Genesis 48:5
And now your two sons born to you in Egypt before I came to you here shall be reckoned as mine; Ephraim and Manasseh shall be mine, just as Reuben and Simeon are mine.
And now your two sons born to you in Egypt before I came to you here
This phrase highlights the unique situation of Joseph's sons, Ephraim and Manasseh, who were born in Egypt, a land foreign to the rest of Jacob's family. Their birth in Egypt signifies the beginning of Israel's connection to this land, which would later become a place of both refuge and bondage for the Israelites. The mention of "before I came to you here" underscores the separation between Jacob and Joseph, emphasizing the divine orchestration in reuniting the family. This separation and reunion foreshadow the future exodus of the Israelites from Egypt.

shall be reckoned as mine;
Jacob's declaration that Joseph's sons will be "reckoned as mine" is significant in the context of inheritance and tribal identity. By adopting Ephraim and Manasseh as his own, Jacob elevates them to the status of his direct sons, ensuring they receive a portion of the inheritance. This act is a legal and formal adoption, which was a recognized practice in ancient Near Eastern cultures. It also reflects the theme of God's sovereignty in choosing and blessing whom He wills, as seen throughout the patriarchal narratives.

Ephraim and Manasseh shall be mine,
The naming of Ephraim and Manasseh is crucial, as it sets the stage for their roles in the history of Israel. Ephraim, though the younger, is often placed before Manasseh, indicating a reversal of the traditional birthright, a recurring theme in Genesis (e.g., Jacob over Esau). This foreshadows the prominence of the tribe of Ephraim in the later history of Israel, as it becomes one of the leading tribes in the Northern Kingdom. The adoption of these two sons also symbolizes the inclusion of Gentiles into the covenant community, as their mother was Egyptian.

just as Reuben and Simeon are mine.
By equating Ephraim and Manasseh with Reuben and Simeon, Jacob is not only adopting them but also granting them equal status with his firstborn sons. Reuben, as the firstborn, traditionally held the birthright, but due to his transgressions (Genesis 35:22), he lost this privilege. Simeon, too, had a diminished role due to his actions (Genesis 34). This comparison highlights the theme of grace and the reordering of expectations, as God often chooses the unexpected to fulfill His purposes. This act of adoption and blessing prefigures the New Testament concept of believers being adopted into God's family through Christ.

Persons / Places / Events
1. Jacob (Israel)
The patriarch of the Israelites, Jacob is nearing the end of his life and is blessing his descendants. In this passage, he adopts Joseph's sons as his own.

2. Joseph
Jacob's beloved son, who rose to power in Egypt. Joseph's sons, Ephraim and Manasseh, are being adopted by Jacob.

3. Ephraim and Manasseh
The two sons of Joseph, born in Egypt. Jacob adopts them, giving them equal status with his own sons.

4. Egypt
The land where Joseph rose to power and where Jacob and his family settled during the famine.

5. Reuben and Simeon
Jacob's first and second sons, respectively. Jacob equates Ephraim and Manasseh with them in terms of inheritance.
Teaching Points
Adoption into God's Family
Just as Jacob adopted Ephraim and Manasseh, believers are adopted into God's family through faith in Christ. This adoption grants us the same inheritance as God's children.

The Importance of Blessing
Jacob's act of blessing his grandsons underscores the importance of speaking blessings over our families, recognizing God's promises and faithfulness.

God's Sovereignty in Family Lines
God's plans often transcend human traditions and expectations, as seen in Jacob's decision to elevate Joseph's sons. Trust in God's sovereignty over our family and future.

Legacy of Faith
Jacob's actions demonstrate the importance of passing down a legacy of faith to future generations, ensuring they understand and partake in God's promises.
Bible Study Questions
1. How does Jacob's adoption of Ephraim and Manasseh reflect God's adoption of believers into His family? Consider Romans 8:15-17 in your response.

2. In what ways can we, like Jacob, speak blessings over our families today? Reflect on the power of words in Proverbs 18:21.

3. How does the account of Ephraim and Manasseh challenge traditional views of inheritance and blessing? Consider how God often works outside human expectations.

4. What can we learn from Jacob's faith in God's promises, even as he neared the end of his life? Reflect on Hebrews 11:21.

5. How does the inclusion of Ephraim and Manasseh in the tribes of Israel demonstrate God's faithfulness to His promises? Consider the broader account of God's covenant with Abraham, Isaac, and Jacob.
Connections to Other Scriptures
Genesis 41
This chapter provides the background of Joseph's rise to power in Egypt and the birth of his sons, Ephraim and Manasseh.

Genesis 35
This chapter recounts God's promise to Jacob, which is significant as Jacob extends this promise to Ephraim and Manasseh.

Joshua 14
This chapter discusses the division of the Promised Land, where Ephraim and Manasseh receive their inheritance, fulfilling Jacob's adoption.

Hebrews 11
This chapter highlights the faith of the patriarchs, including Jacob's faith in blessing Joseph's sons.
Jacob Adopts Joseph's SonsJ. C. Gray.Genesis 48:1-7
Jacob's Adoption of Joseph's Two SonsT. H. Leale.Genesis 48:1-7
Manasseh and EphraimF. Whitfield, M. A.Genesis 48:1-7
The Patriarch's Departing LifeR.A. Redford Genesis 48
People
Amorites, Ephrath, Isaac, Jacob, Joseph, Manasseh, Rachel, Reuben, Simeon
Places
Bethlehem, Canaan, Ephrath, Luz, Paddan, Rameses
Topics
Birth, Born, Egypt, Ephraim, E'phraim, Manasseh, Manas'seh, Reckoned, Reuben, Simeon, Sons
Dictionary of Bible Themes
Genesis 48:5

     5738   sons
     6609   adoption, nature of

Genesis 48:1-20

     1651   numbers, 1-2
     7266   tribes of Israel

Library
Two Retrospects of one Life
'And Jacob said unto Pharaoh, Few and evil have the days of the years of my life been.'--GENESIS xlvii. 9. 'The God which fed me all my life long unto this day; the Angel which redeemed me from all evil.' --GENESIS xlviii. 15,16. These are two strangely different estimates of the same life to be taken by the same man. In the latter Jacob categorically contradicts everything that he had said in the former. 'Few and evil,' he said before Pharaoh. 'All my life long,' 'the Angel which redeemed me from
Alexander Maclaren—Expositions of Holy Scripture

A Calm Evening, Promising a Bright Morning
'And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin;
Alexander Maclaren—Expositions of Holy Scripture

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the
J. W. McGarvey—The Four-Fold Gospel

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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