Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_48
- Primary Witness Text: And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession. And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine. 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 as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth–lehem. And Israel beheld Joseph’s sons, and said, Who are these? And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. And Israel said unto Joseph, I ...
Connected dataset overlay
- Connected ID:
Genesis_48
- Chapter Blob Preview: And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, And...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 48:1
Hebrew
וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה וַיִּקַּח אֶת־שְׁנֵי בָנָיו עִמּוֹ אֶת־מְנַשֶּׁה וְאֶת־אֶפְרָֽיִם׃vayehiy-'acharey-hadevariym-ha'eleh-vayo'mer-leyvosef-hineh-'aviykha-choleh-vayiqach-'et-sheney-vanayv-'imvo-'et-menasheh-ve'et-'eferayim
KJV: And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.
AKJV: And it came to pass after these things, that one told Joseph, Behold, your father is sick: and he took with him his two sons, Manasseh and Ephraim.
ASV: And it came to pass after these things, that one said to Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.
YLT: And it cometh to pass, after these things, that one saith to Joseph, ‘Lo, thy father is sick;' and he taketh his two sons with him, Manasseh and Ephraim.
Exposition: Genesis 48:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:2
Hebrew
וַיַּגֵּד לְיַעֲקֹב וַיֹּאמֶר הִנֵּה בִּנְךָ יוֹסֵף בָּא אֵלֶיךָ וַיִּתְחַזֵּק יִשְׂרָאֵל וַיֵּשֶׁב עַל־הַמִּטָּֽה׃vayaged-leya'aqov-vayo'mer-hineh-vinekha-yvosef-va'-'eleykha-vayitechazeq-yishera'el-vayeshev-'al-hamitah
KJV: And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.
AKJV: And one told Jacob, and said, Behold, your son Joseph comes to you: and Israel strengthened himself, and sat on the bed.
ASV: And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.
YLT: And one declareth to Jacob, and saith, ‘Lo, thy son Joseph is coming unto thee;' and Israel doth strengthen himself, and sit upon the bed.
Commentary WitnessGenesis 48:2Quoted commentary witness
Commentary Witness
Genesis 48:2
Verse 2 Israel strengthened himself, and sat upon the bed - He had been confined to his bed before, (see Gen 47:31), and now, hearing that Joseph was come to see him, he made what efforts his little remaining strength would admit, to sit up in bed to receive his son. This verse proves that a bed, not a staff, is intended in the preceding chapter, Gen 47:31.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 47:31
Exposition: Genesis 48:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:3
Hebrew
וַיֹּאמֶר יַעֲקֹב אֶל־יוֹסֵף אֵל שַׁדַּי נִרְאָֽה־אֵלַי בְּלוּז בְּאֶרֶץ כְּנָעַן וַיְבָרֶךְ אֹתִֽי׃vayo'mer-ya'aqov-'el-yvosef-'el-shaday-nire'ah-'elay-velvz-ve'eretz-khena'an-vayevarekhe-'otiy
KJV: And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,
AKJV: And Jacob said to Joseph, God Almighty appeared to me at Luz in the land of Canaan, and blessed me,
ASV: And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,
YLT: And Jacob saith unto Joseph, ‘God Almighty hath appeared unto me, in Luz, in the land of Canaan, and blesseth me,
Commentary WitnessGenesis 48:3Quoted commentary witness
Commentary Witness
Genesis 48:3
Verse 3 God Almighty - אל שדי El Shaddai, the all-sufficient God, the Outpourer and Dispenser of mercies, (see Gen 17:1), appeared to me at Luz, afterwards called Beth-El; see Gen 28:13; Gen 35:6, Gen 35:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:1
- Gen 28:13
- Gen 35:6
- Gen 35:9
Named authorities or texts detected in the witness
- El Shaddai
- Luz
- El
Exposition: Genesis 48:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:4
Hebrew
וַיֹּאמֶר אֵלַי הִנְנִי מַפְרְךָ וְהִרְבִּיתִךָ וּנְתַתִּיךָ לִקְהַל עַמִּים וְנָתַתִּי אֶת־הָאָרֶץ הַזֹּאת לְזַרְעֲךָ אַחֲרֶיךָ אֲחֻזַּת עוֹלָֽם׃vayo'mer-'elay-hineniy-maferekha-vehireviytikha-vnetatiykha-liqehal-'amiym-venatatiy-'et-ha'aretz-hazo't-lezare'akha-'achareykha-'achuzat-'volam
KJV: And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.
AKJV: And said to me, Behold, I will make you fruitful, and multiply you, and I will make of you a multitude of people; and will give this land to your seed after you for an everlasting possession. ¶
ASV: and said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a company of peoples, and will give this land to thy seed after thee for an everlasting possession.
YLT: and saith unto me, Lo, I am making thee fruitful, and have multiplied thee, and given thee for an assembly of peoples, and given this land to thy seed after thee, a possession age-during.
Commentary Witness (Generated)Genesis 48:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:4
Genesis 48:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:4
Named authorities or texts detected in the witness
- Behold
Exposition: Genesis 48:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:5
Hebrew
וְעַתָּה שְׁנֵֽי־בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד־בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי־הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִֽהְיוּ־לִֽי׃ve'atah-sheney-vaneykha-hanvoladiym-lekha-ve'eretz-mitzerayim-'ad-vo'iy-'eleykha-mitzerayemah-liy-hem-'eferayim-vmenasheh-khire'vven-veshime'von-yiheyv-liy
KJV: And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.
AKJV: And now your two sons, Ephraim and Manasseh, which were born to you in the land of Egypt before I came to you into Egypt, are mine; as Reuben and Simeon, they shall be mine.
ASV: And now thy two sons, who were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine.
YLT: ‘And now, thy two sons, who are born to thee in the land of Egypt, before my coming unto thee to Egypt, mine they are ; Ephraim and Manasseh, as Reuben and Simeon they are mine;
Commentary WitnessGenesis 48:5Quoted commentary witness
Commentary Witness
Genesis 48:5
Verse 5 And now thy two sons, Ephraim and Manasseh - are mine - I now adopt them into my own family, and they shall have their place among my twelve sons, and be treated in every respect as those, and have an equal interest in all the spiritual and temporal blessings of the covenant.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:5
Source lane
Apologetics Bible source bundle
Exposition: Genesis 48:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:6
Hebrew
וּמוֹלַדְתְּךָ אֲשֶׁר־הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָֽם׃vmvoladetekha-'asher-hvoladeta-'achareyhem-lekha-yiheyv-'al-shem-'acheyhem-yiqare'v-venachalatam
KJV: And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.
AKJV: And your issue, which you beget after them, shall be yours, and shall be called after the name of their brothers in their inheritance.
ASV: And thy issue, that thou begettest after them, shall be thine; they shall be called after the name of their brethren in their inheritance.
YLT: and thy family which thou hast begotten after them are thine; by the name of their brethren they are called in their inheritance.
Commentary Witness (Generated)Genesis 48:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:6
Genesis 48:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:6
Exposition: Genesis 48:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:7
Hebrew
וַאֲנִי ׀ בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת־אֶרֶץ לָבֹא אֶפְרָתָה וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת הִוא בֵּית לָֽחֶם׃va'aniy- -vevo'iy-mifadan-metah-'alay-rachel-ve'eretz-khena'an-vaderekhe-ve'vod-khiverat-'eretz-lavo'-'eferatah-va'eqevereha-sham-vederekhe-'eferat-hiv'-veyt-lachem
KJV: And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth–lehem.
AKJV: And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come to Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem.
ASV: And as for me, when I came from Paddan, Rachel died by me in the land of Canaan in the way, when there was still some distance to come unto Ephrath: and I buried her there in the way to Ephrath (the same is Beth-lehem).
YLT: ‘And I--in my coming in from Padan- Aram Rachel hath died by me in the land of Canaan, in the way, while yet a kibrath of land to enter Ephrata, and I bury her there in the way of Ephrata, which is Bethlehem.’
Commentary WitnessGenesis 48:7Quoted commentary witness
Commentary Witness
Genesis 48:7
Verse 7 Rachel died by me, etc. - Rachel was the wife of Jacob's choice, and the object of his unvarying affection; he loved her in life - he loves her in death: many waters cannot quench love, neither can the floods drown it. A match of a man's own making when guided by reason and religion, will necessarily be a happy one. When fathers and mothers make matches for their children, which are dictated by motives, not of affection, but merely of convenience, worldly gain, etc., etc., such matches are generally wretched; it is Leah in the place of Rachel to the end of life's pilgrimage.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:7
Source lane
Apologetics Bible source bundle
Exposition: Genesis 48:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth–lehem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:8
Hebrew
וַיַּרְא יִשְׂרָאֵל אֶת־בְּנֵי יוֹסֵף וַיֹּאמֶר מִי־אֵֽלֶּה׃vayare'-yishera'el-'et-veney-yvosef-vayo'mer-miy-'eleh
KJV: And Israel beheld Joseph’s sons, and said, Who are these?
AKJV: And Israel beheld Joseph’s sons, and said, Who are these?
ASV: And Israel beheld Joseph’s sons, and said, Who are these?
YLT: And Israel seeth the sons of Joseph, and saith, ‘Who are these?’
Commentary WitnessGenesis 48:8Quoted commentary witness
Commentary Witness
Genesis 48:8
Verse 8 Who are these? - At Gen 48:10 it is said, that Jacob's eyes were dim for age, that he could not see - could not discern any object unless it were near him; therefore, though he saw Ephraim and Manasseh, yet he could not distinguish them till they were brought nigh unto him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 48:10
Named authorities or texts detected in the witness
- Manasseh
Exposition: Genesis 48:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel beheld Joseph’s sons, and said, Who are these?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:9
Hebrew
וַיֹּאמֶר יוֹסֵף אֶל־אָבִיו בָּנַי הֵם אֲשֶׁר־נָֽתַן־לִי אֱלֹהִים בָּזֶה וַיֹּאמַר קָֽחֶם־נָא אֵלַי וַאֲבָרֲכֵֽם׃vayo'mer-yvosef-'el-'aviyv-vanay-hem-'asher-natan-liy-'elohiym-vazeh-vayo'mar-qachem-na'-'elay-va'avarakhem
KJV: And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.
AKJV: And Joseph said to his father, They are my sons, whom God has given me in this place. And he said, Bring them, I pray you, to me, and I will bless them.
ASV: And Joseph said unto his father, They are my sons, whom God hath given me here. And he said, Bring them, I pray thee, unto me, and I will bless them.
YLT: and Joseph saith unto his father, ‘They are my sons, whom God hath given to me in this place ;' and he saith, ‘Bring them, I pray thee, unto me, and I bless them.’
Commentary Witness (Generated)Genesis 48:9Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:9
Genesis 48:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:9
Named authorities or texts detected in the witness
- Ray
Exposition: Genesis 48:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:10
Hebrew
וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזֹּקֶן לֹא יוּכַל לִרְאוֹת וַיַּגֵּשׁ אֹתָם אֵלָיו וַיִּשַּׁק לָהֶם וַיְחַבֵּק לָהֶֽם׃ve'eyney-yishera'el-khavedv-mizoqen-lo'-yvkhal-lire'vot-vayagesh-'otam-'elayv-vayishaq-lahem-vayechaveq-lahem
KJV: Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
AKJV: Now the eyes of Israel were dim for age, so that he could not see. And he brought them near to him; and he kissed them, and embraced them.
ASV: Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
YLT: And the eyes of Israel have been heavy from age, he is unable to see; and he bringeth them nigh unto him, and he kisseth them, and cleaveth to them;
Commentary Witness (Generated)Genesis 48:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:10
Genesis 48:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:10
Exposition: Genesis 48:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:11
Hebrew
וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף רְאֹה פָנֶיךָ לֹא פִלָּלְתִּי וְהִנֵּה הֶרְאָה אֹתִי אֱלֹהִים גַּם אֶת־זַרְעֶֽךָ׃vayo'mer-yishera'el-'el-yvosef-re'oh-faneykha-lo'-filaletiy-vehineh-here'ah-'otiy-'elohiym-gam-'et-zare'ekha
KJV: And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.
AKJV: And Israel said to Joseph, I had not thought to see your face: and, see, God has showed me also your seed.
ASV: And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath let me see thy seed also.
YLT: and Israel saith unto Joseph, ‘To see thy face I had not thought, and lo, God hath shewed me also thy seed.’
Commentary WitnessGenesis 48:11Quoted commentary witness
Commentary Witness
Genesis 48:11
Verse 11 I had not thought to see thy face - There is much delicacy and much tenderness in these expressions. He feels himself now amply recompensed for his long grief and trouble on account of the supposed death of Joseph, in seeing not only himself but his two sons, whom God, by an especial act of favor, is about to add to the number of his own. Thus we find that as Reuben and Simeon were heads of two distinct tribes in Israel, so were Ephraim and Manasseh; because Jacob, in a sort of sacramental way, had adopted them with equal privileges to those of his own sons.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Joseph
- Israel
- Manasseh
- Jacob
Exposition: Genesis 48:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:12
Hebrew
וַיּוֹצֵא יוֹסֵף אֹתָם מֵעִם בִּרְכָּיו וַיִּשְׁתַּחוּ לְאַפָּיו אָֽרְצָה׃vayvotze'-yvosef-'otam-me'im-virekhayv-vayishetachv-le'afayv-'aretzah
KJV: And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
AKJV: And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
ASV: And Joseph brought them out from between his knees; and he bowed himself with his face to the earth.
YLT: And Joseph bringeth them out from between his knees, and boweth himself on his face to the earth;
Commentary WitnessGenesis 48:12Quoted commentary witness
Commentary Witness
Genesis 48:12
Verse 12 Joseph - bowed himself with his face to the earth - This act of Joseph has been extravagantly extolled by Dr. Delaney and others. "When I consider him on his knees to God," says Dr. Delaney, "I regard him as a poor mortal in the discharge of his duty to his Creator. When I behold him bowing before Pharaoh, I consider him in the dutiful posture of a subject to his prince. But when I see him bending to the earth before a poor, old, blind, decrepit father, I behold him with admiration and delight. How doth that humiliation exalt him!" This is insufferable! For it in effect says that it is a wondrous condescension in a young man, who, in the course of God's providence, with scarcely any efforts of his own, was raised to affluence and worldly grandeur, to show respect to his father! And that respect was the more gratuitous and condescending, because that father was poor, old, blind, and decrepit! The maxim of this most exceptionable flight of admiration is, that "children who have risen to affluence are not obliged to reverence their parents when reduced in their circumstances, and brought down by the weight of years and infirmities to the sides of the grave; and should they acknowledge and reverence them, it would be a mark of singular goodness, and be highly meritorious." Should positions of this kind pass without reprehension? I trow not. By the law of God and nature Joseph was as much bound to pay his dying father this filial respect, as he was to reverence his king, or to worship his God. As to myself, I must freely confess that I see nothing peculiarly amiable in this part of Joseph's conduct; he simply acquitted himself of a duty which God, nature, decency, and common sense, imperiously demanded of him, and all such in his circumstances, to discharge. To the present day children in the east, next to God, pay the deepest reverence to their parents. Besides, before whom was Joseph bowing? Not merely his father, but a most eminent Patriarch; one highly distinguished by the Lord, and one of the three of whom the Supreme Being speaks in the most favorable and affectionate manner; the three who received and transmitted the true faith, and kept unbroken the Divine covenant; I Am the God of Abraham, the God of Isaac, and the God of Jacob. He has never said, I am the God of Joseph. And if we compare the father and the son as men, we shall find that the latter was exceeded by the former in almost endless degrees. Joseph owed his advancement and his eminence to what some would call good fortune, and what we know to have been the especial providence of God working in his behalf, wholly independent of his own industry, etc., every event of that providence issuing in his favor. Jacob owed his own support and preservation, and the support and preservation of his numerous family, under God, to the continual exercise of the vast powers of a strong and vigorous mind, to which the providence of God seemed ever in opposition; because God chose to try to the uttermost the great gifts which he had bestowed. If therefore the most humble and abject inferior should reverence dignity and eminence raised to no common height, so should Joseph bow down his face to the earth before Jacob. Besides, Joseph, in thus reverencing his father, only followed the customs of the Egyptians among whom he lived, who, according to Herodotus, (Euterpe, c. 80), were particularly remarkable for the reverence they paid to old age. "For if a young person meet his senior, he instantly turns aside to make way for him; if an aged person enter an apartment, the youth always rise from their seats;" and Mr. Savary observes that the reverence mentioned by Herodotus is yet paid to old age on every occasion in Egypt. In Mohammedan countries the children sit as if dumb in the presence of their parents, never attempting to speak unless spoken to. Among the ancient Romans it was considered a crime worthy of death not to rise up in the presence of an aged person, and acting a contrary part was deemed an awful mark of the deep degeneracy of the times. Thus the satirist: - Credebant hoc grande nefas, et morte piandum, Si Juvenis Vetulo non assurrexerat; et si Barbato cuicumque puer. Juv. Sat. xiii., v. 54. And had not men the hoary heads revered, Or boys paid reverence when a man appear'd. Both must have died. Dryden. Indeed, though Dr. Delaney is much struck with what he thinks to be great and meritorious condescension and humility on the part of Joseph; yet we find the thing itself, the deepest reverence to parents and old age, practiced by all the civilized nations in the world, not as a matter of meritorious courtesy, but as a point of rational and absolute duty.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Dryden
- Dr
- Delaney
- Creator
- Pharaoh
- Besides
- Patriarch
- Lord
- Abraham
- Isaac
- Jacob
- Joseph
- Herodotus
- Euterpe
- Mr
- Egypt
- Juv
- Sat
- Indeed
Exposition: Genesis 48:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:13
Hebrew
וַיִּקַּח יוֹסֵף אֶת־שְׁנֵיהֶם אֶת־אֶפְרַיִם בִּֽימִינוֹ מִשְּׂמֹאל יִשְׂרָאֵל וְאֶת־מְנַשֶּׁה בִשְׂמֹאלוֹ מִימִין יִשְׂרָאֵל וַיַּגֵּשׁ אֵלָֽיו׃vayiqach-yvosef-'et-sheneyhem-'et-'eferayim-viymiynvo-mishemo'l-yishera'el-ve'et-menasheh-vishemo'lvo-miymiyn-yishera'el-vayagesh-'elayv
KJV: And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.
AKJV: And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near to him.
ASV: And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.
YLT: and Joseph taketh them both, Ephraim in his right hand towards Israel's left, and Manasseh in his left towards Israel's right, and bringeth them nigh to him.
Commentary Witness (Generated)Genesis 48:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:13
Genesis 48:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:13
Exposition: Genesis 48:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:14
Hebrew
וַיִּשְׁלַח יִשְׂרָאֵל אֶת־יְמִינוֹ וַיָּשֶׁת עַל־רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר וְאֶת־שְׂמֹאלוֹ עַל־רֹאשׁ מְנַשֶּׁה שִׂכֵּל אֶת־יָדָיו כִּי מְנַשֶּׁה הַבְּכֽוֹר׃vayishelach-yishera'el-'et-yemiynvo-vayashet-'al-ro'sh-'eferayim-vehv'-hatza'iyr-ve'et-shemo'lvo-'al-ro'sh-menasheh-shikhel-'et-yadayv-khiy-menasheh-havekhvor
KJV: And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn.
AKJV: And Israel stretched out his right hand, and laid it on Ephraim’s head, who was the younger, and his left hand on Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn. ¶
ASV: And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the first-born.
YLT: And Israel putteth out his right hand, and placeth it upon the head of Ephraim, who is the younger, and his left hand upon the head of Manasseh; he hath guided his hands wisely, for Manasseh is the first-born.
Commentary WitnessGenesis 48:14Quoted commentary witness
Commentary Witness
Genesis 48:14
Verse 14 Israel stretched out his right hand, etc. - Laying hands on the head was always used among the Jews in giving blessings, designating men to any office, and in the consecration of solemn sacrifices. This is the first time we find it mentioned; but we often read of it afterwards. See Num 27:18, Num 27:23; Deu 34:9; Mat 19:13, Mat 19:15; Act 6:6; 1Tim 4:14. Jacob laid his right hand on the head of the younger, which we are told he did wittingly - well knowing what he was about, for (or although) Manasseh was the first-born, knowing by the Spirit of prophecy that Ephraim's posterity would be more powerful than that of Manasseh. It is observable how God from the beginning has preferred the younger to the elder, as Abel before Cain; Shem before Japheth; Isaac before Ishmael; Jacob before Esau; Judah and Joseph before Reuben; Ephraim before Manasseh; Moses before Aaron; and David before his brethren. "This is to be resolved entirely into the wise and secret counsel of God, so far as it regards temporal blessings and national privileges, as the apostle tells us, Rom 9:11; See Clarke on Gen 25:23 (note). But this preference has no concern with God's conferring a greater measure of his love and approbation on one person more than another; compare Gen 4:7, with Heb 11:4, and you will see that a difference in moral character was the sole cause why God preferred Abel to Cain." - Dodd. The grace that converts the soul certainly comes from the mere mercy of God, without any merit on man's part; and a sufficiency of this is offered to every man, Tit 2:11, Tit 2:12. But it is not less certain that God loves those best who are most faithful to this grace.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 27:18
- Num 27:23
- Mat 19:13
- Mat 19:15
- Act 6:6
- 1Tim 4:14
- Rom 9:11
- Gen 25:23
- Gen 4:7
- Heb 11:4
Named authorities or texts detected in the witness
- Clarke
- Moses
- Manasseh
- Cain
- Japheth
- Ishmael
- Esau
- Reuben
- Aaron
- Dodd
Exposition: Genesis 48:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:15
Hebrew
וַיְבָרֶךְ אֶת־יוֹסֵף וַיֹּאמַר הָֽאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָֽאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד־הַיּוֹם הַזֶּֽה׃vayevarekhe-'et-yvosef-vayo'mar-ha'elohiym-'asher-hitehalekhv-'avotay-lefanayv-'averaham-veyitzechaq-ha'elohiym-haro'eh-'otiy-me'vodiy-'ad-hayvom-hazeh
KJV: And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
AKJV: And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long to this day,
ASV: And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God who hath fed me all my life long unto this day,
YLT: And he blesseth Joseph, and saith, ‘God, before whom my fathers Abraham and Isaac walked habitually: God who is feeding me from my being unto this day:
Commentary WitnessGenesis 48:15Quoted commentary witness
Commentary Witness
Genesis 48:15
Verse 15 He blessed Joseph - The father first, and then the sons afterwards. And this is an additional proof to what has been adduced under Gen 48:12, of Jacob's superiority; for the less is always blessed of the greater. The God which fed me all my life long - Jacob is now standing on the verge of eternity, with his faith strong in God. He sees his life to be a series of mercies; and as he had been affectionately attentive, provident, and kind to his most helpless child, so has God been unto him; he has fed him all his life long; he plainly perceives that he owes every morsel of food which he has received to the mere mercy and kindness of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 48:12
Named authorities or texts detected in the witness
- Ovid
Exposition: Genesis 48:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:16
Hebrew
הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל־רָע יְבָרֵךְ אֶת־הַנְּעָרִים וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָֽרֶץ׃hamale'akhe-hago'el-'otiy-mikhal-ra'-yevarekhe-'et-hane'ariym-veyiqare'-vahem-shemiy-veshem-'avotay-'averaham-veyitzechaq-veyidegv-larov-veqerev-ha'aretz
KJV: The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
AKJV: The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the middle of the earth.
ASV: the angel who hath redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
YLT: the Messenger who is redeeming me from all evil doth bless the youths, and my name is called upon them, and the name of my fathers Abraham and Isaac; and they increase into a multitude in the midst of the land.'
Commentary WitnessGenesis 48:16Quoted commentary witness
Commentary Witness
Genesis 48:16
Verse 16 The Angel which redeemed me from all evil - המלאך הגאל hammalac haggoel. The Messenger, the Redeemer or Kinsman; for so גאל goel signifies; for this term, in the law of Moses, is applied to that person whose right it is, from his being nearest akin, to redeem or purchase back a forfeited inheritance. But of whom does Jacob speak? We have often seen, in the preceding chapters, an angel of God appearing to the patriarchs; (see particularly Gen 16:7 (note)) and we have full proof that this was no created angel, but the Messenger of the Divine Council, the Lord Jesus Christ. Who then was the angel that redeemed Jacob, and whom he invoked to bless Ephraim and Manasseh? Is it not Jesus? He alone can be called Goel, the redeeming Kinsman; for he alone took part of our flesh and blood that the right of redemption might be his; and that the forfeited possession of the favor and image of God might be redeemed, brought back, and restored to all those who believe in his name. To have invoked any other angel or messenger in such a business would have been impiety. Angels bless not; to God alone this prerogative belongs. With what confidence may a truly religious father use these words in behalf of his children: "Jesus, the Christ, who hath redeemed me, bless the lads, redeem them also, and save them unto eternal life!" Let my name be named on them - "Let them be ever accounted as a part of my own family; let them be true Israelites - persons who shall prevail with God as I have done; and the name of Abraham - being partakers of his faith; and the name of Isaac - let them be as remarkable for submissive obedience as he was. Let the virtues of Abraham, Isaac, and Jacob be accumulated in them, and invariably displayed by them!" These are the very words of adoption; and by the imposition of hands, the invocation of the Redeemer, and the solemn blessing pronounced, the adoption was completed. From this moment Ephraim and Manasseh had the same rights and privileges as Jacob's sons, which as the sons of Joseph they could never have possessed. And let them grow into a multitude - וידגו לרב veyidgu larob; Let them increase like fishes into a multitude. Fish are the most prolific of all animals; see the instances produced on Gen 1:20 (note). This prophetic blessing was verified in a most remarkable manner; see Num 26:34, Num 26:37; Deu 33:17; Jos 17:17. At one time the tribe of Ephraim amounted to 40,500 effective men, and that of Manasseh to 52,700, amounting in the whole to 93,200.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 16:7
- Gen 1:20
- Num 26:34
- Num 26:37
Named authorities or texts detected in the witness
- Moses
- Jesus
- The Messenger
- Kinsman
- Divine Council
- Lord Jesus Christ
- Jacob
- Goel
- Christ
- Abraham
- Isaac
- Redeemer
Exposition: Genesis 48:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:17
Hebrew
וַיַּרְא יוֹסֵף כִּי־יָשִׁית אָבִיו יַד־יְמִינוֹ עַל־רֹאשׁ אֶפְרַיִם וַיֵּרַע בְּעֵינָיו וַיִּתְמֹךְ יַד־אָבִיו לְהָסִיר אֹתָהּ מֵעַל רֹאשׁ־אֶפְרַיִם עַל־רֹאשׁ מְנַשֶּֽׁה׃vayare'-yvosef-khiy-yashiyt-'aviyv-yad-yemiynvo-'al-ro'sh-'eferayim-vayera'-ve'eynayv-vayitemokhe-yad-'aviyv-lehasiyr-'otah-me'al-ro'sh-'eferayim-'al-ro'sh-menasheh
KJV: And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.
AKJV: And when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head to Manasseh’s head.
ASV: And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.
YLT: And Joseph seeth that his father setteth his right hand on the head of Ephraim, and it is wrong in his eyes, and he supporteth the hand of his father to turn it aside from off the head of Ephraim to the head of Manasseh;
Commentary Witness (Generated)Genesis 48:17Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:17
Genesis 48:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:17
Named authorities or texts detected in the witness
- Ephraim
Exposition: Genesis 48:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:18
Hebrew
וַיֹּאמֶר יוֹסֵף אֶל־אָבִיו לֹא־כֵן אָבִי כִּי־זֶה הַבְּכֹר שִׂים יְמִינְךָ עַל־רֹאשֽׁוֹ׃vayo'mer-yvosef-'el-'aviyv-lo'-khen-'aviy-khiy-zeh-havekhor-shiym-yemiynekha-'al-ro'shvo
KJV: And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.
AKJV: And Joseph said to his father, Not so, my father: for this is the firstborn; put your right hand on his head.
ASV: And Joseph said unto his father, Not so, my father; for this is the first-born; put thy right hand upon his head.
YLT: and Joseph saith unto his father, ‘Not so, my father, for this is the first-born; set thy right hand on his head.’
Commentary WitnessGenesis 48:18Quoted commentary witness
Commentary Witness
Genesis 48:18
Verse 18 Joseph said - Not so, my father - Joseph supposed that his father had made a mistake in laying his right hand on the head of the youngest, because the right hand was considered as the most noble, and the instrument of conveying the highest dignities, and thus it has ever been considered among all nations, though the reason of it is not particularly obvious. Even in the heavens the right hand of God is the place of the most exalted dignity. It has been observed that Joseph spoke here as he was moved by natural affection, and that Jacob acted as he was influenced by the Holy Spirit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Holy Spirit
Exposition: Genesis 48:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:19
Hebrew
וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּֽי בְנִי יָדַעְתִּי גַּם־הוּא יִֽהְיֶה־לְּעָם וְגַם־הוּא יִגְדָּל וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ וְזַרְעוֹ יִהְיֶה מְלֹֽא־הַגּוֹיִֽם׃vayema'en-'aviyv-vayo'mer-yada'etiy-veniy-yada'etiy-gam-hv'-yiheyeh-le'am-vegam-hv'-yigedal-ve'vlam-'achiyv-haqaton-yigedal-mimenv-vezare'vo-yiheyeh-melo'-hagvoyim
KJV: And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.
AKJV: And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.
ASV: And his father refused, and said, I know it, my son, I know it; he also shall become a people, and he also shall be great: howbeit his younger brother shall be greater than he, and his seed shall become a multitude of nations.
YLT: And his father refuseth, and saith, ‘I have known, my son, I have known; he also becometh a people, and he also is great, and yet, his young brother is greater than he, and his seed is the fulness of the nations;’
Commentary Witness (Generated)Genesis 48:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 48:19
Genesis 48:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 48:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 48:19
Exposition: Genesis 48:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:20
Hebrew
וַיְבָרֲכֵם בַּיּוֹם הַהוּא לֵאמוֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִֽׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה וַיָּשֶׂם אֶת־אֶפְרַיִם לִפְנֵי מְנַשֶּֽׁה׃vayevarakhem-vayvom-hahv'-le'mvor-vekha-yevarekhe-yishera'el-le'mor-yeshimekha-'elohiym-khe'eferayim-vekhimenasheh-vayashem-'et-'eferayim-lifeney-menasheh
KJV: And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
AKJV: And he blessed them that day, saying, In you shall Israel bless, saying, God make you as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
ASV: And he blessed them that day, saying, In thee will Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
YLT: and he blesseth them in that day, saying, ‘By thee doth Israel bless, saying, God set thee as Ephraim and as Manasseh;' and he setteth Ephraim before Manasseh.
Commentary WitnessGenesis 48:20Quoted commentary witness
Commentary Witness
Genesis 48:20
Verse 20 In thee shall Israel bless - That is, in future generations the Israelites shall take their form of wishing prosperity to any nation or family from the circumstance of the good which it shall be known that God has done to Ephraim and Manasseh: May God make thee as fruitful as Ephraim, and multiply thee as Manasseh! So, to their daughters when married, the Jewish women are accustomed to say, God make thee as Sarah and Rebekah! The forms are still in use.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Manasseh
- Ephraim
- So
Exposition: Genesis 48:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:21
Hebrew
וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף הִנֵּה אָנֹכִי מֵת וְהָיָה אֱלֹהִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל־אֶרֶץ אֲבֹתֵיכֶֽם׃vayo'mer-yishera'el-'el-yvosef-hineh-'anokhiy-met-vehayah-'elohiym-'imakhem-veheshiyv-'etekhem-'el-'eretz-'avoteykhem
KJV: And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.
AKJV: And Israel said to Joseph, Behold, I die: but God shall be with you, and bring you again to the land of your fathers.
ASV: And Israel said unto Joseph, Behold, I die: but God will be with you, and bring you again unto the land of your fathers.
YLT: And Israel saith unto Joseph, ‘Lo, I am dying, and God hath been with you, and hath brought you back unto the land of your fathers;
Commentary WitnessGenesis 48:21Quoted commentary witness
Commentary Witness
Genesis 48:21
Verse 21 Behold, I die - With what composure is this most awful word expressed! Surely of Jacob it might be now said, "He turns his sight undaunted on the tomb;" for though it is not said that he was full of days, as were Abraham and Isaac, yet he is perfectly willing to bid adieu to earthly things, and lay his body in the grave. Could any person act as the patriarchs did in their last moments, who had no hopes of eternal life, no belief in the immortality of the soul? Impossible! With such a conviction of the being of God, with such proofs of his tenderness and regard, with such experience of his providential and miraculous interference in their behalf, could they suppose that they were only creatures of a day, and that God had wasted so much care, attention, providence, grace, and goodness, on creatures who were to be ultimately like the beasts that perish? The supposition that they could have no correct notion of the immortality of the soul is as dishonorable to God as to themselves. But what shall we think of Christians who have formed this hypothesis into a system to prove what? Why, that the patriarchs lived and died in the dark! That either the soul has no immortality, or that God has not thought proper to reveal it. Away with such an opinion! It cannot be said to merit serious refutation.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Behold
- Isaac
- Why
Exposition: Genesis 48:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 48:22
Hebrew
וַאֲנִי נָתַתִּֽי לְךָ שְׁכֶם אַחַד עַל־אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָֽאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּֽי׃va'aniy-natatiy-lekha-shekhem-'achad-'al-'acheykha-'asher-laqachetiy-miyad-ha'emoriy-vechareviy-vveqashetiy
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: 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.'
Commentary WitnessGenesis 48:22Quoted commentary witness
Commentary Witness
Genesis 48:22
Verse 22 Moreover I have given to thee one portion - שכם אחד 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 Gen 33:18, Gen 33:19, and Genesis 24. 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 Gen 33:18, Gen 33:19. 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 Jos 17:1, and Jos 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, Joh 4:5; and on the whole it was probably the same that Jacob bought for a hundred pieces of money, Gen 33:18, Gen 33:19. 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 Gen 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; Honor 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 Savior of Ephraim and Manasseh, Gen 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 33:18
- Gen 33:19
- Joh 4:5
- Gen 48:11
- Gen 48:16
Named authorities or texts detected in the witness
- Jesus
- Shechem
- Amorites
- Joseph
- The Redeeming Angel
- Manasseh
- Reader
- Jesus Christ
- Son Jesus Christ
Exposition: Genesis 48:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
15
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 48:1
- Gen 48:2
- Gen 48:3
- Gen 48:4
- Gen 48:5
- Gen 48:6
- Gen 48:7
- Gen 48:8-17
- Gen 48:18
- Gen 48:19
- Gen 48:20
- Gen 48:21
- Gen 48:22
- Genesis 48:1
- Gen 47:31
- Genesis 48:2
- Gen 17:1
- Gen 28:13
- Gen 35:6
- Gen 35:9
- Genesis 48:3
- Genesis 48:4
- Genesis 48:5
- Genesis 48:6
- Genesis 48:7
- Gen 48:10
- Genesis 48:8
- Genesis 48:9
- Genesis 48:10
- Genesis 48:11
- Genesis 48:12
- Genesis 48:13
- Num 27:18
- Num 27:23
- Mat 19:13
- Mat 19:15
- Act 6:6
- 1Tim 4:14
- Rom 9:11
- Gen 25:23
- Gen 4:7
- Heb 11:4
- Genesis 48:14
- Gen 48:12
- Genesis 48:15
- Gen 16:7
- Gen 1:20
- Num 26:34
- Num 26:37
- Genesis 48:16
- Genesis 48:17
- Genesis 48:18
- Genesis 48:19
- Genesis 48:20
- Genesis 48:21
- Gen 33:18
- Gen 33:19
- Joh 4:5
- Gen 48:11
- Gen 48:16
- Genesis 48:22
Named authorities or texts surfaced in commentary
- Joseph
- Manasseh
- Goshen
- Luz
- Ephrath
- Egypt
- Amorites
- Behold
- El Shaddai
- El
- Ray
- Israel
- Jacob
- Ovid
- Dryden
- Dr
- Delaney
- Creator
- Pharaoh
- Besides
- Patriarch
- Lord
- Abraham
- Isaac
- Herodotus
- Euterpe
- Mr
- Juv
- Sat
- Indeed
- Clarke
- Moses
- Cain
- Japheth
- Ishmael
- Esau
- Reuben
- Aaron
- Dodd
- Jesus
- The Messenger
- Kinsman
- Divine Council
- Lord Jesus Christ
- Goel
- Christ
- Redeemer
- Ephraim
- Holy Spirit
- So
- Why
- Shechem
- The Redeeming Angel
- Reader
- Jesus Christ
- Son Jesus Christ
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Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Genesis 48:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 48:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness