the Third Week after Easter
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Genesis 48:22
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Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amori with my sword and with my bow."
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
And I have given to you one slope of land rather than your brothers, which I took from the hand of the Amorites by my sword and with my bow."
I have given you something that I did not give your brothers—the land of Shechem that I took from the Amorite people with my sword and my bow."
As one who is above your brothers, I give to you the mountain slope, which I took from the Amorites with my sword and my bow."
"And I give you one portion more than your brothers, which I took from the hand of the Amorite with my sword and my bow."
Moreouer, I haue giuen vnto thee one portion aboue thy brethren, which I gate out of the hand of the Amorite by my sworde and by my bowe.
And I give you one portion more than your brothers, which I took from the hand of the Amorite with my sword and my bow."
Meanwhile, I'm giving you the hillside I captured from the Amorites."
Moreover, I am giving to you a sh'khem [shoulder, ridge, share, city of Sh'khem] more than to your brothers; I captured it from the Emori with my sword and bow."
And *I* have given to thee one tract [of land] above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
I have given you one portion more than I gave to your brothers. I gave you the land that I won from the Amorites. I used my sword and bow to take that land."
Moreover, I have given to you rather than to your brothers one mountain slope that I took from the hand of the Amorites with my sword and with my bow."
Moreover I have given to you one portion of the land more than our brothers, which I took from the and of the Amorites with my sword and with my bow.
It is to you and not to your brothers that I am giving Shechem, that fertile region which I took from the Amorites with my sword and my bow."
Over and above what I am giving your brothers, I am giving you the one mountain slope that I took from the Amorites with my sword and bow.”
And I will give to you one spur of land beyond your brothers, which I took from the hand of the Amorite with my sword and with my bow.
I haue geuen the a pece of londe, without ye brethren, which I gat with my swerde and my bowe out of the hande of the Amorites.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
And I have given you more than your brothers, even Shechem as your heritage, which I took from the Amorites with my sword and my bow.
Moreouer, I haue geuen vnto thee a portion of lande aboue thy brethren, which I gat out of the hand of the Amorite in my sworde, and in my bowe.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.'
Moreouer I haue giuen to thee one portion aboue thy brethren, which I tooke out of the hand of the Amorite with my sword, and with my bow.
And I give to thee Sicima, a select portion above thy brethren, which I took out of the hand of the Amorites with my sword and bow.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow."
Y yyue to thee o part ouer thi britheren which Y took fro the hand of Amorei, in my swerd and bowe.
and I -- I have given to thee one portion above thy brethren, which I have taken out of the hand of the Amorite by my sword and by my bow.'
Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow."
Moreover I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and my bow."
And beyond what I have given your brothers, I am giving you an extra portion of the land that I took from the Amorites with my sword and bow."
I have given you more than your brothers. I have given you the side of the mountain that I took from the Amorites with my sword and my bow."
I now give to you one portion more than to your brothers, the portion that I took from the hand of the Amorites with my sword and with my bow."
But, I, have given to thee one mountain-track above thy brethren, - which I took out of the hand of the Amorite, with my sword and with my bow.
I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite with my sword and bow.
Moreover I have given to you rather than to your brothers one mountain slope which I took from the hand of the Amorites with my sword and with my bow."
"I give you one portion more than your brothers, which I took from the hand of the Amorite with my sword and my bow."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
given: Genesis 33:19, Deuteronomy 21:17, Joshua 24:32, 1 Chronicles 5:2, Ezekiel 47:13, John 4:5
Amorite: Genesis 15:16, Genesis 34:28, Joshua 17:14-18, Judges 11:23, Amos 2:9
Reciprocal: Joshua 5:1 - all the kings 2 Kings 6:22 - thy sword 1 Chronicles 1:14 - Amorite
Cross-References
"Then in the fourth generation your descendants shall return here [to Canaan, the land of promise], for the wickedness and guilt of the Amorites is not yet complete (finished)."
Then he bought the piece of land on which he had pitched his tents from the sons of Hamor, Shechem's father, for a hundred pieces of money.
They took the Canaanites' flocks and their herds and their donkeys, and whatever was in the city and in the field;
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.
Joseph said to his father, "Not so, my father, for this is the firstborn; place your right hand on Manasseh's head."
"Instead he shall acknowledge the son of the unloved as the firstborn, by giving him a double portion of all that he has, for he was the beginning of his strength (generative power); to him belongs the right of the firstborn.
Now they buried the bones of Joseph, which the children of Israel brought up from Egypt, at Shechem, in the plot of land which Jacob had bought from the sons of Hamor the father of Shechem for a hundred pieces of money; and it became the inheritance of the sons of Joseph.
'And now the LORD God of Israel has dispossessed and driven out the Amorites from before His people Israel, so [why] should you possess it?
Though Judah prevailed over his brothers, and from him came [David] the leader [and eventually the Messiah], yet the birthright was Joseph's—
Thus says the Lord GOD, "This shall be the boundary by which you shall divide the land as an inheritance among the twelve tribes of Israel; Joseph shall have two portions.
Gill's Notes on the Bible
Moreover, I have given to thee one portion above thy brethren,.... The word for "portion" is "Shechem", and which some take to be, not an appellative, as we do, but the name of a city, even Shechem; so the Targum of Jonathan and Jarchi interpret it; and though that is not directly meant, yet there is a reference had to it, and it seems to be enigmatically understood; for this portion or parcel spoken of was near to Shechem, and not only that, but the city itself, and all the adjacent country, came to the lot of Ephraim, and were possessed by that tribe:
which I took out of the hand of the Amorite with my sword and with my bow; not referring, as some think, to the taking and spoiling of the city of Shechem by his sons, and so said to be done by him in them; for Jacob would never make that his act and deed, which he so much abhorred and detested, and still did, as appears by what he says of it in the following chapter; nor was this taken from the Amorite, but from the Hivite, and not by his sword and bow, whether taken literally or metaphorically, and so interpreted of his prayer and supplication, as by Onkelos; but he was so far from assisting in that affair by supplication, that his imprecations fell on Levi and Simeon, for that fact of theirs: if this is to be understood of the city of Shechem, what Aben Ezra and Ben Gersom propose seems most agreeable, that this is said by way of anticipation, the past tense being put for the future; Jacob, under a spirit of prophecy, foreseeing and declaring that his sons, and he in his sons in future time, would take it out of the hands of the Amorites, the principal of the Canaanitish nations, and then it should be given to Joseph's seed; but the first and special regard is to the part or parcel of ground which lay near Shechem; and this Jacob is said to take by his sword and bow, which some interpret of his money, which were his arms and defence, and which he had got by much labour; and if it could be proved that his money was marked with a sword and bow upon it, as the Persian Darics were with an archer with his bow and arrow, and therefore called sagittaries or archers u, it would countenance this sense; though even then it could not with propriety be said that he by this means obtained it of the Amorite, since he bought it of the children of Hamor the Hivite; but it seems more likely, that after Jacob departed from Shechem to Hebron, the Amorite came and seized on this parcel of ground; which he hearing of, went with his sons and servants, and recovered it out of their hands by his sword and bow; though this warlike action of his is nowhere recorded in Scripture, the Jewish writers w say, that Jacob and his sons had very grievous war with the Amorites on account of the slaughter and captivity of the Shechemites: by giving to Joseph this portion above his brethren, it appears that the birthright was become his, he having the double portion, and indeed all that Jacob had of his own in the land of Canaan; and hence Joseph's bones were buried here, it being his own ground; see Joshua 24:32.
u Vid. Heidegger. Hist. Patriarch. tom. 2. Exercit. 22. sect. 12. p. 690. w Shalshalet Hakabala, fol. 5. 1.
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 48:22. Moreover I have given to thee one portion — ש×× ××× shechem achad, one shechem or one shoulder. We have already seen the transactions between Jacob and his family on one part, and Shechem and the sons of Hamor on the other. See Genesis 33:18-19, and Genesis 34:1-31. As he uses the word shechem here, I think it likely that he alludes to the purchase of the field or parcel of ground mentioned Genesis 33:18-19. It has been supposed that this parcel of ground, which Jacob bought from Shechem, had been taken from him by the Amorites, and that he afterwards had recovered it by his sword and by his bow, i. e., by force of arms. Shechem appears to have fallen to the lot of Joseph's sons; (see Joshua 17:1, and Joshua 20:7); and in our Lord's time there was a parcel of ground near to Sychar or Shechem which was still considered as that portion which Jacob gave to his son Joseph, John 4:5; and on the whole it was probably the same that Jacob bought for a hundred pieces of money, Genesis 33:18-19. But how it could be said that he took this out of the hand of the Amorite with his sword and his bow, we cannot tell. Many attempts have been made to explain this abstruse verse, but they have all hitherto been fruitless. Jacob's words were no doubt perfectly well understood by Joseph, and probably alluded to some transaction that is not now on record; and it is much safer for us to confess our ignorance, than to hazard conjecture after conjecture on a subject of which we can know nothing certainly.
1. ON filial respect to aged and destitute parents we have already had occasion to speak; see Genesis 48:11. The duty of children to their parents only ceases when the parents are laid in their graves, and this duty is the next in order and importance to the duty we owe to God. No circumstances can alter its nature or lessen its importance; Honour thy father and thy mother is the sovereign, everlasting command of God. While the relations of parent and child exist, this commandment will be in full force.
2. The Redeeming Angel, the Messenger of the covenant, in his preserving and saving influence, is invoked by dying Jacob to be the protector and Saviour of Ephraim and Manasseh, Genesis 48:16. With what advantage and effect can a dying parent recommend the Lord Jesus to his children, who can testify with his last breath that this Jesus has redeemed him from all evil! Reader, canst thou call Christ thy Redeemer? Hast thou, through him, recovered the forfeited inheritance? Or dost thou expect redemption from all evil by any other means? Through him, and him alone, God will redeem thee from all thy sins; and as thou knowest not what a moment may bring forth, thou hast not a moment to lose. Thou hast sinned, and there is no name given under heaven among men whereby thou canst be saved but Jesus Christ. Acquaint thyself now with him, and be at peace, and thereby good shall come unto thee.
3. We find that the patriarchs ever held the promised land in the most sacred point of view. It was God's gift to them; it was confirmed by a covenant that spoke of and referred to better things. We believe that this land typified the rest which remains for the people of God, and can we be indifferent to the excellence of this rest! A patriarch could not die in peace, however distant from this land, without an assurance that his bones should be laid in it. How can we live, how can we die comfortably, without the assurance that our lives are hid with Christ in God, and that we shall dwell in his presence for ever? There remains a rest for the people of God, and only for the people of God; for those alone who love, serve, reverence, and obey him, in his Son Jesus Christ, shall ever enjoy it.
