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7. And as for me] This verse, with its reference to Genesis 35:16-19, is introduced very abruptly. The mention of Rachel’s grave is not followed by any further statement, and, standing by itself, it comes in strangely. It hardly admits of explanation as an old man’s wandering soliloquy. Such an explanation is too modern in character. Possibly the passage originally contained the tradition of Jacob’s request, that he might be buried in the same grave with his beloved wife, Rachel. But the entreaty to be buried at Machpelah having already (Genesis 47:30) been inserted from J, it was necessary to drop the concluding portion of Jacob’s utterance, i.e. the request to be buried with Rachel, to which the allusion to Rachel’s death and burial at Ephrath was leading up. This theory accounts for the introduction of the touching allusion to Rachel and her burial-place, and for the sudden dropping of the subject.

Paddan] For “Paddan-aram,” as in LXX. See Genesis 25:20.

by me] R.V. marg. to my sorrow, lit. “upon me,” expresses the full meaning. Compare “against me” in Genesis 42:36; see note.

when there was still some way] See note on Genesis 35:16. The Heb. gives a measure of distance; cf. 2 Kings 5:19; and the LXX gives the strange rendering κατὰ τὸν ἱππόδρομον χαβραθὰ τῆς γῆς, where χαβραθὰ transliterates the Heb., and κατὰ τὸν ἱππόδρομον, “according to the race-course,” reproduces the tradition that the race-course at Alexandria was the length of this Hebrew measure; cf. Schleusner, s.v. The Vulg. has eratque vernum tempus (!). “On the way to Ephrath,” LXX ἐν τῇ ὁδῷ τοῦ ἱπποδρόμου.

8. And Israel] The narrative resumes the thread which was interrupted at Genesis 48:3 by the insertion of the P version. The incident about to be described was regarded as of national significance. Of the two divisions of Joseph, the younger one became the more powerful. The blessing of Jacob implies the ratification of the relation of the two new tribes to the older ones and to each other.

beheld … Who are these?] Jacob enquires as if he had not before seen the sons of Joseph. Jacob was in Goshen: Joseph and his sons lived not far off. It is possible the question is due to the old man’s blindness (Genesis 48:10). He discerned faintly that there were two other persons with Joseph. But it is more probable that this story stands by itself, and that it assumes that Jacob had not before met Joseph’s sons.

10. the eyes of Israel] Cf. the similar account of Isaac, Genesis 27:1.

11. thy seed also] This expression, like the question in Genesis 48:8, seems to imply that Jacob had not before set eyes upon the sons of Joseph.

12. Joseph brought … his knees] To set a child upon the knees was to symbolize reception or adoption into the family: see note on Genesis 30:3. From this passage it would appear that Joseph had set Ephraim and Manasseh upon, or against, the knees of their grandfather, so that they might receive the formal symbol (not here described) of adoption. This being done, he then removes them from between the knees of Jacob.

he bowed himself] For “bowed himself,” see note on Genesis 47:31. Who bowed himself? (1) Either Joseph, who thus threw himself on the ground to receive the blessing described in Genesis 48:15. (2) Or Jacob, who thus rendered thanks to God for enabling him to adopt into his family the children of Joseph. According to (2), Jacob would be represented as able to prostrate himself with his face to the earth (see note on Genesis 47:31). According to (1), Genesis 48:13-14 are interposed between Joseph’s prostration in Genesis 48:12 and the imposition of Jacob’s blessing in Genesis 48:15. But, if we may regard this story as independent of Genesis 47:29-31 (J), it seems simplest to refer the act to Jacob.

13. Ephraim in his right hand] i.e. so that the right hand of Jacob might rest on Manasseh the elder. The gesture of benediction, by the laying on of hands, signified the communication of rights and privileges. As in the story of Isaac (ch. 27), the blessing by the head of the house, on his deathbed, was irrevocable. The person who received it could not be deprived of it.

14. guiding his hands wittingly] Better, as R.V. marg., crossing his hands. So LXX ἐναλλὰξ τὰς χεῖρας = “the hands crosswise”; Lat. commutans manus.

The aged Jacob is moved by a supernatural impulse to cross his hands as he blesses the two boys; and their destinies are determined accordingly.

15. And he blessed Joseph] While his hands were resting on the lads’ heads, Jacob blessed Joseph by uttering his benediction upon Ephraim and Manasseh. LXX εὐλόγησεν αὐτούς = “blessed them,” and Vulg. benedixit filiis Joseph, avoid the difficulty.

The God] Observe the threefold invocation: (1) ancestral—“the God of the fathers”; (2) personal—“the Shepherd of Israel”; (3) redemptive—“the angel of deliverance.” Compare the threefold Aaronic benediction of Numbers 6:24 ff.

before whom … did walk] See Genesis 17:1, Genesis 24:40.

fed me] Lit. “who shepherded me,” Lat. qui pascit me. For the metaphor of the shepherd as applied to the God of Jacob, cf. Genesis 49:24; Psalm 77:20; Psalm 80:1. The metaphor is more applicable to the leading of a multitude, or of a nation, than of an individual. But there is, as we know from Psalm 23:1 and St John 10:11-16, a pathetic tenderness in the simile, even as applied to personal experience; and Jacob himself had from early times led the life of a shepherd.

The English rendering “fed” fails to reproduce the metaphor: see Isaiah 40:11, “feed like a shepherd,” and compare John 21:15-17.