the Second Week after Easter
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Updated Bible Version
Genesis 48:6
Bible Study Resources
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Your issue, who you become the father of after them, will be yours. They will be called after the name of their brothers in their inheritance.
And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.
And your children whom you father after them shall be yours. By the name of their brothers they shall be called, with respect to their inheritance.
But if you have other children, they will be your own, and their land will be part of the land given to Ephraim and Manasseh.
Any children that you father after them will be yours; they will be listed under the names of their brothers in their inheritance.
"But other sons who were born to you after them shall be your own; they shall be called by the names of their [two] brothers in their inheritance.
"But your children that you have fathered after them shall be yours; they shall be called by the names of their brothers in their inheritance.
But the linage, which thou hast begotten after them, shalbe thine: they shall be called after the names of their brethren in their inheritance.
But your kin that have been born after them shall be yours; they shall be called by the names of their brothers in their inheritance.
Any children you have later will be considered yours, but their inheritance will come from Ephraim and Manasseh.
The children born to you after them will be yours, but for purposes of inheritance they are to be counted with their older brothers.
And thy family which thou hast begotten after them shall be thine: they shall be called after the name of their brethren in their inheritance.
So these two boys will be my sons. They will share in everything I own. But if you have other sons, they will be your sons. But they will also be like sons to Ephraim and Manasseh—that is, in the future, they will share in everything that Ephraim and Manasseh own.
And the children that you fathered after them shall be yours. They shall be called by the name of their brothers in their inheritance.
But the children that you begot after them shall be yours, and shall be called after the name of their brothers when they come into their inheritance.
If you have any more sons, they will not be considered mine; the inheritance they get will come through Ephraim and Manasseh.
Children born to you after them will be yours and will be recorded under the names of their brothers with regard to their inheritance.
And your offspring which you father after them, they shall be yours. According to the name of their brothers they shall be called in their inheritance.
As for those that thou begettest after the, they shal be thine owne. But these shalbe named with the names of their brethren in their inheritaunce.
And thy issue, that thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.
And any other offspring which you have after them, will be yours, and will be named after their brothers in their heritage.
And the children which thou hast gotten after them, shalbe thyne owne, and shalbe called after the names of their brethren in their inheritaunce.
And thy issue, that thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.
And thy issue which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.
And the children which thou shalt beget hereafter, shall be in the name of their brethren; they shall be named after their inheritances.
And thy issue, which thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.
Any children born to you after them shall be yours, and they shall be called by the names of their brothers in the territory they inherit.
forsothe the othere whiche thou schalt gendre aftir hem schulen be thine; and thei schulen be clepid bi the name of her britheren in her possessiouns.
and thy family which thou hast begotten after them are thine; by the name of their brethren they are called in their inheritance.
And thy issue, which thou begettest after them, shall be thine, [and] shall be called after the name of their brethren in their inheritance.
Your issue, who you become the father of after them, will be yours. They will be called after the name of their brothers in their inheritance.
Your offspring whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance.
But any children born to you in the future will be your own, and they will inherit land within the territories of their brothers Ephraim and Manasseh.
The children born to you after them will be yours. They will be called by the names of their brothers in their share of what the family is to receive.
As for the offspring born to you after them, they shall be yours. They shall be recorded under the names of their brothers with regard to their inheritance.
But thine offspring which thou hast begotten after them, thine own shall they be, - after the name of their brethren, shall they be called in their inheritance.
But the rest whom thou shalt have after them, shall be thine, and shall be called by the name of their brethren in their possessions.
And the offspring born to you after them shall be yours; they shall be called by the name of their brothers in their inheritance.
"But your offspring that have been born after them shall be yours; they shall be called by the names of their brothers in their inheritance.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
and shall be called: Joshua 14:4
Cross-References
For the sons of Joseph were two tribes, Manasseh and Ephraim: and they gave no portion to the Levites in the land, save cities to dwell in, with the suburbs thereof for their cattle and for their substance.
Gill's Notes on the Bible
And thy issue, which thou begettest after them, shall be thine,.... The children of Joseph, that either were, or would be begotten after Ephraim and Manasseh; though whether ever any were is not certain; and this is only mentioned by way of supposition, as Jarchi interprets it, "if thou shouldest beget", c. these should be reckoned his own, and not as Jacob's sons, but be considered as other grandchildren of Jacob's were, and not as Ephraim and Manasseh:
[and] shall be called after the name of their brethren in their inheritance they should not have distinct names, or make distinct tribes, or have a distinct inheritance; but should be called either the children of Ephraim, or the children of Manasseh, and should be reckoned as belonging either to the one tribe, or the other, and have their inheritance in them, and with them, and not separate.
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 father’s house, even after he had been sold into slavery by his brethren. He has therefore, undeniable claims to this part of the first-born’s rights.
Genesis 48:1-7
After these things. - After the arrangements concerning the funeral, recorded in the chapter. “Menasseh and Ephraim.” They seem to have accompanied their father from respectful affection to their aged relative. “Israel strengthened himself” - summoned his remaining powers for the interview, which was now to him an effort. “God Almighty appeared unto me at Luz.” 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. “And now thy sons.” 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. “And thy issue.” 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. “Rachel died upon me” - as a heavy affliction falling upon me. The presence of Joseph naturally leads the father’s 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. “Who are these?” The sight and the observant faculties of the patriarch were now failing. “Bring them now unto me, and I will bless them.” 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. “The God before whom walked my fathers,” 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. “The God, who fed me from my being unto this day,” 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. “The Angel that redeemed me from all evil,” 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. “Bless the lads.” The word bless is in the singular number. For Jacob’s threefold periphrasis is intended to describe the one God who wills, works, and wards. “And let my name be put upon them.” 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. “Let them grow into a multitude.” 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. “His seed shall be the fullness of the nations.” 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, שׁכם shekem, Shekem, a shoulder or tract of land. This region included “the parcel of the field where he had spread his tent” 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 Joseph’s 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.
