Genesis 48:1–22, King James Version
Italic words were supplied in the English translation for clarity.
Genesis 48:1–22
Jacob Adopts and Blesses Ephraim and Manasseh
Facing death, Jacob recalls God's promise, makes Joseph's two Egypt-born sons his own full heirs, blesses them in the ancestral line, and deliberately gives the younger Ephraim precedence while still promising greatness to Manasseh. The chapter turns personal reunion into tribal inheritance and future hope, yet preserves uncertainty about several physical details and the difficult final reference to a portion or Shechem taken with sword and bow.
Why this sits here
The chapter explains how Joseph, though based in Egypt, receives an enduring place in Israel through Ephraim and Manasseh. It transforms Jacob's recovered relationship with Joseph into inheritance, puts God's past shepherding and future promise at the center of the blessing, and establishes the tribal ordering needed for the later biblical story before the remaining sons are addressed.
Joseph brings his sons to Jacob's sickbed. Jacob first recalls God's promise and establishes Ephraim and Manasseh as full heirs, then receives, embraces, and blesses them. Joseph arranges the elder for Jacob's right hand, but Jacob deliberately crosses his hands, refuses Joseph's correction, gives both sons a future, and places Ephraim first before closing with return-to-Canaan hope and a difficult inheritance statement.
How the passage moves
Joseph hears that Jacob is sick, brings Manasseh and Ephraim, and Israel strengthens himself on the bed (48:1–2).
Jacob recalls God's promise at Luz, adopts Ephraim and Manasseh as Reuben and Simeon, defines later sons' inheritance, and remembers Rachel's death in Canaan (48:3–7).
Jacob asks who the sons are, Joseph identifies them as God's gift, and the aged patriarch embraces them with gratitude that he has seen Joseph and Joseph's offspring (48:8–12).
Joseph positions Manasseh for Jacob's right hand, but Jacob deliberately crosses his hands and blesses Joseph through the boys in the name of the God of the ancestors, the shepherding God, and the redeeming messenger (48:13–16).
Joseph objects to the reversed hands; Jacob refuses, promises greatness to both sons, gives Ephraim greater precedence, and establishes a blessing formula (48:17–20).
Jacob anticipates his death, assures the family of God's presence and return to the ancestral land, and gives Joseph one additional portion or Shechem in a difficult statement involving Amorites, sword, and bow (48:21–22).
What the author is communicating
Why this reading fits
Evidence 1
Jacob's sickness and effort to sit up show physical weakness alongside purposeful action. The chapter does not portray incapacity as spiritual uselessness or prove that every later judgment is medically impaired.
Evidence 2
The Luz promise supplies the logic for adoption: promised fruitfulness, a gathered people, and enduring land require a future beyond Jacob's death. Ephraim and Manasseh become full sons for inheritance purposes, giving Joseph the double portion later recognized in 1 Chronicles 5:1–2.
Evidence 3
Rachel's burial memory may explain Jacob's personal grief, connect Joseph's sons with the children Rachel could not bear, or reinforce Canaan as the land of family death and hope. The text does not state one exclusive reason for mentioning it here.
Evidence 4
Jacob's question 'Who are these?' can fit impaired sight, a formal identity question, the Greek wording 'Who are these to you?', or another narrative purpose. Because Joseph answers relationally and Jacob immediately blesses the sons, the verse should not be used to diagnose dementia with certainty.
Evidence 5
The statement that Joseph brought the sons from between Jacob's knees is physically and grammatically difficult, especially because the chronology makes them older than small children. It may reflect an adoption or blessing posture, but Genesis does not give enough information to reconstruct the exact arrangement.
Evidence 6
Joseph's placement follows firstborn convention, while Jacob's crossed hands are explicitly knowing and deliberate. The scene distinguishes purposeful precedence from the deception used in Genesis 27, yet it does not convert preference for younger siblings into a universal moral law.
Evidence 7
The Hebrew says Jacob blessed Joseph, although the spoken blessing addresses the boys; the Greek reads that he blessed them. In the received text Joseph is naturally blessed through the sons who carry his name and portion within Israel.
Evidence 8
God, the shepherd, and the messenger who redeemed Jacob from all harm appear in one blessing that ends with a singular request, 'may he bless the lads.' The language presents unified divine care, but the verse does not by itself settle every question about the messenger's identity or prove a later Trinitarian formula.
Evidence 9
KJV 'grow into a multitude' uses a verb related to fish or swarming. It is vivid multiplication language, not a promise that each descendant will be wealthy, politically dominant, or morally faithful.
Evidence 10
Jacob's 'I know it' makes the reversal intentional and still includes a real future for Manasseh. Ephraim's greater future does not mean Manasseh is cursed, unloved, outside Israel, or morally inferior.
Evidence 11
Verse 21 uses plural forms when Jacob says God will be with 'you' and bring 'you' again. Joseph is addressed, but the hope reaches the family represented with him rather than predicting Joseph's personal bodily migration before death.
Evidence 12
The final shekem ahad can mean one shoulder or portion, a mountain slope, or Shechem. The claim about taking it from the Amorite with sword and bow is not matched by a clear earlier episode: Genesis 33 records purchase, Genesis 34 records the sons' violence that Jacob condemned, and other readings appeal to prophetic future, corporate attribution, or an otherwise unrecorded tradition. The text does not give enough information to choose with certainty.
A phrase that matters
Grow into a multitude
וְיִדְגּוּ לָרֹב · veyidgu larov
The blessing concerns numerous descendants within the land, not guaranteed wealth for each person.
Fulness of nations
מְלֹא־הַגּוֹיִם · melo haggoyim
Ephraim's future is described as extensive, but the exact scope is not defined here.
One portion / Shechem
שְׁכֶם אַחַד · shekem ahad
The phrase connects Joseph's extra inheritance with later land memory while remaining lexically and historically difficult.
A needed correction
Reading Genesis 48:1–22 as a complete section rules out these interpretations:
Jacob's adoption of Ephraim and Manasseh does not deny Joseph's biological fatherhood, erase their Egyptian mother, or establish a general right to reassign children without consent or law.
Jacob's question does not prove he had dementia, forgot the boys permanently, or lacked capacity to bless them.
The crossed hands do not teach that every younger child is God's chosen leader, that every firstborn is rejected, or that parental favoritism is harmless.
The blessing of Manasseh and Ephraim does not guarantee wealth, political dominance, moral faithfulness, or freedom from suffering to every descendant.
The shepherd and redeeming-messenger language does not by itself identify the messenger with certainty as the preincarnate Christ or formulate the complete doctrine of the Trinity.
Jacob's extra portion does not authorize conquest, modern land seizure, ethnic superiority, or violence, and the sword-and-bow wording does not make Jacob's condemnation of Simeon and Levi in Genesis 49 disappear.
What remains true
God's faithful care can carry a wounded family into a future larger than one generation, but receiving that future requires truthful belonging, deliberate blessing, and humility about what the text leaves unresolved. Divine freedom is not permission for favoritism, coercion, prosperity claims, or conquest.
How this should shape us
How should this shape us?
When planning inheritance, guardianship, adoption, or family responsibility, state relationships and obligations clearly, protect the dignity and legal rights of everyone involved, and do not use Jacob's patriarchal act as a shortcut around consent or present law.
How should this shape us?
Name evidence of God's care honestly across both provision and hardship, refusing both despair that forgets grace and testimony that pretends pain never happened.
How should this shape us?
Bless younger and older family members without turning one person's calling or achievement into rejection, comparison, or a fixed verdict on another person's worth.
Teach it back
Explain why Jacob adopts and blesses Ephraim and Manasseh in Genesis 48. Include the Luz promise, Joseph's double portion, Jacob's deliberate crossed hands, the real blessing of both sons, God's shepherding and deliverance, return to Canaan, and the uncertainty surrounding verse 22.
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Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Read it sentence by sentenceEach line inside the larger movement
Evidence 1
Jacob's sickness and effort to sit up show physical weakness alongside purposeful action. The chapter does not portray incapacity as spiritual uselessness or prove that every later judgment is medically impaired.
Evidence 2
The Luz promise supplies the logic for adoption: promised fruitfulness, a gathered people, and enduring land require a future beyond Jacob's death. Ephraim and Manasseh become full sons for inheritance purposes, giving Joseph the double portion later recognized in 1 Chronicles 5:1–2.
Evidence 3
Rachel's burial memory may explain Jacob's personal grief, connect Joseph's sons with the children Rachel could not bear, or reinforce Canaan as the land of family death and hope. The text does not state one exclusive reason for mentioning it here.
Evidence 4
Jacob's question 'Who are these?' can fit impaired sight, a formal identity question, the Greek wording 'Who are these to you?', or another narrative purpose. Because Joseph answers relationally and Jacob immediately blesses the sons, the verse should not be used to diagnose dementia with certainty.
Evidence 5
The statement that Joseph brought the sons from between Jacob's knees is physically and grammatically difficult, especially because the chronology makes them older than small children. It may reflect an adoption or blessing posture, but Genesis does not give enough information to reconstruct the exact arrangement.
Evidence 6
Joseph's placement follows firstborn convention, while Jacob's crossed hands are explicitly knowing and deliberate. The scene distinguishes purposeful precedence from the deception used in Genesis 27, yet it does not convert preference for younger siblings into a universal moral law.
Evidence 7
The Hebrew says Jacob blessed Joseph, although the spoken blessing addresses the boys; the Greek reads that he blessed them. In the received text Joseph is naturally blessed through the sons who carry his name and portion within Israel.
Evidence 8
God, the shepherd, and the messenger who redeemed Jacob from all harm appear in one blessing that ends with a singular request, 'may he bless the lads.' The language presents unified divine care, but the verse does not by itself settle every question about the messenger's identity or prove a later Trinitarian formula.
Evidence 9
KJV 'grow into a multitude' uses a verb related to fish or swarming. It is vivid multiplication language, not a promise that each descendant will be wealthy, politically dominant, or morally faithful.
Evidence 10
Jacob's 'I know it' makes the reversal intentional and still includes a real future for Manasseh. Ephraim's greater future does not mean Manasseh is cursed, unloved, outside Israel, or morally inferior.
Evidence 11
Verse 21 uses plural forms when Jacob says God will be with 'you' and bring 'you' again. Joseph is addressed, but the hope reaches the family represented with him rather than predicting Joseph's personal bodily migration before death.
Evidence 12
The final shekem ahad can mean one shoulder or portion, a mountain slope, or Shechem. The claim about taking it from the Amorite with sword and bow is not matched by a clear earlier episode: Genesis 33 records purchase, Genesis 34 records the sons' violence that Jacob condemned, and other readings appeal to prophetic future, corporate attribution, or an otherwise unrecorded tradition. The text does not give enough information to choose with certainty.
Original-language wording and grammarTechnical detail appears only where it helps
Are mine
Jacob declares Ephraim and Manasseh his own for family and inheritance purposes.
How certain? very strongGuiding his hands deliberately
Jacob crossed or knowingly directed his hands.
How certain? very strongShepherded me
God has cared for Jacob as a shepherd throughout his life.
How certain? very strongRedeemed me from all evil
The messenger delivered or reclaimed Jacob from every harmful crisis.
How certain? strongGrow into a multitude
May they multiply abundantly, with fish or swarming imagery.
How certain? strongFulness of nations
A fullness, abundance, or company of nations.
How certain? probableOne portion / Shechem
One shoulder, portion, ridge, or a wordplay on the place Shechem.
How certain? uncertainWhat the first readers would have understoodRelevant history and culture
What the first readers would have understood
The narrative itself defines the adoption's practical result: Ephraim and Manasseh rank as Jacob's sons, later Joseph-born sons belong under their names, and Joseph receives two tribal inheritances. Broader ancient adoption parallels can illuminate but do not replace these explicit effects.
How certain? very strongWhat the first readers would have understood
Firstborn precedence makes Joseph's positioning and objection intelligible, but Genesis repeatedly complicates birth order. The text does not teach that age is irrelevant, that younger children are always chosen, or that parents may practice arbitrary favoritism without harm.
How certain? very strongWhat the first readers would have understood
No securely identified inscription, adoption contract, map, battle record, or independent chronology proves the exact physical ceremony, the boys' ages, or Jacob's sword-and-bow claim. Historical comparison must remain subordinate to the passage's explicit family actions.
How certain? very strongWhy translations sometimes differMaterial translation choices
Why translations sometimes differ
KJV 'as Reuben and Simeon, they shall be mine' is adoption-and-inheritance language; Jacob is not erasing Joseph as their biological father or claiming modern state custody.
How certain? very strongWhy translations sometimes differ
KJV 'Who are these?' follows the Masoretic wording. The Septuagint's 'Who are these to you?' makes the relationship question explicit and should remain visible as an ancient interpretive difference.
How certain? strongWhy translations sometimes differ
KJV 'guiding his hands wittingly' means Jacob knowingly or skillfully crossed his hands; 'wittingly' does not mean accidentally or deceptively.
How certain? very strongWhy translations sometimes differ
KJV 'the Angel which redeemed me from all evil' refers to the messenger as Jacob's deliverer from harm; 'all evil' does not mean Jacob experienced no suffering or committed no wrong.
How certain? strongWhy translations sometimes differ
KJV 'one portion above thy brethren' preserves a phrase that may also evoke Shechem. The translation is defensible, but the exact referent and the sword-and-bow statement remain disputed.
How certain? probableEarlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Earlier Scripture and inherited background
Genesis 35:9–15 records the Bethel/Luz blessing of fruitfulness, nations, and land that Jacob recalls. The adoption therefore serves the already-given promise rather than creating a new private ambition.
How certain? very strongEarlier Scripture and inherited background
Numbers 1–2 and later tribal lists regularly place Ephraim and Manasseh within Israel, while Joshua 16–17 assigns them land. The precise order varies by literary purpose, so Genesis 48 should not be reduced to one later list.
How certain? strongEarlier Scripture and inherited background
Joshua 24:32 places Joseph's bones at Shechem in land Jacob had acquired. That later connection strengthens Shechem's relevance to verse 22 without resolving how sword and bow relate to Genesis 33–34.
How certain? strongHow this connects with the rest of ScriptureThe passage's own meaning remains primary
How this connects with the rest of Scripture
1 Chronicles 5:1–2 explains that Reuben lost firstborn standing and Joseph received the birthright while Judah became prominent in leadership. Genesis 48 supplies the narrative form of Joseph's double portion through two sons.
How certain? very strongHow this connects with the rest of Scripture
Hebrews 11:21 highlights Jacob blessing Joseph's sons by faith. It does not make every detail simple or turn Jacob's hand placement into a universal ritual.
How certain? very strongHow this connects with the rest of Scripture
Revelation 7 includes Manasseh and Joseph in its symbolic tribal list but omits Ephraim by name. That later arrangement does not cancel Genesis 48 or provide a simple one-to-one map of every tribal list.
How certain? strongTextual variantsManuscript differences only when they affect meaning
Textual variants
The Septuagint expands Jacob's question to 'Who are these to you?', supporting a formal relationship reading while the Masoretic text leaves the object unqualified.
How certain? strongTextual variants
The Masoretic text says Jacob blessed Joseph in verse 15, while the Septuagint says he blessed them. The received wording can represent Joseph as blessed through his sons; neither reading changes the spoken blessing's focus on the boys.
How certain? strongWhere careful interpreters disagreeThe strongest options and their difficulties
Why does Jacob mention Rachel's death?
Why it fits:
Difficulty: The text does not explicitly say the sons replace children Rachel could have borne.
Why it fits:
Difficulty: Rachel is not buried in the Machpelah family cave.
Best judgment:
How certain? probableWhy does Jacob ask, 'Who are these?'
Why it fits:
Difficulty: He has already been told Joseph brought his sons.
Why it fits:
Difficulty: The Masoretic wording does not include 'to you'.
Why it fits:
Difficulty: Neither diagnosis nor compositional solution is explicit.
Best judgment:
How certain? probableWho or what is the redeeming messenger in verse 16?
Why it fits:
Difficulty: The precise ontological relationship is not defined.
Why it fits:
Difficulty: The singular blessing grammar and parallel divine descriptions make complete separation difficult.
Best judgment:
How certain? strongWhat is the extra portion or Shechem in verse 22?
Why it fits:
Difficulty: The Amorite, sword, and bow language remains unexplained.
Why it fits:
Difficulty: Genesis 33 describes purchase, not Jacob taking it by weapon.
Why it fits:
Difficulty: The passage does not signal which reconstruction is intended.
Best judgment:
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
God's promise outlives one generation and can incorporate people formed outside the ancestral land into the covenant family's future.
How certain? very strongTheological contribution
Jacob's testimony names God as lifelong shepherd and deliverer even though Jacob's life included grief, wrongdoing, disability, and hardship. Providence is not the denial of suffering.
How certain? very strongTheological contribution
God's freedom to work through the younger does not make human favoritism righteous or erase the elder son's real blessing.
How certain? very strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
Genesis 48 does not teach that younger siblings are always spiritually superior or should automatically outrank older siblings.
The blessing does not guarantee material wealth or political power to every person who repeats Ephraim and Manasseh's names.
The redeeming messenger does not by this verse alone settle every later Christological or Trinitarian question.
The sword-and-bow statement does not authorize modern conquest or allow an uncertain reconstruction to be presented as certain history.
Research trail and exact locationsThe source record behind this section
Supports: Displayed text, promise, adoption, blessing, tribal inheritance, Shechem, burial, and canonical reception.
Genesis 48:1–22 with Genesis 28:10–22; 33:18–20; 34:1–31; 35:9–20; 49:1–33; 50:22–26; Numbers 1–2; Joshua 16–17; 24:32; 1 Chronicles 5:1–2; and Hebrews 11:21 in the pinned standardized 1769 KJV
Supports: Adoption, hand placement, shepherd, messenger, multiplication, tribal future, corporate return, and final-portion grammar.
WLC Genesis 48:1–22, especially li-hem, sikkel et-yadav, haro'eh oti, hago'el oti, veyidgu, melo haggoyim, plural forms in verse 21, and shekem ahad in verse 22
Supports: Adoption, identity question, physical positioning, deliberate hands, singular blessing, fullness of nations, plural audience, and Shechem alternatives.
NET Genesis 48 translator and textual notes, especially verses 5–7, 8, 12, 14–16, 19–22
Supports: Final-form covenant, family, blessing, and tribal-development synthesis.
Genesis commentary, chapter 48 and movement into Jacob's blessings and burial
Supports: Modern literary-critical counterpoint for Joseph's family role and Genesis's ending.
Genesis 37–50 Joseph study guide, Jacob's final blessing and Joseph's double tribal inheritance
Supports: Complete recent literary survey of the chapter's principal narrative and interpretive difficulties.
The Unfavored, thesis pages 84–92, especially Genesis 48 adoption, Rachel, 'Who are these?', knees, Masoretic/Greek blessing object, shepherd and messenger, Ephraim's precedence, and Shechem
Supports: Manasseh and Ephraim name forms, narrative wordplays, and historical restraint.
Tyndale Bulletin 75, pages 166–168
Supports: Joseph's firstborn arrangement, Jacob's deliberate reversal, blessing of both sons, and the younger-brother motif without elder rejection.
Old Testament Essays 30.1, pages 11–29, especially the Genesis 48:8–20 younger-brother discussion
Supports: Plain contextual placement, Jewish reception, later tribal ordering, and distinctive medieval readings of verses 20–22.
TheTorah.com article, sections 'Placing Ephraim before Manasseh,' 'Genesis Rabbah,' and 'Who Gave Joseph an Extra Portion?'
Supports: Genesis 48's place in Jacob's extended death-bed narrative and its relation to the surrounding summons and blessings.
The Death of Jacob, chapter 3 and whole-deathbed conclusion, especially Genesis 48 within pages 77–113
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Displayed text, promise, adoption, blessing, tribal inheritance, Shechem, burial, and canonical reception.
Exact location: Genesis 48:1–22 with Genesis 28:10–22; 33:18–20; 34:1–31; 35:9–20; 49:1–33; 50:22–26; Numbers 1–2; Joshua 16–17; 24:32; 1 Chronicles 5:1–2; and Hebrews 11:21 in the pinned standardized 1769 KJV
Open source ↗hebrew text morphology and lemma data
Open Scriptures Hebrew Bible — Genesis
Open Scriptures Hebrew Bible Project
Open Scriptures, Version 2.2 released 2021; repository inspected 2026
Supports: Adoption, hand placement, shepherd, messenger, multiplication, tribal future, corporate return, and final-portion grammar.
Exact location: WLC Genesis 48:1–22, especially li-hem, sikkel et-yadav, haro'eh oti, hago'el oti, veyidgu, melo haggoyim, plural forms in verse 21, and shekem ahad in verse 22
Open source ↗Translation and textual notes
NET Bible — Genesis with translators' notes
Biblical Studies Press
Biblical Studies Press, Digital edition accessed 2026
Supports: Adoption, identity question, physical positioning, deliberate hands, singular blessing, fullness of nations, plural audience, and Shechem alternatives.
Exact location: NET Genesis 48 translator and textual notes, especially verses 5–7, 8, 12, 14–16, 19–22
Open NET Genesis 48 ↗modern open whole book commentary
Genesis
T. Desmond Alexander
The Gospel Coalition Bible Commentary, 2023
Supports: Final-form covenant, family, blessing, and tribal-development synthesis.
Exact location: Genesis commentary, chapter 48 and movement into Jacob's blessings and burial
Open source ↗modern critical open study guide
Genesis 37–50: Joseph — Study Guide
Joel S. Baden and Yale Bible Study
Yale Divinity School, 2021 course; page inspected 2026
Supports: Modern literary-critical counterpoint for Joseph's family role and Genesis's ending.
Exact location: Genesis 37–50 Joseph study guide, Jacob's final blessing and Joseph's double tribal inheritance
Open source ↗open doctoral literary and character study
The Unfavored: Judah and Saul in the Narratives of Genesis and 1 Samuel
Josef Sykora
Durham University doctoral thesis, especially thesis pages 47–50, 84–92, and 103–139 in the PDF pagination, 2016
Supports: Complete recent literary survey of the chapter's principal narrative and interpretive difficulties.
Exact location: The Unfavored, thesis pages 84–92, especially Genesis 48 adoption, Rachel, 'Who are these?', knees, Masoretic/Greek blessing object, shepherd and messenger, Ephraim's precedence, and Shechem
Open source ↗peer reviewed open onomastic and historical study
Patriarchal Names in Context
Alan Millard
Tyndale Bulletin 75, pages 155–174, 2024
Supports: Manasseh and Ephraim name forms, narrative wordplays, and historical restraint.
Exact location: Tyndale Bulletin 75, pages 166–168
Open source ↗peer reviewed open literary and family study
Younger-Brother Motif in Genesis as an Object of Love and Hatred in the Family: Tensions, Conflicts and Reflection for the Contemporary African Family
Emmanuel Kojo Ennin Antwi
Old Testament Essays 30.1, pages 11–29, 2017
Supports: Joseph's firstborn arrangement, Jacob's deliberate reversal, blessing of both sons, and the younger-brother motif without elder rejection.
Exact location: Old Testament Essays 30.1, pages 11–29, especially the Genesis 48:8–20 younger-brother discussion
Open source ↗public jewish exegetical and reception study
When Moses Placed Ephraim Before Manasseh
Baruch J. Schwartz
TheTorah.com; adapted from Tarbiz 80.1, pages 29–39, 2017; updated 2026
Supports: Plain contextual placement, Jewish reception, later tribal ordering, and distinctive medieval readings of verses 20–22.
Exact location: TheTorah.com article, sections 'Placing Ephraim before Manasseh,' 'Genesis Rabbah,' and 'Who Gave Joseph an Extra Portion?'
Open source ↗open doctoral narrative and deathbed study
The Death of Jacob: Narrative Conventions in Genesis 47.28–50.26
Kerry D. Lee
University of Edinburgh PhD thesis, 2014
Supports: Genesis 48's place in Jacob's extended death-bed narrative and its relation to the surrounding summons and blessings.
Exact location: The Death of Jacob, chapter 3 and whole-deathbed conclusion, especially Genesis 48 within pages 77–113
Open source ↗