And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow." And to youThis phrase is directed towards Joseph, Jacob's beloved son. In the Hebrew text, the word "you" is singular, emphasizing the personal nature of this blessing. Joseph, despite being one of the younger sons, is given a special inheritance, highlighting the favor he found in his father's eyes. This reflects the biblical theme of God's grace, often choosing the unexpected or the younger to fulfill His purposes, as seen with David and Solomon. as one who is above your brothers
Here, Jacob acknowledges Joseph's preeminence among his siblings. Historically, Joseph's rise to power in Egypt and his role in saving his family from famine set him apart. The Hebrew word for "above" can also imply leadership or authority, which Joseph exercised both in Egypt and within his family. This phrase underscores the biblical principle that God often elevates those who are faithful, regardless of their birth order or societal expectations. I give the ridge of land
The "ridge of land" refers to a specific portion of territory. The Hebrew term used here is "Shechem," which is both a geographical location and a symbol of inheritance. Shechem holds significant historical and spiritual importance, being a place where God appeared to Abraham and where Jacob's family settled. This gift signifies a tangible and spiritual legacy, emphasizing the importance of land in God's covenant promises to His people. that I took from the Amorites
The Amorites were a prominent Canaanite people, often representing opposition to God's plans. Jacob's mention of taking land from them suggests a divine victory, as the patriarchs were typically seen as sojourners rather than conquerors. This phrase may also symbolize the spiritual battles believers face, with God granting victory over opposition through faith and obedience. with my sword and bow
This phrase highlights the means by which the land was acquired, suggesting a combination of divine assistance and human effort. In the biblical narrative, the sword and bow are often metaphors for spiritual warfare and the believer's reliance on God's strength. This imagery encourages believers to engage in their spiritual battles with the assurance that God equips and empowers them for victory. Persons / Places / Events 1. Jacob (Israel)The patriarch of the Israelites, who is nearing the end of his life and is blessing his sons. In this verse, he is speaking to Joseph. 2. JosephJacob's favored son, who rose to power in Egypt. Jacob is giving him a special inheritance. 3. AmoritesA group of ancient people living in Canaan. Jacob refers to taking land from them, though the specific event is not detailed in Genesis. 4. Ridge of Land (Shechem)The specific piece of land Jacob is referring to, which holds historical and future significance for the Israelites. 5. Sword and BowSymbolic of conquest and struggle, indicating that the land was acquired through effort and possibly conflict. Teaching Points Inheritance and LegacyJacob's act of giving Joseph a special portion of land underscores the importance of inheritance and legacy in biblical accounts. It invites reflection on what spiritual and moral legacies we are leaving for future generations. Faith and FulfillmentThe promise of land to Joseph, which is later fulfilled, demonstrates God's faithfulness in keeping His promises. Believers are encouraged to trust in God's timing and faithfulness in their own lives. Struggle and VictoryThe mention of "sword and bow" suggests that spiritual victories often require struggle and perseverance. Christians are reminded that spiritual growth and blessings may come through trials and efforts. Significance of PlaceThe land of Shechem holds historical and spiritual significance, reminding believers of the importance of sacred spaces and their role in God's plan. It encourages reflection on the places that hold spiritual significance in our own lives. Bible Study Questions 1. What does Jacob's special gift to Joseph reveal about the nature of God's blessings and promises? 2. How does the concept of inheritance in Genesis 48:22 relate to the spiritual inheritance we receive through Christ? 3. In what ways can the struggle and effort symbolized by "sword and bow" be seen in our spiritual lives today? 4. How does the historical significance of Shechem enhance our understanding of God's unfolding plan in the Bible? 5. Reflect on a place that holds spiritual significance in your life. How has God used that place to shape your faith journey? Connections to Other Scriptures Genesis 33Jacob's earlier purchase of land in Shechem, which may relate to the land he is giving Joseph. Joshua 24The burial of Joseph's bones in Shechem, fulfilling the inheritance given by Jacob. John 4Jesus' encounter with the Samaritan woman at Jacob's well in Shechem, highlighting the lasting significance of this land. People Amorites, Ephrath, Isaac, Jacob, Joseph, Manasseh, Rachel, Reuben, SimeonPlaces Bethlehem, Canaan, Ephrath, Luz, Paddan, RamesesTopics Amorite, Amorites, Bow, Brethren, Brothers, Heritage, Moreover, Mountain, Portion, Rather, Ridge, Shechem, Slope, Sword, TractDictionary of Bible Themes Genesis 48:22 5236 bow and arrow Genesis 48:9-22 8638 benedictions Library Two Retrospects of one Life
'And Jacob said unto Pharaoh, Few and evil have the days of the years of my life been.'--GENESIS xlvii. 9. 'The God which fed me all my life long unto this day; the Angel which redeemed me from all evil.' --GENESIS xlviii. 15,16. These are two strangely different estimates of the same life to be taken by the same man. In the latter Jacob categorically contradicts everything that he had said in the former. 'Few and evil,' he said before Pharaoh. 'All my life long,' 'the Angel which redeemed me from …
Alexander Maclaren—Expositions of Holy ScriptureA Calm Evening, Promising a Bright Morning
'And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; …
Alexander Maclaren—Expositions of Holy Scripture The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the …
J. W. McGarvey—The Four-Fold Gospel And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 48:22 NIVGenesis 48:22 NLTGenesis 48:22 ESVGenesis 48:22 NASBGenesis 48:22 KJV
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