separate parts to perform. But the writer of the Epistle does not refer to the general foreshadowing of the future of the several patriarchs. He confines himself to the peculiar blessing given to Joseph through his sons, in whom the service of Egypt was, so to speak, received for divine use. Here again one point seems to be the freedom of God's choice. In this case also, as in the case of Jacob, the younger is preferred to the elder. But at the same time the practical exaltation of Joseph to the privilege of the firstborn in place of Reuben indicates the fulfilment of a righteous judgment in the providence of God.
The blessing itself is remarkable: Gen. 48:16
The angel which redeemed me from all evil bless the lads
... Compare the prophetic words to Joseph: Gen. 49:25.
p. jI. ajpoqn. e{. t. uiJ. jI. eujl.
]
By faith Jacob when he was dying blessed each of the sons of Joseph
, Gen. 48. At the close of life (Gen. 48:21
ijdou; ejgw; ajpoqnhvskw
) Jacob's faith was still fresh; and he blessed each of the two sons born to Joseph before he himself came to Egypt (Gen. 48:5).
Such a blessing was exceptional. Joseph received in his two sons a double share of the divine inheritance, the privilege of the firstborn. And, as it was given, the younger was again preferred to the elder. But while Isaac would have followed, had he been able, the natural order of birth in assigning privilege, Jacob deliberately inverted the order. It was not however till a late date that the superiority of Ephraim was established (Num. 26:34, 37).
A further point must also be noticed. In blessing the sons of Joseph, who were also the sons of Asenath, Jacob recognised that the gifts of Egypt, a fresh element, were consecrated to God. So Joseph became, as it were, head of a new line. Comp. Ps. 77:15; (78:67). It would be interesting to inquire how far the failure of Ephraim answered to the misuse of powers corresponding to Egyptian parentage.
kai; prosek.
...
t. rJ. auj.
]
and he worshipped
leaning
upon the top of his
staff.
Vulg.
et adoravit fastigium virgae ejus.
These words are not taken from the narrative of the blessing of Joseph's sons, but from an earlier passage (Gen. 47:31) in which Jacob pledged Joseph to provide for the removal of his bones to the burial-place of his fathers (comp. Heb. 11:22). The quotation is probably designed to direct thought to this act of Faith, while at the same time it stamps the closing scenes of Jacob's life with a religious character. The blessing was given in the presence of God which the patriarch distinctly recognised. The infirmity of age had not dulled his devotion.
The quotation follows the text of the LXX. which renders a different pointing of the original from that adopted by the Masoretes and by the other
Greek translations ( hF,M'h' varoAl[' upon the head of his staff for .hFâ;Mih'
varàoAl[' upon the head of his bed: ejpi; kefalh;n th'" klivnh" Aqu., ejpi; to;
a[kron th'" klivnh" Symm.).
But at the same time the Masoretic text describes an act of adoration, and not simply a sinking back in exhaustion. A close parallel occurs in 1 Kings 1:47 prosekuvnhsen oJ basileu;" ejpi; th;n koivthn . Proskunei'n is to be taken absolutely, bowed himself in worship, i.e. to God: compare Apo c. 5.14; John 4:20; 12:20; Acts 8:27; 24:11.
The connexion of proskunei'n with ejpi; to; a[kron th'" rJavbdou aujtou' as the object of the adoration (Vulg. virgae ejus, i.e. the staff of Joseph) is