and let them increase into a multitude in the midst of the land .” דּגה : ἁπ λεγ , “to increase,” from which the name דּג , a fish, is derived, on account of the remarkable rapidity with which they multiply.
When Joseph observed his father placing his right hand upon the head of Ephraim, the younger son, he laid hold of it to put it upon Manasseh's head, telling his father at the same time that he was the first-born; but Jacob replied, “ I know, my son, I know: he also (Manasseh) will become a nation, and will become great, yet ( ואוּלם as in Genesis 28:19) his younger brother will become greater than he, and his seed will become the fulness of nations .” This blessing began to be fulfilled from the time of the Judges, when the tribe of Ephraim so increased in extent and power, that it took the lead of the northern tribes and became the head of the ten tribes, and its name acquired equal importance with the name Israel, whereas under Moses, Manasseh had numbered 20,000 more than Ephraim (Numbers 26:34 and Numbers 26:37). As a result of the promises received from God, the blessing was not merely a pious wish, but the actual bestowal of a blessing of prophetic significance and force. - In Genesis 48:20 the writer sums up the entire act of blessing in the words of the patriarch: “ In thee (i.e., Joseph) will Israel (as a nation) bless, saying: God make thee as Ephraim and Manasseh ” (i.e., Joseph shall be so blessed in his two sons, that their blessing will become a standing form of benediction in Israel); “ and thus he placed Ephraim before Manasseh, ” viz., in the position of his hands and the terms of the blessing. Lastly, (Genesis 48:21) Israel expressed to Joseph his firm faith in the promise, that God would bring back his descendants after his death into the land of their fathers (Canaan), and assigned to him a double portion in the promised land, the conquest of which passed before his prophetic glance as already accomplished, in order to insure for the future the inheritance of the adopted sons of Joseph. “ I give thee one ridge of land above thy brethren ” (i.e., above what thy brethren receive, each as a single tribe), “which I take from the hand of the Amorites with my sword and bow” (i.e., by force of arms). As the perfect is used prophetically, transposing the future to the present as being already accomplished, so the words לקחתּי אשׁר must also be understood prophetically, as denoting that Jacob would wrest the land from the Amorites, not in his own person, but in that of his posterity.
(Note: There is no force in Kurtz's objection, that this gift did not apply to Joseph as the father of Ephraim and Manasseh, but to Joseph personally; for it rests upon the erroneous assumption, that Jacob separated Joseph from his sons by their adoption. But there is not a word to that effect in Genesis 48:6, and the very opposite in Genesis 48:15, viz., that Jacob blessed Joseph in Ephraim and Manasseh. Heim's conjecture, which Kurtz approves, that by the land given to Joseph we are to understand the high land of Gilead, which Jacob had conquered from the Amorites, needs no refutation, for it is purely imaginary.)
The words cannot refer to the purchase of the piece of ground at Shechem (Genesis 33:19), for a purchase could not possibly be called a conquest by sword and bow; and still less to the crime committed by the sons of Jacob against the inhabitants of Shechem, when they plundered the town (Genesis 34:25.), for Jacob could not possibly have attributed to himself a deed for which he had pronounced a curse upon Simeon and Levi (Genesis 49:6-7), not to mention the fact, that the plundering of Shechem was not followed in this instance by the possession of the city, but by the removal of Jacob from the neighbourhood. “Moreover, any conquest of territory would have been entirely at variance with the character of the patriarchal history, which consisted in the renunciation of all reliance upon human power, and a believing, devoted trust in the God of the promises” ( Delitzsch ). The land, which the patriarchs desired to obtain in Canaan, they procured not by force of arms, but by legal purchase (cf. Gen 24 and Genesis 33:19). It was to be very different in the future, when the iniquity of the Amorites was full (Genesis 15:16). But Jacob called the inheritance, which Joseph was to have in excess of his brethren, שׁכם (lit., shoulder, or more properly nape, neck; here figuratively a ridge, or tract of land), as a play upon the word Shechem , because he regarded the piece of land purchased at Shechem as a pledge of the future possession of the whole land. In the piece purchased there, the bones of Joseph were buried, after the conquest of Canaan (Joshua 24:32); and this was understood in future times, as though Jacob had presented the piece of ground to Joseph (vid., John 4:5).