Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
Jacob adopts Ephraim and Manasseh as his own sons, and blessing them in verse 14, he places Ephraim before Manasseh the elder, and in verse 22, he sets apart one portion for Joseph.
Vulgate Text: Genesis 48:1-22
1. After these things had passed, it was reported to Joseph that his father was sick; and taking his two sons Manasseh and Ephraim, he went to him. 2. And it was said to the old man: Behold, your son Joseph comes to you. And he, strengthened, sat up in bed. 3. And when he had come in to him, he said: God Almighty appeared to me in Luz, which is in the land of Canaan, and He blessed me, 4. and said: "I will increase and multiply you, and I will make you into a multitude of peoples; and I will give this land to you and to your seed after you as an everlasting possession." 5. Therefore your two sons, who were born to you in the land of Egypt before I came here to you, shall be mine: Ephraim and Manasseh shall be reckoned as mine, just as Reuben and Simeon. 6. But the rest whom you beget after them shall be yours, and they shall be called by the name of their brothers in their inheritances. 7. For when I was coming from Mesopotamia, Rachel died to me in the land of Canaan on the journey itself, and it was springtime; and I was entering Ephrath, and I buried her beside the road to Ephrath, which is called by another name Bethlehem. 8. And seeing his sons, he said to him: Who are these? 9. He answered: They are my sons, whom God has given me in this place. "Bring them," he said, "to me, that I may bless them." 10. For the eyes of Israel were dim from great old age, and he could not see clearly. And when they had been brought close to him, he kissed and embraced them, 11. and said to his son: "I have not been deprived of the sight of you; moreover God has shown me your offspring." 12. And when Joseph had taken them from his father's lap, he bowed down with his face to the ground. 13. And he placed Ephraim at his right hand, that is, at Israel's left; and Manasseh at his left hand, at the right hand of his father, and brought them both close to him. 14. And he, extending his right hand, placed it upon the head of Ephraim the younger brother, and his left hand upon the head of Manasseh who was the elder, crossing his hands. 15. And Jacob blessed the sons of Joseph, and said: "God, in whose sight my fathers Abraham and Isaac walked; God who has fed me from my youth even to this present day; 16. the Angel who has delivered me from all evils, may He bless these boys; and let my name be called upon them, and the names also of my fathers Abraham and Isaac, and let them grow into a multitude upon the earth." 17. And when Joseph saw that his father had placed his right hand upon the head of Ephraim, he was displeased, and taking hold of his father's hand, he tried to lift it from the head of Ephraim and transfer it to Manasseh. 18. And he said to his father: "It is not fitting so, father, for this one is the firstborn; place your right hand upon his head." 19. But he, refusing, said: "I know, my son, I know; and this one indeed shall become peoples, and shall be multiplied; but his younger brother shall be greater than he, and his offspring shall grow into nations." 20. And he blessed them at that time, saying: "In you shall Israel be blessed," and it shall be said: "May God make you like Ephraim and like Manasseh." And he placed Ephraim before Manasseh. 21. And to Joseph his son he said: "Behold, I am dying, and God will be with you and will bring you back to the land of your fathers. 22. I give you one portion beyond your brothers, which I took from the hand of the Amorite with my sword and my bow."
Verse 2: Strengthened, He Sat Up in Bed
"Strengthened" -- both from the joy conceived at the arrival of his dearest son Joseph, and from the special gift and strengthening of God, who imparted to the body a spirit of fortitude, and likewise to the soul of Jacob, about to die and bid farewell to his own, a spirit of prophecy, as is clear from what follows.
Verse 4: An Everlasting Possession
"I will give you this land" -- namely, Canaan. Jacob here, certain from God's promise that Canaan would be delivered to him, that is, to his posterity, here and in the following chapter divides and distributes it among his twelve sons.
"As an everlasting possession" -- not absolutely, but with respect to your stock and nation, as if to say: As long as your nation endures, your people, the commonwealth and kingdom of your sons, so long will they possess Canaan; and consequently, always, that is, for the entire duration of their commonwealth and kingdom they will possess it. For if the nation is overthrown or perishes, what wonder if it no longer possesses its land? See Canon 4.
Verse 5: They Shall Be Mine — The Adoption
"They shall be mine" -- I reckon them as my sons, equally with Reuben and Simeon. Note: Jacob here adopts Joseph's two sons, his grandsons, namely Ephraim and Manasseh, as his own sons, so that each of them might constitute a separate tribe, and enter upon his own inheritance in Canaan, equally with Reuben, Simeon, and his other sons. For otherwise Ephraim and Manasseh, succeeding their father Joseph, would have constituted only one tribe of Joseph, and would have entered upon only one father's portion in Canaan. But now the tribe of Joseph is divided by Jacob into two, namely into Ephraim and Manasseh, so that they are reckoned and succeed with equal right alongside Reuben, Judah, and his other immediate sons.
Verse 6: The Rest Shall Be Yours
"But the rest whom you beget after them shall be yours" -- they shall be reckoned as yours. For Ephraim and Manasseh, adopted by me, are reckoned as mine. We do not read that Joseph begot any others.
"And they shall be called by the name of their brothers in their possessions." "Brothers," namely Ephraim and Manasseh, as if to say: If you beget any sons after these, they will not constitute a separate tribe, but will be added to the tribe of Ephraim or Manasseh, and in the division of Canaan, they will receive the same portion of inheritance with them.
Verse 7: Rachel Died; Why Not Buried in Hebron
"For when I was coming from Mesopotamia, Rachel died." For "for," the Hebrew can be rendered "but." So Vatablus. Jacob here introduces to Joseph the mention of Rachel, first, because Rachel was the mother of Joseph and the most beloved wife of Jacob; for parents are accustomed frequently to revive the memory of mothers before their sons, as if to say: I have spoken about your sons, that I adopt them as my own; for as regards Rachel your mother, she was snatched from me prematurely, and she died, when she could still have borne me more sons; and therefore in their place I adopt your sons as my own.
Second, it seems that Jacob, from the conversation with Joseph in the preceding chapter, had detected in him some signs of wonder as to why the father so greatly desired with such expense to be buried in Canaan, namely in Hebron among his ancestors, when nevertheless he had not buried there his most beloved Rachel, but in Bethlehem. Jacob here therefore addresses this wonder and excuses himself, that he had to bury Rachel not to avoid expense or the difficulties of the journey, but because of the springtime, when dead bodies easily waste away and putrefy, immediately in the place where he was staying, namely near Bethlehem, nor could he, as he wished, transport her to Hebron. So Lyranus, Abulensis, and others.
The Gloss adds, thirdly, that perhaps prophetically Jacob here commemorates that Rachel is buried in Bethlehem, because Christ was to be born there, as if Jacob foresaw this very thing here in the spirit.
Verse 11: I Have Not Been Deprived of Your Sight
"I have not been deprived of the sight of you." The Hebrew is more expressive: "That I should see your face, I never would have thought, and behold God has shown me even your offspring." So Vatablus.
Verse 12: From His Father's Lap; Joseph Adored
"From his father's lap." Ephraim and Manasseh, approaching their grandfather Jacob, who was sitting in bed because of old age, had knelt down and placed their heads in his lap. So that they would not burden their grandfather, and so that he might more conveniently bless them, Joseph removed them from there and placed them on either side of his father.
Note: Ephraim and Manasseh in this year 147 of Jacob, which was the 56th of Joseph, were easily 22 years old; for they were born before the seven years of famine, shortly after the beginning of their father's rule, which occurred in his 30th year, as is clear from chapter 41, verses 50 and following.
"He adored" -- Joseph adored both his father, reverently bowing before him, and properly God, giving thanks for this benefit and his father's blessing. Note here the humility, obedience, piety, and charity of Joseph the prince toward his lowly and infirm parent. So Blessed Thomas More, when he was Chancellor of England, on bended knees sought a blessing from his father, and likewise devoutly ministered to the celebrating priest. Alfonso, King of Aragon, going forth to meet his father Ferdinand, leapt from his horse and accompanied him on foot; and when his father admonished him to ride alongside on horseback as other nobles did, he replied: "Others may be free to do as they wish; I will never be brought not to follow my father, my king, and him sick, on foot." Panormitanus is the witness. King Solomon, rising, went forth to meet his mother Bathsheba, and bowing before her, rendered her honor, and he ordered a throne to be placed for her at his right hand, adding: "Ask, my mother; for it is not right that I should turn away your face," 3 Kings 2:20.
Verse 14: Crossing His Hands — The Cross Prefigured
"He placed his right hand upon the head of Ephraim." Jacob here prophetically prefers the younger Ephraim to the elder Manasseh. First, because from Ephraim the kings of Israel were to be born, namely of the ten tribes. So Eusebius. Second, because this tribe would surpass the tribe of Manasseh both in glory and in number, as Jacob foretells in verse 19. Third, because from Ephraim was to be born Joshua, who was the leader of Israel and led them into Canaan, whence he was also a type of Christ, who leads us into heaven. So St. Jerome.
Note: Jacob signifies this preference and preeminence of Ephraim over Manasseh through the right hand which he placed upon him; for the right hand is nobler, more powerful, and stronger than the left. Here observe that the right hand is a symbol in the Scriptures: first, of strength and fortitude, as in Psalm 10: "May Your right hand find all who hate You;" and Psalm 43: "Their arm did not save them, but Your right hand." Second, of help and assistance, as in Job 14: "You will extend Your right hand to the work of Your hands." Third, of honor and glory, as in Psalm 109: "The Lord said to my Lord, sit at My right hand." And in Matthew 25, the elect on the day of judgment are said to be placed at Christ's right hand; and Solomon, in 3 Kings 2, wishing to honor his mother, placed her on a throne at his right hand. Fourth, of extraordinary love, as in Canticles 2: "His right hand shall embrace me." Fifth, of marvelous pleasure and sweetness, as in Psalm 15: "Delights at Your right hand." Sixth, the right hand in the Scriptures signifies what is good, right, and holy, just as the left signifies what is evil, small, and perverse, as in Proverbs 14: "The Lord knows the ways that are on the right; but perverse are those that are on the left." And Ecclesiastes 10: "The heart of the wise man is at his right hand, and the heart of the fool at his left." So we commonly say, a sinister suspicion, a sinister eye, a sinister judgment, that is, an evil one. Seventh, the right hand signifies the greatest goods, which are eternal; while the left signifies small and meager goods, which are temporal, Proverbs 3:16: "Length of days is in her right hand, and in her left hand riches and glory." Where by length of days is signified the eternity of the blessed life, which wisdom brings; and by riches and glory are signified human and temporal goods of the present life. So Pererius.
"Crossing his hands." In Hebrew it is sickel et iadav, "he made his hands understand," that is, voluntarily, knowingly and prudently he transposed his hands, namely crosswise, in the form of a cross.
Hence allegorically, Rupert says: Ephraim represents the Gentiles, who through the transposition of hands, that is, through the cross of Christ, in whom they believed, were preferred over Manasseh, that is, the Jews. So also Tertullian, in his book On Baptism, and Damascene, book 4, chapter 12, teach that the crossed hands of Jacob prefigured the cross of Christ.
Verse 15: God Who Feeds Me from My Youth
"In whose sight they walked" -- whom, as if present and always watching them, they revered; whom, as servants, they attended and served; before whom my fathers lived always in a holy and reverent manner. See the discussion at chapter 5, verse 22.
"God who feeds me from my youth." "These," says St. Chrysostom, "are the words of a grateful and pious soul, one that well remembers the benefits of God."
Verse 16: The Angel Who Delivered Me
"The Angel" -- my guardian, supply here the word "also," as if to say: May God bless these boys, and may my angel also bless them. So Vatablus and Abulensis.
"Let my name be called upon them" -- that is, let them be called my sons, and consequently the sons of Isaac and Abraham. So Theodoret. For this is what it means in Scripture, "for the name of someone to be called upon another," as when it is said: "Your name is called upon us," the meaning is, we are called by your name, namely we are called your sons, your people.
Morally, St. Chrysostom, homily 66, teaches parents that, after the example of Jacob, they should leave their children not so much wealth as the blessing of God. "Let us not therefore," he says, "place our effort in collecting riches to leave to our children. But let us teach them virtue, and pray for God's blessing upon them. These are the ineffable riches that are not consumed, that daily increase our substance. For nothing is equal to virtue, nothing more powerful than virtue: unless the one who wears the crown possesses it, he will be more wretched than any ragged pauper. Let us therefore teach our children this, that they prefer virtue to all things, and think nothing of an abundance of riches." For this is often for young people what a knife is for children, which mothers take away from them lest they hurt themselves. "For from riches are born luxury, indulgence, absurd pleasures, and infinite evils."
Verse 19: He Shall Grow into Nations
"He shall grow into nations." In Hebrew, "he shall be a fullness or multitude of nations," that is, full, many, and numerous nations, families, and peoples shall be born from him, and even kings who will rule over the ten tribes, as over many nations.
Verse 20: In You Shall Israel Be Blessed
"In you shall Israel be blessed." "In you," that is, after your example: for the beth of the preposition is used for the related kaph of comparison, as if to say: When parents wish to pray well for their Israelite children, they will say: May God multiply you, as He multiplied Ephraim and Manasseh.
Tropologically, Theodoret says: Learn here that God does not choose and prefer the first and nobler things, as men do, but the last and lowlier. So God preferred and placed man before the angel, Abel before Cain, Isaac before Ishmael, Jacob before Esau, Joseph before Reuben, Moses before Aaron, and David before his seven brothers.
Verse 22: One Portion with My Sword and My Bow
"I give you one portion beyond your brothers, which I took from the hand of the Amorite with my sword and my bow." This singular portion, which Jacob set apart from the division of Canaan and gave by special donation to Joseph, was the field of the city of Shechem or Sichar, as is clear from John 4:5 and from the Septuagint, which translates: "I give you Shechem, preeminent above all your brothers," etc. For they took the Hebrew sechem as a proper name, meaning Shechem or Sichima, which St. Jerome, the Chaldean, and others took as a common noun, meaning "shoulder," that is, a portion.
You will say: Jacob bought this field, chapter 33, verse 19, and Joshua, last chapter, verse 32. How then is it said here that he acquired it by the sword? First, Eusebius and St. Chrysostom respond that Simeon and Levi subjected the city and field of Shechem to themselves and their father by right of war, on account of the violation of Dinah inflicted by the Shechemites. But the father Jacob himself condemned this violence and this war, not only while living but also while dying, as is clear from the following chapter, verse 6.
Second, the Chaldean, and from him Abulensis and Ibn Ezra, translate: "which I took by the sword," that is, by prayer and supplications; for these are the arms and swords of the pious and the saints, such as Jacob was.
Third, St. Jerome says: "With sword and bow," that is, with strength, namely with money which I acquired with much labor and sweat. Hence the Hebrew keschet, which the Vulgate translates as "bow," if written with thet, means a coin. So in Latin, sagittarius is an ambiguous word: for it means both a man (an archer) and a Persian coin, so named from the type of design on it. This type of coin was the same as those also called Darics, as Plutarch attests in his Apophthegms. From this arose the famous saying of Agesilaus, that "he had been driven from Asia by thirty thousand archers," when the Persian king, having corrupted the Athenians through Timocrates with that sum of coins, had brought it about that he withdrew from the province.
Fourth, some Hebrews think it is a prolepsis and exchange of tense: "which I took," that is, which I shall take and receive, namely through my grandsons and descendants, who under Joshua will conquer Shechem and all of Canaan and subject it to themselves.
Fifth, and best of all: Jacob first bought the field situated in Shechem with money from Hamor, chapter 33, verse 19. But when, after the slaughter inflicted on Shechem by his sons, fearing that the Canaanites would in turn attack him, he departed from there, then the neighboring Amorites occupied this field of Shechem. When Jacob returned, he expelled them by force and arms, and recovered his field with sword and bow. For this is clearly stated here, even though the event is not narrated elsewhere. So Pererius, following Andreas Masius.