Genesis 48:4
and told me, 'Behold, I will make you fruitful and multiply you; I will make you a multitude of peoples, and will give this land to your descendants after you as an everlasting possession.'
and said to me
This phrase introduces a direct communication from God to Jacob, emphasizing the personal and intimate nature of divine revelation. In the Hebrew context, the word for "said" (אָמַר, 'amar) often conveys not just speech but a declaration or promise. This highlights the authority and certainty of God's words to Jacob, underscoring the importance of divine communication in the patriarchal narratives.

Behold
The term "behold" (הִנֵּה, hinneh) is a call to attention, urging the listener to focus on what follows. It serves as a divine exclamation point, drawing attention to the significance of the message. In biblical literature, "behold" often precedes a revelation or important announcement, indicating that what follows is of great importance and worthy of contemplation.

I will make you fruitful
The promise of fruitfulness (פָּרָה, parah) is a recurring theme in the Abrahamic covenant, reflecting God's blessing and favor. This assurance of fruitfulness is not merely about physical progeny but also spiritual and covenantal blessings. It echoes God's original command to humanity in Genesis 1:28 to "be fruitful and multiply," linking Jacob's lineage to the broader divine plan for creation.

and multiply your descendants
The multiplication of descendants (רָבָה, rabah) signifies not only numerical growth but also the expansion of influence and legacy. This promise connects Jacob to the covenantal promises given to Abraham and Isaac, ensuring the continuation of God's chosen people. Historically, this multiplication is seen in the growth of the Israelite nation, fulfilling God's promise through the generations.

into a multitude of nations
The phrase "multitude of nations" (קְהַל עַמִּים, qahal ammim) suggests a diverse and expansive future for Jacob's descendants. This prophecy points to the formation of the twelve tribes of Israel and their eventual impact on the world. It also foreshadows the inclusion of Gentiles into the spiritual family of God, as seen in the New Testament, where the gospel extends beyond ethnic Israel.

and I will give this land
The land (אֶרֶץ, eretz) is central to the Abrahamic covenant, representing not just a physical territory but a place of divine promise and blessing. The gift of land is a tangible sign of God's faithfulness and commitment to His people. Archaeologically, the land of Canaan is rich with evidence of ancient civilizations, underscoring its historical and theological significance.

to your descendants
The inheritance of the land by Jacob's descendants (זֶרַע, zera) is a fulfillment of God's covenant promises. This inheritance is both a privilege and a responsibility, as the land is to be a place where God's people live out His commandments and reflect His glory. The continuity of this promise is seen throughout the biblical narrative, culminating in the eschatological hope of a new heaven and new earth.

after you as an everlasting possession
The term "everlasting possession" (אֲחֻזָּה עוֹלָם, achuzzah olam) emphasizes the perpetual nature of God's promise. This eternal aspect points to the unbreakable nature of God's covenant and His unwavering commitment to His people. In a spiritual sense, it foreshadows the eternal inheritance believers have in Christ, as described in the New Testament, where the promises to Abraham are fulfilled in a spiritual and eternal dimension.

Persons / Places / Events
1. Jacob (Israel)
The patriarch who receives God's promise. He is recounting God's covenant to his son Joseph.

2. Joseph
Jacob's son, who is present as Jacob blesses his grandsons, Ephraim and Manasseh.

3. God
The divine being who made the covenant with Jacob, promising him fruitfulness and land.

4. Canaan
The land promised by God to Jacob's descendants as an everlasting possession.

5. Ephraim and Manasseh
Joseph's sons, who are being blessed by Jacob in this chapter.
Teaching Points
God's Faithfulness
God's promises are steadfast and reliable. Just as He was faithful to Jacob, He remains faithful to His promises to us today.

Generational Blessing
The blessings and promises of God often extend beyond the individual to their descendants. Our faithfulness can impact future generations.

Fruitfulness and Multiplication
God's desire is for His people to be fruitful and multiply, not just physically but spiritually, expanding His kingdom on earth.

Everlasting Possession
The land promised to Jacob's descendants symbolizes the eternal inheritance believers have in Christ, pointing to the ultimate fulfillment in the new heavens and new earth.

Covenant Relationship
Understanding our relationship with God as a covenant relationship helps us grasp the depth of His commitment to us and our response to Him.
Bible Study Questions
1. How does God's promise to Jacob in Genesis 48:4 reflect His covenant with Abraham, and what does this teach us about God's consistency?

2. In what ways can we see the fulfillment of God's promise of fruitfulness and multiplication in the history of Israel and the church today?

3. How can we apply the concept of generational blessing in our own families and communities?

4. What does the promise of an "everlasting possession" mean for us as believers in the context of our eternal inheritance in Christ?

5. How can understanding our relationship with God as a covenant relationship influence our daily walk with Him?
Connections to Other Scriptures
Genesis 17:6-8
God's covenant with Abraham, promising to make him exceedingly fruitful and to give his descendants the land of Canaan.

Genesis 35:11-12
God's reaffirmation of the covenant to Jacob, promising him a nation and a company of nations.

Exodus 6:7-8
God's promise to bring the Israelites to the land He swore to give to Abraham, Isaac, and Jacob.

Hebrews 11:9-10
The faith of Abraham, Isaac, and Jacob in the promises of God, looking forward to a city with foundations, whose architect and builder is God.
Jacob Adopts Joseph's SonsJ. C. Gray.Genesis 48:1-7
Jacob's Adoption of Joseph's Two SonsT. H. Leale.Genesis 48:1-7
Manasseh and EphraimF. Whitfield, M. A.Genesis 48:1-7
The Patriarch's Departing LifeR.A. Redford Genesis 48
People
Amorites, Ephrath, Isaac, Jacob, Joseph, Manasseh, Rachel, Reuben, Simeon
Places
Bethlehem, Canaan, Ephrath, Luz, Paddan, Rameses
Topics
Age-during, Assembly, Behold, Community, Company, Descendants, Everlasting, Family, Fertile, Fruitful, Heritage, Increase, Making, Multiplied, Multiply, Multitude, Nations, Numbers, Numerous, Peoples, Possession, Seed, Truly
Dictionary of Bible Themes
Genesis 48:4

     1140   God, the eternal
     7206   community

Genesis 48:1-20

     1651   numbers, 1-2
     7266   tribes of Israel

Genesis 48:3-4

     4207   land, divine gift

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

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

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

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

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

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

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

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

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