Genesis 37:1–50:26

the generations of Jacob. See note 2:4. sons of Bilhah and Zilpah. Dan, Naphtali, Gad, and Asher (30:4-13). 37:3 loved. Parental favoritism again promoted family discord, decep- tion, and the disappearance of the preferred son, but God graciously used it to achieve His. good purpose (cf. 25-28). old age. See 30-22-24. robe of many colors. A sign of Josephs preferential status (cf. 2 Sam. 13:18), and a galling reminder to Joseph's brothers of their father's favoritism. The exact nature of the coat is uncertain. The rendering “of Some suggest that the Hebrew means a “long coat with sleeves” | could not speak peacefully to him. Or, “could not greet him with peace” The greeting, or salutation, was a crucial element of ancient eti- quette (cf. 1 Sam. 25:6). Such a failure to extend the greeting indicated the depth of their animosity. | dream. As in certain other Genesis narratives, the key to the Joseph story is given in an opening revelation (cf. 12:1-3; 25:22, 23). This prophetic drearn shows that God's sovereign purpose lay behind all the events of the narrative (45:5-8), See note 20:3. | bowed down. See 42:6; 43:26; 44:14. 3728 reign. Their rhetorical question was later answered when Joseph came to rule “over all the land of Egypt” (41:43) and then over the covenant family living in Egypt. Joseph's status as head of the covenant family was confirmed when he received “the birthright” from his father Jacob (1 Chr, 5:2; cf Deut. 33:16). | another dream. The reiteration of the theme in Joseph's second dream, like the similar repetition in Pharaoh's dreams (41:1-7), shows that the matter was determined by God and would quickly come to pass (41:32). | mother. Probably a reference to Joseph's stepmother Leah; his mother Rachel had earlier died in childbirth (35:16-20). | kept the saying in mind. This statement perhaps anticipates Jacob's later decision to give Joseph the birthright and double portion (v. 8 note; 48:5; 6). | wandering in the fields. Because of this divinely ordained delay the Ishmaelites arrived at just the right time (vv. 21-28). | Reuben... rescued him. As the eldest brother (29:32), Reuben assumed leadership in Jacob's absence and was responsible for the safe- ty of his brothers (vv. 29, 30). } | they sat down to eat. The brothers later acknowledged the heart- lessness of their behavior (42:21). Ishmaelites. These traders are also identified as Midianites (v. 28). Both groups were descended from Abraham and had no doubt intermarried (25:2, 12). | sell him. Note the later prohibition in the Mosaic law against kid- napping (Ex. 21:16; Deut. 24:7). 37:28 twenty shekels, See Lev, 27:5. | where shall Igo. Under such circumstances, Reuben dreaded returning to his father, to whom he must give an account (v, 21 note), | Note the irony of these verses. Having deceived his father Isaac with goat skins (27:9) and with Esau’s clothing (27:27), Jacob here is deceived by goat's blood on his son’s clothes. Joseph Becomes a Slave in Egypt. Joseph followed his shepherd brothers from Hebron to Dothan, where they sold him to a caravan of Ishmaelites en route to Egypt. Mediterranean Sea Sea. of > \/Chinnereth a x, Dothan Ee =\shechem © f (GILEAD Bethel *Hebron Lahat Sea NEGEB To Egypt © 1996 Thomas Nelson, Inc. | Potiphar. This Egyptian name means, “he whom [the sun god] Ra has given.’ | Judah went down. From Hebron in the hill country to the lowlands (35:27). The family further degenerates by disloyalty. Adullamite. An inhabitant of the royal Canaanite city of Adullam (Josh. 12:15). | The shattered covenant family began to intermarry with the cursed Canaanites and risked the loss of their distinctive identity (34:1-31 note). God met this threat by sending Joseph ahead of them into Egypt where they were to be segregated (43:32; 46:34). There He preserved them until they had become a great nation and the iniquity of the Amorite was full (15:13-16). That the bizarre episode of Judah and Tamar should contribute to the genealogy of Jesus Christ is a vivid demonstration of God’s grace (Matt. 1:3-16 note). | Canaanite. See 9:25, 26 and notes. took her. See 24:3; 26:34, 35 and notes. | Chezib. A town near Adullam (v. 1 note). The mention of this Canaanite town, the name of which means “deceptive,’ underscores the theme of deception in the story of Jacob and his family. | raise up offspring for your brother. The first reference in Scripture to the widespread ancient custom of levirate marriage, whereby the brother of a deceased man (who lacked a heir) was expected to marry the widow. The offspring were considered children and heirs of the deceased, See note Deut. 25:5, | so as not to give offspring to his brother, Because the deceased Er was the firstborn, his heir would have inherited his position of family leadership and double portion (37:11 note). Desiring the place of first- born for himself, second-born Onan (v. 4) had intercourse with Tamar but prevented conception of a child. In so doing he was unfair to both his deceased brother and Tamar. | for he feared. Failing to perceive God's judgment.on his folly and on his wicked sons, Judah superstitiously regarded Tamar as a wife who brings misfortune. Because Judah was not about to risk the life of his third son, Tamar's future (which depended on having offspring) was bleak. | to shear his sheep. Judah departed with his Canaanite friend Hirah (v. 1) to attend the sheep-shearing, an event marked by a great feast. This provided Tamar with an opportunity to effect her plan. | garments. Once again clothing plays a part in deception (37:31-33 note). | Your signet and your cord. A cylinder seal, worn on a cord around the neck, was the insignia of a prominent man. He signed con- tracts by rolling the seal over the clay on which the contract was etched. | prostitute. Out of deference to Judah, his friend here used a more respectable term meaning “shrine prostitute” (a different Hebrew word is translated “prostitue” in v, 15). Cultic prostitution was integral to the Canaanite fertility religions, and was later a persistent snare to Israel (Deut. 23:17; 1 Kin. 14:24 text note; 2 Kin. 23:7 text note). | burned. A punishment later codified in the Mosaic law for a priest's daughter who prostituted herself (Lev, 21:9; cf, Deut. 22:21). | more righteous than I. Though she played on Judah's vice, Tamar was commended for her daring ruse to redress Judah's wrong and build up her family. Thus she became a heroine in Israel (Ruth 4:12). did not know her again. fo do so would have made him guilty of incest. | Another notable birth of twins where the identity of the first- born is crucial to the story (cf. 25:21-34). Having identified one child as the firstborn with a thread, the midwife is surprised when the other twin is born first. | Perez. Named for the circumstance of his unusual birth (text note), Perez becomes part of the messianic line (Ruth 4:18-22; Matt. 1:1-6; Luke 3:33). | Potiphar. See note 37:36. Ishmaelites. See note 37:25. | The narrative returns to Joseph in Egypt, where he survives a succession of injustices and is advanced because “the LorD was with him" (wy. 2, 23). God orchestrates an astonishing chain of events that move unerringly to save His people (Ps. 105:16-22). Joseph's initial privi- lege in Potiphar’s house (vv. 2-6; cf. 47:6), his affliction and imprisonment (v. 20; cf. Ex. 1:8-14), and his deliverance (v. 21; 41:37-45; cf. Ex. 3:21; 12:31-42) prefigure the later experience of Israel as a whole in Egypt. See Note 37:2-50:26. | The Lorp was with Joseph. This repeated formula provides the the- ological theme of the story (wv. 3, 21, 23), and the link between Joseph and the patriarchs (28:15; cf. Acts 7:9). God's beneficent presence was experienced even in slavery, outside the land of blessing. | the Lor blessed the Egyptian’s house. Once again the elect line isa means of blessing to those outside the covenant (12:3 note; 14:13, 24 and notes). | the food he ate. Probably a figure of speech for his private affairs, | sin against God. Adultery was considered a great sin in the ancient Near East (20:9 and note), but Joseph was particularly conscious that he lived in the presence of God (cf. 2 Sam. 12:13; Ps. 51:4). | a Hebrew, See note 14:13; 41:12; 43:32. | Though Potiphar’s anger may have initially been directed at Joseph, his subsequent action indicates that he doubted his wife's accu- sation. Attempted rape of the master’s wife by a slave would probably have earned a death sentence, but Joseph's punishment (confinement with the king's prisoners) was relatively mild. | gave him favor. God similarly commended the Israelites to the Egyptians before the Exodus (Ex. 3:21; 11:3; 12:36). | custody. They were awaiting Pharaoh's sentence. | dreams. See notes 20:3 and 37:9, The three sets of dreams, to Joseph (37:5-11), to the cupbearer and baker (ch. 40), and to Pharaoh (ch. 41), show God's sovereign control (41:28). no one to interpret. Dreams were valued in the ancient Near East as a means of discerning the future; professional dream interpreters were often employed by royal courts. interpretations belong to God. Joseph corrects the pagan beliefs of the Egyptian prisoners by acknowledging that God alone is the source of reliable interpretation, and that He bestows the gift of interpretation as He pleases (41:16; Dan, 2:24-49), tell them to me. Joseph recognized himself as a prophet (37:5-11). | lift up your head. A Hebrew idiom often meaning “restore to honor" or “release” (2 Kin. 25:27; Ps. 24:7), Here it may refer more partic- ularly to a ritual audience with Pharaoh in which the servant is singled out for special attention (v. 20). Note the pun in v. 19, where a slight vari- ation in the Hebrew gives the meaning ‘lift off your head” (perhaps a ref- erence to execution by decapitation). | the pit. An exaggerated description reflecting the frustrated pris- oner's point of view. Joseph's place of confinement with the king's pris- oners was not excessively miserable (39:19-23 and notes). | on my head. Ancient Egyptian art portrayed a baker carrying a basket on his head. | lifted up the head. See note on v. 13. | he hanged the chief baker. Not a reference to hanging as a method of execution, but to the public display of the corpse after death (v. 13 note; Deut. 21:22 note). | God exalted faithful Joseph over all Egypt by giving him super- natural wisdom: the ability to interpret dreams (v. 16) and skill in politi- cal economy and statesmanship (wv. 33, 38). Joseph prefigured Moses at the founding of Israel, and Daniel at the end of Israel's monarchy. All three were oppressed captives who came to power in a hostile land by pitting God's wisdom against the wise of this world, displaying the superiority of God's wisdom and His rule over the nations. They prefig- ure Jesus Christ, the incarnate Wisdom of God (1 Cor. 1:30; Col. 2:3), who was raised from the dead to rule the world (1 Cor. 1:18-2:16; Rev. 12:1-5). | dreamed. People of the ancient Near East typically viewed kings as chosen representatives of the gods. Royal dreams were seen as particu- larly significant (40:8 and notes). : the Nile. The source of Egypt's fertility. | magicians. Like many other ancient rulers, the Egyptian pharaohs retained sorcerers, dream interpreters, and wise men (40:8 note; Ex. 7:11; Dan. 2:2) for counsel in important matters, ; none who could interpret. See 40:8 and note. | Hebrew. See 14:13 and note; 39:14; 43:32. | shaved ... and changed his clothes. Unlike most ancient Near Eastern men (including the Hebrews), Egyptians were normally clean shaven. It would have been inappropriate for Joseph to appear before the king in prison rags (cf. 2 Kin. 25:29). | It is not in me; God will give. See note 40:8; cf. 2 Cor. 3:5. | God has revealed to Pharaoh. Both the dream and its interpre- tation were from God (40:8 and note). Joseph was inspired by God; he did not act as a magician. Neither Pharaoh nor his officials were in con- trol; God and His servant were in charge, as they would be centuries later in the time of Moses (Ex. 7:1-5). | the doubling of Pharaoh's dream. See note 37:9. | Spirit of God. Joseph pointed to God's action in giving the dream (v. 16), and Pharaoh acknowledged God's power at work in Joseph (41:1-57 note). | none so discerning and wise as you. Joseph had just defeated Egypt's best wise men (cf. Ex. 8:18; Dan. 2:10, 27, 28). | Joseph's installation as viceroy over Egypt consisted of a pub- lic act of installation (vv, 41-44), the conferring of anew name (v. 45), and the elevation to nobility by marriage (v. 46). | set you over all the land. Joseph, who had been faithful in little (39:4, 22), was put in charge of much (cf, Luke 16:10; 19:17), | Zaphenath-paneah. Joseph's role in Egypt was like that of Daniel in Babylon: both accepted pagan names without ba a pagan reli- gion (Dan. 1:7). Asenath. Her name means “belongs to [the goddess] Neit.” Potiphera. Probably a variant spelling of Potiphar (37:36 note). On. Called Heliopolis in Greek, this city was a center for the worship of the sun god Ra (Jer. 43:13 text note); its high priest was one of the most prominent in ancient Egypt. | thirty years, Joseph had risen from slavery to become the king's second-in-command in a mere thirteen years (37:2). | See text notes. As the names of his sons indicate, Joseph was ever mindful of God's hand upon him. The first commemorates God's preservation through great hardship (v. 51), the second memorializes the divine favor with echoes of the Abrahamic blessing (v. 52; cf. 17:6, 20; 28:3; 48:4; cf. Ps. 105:23, 24). | all the earth. The temporal salvation (from starvation) of the known world depended on one descendant of the patriarchs (12:3; 39:5 and notes). In mediating this blessing, Joseph prefigures the work of Christ (1 John 2:2), See note 37:2-50:26. | Joseph used the providential famine and his authority to help reconcile the shattered family, By confronting them with. life and death (vv. 18, 20) he awakened their consciences to confess their guilt (vv. 21-24) and to protect Benjamin from harm (v. 37; 43:8, 9; 44:18-34). See note on chs. 43-45. | grain for sale in Egypt. See 12:10; 26:1, 2. | did not send Benjamin. Joseph's full brother had taken his place in his father's affections (37:3 and notes). The brothers’ treatment of him and of their father would indicate whether there had been a spiritual change in them. | bowed. To preserve their lives they unwittingly fulfilled Joseph's dream (37:5 and note). | like strangers . . . spoke roughly. As the rest of the narrative shows, Joseph was acting to ascertain his brothers’ attitudes and to heal the breach between him and his brothers. A quick pardon would not have led to true repentance and spiritual healing within the family. | they did not recognize him. Joseph had grown from a boy of sev- enteen to a man of almost forty (41:46, 47, 54; 45:6 note). He had the appearance of an august Egyptian official (41:14, 41-43) and used an interpreter (v. 23). | sons of one man. They were a family unit, not spies of a nation bent on war (cf. Num. 13:2). | you have come to see. This interrogation, with its repeated accu- sations (cf. v. 9), was necessary for the ruse and to extract information out of them so that Joseph could take his next step (43:7). | they said. The brothers no doubt thought the added details strengthened their credibility. | by the life of Pharaoh. The ancients swore solemn oaths by the life of the king or name of a deity (2 Sam, 15:21; Deut, 6:13 note). | Joseph's presentation of a choice—life or death—had the desired effect (v. 21), | | fear God, Joseph assured the brothers that he would deal hon- estly with them (20:11 note). | In truth we are guilty. Though falsely accused of spying, they saw the Egyptian as the tool of God's higher justice, matching their punish- ment with their real crime against Joseph. we did not listen. Their consciences awakened, the brothers’ heartless behavior came back to haunt them (37:25 and note). | he... wept. With their confession of guilt, reconciliation was pos- sible. | God has done. The first explicit mention of God by the brothers; they saw the hand of God at work behind their frightful circumstances (wv. 21, 22). | you shall trade in the land. In order not to distress their aged father further, they changed Joseph's threat of death (vv. 18, 20) to a promise of economic opportunity. | 1 Hebrew El Shaddai | Kill my two sons. Jacob did not accept Reuben's ill-considered proposal. Only the threat of starvation coupled with Judah's assurances would change his mind (43:1-14). | Joseph's ruse-had already begun to move his brothers from indifference to integrity and loyalty toward one another (42:21, 22). This change is further manifested in Judah's offer of himself as surety (43:9) and in his offer to sacrifice himself in Benjamin's stead (44:33). Finally, Joseph makes himself known to his brothers and, seeing their sins in the light of God's purpose, he forgives them (ch. 45). | Through Joseph, the merciful (v. 14), providing (v. 23), and gra- cious (v. 29) God of the fathers begins to bring peace to the shattered family (vv. 23, 26-28). See note on ch. 42, | Judah. Another brother had to step forward after Jacob's definitive refusal to Reuben (42:37, 38; cf. 49:3, 4). With his leadership rebuffed, Reuben is henceforth eclipsed by Joseph (who assumes the firstborn’s privileges, 37:8 note) and by Judah (who here takes Reuben’s place of responsibility for the eleven brothers and whose royal tribe was to pro- duce the Messiah, vv. 8, 9; 49:10). | live and not die. A reference to the severe famine (v. 1) that also recalls Joseph's threat (42:18-20, 34 and note). | a present, See note 32:13. 43:14 God Almighty. See note 17:1. | bowed down. See 37:5-11. At their first meeting they bowed in submission (42:6); here they bowed in homage with tribute in hand (v. 28; cf. Matt. 2:11). | God be gracious. Joseph reserved a special greeting for his beloved full-brother Benjamin (cf. Num. 6:25; Rom. 1:7). | Hebrews. See 14:13 and note; 39:14; 41:12. an abomination to the Egyptians. As Palestinian shepherds, the Hebrews followed different dietary practices and slaughtered for food animals that were sacred to the Egyptians (46:34 and note). Such cus- toms served the divine purpose by isolating the Israelites in the land of Goshen and preventing their assimilation into the pagan Egyptian cul- ture (38:1-30 note). j | amazement, The assigned seating of the brothers (in order of their birth) understandably amazed them. | Benjamin's . . . five times as much. This display of favoritism toward Benjamin (v. 29 note; cf. 37:3-11) was designed to test the broth- ers for jealousy. Their behavior (they drank and were merry") indicated that their change of heart was real. | put my cup. Joseph was putting the brothers to the final test of family fidelity. sack of the youngest. The original crime pertained to Joseph, Rachel's son and Jacob's favorite, and the brothers selling him into slavery in Egypt. To test the brothers, Joseph brilliantly created a situation where Rachel's other son (and Jacob's favorite), Benjamin, was also threatened with slavery in Egypt. | practices divination. Hydromancy, a form of ancient Near Eastern divination, made use of vessels of water. Objects or liquids put in the water generated patterns that were thought to reveal the future. This description and Joseph's statement in v, 15 do not indicate that he actu- ally practiced pagan divination; this description was necessary to the ruse and identified the silver cup as a treasured possession (cf, 42:7, 12). Joseph received revelation from God alone (40:8 and note; 41:16). | shall be my servant. Joseph’s modification of the brothers’ offer (v. 9) was necessary: he was testing their attitude toward making Benjamin a slave (v. 17 and note). | they tore their clothes. This display of extreme distress demon- strated their affection for both father and brother. | fell before him. Now they bowed before Joseph asking for mercy (43:26 note). | divination. See note on v. 5. | found out the guilt of your servants. Judah saw the impending penalty as punishment for their treatment of Joseph (42:21 and note), | man... shall be my servant. The stage for the great test was set (v. 2 note). Would they show compassion on their father and loyalty to Joseph's brother? | Judah. Representing the brothers (43:3 note). | instead of the boy. Here is a Judah very different from the one who sold his brother into slavery (37:26, 27), Judah's self-sacrificing love prefigures the vicarious atonement of Christ who by His voluntary suf- fering healed the breach between God and humans. | see the evil. See 37:34, 35. | In this narrative of forgiveness and reconciliation, Joseph pre- sents a model of submission to God's eternal and benevolent purpose (vv. 5-8). All the evil done to him by his brothers was only part of God's secret plan designed for the good, not only of Joseph, but of his wicked brothers as well. We learn that “all things work together" to accomplish God's excellent purpose (Rom. 8:28), not only for us who presently “love God," but for the “great multitude” that will comprise the everlasting city (Rev. 7:9). | These verses, with Joseph’s repeated affirmation “God sent me” (vv. 5, 7, 8), form the theological heart of the Joseph narrative (cf. 50:19-21; Acts 7:9-14). God oversees the course of human action to achieve His good and set purpose (Acts 2:23; 4:28). | donot... angry with yourselves. Joseph directed their gaze away from their sins to God's grace (50:19). | these two years. Joseph was thirty-nine years old at this time (41:46; 42:8 note). | remnant. Joseph's use of this term indicates his strong faith, tested by hard experience, in the faithfulness of God to His covenant promises. Out of this small endangered group a great nation would be built (12:1-3; 17:7). The prophets would later use this term in affirming that even in trying circumstances God would always preserve a people for Himself (Is. 10:20; 37:30-32; Mic. 2:12, 13). | it was not you... but God. Without excusing their sin, for which repentance was necessary (42:4 note), Joseph encourages the now con- trite sinners to rejoice in God's sovereign and gracious overruling of their evil intentions. | land of Goshen. A region in northeastern Egypt near the Wadi Tumilat in the Nile Delta. This fertile region provided ample grazing for their flocks (v. 18; 47:4, 6). | a change of clothes, In striking contrast to when the brothers stripped Joseph of his tunic (37:23). | Do not quarrel. The brothers were not to quarrel among one another, particularly over responsibility for their crime against Joseph, and how to explain it to their father. | This closing section of the “generations of Jacob" (37:2) provides a transition to the Book of Exodus (Introduction: Characteristics and Themes). | offered sacrifices. Beersheba was the place of worship for Abraham (21:32, 33), Isaac (26:23-25), and Jacob (28:10-15). | God spoke. Once again, upon Jacob's departure from the Promised Land, God repeated His promise to be with him and to bring the people back (28:15). visions of the night. The patriarchs functioned from time to time as prophets (12:7; 15:1; 18:17; 20:7 and notes). No visions to Jacob's twelve sons regarding the covenant promises of seed and land are recorded. | lam... the God. God repeated His assuring promises to Isaac (26:24) and Jacob (28:13-15), | will make you into a great nation. An elaboration of the covenant promise to Abraham (12:2; 15:13, 14; 18:18; cf. Ex. 1:7). | Joseph's hand shall close your eyes. A word of comfort for the aged Jacob; he would die peacefully in Joseph's presence (50:1; cf. 15:15). | This catalog of sons closes the patriarchal period. in Canaan and forms a transition to the Exodus from Egypt (Ex. 1:1-7). The list includes the sons and grandsons of Jacob (some of whom were born in Egypt) through his various wives and concubines, although his daughters, except for Dinah (v. 15) and Serah (v. 17), are omitted. Thus the list is designed to culminate in the significant number seventy (v. 27 note) to show both God's blessing on the family and to anticipate their further expansion into a great nation. | who came into Egypt. This list includes the sons of,Benjamin, who were probably born in Egypt (vv..21, 27), just as the catalog of those born in Paddan-aram (35:23-26) included Benjamin, who was obviously born in Canaan (35:26 note). The offspring were viewed as present in their par- ents (cf. Heb. 7:9, 10). | Ohad. Perhaps an inadvertent scribal addition, this name is omit- ted in Num. 26:12 and.1 Chr. 4:24. | Paddan-aram. See note 25:20. | sixty-six. The total of thirty-three (v. 15 and note), sixteen (v. 18), fourteen (v. 22), and seven (v. 25) comes to seventy. The figure of sixty-six persons probably reflects the omission of Er and Onan (v. 12) and Ephraim and Manasseh (vv. 20, 27). | seventy. The covenant family is represented by the symbolic number seventy (vv. 8-27 note), signifying a large and complete number (cf. ch. 10 note; Ex. 24:1; Ps. 90:10). In this group of seventy, the emerging nation of Israel was comprehended. The Septuagint (Greek Old Testament) adds five sons and grandsons of Manasseh and Ephraim at v. 20 and gives a total of seventy-five, a reading followed by Stephen in Acts 7:14. Such variations occasionally occur in the Greek Old Testament, and we don't always have the infor- mation necessary to explain them. | Through Joseph's wisdom God preserved Israel in Goshen, both physically, by providing food and land (45:10 note), and spiritually, by providing for their isolation from the pagan Egyptians until the Exodus (43:32; Num. 25:1-3 and notes). Under Jacob's blessing on Pharaoh (47:7, 10; cf. 12:2) and Pharaoh's honoring of Israel (45:17-20; 47:6; cf. 12:3) everyone prospered: Pharaoh gained control of all the property and people in Egypt (47:19-21), the Egyptians hailed Joseph as a savior (47:25), and Israel prospered even more than the Egyptians (47:27; Ex, 1:7). This mutual blessing and prosperity contrasts with the sit- uation four hundred years later when another pharaoh cursed Israel and was cursed (Ex. 1:8-14). | shepherds. Their identity as shepherds would assure Pharaoh that they entertained no social or political ambitions under their broth- er's auspices, and would help insulate them from intermarriage with the pagan Egyptians (v. 34; 43:32 and notes). The latter threat increased when they possessed property in Egypt (v. 11). | every shepherd is an abomination. The Egyptians too kept ani- mals (47:6; Ex. 9:3, 4); this probably refers to foreign shepherds (43:32 note). | In this remarkable audience with mighty Pharaoh—the greater typically blesses the lesser (14:19 and note)—the aged shepherd patri- arch demonstrated his dignity. His blessing was fulfilled in vy, 13-25. | sojourning. The Hebrew term denotes a temporary abode, the condition of a resident alien. Jacob described his own life, and that of his fathers, as a sojourn (21:34; 24:3; 26:3 and notes). Though awaiting the fulfillment of the divine covenant promise of land, their hope extended beyond Canaan to a heavenly and eternal country, to a “city... whose designer and builder is God" (Heb. 11:10). See notes 13:15 and Heb, 11:8-10. Few and evil. Jacob did not glory in the number of his years. Though blessed by God and a blessing to others, he had his share of human fail- ings and afflictions. | land of Rameses. Assuming an early date for the Exodus from Egypt (Introduction to Exodus: Interpretive Difficulties), this designation of the land of Goshen, after Pharaoh Rameses II (c. 1304-1236 B.<,), indi- cates that the place-name was updated after the time of Moses (14:14 note; Introduction: Date and Occasion). » | Joseph brought all the money, land, and people under Pharaoh in exchange for food, and preserved the Egyptians. | made servants of them, The Hebrew is uncertain. This reading describes the result of Joseph's policies—servitude for the people, The people, however, viewed Joseph not as a tyrant but as a savior (v. 25; cf. 45:7), | Having witnessed God's faithfulness, by faith Jacob looked beyond his death in Egypt to his burial in the Promised Land. | gained possessions ... multiplied greatly. In fulfillment of the divine promise (46:3 and notes). The independence and prosperity of the Israelites contrasts with the fate of the Egyptians (vv. 13-26 note). This description also provides a link with Ex. 1:7. | Joseph. Jacob later repeated the command to all his sons in 49:29-32, but Joseph was in charge (48:1 note). put your hand under my thigh. See note 24:2. | in their burying place. By faith Israel saw his destiny in the Promised Land, not in an embalmed body in the best land of Egypt (v. 11; 50:2). | Swear to me. Jacob asked that Joseph confirm his promise (v. 30) with a solemn oath. Likewise, God underscores the surety of His gracious covenant promise with an oath (15:8-21; 22:17; Heb. 6:13, 14 note). For Joseph's fulfillment of his oath see 50:1-14. bowed himself. An expression of reverent thanksgiving to God that his last wish would be fulfilled (cf. 1 Kin. 1:47, 48). | Manasseh and Ephraim. Joseph received the rights of firstborn and the double portion through Jacob’s adoption and elevation of his two sons to the status of founding fathers among Israel's twelve tribes (37:8; 43:3; 1 Chr. 5:2 and notes). The adoption ritual included Jacob's statements of authority (vv. 3, 4) and intent to adopt Ephraim and Manasseh (wy. 5-7), legal gestures (vv. 8-12), and words of blessing (vv. 15-16). An ancient text from the city of Ugarit (Ras Shamra) describes a similar adoption of a grandson (c. 1500 8.c,). | God Almighty. See note 17:1. appeared ... blessed me. God's direct revelation of the covenant bless- ing to Jacob empowered him to legitimate Joseph's two sons as num- bered among the twelve (v. 5) and to bless the twelve tribes (48:5-49:28). This preference for Joseph, giving him the double portion, reasserted God’s sovereign prerogative to do as He pleased with Israel (Introduction: Characteristics and Themes). at Luz. See 28:19. | fruitful ... company ... land. Jacob briefly summarizes the con- tent of the covenant promises to the patriarchs (12:1-3, 7; 13:14-17; 15:12-21; 17:4-8; 22:15-18; 28:3, 4, 13-15). | Ephraim and Manasseh. The younger (Ephraim) is again preferred before the older (vv. 17-20; 25:23 and note). Reuben and Simeon. The first two sons of Leah are mentioned because they are bypassed to give the double portion to Joseph, Rachel's first- born. Reuben lost his rights as firstborn because he defiled his father's marriage bed (35:22; 43:3 note; 49:3, 4). | shall be yours ... name of their brothers. Joseph's other sons were not adopted by Jacob, but would be embraced within the clans of Ephraim and Manasseh. These younger sons of Joseph are probably included in Num. 26:28-37; 1 Chr. 7:14-29. | Paddan. See note 25:20. Rachel. Though Leah was buried in the family grave (49:31; cf. 35:16-20), Rachel is honored and memorialized in the double portion given her firstborn. | Who are these. Identification of the beneficiaries was part of the blessing ritual (v. 1 note). The nearly sightless Jacob (cf. 27:1) carefully identified the recipients of the irrevocable blessing (27:7 note). | whom God has given. Joseph, who shared his father’s faith, gave the same answer as Jacob gave Esau to a similar question (33:5; cf. 41:51, 52 and note). | kissed them and embraced them. Part of the blessing ritual (27:26 and note). | In the blessing, Jacob's perspective shifts from thanksgiving for God's covenant faithfulness and miraculous provision (v. 15) to antic- ipation of God's faithfulness and blessing on future generations (v. 16). | Joseph ... bowed. The one second only to Pharaoh (41:40) hum- bled himself before the patriarch who mediated God's promises. from his knees. In the ancient Near East, the knee was symbolic of parental care and, by extension, of adoption (30:3 note), | right hand. In the ancient Near East oral statements were accompa- nied by the correct placement of the right hand, an action'that functioned as a legal safeguard. This is also the first instance in Scripture where a bless- ing is accompanied by the laying on of hands (cf. Ps. 139:5; Matt. 19:13-15), | he blessed Joseph. Joseph was represented in his two sons. Joseph was later blessed without distinguishing his two sons (49:22-26), See note 27:7. before whom my fathers ... walked. See note 17:1. 48:16 the angel. See note 16:7; 28:12; 31:11, 32:1, 22-32. | An explanatory notice appended here to the ritual so as not to interrupt the narrative (