Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 48ΓΕΝΕΣΙΣ ΜΗ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Chapter 48 is the adoption-and-blessing scene in which the dying Jacob elevates Joseph's two sons Ephraim and Manasseh to tribal-patriarch rank, founding the double tribe of Joseph.

Translation & textual notes

The Greek text of Genesis 48 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Chapter 48 is the adoption-and-blessing scene in which the dying Jacob elevates Joseph's two sons Ephraim and Manasseh to tribal-patriarch rank, founding the double tribe of Joseph. At 48:1 ἐνοχλεῖται ('is troubled / in distress') renders MT חֹלֶה ('is ill'), a slight softening of the clinical term. The Bethel theophany recalled in 48:3 is located at Λουζα, the pre-Israelite Canaanite name of Bethel (cf. Gen 28:19; 35:6), which the LXX preserves as a toponym alongside Βαιθηλ elsewhere. At 48:7 the recalled death of Rachel carries the Bethlehem gloss αὕτη ἐστὶν Βαιθλεεμ (cf. Gen 35:19), anchoring the site in the reader's geography. The dim eyes of 48:10 (οἱ ὀφθαλμοὶ Ισραηλ ἐβαρύνθησαν ἀπὸ τοῦ γήρους) echo Isaac's failing sight at Gen 27:1, typologically linking both deathbed scenes as younger-over-elder reversals consummated. At 48:14 ἐναλλὰξ τὰς χεῖρας ('crossing the hands') physically enacts the inversion of primogeniture that runs through Genesis from Abel through Perez. The triple blessing of 48:15-16 is unique in the Pentateuch: (1) ὁ θεὸς ᾧ εὐηρέστησαν οἱ πατέρες μου (the God before whom the fathers were well-pleasing; εὐαρεστέω renders the 'walk with God' formula of Gen 5:22, 24; 6:9); (2) ὁ θεὸς ὁ τρέφων με ἐκ νεότητός μου (the God who feeds/shepherds me from my youth); (3) ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν (the angel who delivers me from all evils). The third clause is the earliest attested 'redeeming angel' text in Scripture; ῥύομαι is the deliverance verb of the Lord's Prayer (Matt 6:13, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ), and patristic writers read the angel-clause as a Christophany. Heb 11:21 cites this deathbed scene (τῇ πίστει Ιακωβ ἀποθνῄσκων εὐλόγησεν ἑκάστους τῶν υἱῶν Ιωσηφ). At 48:19 πλῆθος ἐθνῶν ('fullness/multitude of nations') grounds later universalist exegesis of Ephraim's blessing (cf. Rom 4:17-18). The Israel-blessing formula of 48:20 (Ποιήσαι σε ὁ θεὸς ὡς Εφραιμ καὶ ὡς Μανασση) survives in Shabbat liturgy. The chapter closes with Jacob's bequest of Σικιμα (Shechem) as ἐξαίρετον ('chosen/special portion') above Joseph's brothers (48:22), recalling the Shechem episode of Gen 34 and anticipating the burial of Joseph's bones at Shechem in Josh 24:32.

1

Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα καὶ ἀπηγγέλη τῷ Ιωσηφ ὅτι Ὁ πατήρ σου ἐνοχλεῖται· καὶ ἀναλαβὼν τοὺς δύο υἱοὺς αὐτοῦ τὸν Μανασση καὶ τὸν Εφραιμ ἦλθεν πρὸς Ιακωβ.

And it came to pass after these things that it was reported to Joseph: 'Your father is in distress'; and taking his two sons, Manasseh and Ephraim, he came to Jacob.

Narrative opening (episode-marker)Ἐγένετο δέ
The formula ἐγένετο δέ + μετὰ τὰ ῥήματα ταῦτα is the standard LXX episode-transition, calquing MT וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה; it links this scene to the blessing exchange of Gen 47:29-31. The impersonal passive ἀπηγγέλη + ὅτι constructs the announcement as news reaching Joseph from an unspecified source, a Hebraizing idiom for the indefinite Hophal וַיֻּגַּד. The key diagnostic term ἐνοχλεῖται ('is in distress / troubled') renders MT חֹלֶה ('is ill'), slightly softening the clinical report. Joseph's response — ἀναλαβὼν τοὺς δύο υἱοὺς — is immediate filial piety: he knows the patriarch will wish to bless the boys.
Word-by-word analysis· 29 words
Ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιmain verb (narrative episode-opener)→ constative aorist (inaugurating the new scene)γίνομαι: 'become / come to pass'; ἐγένετο δέ calques MT וַיְהִי, the standard transitional formula opening a new narrative episode. The aorist is constative, inaugurating the scene rather than describing its duration.
δέandnarrative connective (episode transition)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετάafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingμετά: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after these things').
τάtheAccusativearticle with ῥήματα→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwords / thingsAccusativeaccusative object of μετά (temporal)→ object specificationῥῆμα: 'word / thing / matter'; renders MT דְּבָרִים, which can mean both 'words' and 'events/things'; the LXX translator chose ῥήματα (words) rather than πράγματα (things), making the transition formula point back to the speech-acts of Gen 47:29-31.
ταῦταtheseAccusativedemonstrative adjective modifying ῥήματα→ object specificationταῦτα: meaning 'these'; it serves as demonstrative adjective modifying ῥήματα.
καίandnarrative conjunction (sequential action)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπηγγέληit was reportedAor Pass Indic 3 Sg · ἀπαγγέλλωmain verb (impersonal passive: news-delivery)→ constative aorist (single act of reporting)ἀπαγγέλλω: 'report / announce / bring news'; renders Hophal of נגד (MT וַיֻּגַּד); the impersonal passive construction suppresses the agent — the narrator is uninterested in who told Joseph, only that the news arrived. The verb is used for formal news-delivery throughout the Joseph narrative.
τῷtoDativearticle + dative (indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙωσηφJosephindeclinable proper noun, dative of recipient→ participant identificationΙωσηφ: transliteration of יוֹסֵף; indeclinable in the LXX; the dative relationship is carried by the article τῷ.
ὅτιthatrecitative ὅτι (introducing direct/indirect speech)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
theNominativearticle with πατήρ (subject of ἐνοχλεῖται)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατήρfatherNominativesubject of ἐνοχλεῖται→ participant prominenceπατήρ: 'father'; in the context of the ὅτι-clause this is the message-content: 'your father is in distress.' The address 'your father' (with σου) keeps the announcement in the register of family rather than patriarch-of-Israel.
σουyourGenitivegenitive of relationship (possessive)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (possessive).
ἐνοχλεῖταιis in distressPres Pass Indic 3 Sg · ἐνοχλέωmain verb of indirect speech (predicate of πατήρ)→ present progressive (ongoing condition at time of report)ἐνοχλέω: 'trouble / disturb / distress'; renders MT חֹלֶה ('is ill / sick'), a Qal participle of חָלָה; the LXX choice is slightly milder than a direct sickness-verb, suggesting severe distress or affliction rather than diagnosed illness. The same verb appears at Heb 12:15 (a 'root of bitterness' ἐνοχλῇ the many). — HEBRAISM: MT uses participle for ongoing state; LXX uses present indicative equivalently.
καίandnarrative conjunction (sequential action)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναλαβώνtaking / having takenAor Act Ptcp Nom Sg M · ἀναλαμβάνωtemporal/antecedent participle (action prior to ἦλθεν)→ antecedent action (gathering the boys before the journey)ἀναλαμβάνω: 'take up / take along / pick up'; renders MT וַיִּקַּח ('and he took'); the aorist participle indicates action completed before ἦλθεν — Joseph took the boys along deliberately, not incidentally. The compound ἀνα- suggests lifting up or bringing along, appropriate for escorting children.
τούςtheAccusativearticle with υἱούς (accusative object of ἀναλαβών)→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoindeclinable numeral modifying υἱούς→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
υἱούςsonsAccusativeaccusative object of ἀναλαβών→ object specificationυἱός: 'son'; the 'two sons' are named in apposition immediately: Manasseh and Ephraim. The narrative never names them without both, as they function as a pair whose relative precedence will be the chapter's subject.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τόνtheAccusativearticle (individualizing each son in apposition)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜανασσηManassehindeclinable proper noun, accusative by context (appositive to υἱούς)→ participant identificationΜανασση: transliteration of מְנַשֶּׁה; the firstborn son of Joseph (Gen 41:51), whose name means 'causing to forget' (MT נַשַּׁנִי אֱלֹהִים). He is named first here as the elder but will receive the lesser blessing.
καίandconnective (enumerating the second son)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τόνtheAccusativearticle (individualizing Ephraim in apposition)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕφραιμEphraimindeclinable proper noun, accusative by context (appositive to υἱούς)→ participant identificationΕφραιμ: transliteration of אֶפְרַיִם; the second son of Joseph (Gen 41:52), whose name means 'doubly fruitful.' He is named second here as the younger but will receive the greater blessing — the naming order in this verse is the natural birth-order that Jacob will reverse.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (narrative action: the journey accomplished)→ constative aorist (single completed journey)ἔρχομαι: 'come / go'; the aorist ἦλθεν closes the scene-setting action of the verse; the journey from Joseph's residence to Jacob's is telescoped into a single aorist.
πρόςtopreposition + accusative (directional: 'to Jacob')→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: 'to Jacob').
ΙακωβJacobindeclinable proper noun, accusative object of πρός→ participant identificationΙακωβ: transliteration of יַעֲקֹב; the name used for Jacob in his personal-patriarchal role; the covenant name Ισραηλ appears in v.2 when he musters strength. The alternation of names in this chapter is narratively deliberate.
2

ἀπηγγέλη δὲ τῷ Ιακωβ λέγοντες ὅτι Ιδοὺ ὁ υἱός σου Ιωσηφ ἔρχεται πρὸς σέ· καὶ ἐνισχύσας Ισραηλ ἐκάθισεν ἐπὶ τὴν κλίνην.

And it was reported to Jacob, saying: 'Behold, your son Joseph is coming to you'; and Israel, having summoned his strength, sat up on the bed.

Narrative continuation (counter-direction report)ἀπηγγέλη δέ
The second ἀπηγγέλη reverses direction: first the news went to Joseph (v.1), now the news goes back to Jacob — a Hebraizing narrative doublet marking the event as weighty enough to be announced in both directions. The participle λέγοντες is an impersonal plural, a direct calque of MT לֵאמֹר ('saying'), the standard LXX device for introducing quoted speech after a verb of communication. The name-shift from Ιακωβ (personal patriarch in distress) to Ισραηλ (covenant identity) is theologically charged: it is as Israel — the one who strove with God — that he musters strength (ἐνισχύσας) for the solemn covenantal act ahead.
Word-by-word analysis· 21 words
ἀπηγγέληit was reportedAor Pass Indic 3 Sg · ἀπαγγέλλωmain verb (impersonal passive: news-delivery)→ constative aorist (single act of announcing)ἀπαγγέλλω: same verb as v.1; the repetition creates a dual-report structure: both Joseph and Jacob receive formal announcements. The impersonal passive again renders the Hophal of נגד.
δέandnarrative connective (continuation)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle + dative (indirect object of ἀπηγγέλη)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙακωβJacobindeclinable proper noun, dative of recipient→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, dative of recipient.
λέγοντεςsayingPres Act Ptcp Nom Pl M · λέγωcircumstantial participle (impersonal plural: introducing speech)→ progressive (ongoing speaking)λέγω: 'say / speak'; the impersonal plural participle λέγοντες is a Hebraism calquing לֵאמֹר, the infinitive construct used as a speech-introducer in Hebrew narrative; the LXX renders it with a nominative plural participle with no stated subject — a recognized Hebraism. — HEBRAISM: λέγοντες = MT לֵאמֹר.
ὅτιthatrecitative ὅτι (introducing the announcement)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
Ιδούbeholdpresentative particle (drawing attention to the coming visit)→ discourse linkage or contrastἰδού: presentative particle calquing Hebrew הִנֵּה; it introduces new or surprising information into the frame of the hearer. Here it marks Joseph's arrival as significant and imminent.
theNominativearticle with υἱός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱόςsonNominativesubject of ἔρχεται→ participant prominenceυἱός: meaning 'son'; it serves as subject of ἔρχεται.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΙωσηφJosephindeclinable proper noun, nominative by context (appositive to υἱός)→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative by context (appositive to υἱός).
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb of the ὅτι-clause→ futuristic present (imminent arrival already in motion)ἔρχομαι: 'come / go'; the present here is futuristic-progressive, indicating a journey already underway — Joseph is on his way. The contrast with ἦλθεν (v.1, aorist) is deliberate: v.1 reports Joseph's arrival from his side; v.2 announces his coming to Jacob before he arrives.
πρόςtopreposition + accusative (directional)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional).
σέyouAccusativeaccusative object of πρός (person toward whom Joseph comes)→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (person toward whom Joseph comes).
καίandnarrative conjunction (sequential action)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνισχύσαςhaving summoned strengthAor Act Ptcp Nom Sg M · ἐνισχύωtemporal/antecedent participle (strength mustered before sitting)→ ingressive aorist (onset of mustered strength)ἐνισχύω: 'strengthen / be strong / summon strength'; renders MT וַיִּתְחַזֵּק (Hithpael of חָזַק, 'he strengthened himself'), a volitional self-strengthening against bodily weakness. The same verb is used of the angel strengthening Jesus in Luke 22:43 and of Jonathan strengthening David in 1 Sam 23:16 LXX. The Hithpael reflexive force — Jacob actively drawing on remaining vitality — is well rendered by the compound ἐνισχύω.
ΙσραηλIsraelindeclinable proper noun, nominative subject of ἐκάθισεν→ participant identificationΙσραηλ: the covenant name given at Gen 32:29, used here deliberately at the moment of covenantal action; the name-shift from Ιακωβ (personal identity, v.1) to Ισραηλ (covenantal identity) signals that what follows — the adoption and blessing — is an act of Ισραηλ as patriarch, not merely of a dying old man.
ἐκάθισενsat upAor Act Indic 3 Sg · καθίζωmain verb (narrative action: assuming seated posture)→ ingressive aorist (taking up seated position)καθίζω: 'sit / sit down / sit up'; the ingressive aorist marks the assumption of a seated position — Jacob was lying down and now deliberately sits up. Sitting erect on his deathbed is a posture of deliberate dignity and intentionality, echoing the narrative posture of the dying Isaac in Gen 27.
ἐπίuponpreposition + accusative (locative: seated upon the bed)→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition + accusative (locative: seated upon the bed).
τήνtheAccusativearticle with κλίνην→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
κλίνηνbedAccusativeaccusative object of ἐπί (place of sitting)→ object specificationκλίνη: 'bed / couch / bier'; renders MT הַמִּטָּה; Jacob's deathbed is the spatial locus for the entire chapter — he sits up on it (v.2), the boys stand before him (v.13), he blesses them (v.15-16), and will die on it (Gen 49:33). Heb 11:21 alludes to this moment: 'by faith Jacob, dying, blessed each of the sons of Joseph, and worshipped, leaning on the top of his staff.'
3

καὶ εἶπεν Ιακωβ τῷ Ιωσηφ· Ὁ θεός μου ὤφθη μοι ἐν Λουζα ἐν γῇ Χανααν καὶ εὐλόγησέν με

And Jacob said to Joseph: 'My God appeared to me at Luza in the land of Canaan and blessed me,'

Narrative speech-act (beginning of retrospective address)καὶ εἶπεν
Jacob's speech to Joseph rehearses the founding divine encounter at Luza (= Bethel; cf. Gen 28:10-22; 35:6-15). By beginning with the theophany rather than the adoption, Jacob grounds the legal act of elevation in divine authority — God himself promised multiplication and land, and vv.5-6 are Jacob's administration of that promise. The verb ὤφθη (aorist passive of ὁράω) is the standard LXX Theophanie-formula; by framing the encounter as 'God appeared to me' (dative of person, ὤφθη μοι), Jacob positions himself as recipient of divine initiative, not seeker. The verse ends with the dangling καὶ εὐλόγησέν με, pointing forward to the content of the blessing in v.4.
Word-by-word analysis· 18 words
καίandnarrative conjunction (introducing speech)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single speech act)λέγω: 'say / speak'; εἶπεν is the standard LXX speech-introducer, calquing MT וַיֹּאמֶר.
ΙακωβJacobindeclinable proper noun, nominative subject of εἶπεν→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of εἶπεν.
τῷtoDativearticle + dative (indirect object: addressee)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙωσηφJosephindeclinable proper noun, dative addressee→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, dative addressee.
theNominativearticle with θεός (subject of ὤφθη)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ὤφθη (the divine agent of the appearance)→ participant prominenceθεός: 'God'; the anarthrous form might be expected with a proper name but the article here (ὁ θεός) is standard LXX usage for the God of Israel distinguished as the God. The possessive μου follows: 'my God' — a personal and covenantal claim.
μουmyGenitivegenitive of possession / relationship→ relational specificationThe possessive μου with θεός frames the theophany as personal covenant-encounter: 'my God' is Jacob's God, not a generic deity. The expression recalls the Bethel vow of Gen 28:21 ('the LORD shall be my God').
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb of the speech (Theophanie-formula)→ constative aorist (single completed divine appearance)ὁράω (passive): 'appear / be seen / make oneself visible'; the passive ὤφθη is the LXX's standard verb for divine appearances to the patriarchs (Gen 12:7; 17:1; 18:1; 26:2, 24; 35:1, 9), calquing MT Niphal נִרְאָה. It does not mean Jacob physically saw God but that God caused himself to be seen — a carefully calibrated formulation preserving divine transcendence alongside real encounter. The same verb governs the resurrection appearances in 1 Cor 15:5-8 (ὤφθη Κηφᾷ, ὤφθη τοῖς δώδεκα), drawing on the LXX Theophanie tradition.
μοιto meDativedative of person (recipient of the appearance)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of person (recipient of the appearance).
ἐνatpreposition + dative (locative: place of the theophany)→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (locative: place of the theophany).
ΛουζαLuzaindeclinable proper noun, dative by context (object of ἐν)→ participant identificationΛουζα: transliteration of Hebrew לוּז, the pre-Israelite Canaanite name of Bethel (cf. Gen 28:19 LXX: ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου Βαιθηλ· καὶ Ουλαμλουζ ἦν τὸ ὄνομα τῇ πόλει τὸ πρότερον; 35:6). Jacob's use of the archaic toponym rather than 'Bethel' underscores the antiquity of the founding encounter and its pre-Israelite, thus universal, character. — NT echo: Bethel/Luza is where Jacob first encountered the divine ladder; the site is invoked here at the chapter's theological foundation.
ἐνinpreposition + dative (locative: broader region)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: broader region).
γῇlandDativedative of place (land of Canaan as the setting)→ sphere or referenceγῆ: 'land / earth'; ἐν γῇ Χανααν is the standard LXX formula for 'in the land of Canaan'; its presence here underlines that the promise of 48:4 is specifically the Canaanite land — the very land in which the theophany occurred and which God promised.
ΧαναανCanaanindeclinable proper noun, genitive by context (land of Canaan)→ participant identificationΧανααν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context (land of Canaan).
καίandnarrative conjunction (second action of the appearance)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλόγησένblessedAor Act Indic 3 Sg · εὐλογέωmain verb (second action: the blessing conferred at Luza)→ constative aorist (completed act of blessing)εὐλογέω: 'bless / speak well of'; renders MT וַיְבָרֶךְ אֹתִי; the aorist summarizes the entire Luza blessing in a single verb, whose content is then expanded in v.4. This is the 'root' blessing that Jacob now passes on through the elevation of Ephraim and Manasseh — the inherited divine blessing, not a private invention.
μεmeAccusativeaccusative object of εὐλόγησεν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of εὐλόγησεν.
4

καὶ εἶπέν μοι· Ἰδοὺ ἐγώ σε αὐξάνω καὶ πληθύνω σε καὶ ποιήσω σε εἰς συναγωγὰς ἐθνῶν καὶ δώσω σοι τὴν γῆν ταύτην καὶ τῷ σπέρματί σου μετὰ σὲ εἰς κατάσχεσιν αἰώνιον.

and said to me: 'Behold, I will make you grow and multiply you and make you into assemblies of nations, and I will give this land to you and to your seed after you as an eternal possession.'

Continuation of retrospective speech (the divine speech recalled)καὶ εἶπέν μοι
The theophanic speech recounted by Jacob introduces three divine promises in escalating scope: personal demographic multiplication (αὐξάνω, πληθύνω), communal formation (εἰς συναγωγὰς ἐθνῶν), and territorial grant (εἰς κατάσχεσιν αἰώνιον). The verse is nearly verbatim to Gen 35:11-12 (the Bethel re-encounter), confirming that Λουζα in v.3 is the Gen 35 theophany. The phrase εἰς συναγωγὰς ἐθνῶν ('into assemblies of nations') renders MT לִקְהַל עַמִּים and carries proto-ecclesiastical overtones in the LXX; the eternal possession formula (κατάσχεσιν αἰώνιον) is the standard Abrahamic promise-language (cf. Gen 17:8). By quoting this speech, Jacob establishes divine authority for the elevation of Joseph's sons: they inherit not merely family property but the Abrahamic promise.
Word-by-word analysis· 31 words
καίandnarrative conjunction (introducing the quoted divine speech)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπένsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction within the retrospect)→ constative aorist (past speech act recalled)λέγω: 'say'; εἶπέν μοι introduces God's direct speech to Jacob at the Luza theophany; the past reported speech (recalled divine words) is given in vivid historic direct discourse, as typical of LXX Genesis.
μοιto meDativedative of recipient (Jacob as hearer of the divine speech)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient (Jacob as hearer of the divine speech).
Ἰδούbeholdpresentative particle (introducing a solemn divine declaration)→ discourse linkage or contrastἰδού: presentative particle calquing MT הִנֵּה; when placed at the opening of a divine speech, it introduces a solemn promise or declaration that demands attention. The same ἰδού-formula opens the Luza blessing at Gen 35:11.
ἐγώINominativeemphatic personal pronoun (divine subject)→ participant referenceἐγώ: emphatic pronoun; the divine 'I' (אֲנִי of the MT) emphasizes God as the personal agent of the promises that follow. The emphatic subject before the verbs stresses divine initiative.
σεyouAccusativeaccusative object of αὐξάνω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of αὐξάνω.
αὐξάνωI will make growPres Act Indic 1 Sg · αὐξάνωmain verb (first divine promise: multiplication)→ futuristic present (divine promise of future multiplication)αὐξάνω: 'increase / grow / make grow'; renders MT אַפְרְךָ (Hiphil of פָּרָה, 'make fruitful'); the pairing with πληθύνω mirrors the creation-blessing formula of Gen 1:28 (αὐξάνεσθε καὶ πληθύνεσθε), rooting the patriarchal promise in the primordial mandate to multiply.
καίandconnective (linking the two multiplication verbs)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πληθύνωI will multiplyPres Act Indic 1 Sg · πληθύνωmain verb (second multiplication verb, parallel to αὐξάνω)→ futuristic present (divine promise of demographic increase)πληθύνω: 'multiply / increase'; renders MT וְהִרְבִּיתִיךָ (Hiphil of רָבָה); the pair αὐξάνω / πληθύνω is the LXX's standard rendering of the fruitful-and-multiply formula; appearing together they constitute the maximum form of the divine blessing promise (cf. Gen 1:28; 17:2, 6; 22:17; 26:4).
σεyouAccusativeaccusative object of πληθύνω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πληθύνω.
καίandconnective (linking to the third promise)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσωI will makeFut Act Indic 1 Sg · ποιέωmain verb (third promise: communal formation)→ predictive future (definite divine commitment)ποιέω: 'make / do'; the shift from present (αὐξάνω, πληθύνω) to future (ποιήσω, δώσω) is consistent with the LXX text and reflects the escalation from ongoing demographic increase to the specific future acts of communal formation and territorial grant.
σεyouAccusativeaccusative object of ποιήσω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ποιήσω.
εἰςintopreposition + accusative (result / predicate: 'make you into')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (result / predicate: 'make you into').
συναγωγάςassembliesAccusativeaccusative predicate of ποιήσω σε εἰς (result: 'make you into assemblies')→ object specificationσυναγωγή: 'assembly / congregation / gathering'; renders MT קְהַל ('assembly / congregation'); the LXX synagogue-word is used here in an unusual plural and applied to nations (ἐθνῶν), placing the Abrahamic promise in a universalist frame. In LXX usage συναγωγή typically denotes Israel's assembled community (cf. Num 16:3; Ps 21:23 LXX; Joel 2:16); its plural here ('assemblies of nations') suggests both multiple tribes of Israel and a broader outward reach. The word is theologically productive in the NT context of the church as the assembled people of God (ἐκκλησία / συναγωγή).
ἐθνῶνof nationsGenitivegenitive of composition / description (assemblies constituted of nations)→ relational specificationἔθνος: 'nation / people / gentile'; renders MT עַמִּים ('peoples'); in LXX Genesis ἔθνος usually renders גּוֹי (cf. Gen 12:2; 17:4) but here renders עַם, making the promise 'assemblies of peoples.' The plural with nations rather than Israel anticipates the universalist reading of Ephraim's blessing at 48:19 (πλῆθος ἐθνῶν).
καίandconnective (introducing the territorial promise)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (fourth promise: territorial grant)→ predictive future (divine commitment to land grant)δίδωμι: 'give'; the land-grant formula δώσω σοι τὴν γῆν ταύτην is the standard Abrahamic promise phrase (cf. Gen 12:7; 13:15; 15:7, 18; 17:8; 26:3; 28:13; 35:12); by quoting it verbatim here, Jacob invokes the full weight of the Abrahamic covenant as ground for the elevation of Ephraim and Manasseh.
σοιto youDativedative of indirect object (recipient of the land grant)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (recipient of the land grant).
τήνtheAccusativearticle with γῆν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative direct object of δώσω→ object specificationγῆ: 'land'; τὴν γῆν ταύτην = 'this land,' the Canaanite land in which the theophany occurred (v.3: ἐν γῇ Χανααν). The demonstrative ταύτην makes the promise geographically specific and anchors it to the current location of the patriarchs.
ταύτηνthisAccusativedemonstrative adjective modifying γῆν→ participant referenceταύτην: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective modifying γῆν.
καίandconnective (extending the grant to seed as well)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle + dative (indirect object: seed as second recipient)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseed / offspringDativedative of indirect object (co-recipient of the land grant)→ sphere or referenceσπέρμα: 'seed / offspring / descendants'; renders MT זֶרַע ('seed / offspring'); the Abrahamic promise is given both to Jacob personally and to his seed — the word encapsulates the intergenerational scope of the covenant. Paul's exegesis of σπέρμα as singular-collective in Gal 3:16 draws on this LXX term.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετάafterpreposition + accusative (temporal: 'after you')→ spatial or relational framingμετά: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after you').
σέyouAccusativeaccusative object of μετά (temporal reference point)→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of μετά (temporal reference point).
εἰςas / forpreposition + accusative (purpose/result: 'as an eternal possession')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (purpose/result: 'as an eternal possession').
κατάσχεσινpossessionAccusativeaccusative object of εἰς (the nature of the grant)→ object specificationκατάσχεσις: 'possession / holding'; renders MT אֲחֻזָּה ('possession / property'); the compound (κατα + ἔχω, 'hold down / hold firmly') implies secure, inalienable tenure. The formula εἰς κατάσχεσιν αἰώνιον ('as an eternal possession') is repeated from Gen 17:8 and 35:12, making this verse a near-verbatim recollection of the foundational Abrahamic promise-text.
αἰώνιονeternalAccusativeaccusative adjective modifying κατάσχεσιν→ object specificationαἰώνιος: 'eternal / age-long / perpetual'; renders MT עוֹלָם ('perpetuity / eternity'); in the Abrahamic promise formula it means possession that holds across all generations, not merely a temporary grant — a claim that the land belongs to the covenant people by divine decree across time.
5

νῦν οὖν οἱ δύο υἱοί σου οἱ γενόμενοί σοι ἐν Αἰγύπτῳ πρὸ τοῦ ἐλθεῖν με πρὸς σὲ εἰς Αἴγυπτον ἐμοί εἰσιν· Εφραιμ καὶ Μανασση ὡς Ρουβην καὶ Συμεων ἔσονταί μοι.

Now therefore your two sons who were born to you in Egypt before I came to you in Egypt — they are mine; Ephraim and Manasseh shall be to me as Reuben and Simeon.

Inferential-consequential declaration (adoption formula)νῦν οὖν
The inferential νῦν οὖν ('now therefore') draws the explicit consequence from the recalled theophany: because God promised Jacob great posterity and eternal possession, the two sons born in Egypt are juridically elevated to patriarchal status. The adoption-formula ἐμοί εἰσιν ('they are mine') is terse and legally absolute — the pronoun ἐμοί is placed before the verb for maximum emphasis, functioning as a declaration of possession. The comparative clause Εφραιμ καὶ Μανασση ὡς Ρουβην καὶ Συμεων ἔσονταί μοι states the adopted rank explicitly: not lesser heirs under Joseph but full tribal patriarchs co-equal with Jacob's oldest sons. This verse is the juridical foundation for the double tribe of Joseph in the tribal lists of Numbers and Joshua.
Word-by-word analysis· 30 words
νῦνnowtemporal adverb (drawing the present implication)→ adverbial qualificationνῦν: meaning 'now'; it shapes time, manner, location, or discourse flow in the clause.
οὖνthereforeinferential conjunction (drawing the consequence from the theophany)→ discourse linkage or contrastοὖν: 'therefore / then'; the combination νῦν οὖν renders MT וְעַתָּה ('and now'), the standard Hebrew formula introducing a consequence or resolution; the LXX here uses the inferential Greek particle to sharpen the logical connection.
οἱtheNominativearticle with υἱοί→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoindeclinable numeral modifying υἱοί→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
υἱοίsonsNominativesubject of ἐμοί εἰσιν→ participant prominenceυἱός: 'son'; οἱ δύο υἱοί σου is the subject whose predicate is the adoption declaration ἐμοί εἰσιν; the article individualizes them as a specific, known pair.
σουyourGenitivegenitive of relationship (Joseph's sons)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (Joseph's sons).
οἱthe onesNominativearticle introducing relative clause (substantival use)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
γενόμενοίwho were bornAor Mid Ptcp Nom Pl M · γίνομαιattributive participle modifying υἱοί (relative: 'who were born')→ constative aorist (completed birth event)γίνομαι: 'become / be born'; the aorist participle here has a stative sense — 'who came to be born,' i.e., whose birth occurred in Egypt. The participle specifies the circumstance that might otherwise disqualify them from patriarchal status in Canaan: they were born outside the promised land.
σοιto youDativedative of interest (born to/for Joseph)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of interest (born to/for Joseph).
ἐνinpreposition + dative (locative: born in Egypt)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: born in Egypt).
ΑἰγύπτῳEgyptindeclinable proper noun, dative by context (object of ἐν)→ participant identificationΑἴγυπτος: 'Egypt'; the fact that these sons were born in Egypt (ἐν Αἰγύπτῳ) is the reason Jacob must formally adopt them — they have no birth-claim to the land of Canaan. The adoption overrides their foreign birthplace.
πρόbeforepreposition + genitive articular infinitive (temporal: 'before my coming')→ spatial or relational framingπρό: meaning 'before'; here it marks the relation signaled by preposition + genitive articular infinitive (temporal: 'before my coming').
τοῦtheGenitivearticle with infinitive (genitive of time: temporal)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐλθεῖνto comeAor Act Inf · ἔρχομαιarticular infinitive (temporal: 'before my coming to you')→ constative aorist infinitive (single completed journey to Egypt)ἔρχομαι: 'come / go'; the articular infinitive πρὸ τοῦ ἐλθεῖν με renders the temporal clause 'before I came' — the boys were born before Jacob's migration to Egypt in Gen 46.
μεmeAccusativeaccusative subject of infinitive→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive.
πρόςtopreposition + accusative (directional: 'to you')→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: 'to you').
σέyouAccusativeaccusative object of πρός→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
εἰςintopreposition + accusative (directional: destination = Egypt)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (directional: destination = Egypt).
ΑἴγυπτονEgyptindeclinable proper noun, accusative by context (object of εἰς)→ participant identificationΑἴγυπτον: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative by context (object of εἰς).
ἐμοίmineDativepredicate dative (emphatic possession: 'they are mine')→ participant reference or interestἐγώ (dative ἐμοί): the emphatic dative pronoun placed before εἰσιν constitutes the adoption declaration; ἐμοί is the predicate, expressing legal ownership/paternal claim. The word order enacts the emphasis: 'to me — they are.' This is the adoption formula proper.
εἰσινthey arePres Act Indic 3 Pl · εἰμίmain verb (copula linking υἱοί with ἐμοί)→ gnomic/performative present (declaring an ongoing legal state)εἰμί: 'be'; here the present is performative — Jacob's utterance does not describe an existing state but creates one. 'They are mine' is a speech-act of adoption.
ΕφραιμEphraimindeclinable proper noun, nominative by context (subject of ἔσονταί)→ participant identificationΕφραιμ: named first here — ahead of Manasseh — for the first time in the chapter, a subtle anticipation of the reversal to come in v.14-20. The natural birth order (Manasseh first, v.1) is already being subverted by the naming order.
καίandconnective (pairing the two adopted sons)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜανασσηManassehindeclinable proper noun, nominative by context (co-subject of ἔσονταί)→ participant identificationΜανασση: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative by context (co-subject of ἔσονταί).
ὡςas / likecomparative particle (establishing the analogical rank)→ discourse linkage or contrastὡς: 'as / like'; renders MT כִּ; the comparative establishes legal equivalence of status: Ephraim and Manasseh are to be treated exactly as Reuben and Simeon, the eldest two sons of Jacob's full tribal roster.
ΡουβηνReubenindeclinable proper noun, nominative by context (comparator)→ participant identificationΡουβην: transliteration of רְאוּבֵן; the firstborn of Jacob, named first among the twelve tribes (Gen 29:32; Num 1:5); his mention anchors the comparison at the highest patriarchal level — Ephraim and Manasseh are to be as the eldest and second son.
καίandconnective (pairing the two comparators)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣυμεωνSimeonindeclinable proper noun, nominative by context (co-comparator)→ participant identificationΣυμεων: transliteration of שִׁמְעוֹן; the second son of Jacob (Gen 29:33); the pairing Ρουβην-Συμεων names the two oldest full-brother sons, establishing the maximum patriarchal rank for the adopted pair.
ἔσονταίthey shall beFut Mid Indic 3 Pl · εἰμίmain verb (future predication: the adopted rank to be permanent)→ predictive future (stating the permanent post-adoption status)εἰμί: 'be'; the future ἔσονταί ('they shall be') extends the adoption-declaration of ἐμοί εἰσιν into permanent consequence: the status, once declared, governs all future arrangements, from Deuteronomy's tribal counts to Joshua's land allotments.
μοιto meDativepredicate dative (possession / adoption relationship)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as predicate dative (possession / adoption relationship).
6

ἡ δὲ ἔκγονή σου ἣν ἐὰν γεννήσῃς μετὰ ταῦτα ἔσονται τῷ ὀνόματι τῶν ἀδελφῶν αὐτῶν κληθήσονται ἐν τοῖς μερίσμοις αὐτῶν.

But your offspring whom you may beget after these things — they shall be called by the name of their brothers in their portions.

Adversative qualification (limiting the scope of the adoption)ἡ δέ
The adversative ἡ δέ introduces a legal rider limiting the adoption to Ephraim and Manasseh alone: any subsequent sons of Joseph will not receive the same tribal elevation but will be subsumed into the names of those two brothers. The future passive κληθήσονται ('shall be called') is a legal designation, not a genealogical accident — subsequent sons will be administratively named under Ephraim or Manasseh. The phrase ἐν τοῖς μερίσμοις αὐτῶν ('in their portions') anticipates the land-division of Joshua, where only Ephraim and Manasseh have named tribal territories.
Word-by-word analysis· 20 words
theNominativearticle with ἔκγονή→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δέbutadversative connective (limiting the preceding adoption-formula)→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἔκγονήoffspring / progenyNominativesubject of κληθήσονται→ participant prominenceἔκγονος: 'offspring / descendant / grandchild'; renders MT יִלְלוּדֶיךָ ('your children born'); the singular collective noun functions as a generic reference to any and all future offspring of Joseph beyond the adopted pair. The word is rare in the LXX, found also at Isa 65:23 and Tob 8:17.
σουyourGenitivegenitive of possession (Joseph's subsequent offspring)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Joseph's subsequent offspring).
ἥνwhomAccusativeaccusative relative pronoun (object of γεννήσῃς)→ participant referenceἥν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as accusative relative pronoun (object of γεννήσῃς).
ἐάνif / whenconditional particle (introducing indefinite temporal condition)→ discourse linkage or contrastἐάν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
γεννήσῃςyou may begetAor Act Subj 2 Sg · γεννάωmain verb of relative clause (indefinite conditional: 'if/when you beget')→ aorist subjunctive (indefinite future possibility)γεννάω: 'beget / give birth to'; the aorist subjunctive with ἐάν marks an indefinite future condition ('whichever offspring you may beget'), leaving open the possibility but treating it as contingent. The use of subjunctive acknowledges that Joseph may or may not have further children.
μετάafterpreposition + accusative (temporal: 'after these things')→ spatial or relational framingμετά: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after these things').
ταῦταthese thingsAccusativeaccusative object of μετά (temporal: after this adoption event)→ object specificationταῦτα: meaning 'these things'; it serves as accusative object of μετά (temporal: after this adoption event).
ἔσονταιthey shall beFut Mid Indic 3 Pl · εἰμίauxiliary verb (anticipating κληθήσονται — may be apodosis of conditional)→ predictive futureεἰμί: 'be'; ἔσονται here may be a Hebraism paralleling the following κληθήσονται, effectively a double future predicate; or it may stand independently as 'they shall belong to.'
τῷby theDativearticle + dative (instrumental: 'called by the name')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματιnameDativedative of instrument / sphere (called under/by the name of brothers)→ sphere or referenceὄνομα: 'name'; 'called by the name of their brothers' = registered genealogically and territorially under Ephraim or Manasseh. In the tribal lists (Num 26; Josh 16-17) this is exactly what happens: the sub-clans of Joseph are listed under Ephraim or Manasseh without independent tribal status.
τῶνof theirGenitivearticle with ἀδελφῶν (genitive modifier of ὀνόματι)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῶνbrothersGenitivegenitive of association (the brothers under whose name they will be called)→ relational specificationἀδελφός: 'brother'; refers to Ephraim and Manasseh as the legal-tribal brothers of any subsequent Joseph-offspring — the adopted sons are the 'brothers' of their natural siblings, a legal fiction made fact by the adoption.
αὐτῶνtheirGenitivegenitive of possession (referring to ἔκγονή: the offspring's brothers)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (referring to ἔκγονή: the offspring's brothers).
κληθήσονταιthey shall be calledFut Pass Indic 3 Pl · καλέωmain verb (legal designation: called under the name of brothers)→ predictive future passive (divinely/patriarchally ordained naming)καλέω: 'call / name'; the future passive renders the legal designation as something that will be done to subsequent offspring — they will be named, registered, assigned — not something they choose. The passive voice suppresses the agent (Jacob/God), presenting the naming as an established order.
ἐνinpreposition + dative (sphere: within their portions)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: within their portions).
τοῖςtheDativearticle with μερίσμοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μερίσμοιςportions / allotmentsDativedative of sphere (within the tribal land-portions of Ephraim and Manasseh)→ sphere or referenceμερισμός: 'portion / division / allotment'; renders MT נַחֲלָה ('inheritance / allotment'); the word anticipates the land-division of Joshua, where Ephraim and Manasseh each receive named territorial portions (Josh 16-17). Subsequent Joseph-offspring will be incorporated into those portions.
αὐτῶνtheirGenitivegenitive of possession (the portions belonging to Ephraim and Manasseh)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the portions belonging to Ephraim and Manasseh).
7

ἐγὼ δέ, ἡνίκα ἠρχόμην ἐκ Μεσοποταμίας τῆς Συρίας, ἀπέθανεν Ραχηλ ἡ μήτηρ σου ἐν γῇ Χανααν ἐγγίζοντός μου τοῦ ἱπποδρόμου Χαβραθα τοῦ ἐλθεῖν Εφραθα· καὶ ἔθαψα αὐτὴν ἐν τῇ ὁδῷ τοῦ ἱπποδρόμου, αὕτη ἐστὶν Βαιθλεεμ.

But as for me, when I was coming from Mesopotamia of Syria, Rachel your mother died in the land of Canaan as I was drawing near to the racecourse of Chabratha, to come to Ephratha; and I buried her on the road of the racecourse — this is Bethlehem.

Personal retrospective aside (explaining the adoption's motivation)ἐγὼ δέ
The emphatic ἐγὼ δέ ('but as for me') introduces a personal grief-memory that explains why Joseph's sons must stand in for Rachel's household portion: Rachel died prematurely before securing a full tribal presence in Canaan. The recalled death of Rachel on the road to Ephratha/Bethlehem (cf. Gen 35:16-20) is brought into direct connection with the adoption of her grandsons — the loss of the mother is compensated by the elevation of the grandsons. The LXX's distinctive toponym τοῦ ἱπποδρόμου Χαβραθα ('the racecourse of Chabratha') reflects a place-name otherwise unattested; Chabratha may transliterate a Hebrew proper noun in the LXX Vorlage. The Bethlehem-gloss (αὕτη ἐστὶν Βαιθλεεμ) appears for the second time in Genesis (cf. 35:19), anchoring the site in the reader's memory.
Word-by-word analysis· 35 words
ἐγώINominativeemphatic personal pronoun (subject, fronted for emphasis)→ participant referenceἐγώ: the emphatic subject pronoun fronted before δέ and the main clause, rendering the personal aside with maximum force: 'but as for me' — in contrast to the legal declarations of vv.5-6, this is Jacob's personal testimony.
δέbutadversative/transitional connective (pivoting to the personal retrospect)→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἡνίκαwhentemporal conjunction (introducing the temporal clause)→ discourse linkage or contrastἡνίκα: 'when / at the time when'; a temporal conjunction rendering MT בְּבֹאִי ('in my coming'); less common than ὅτε, ἡνίκα often marks a specific historical moment of personal experience.
ἠρχόμηνI was comingImpf Mid Indic 1 Sg · ἔρχομαιmain verb of temporal clause (ongoing journey as setting for Rachel's death)→ imperfect progressive (journey in progress when Rachel died)ἔρχομαι: 'come / go'; the imperfect ἠρχόμην ('I was coming') renders the Hebrew participial infinitive construct, depicting the return journey as ongoing when the death-event interrupted it — not 'I came back' but 'as I was coming back.'
ἐκfrompreposition + genitive (point of origin)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (point of origin).
ΜεσοποταμίαςMesopotamiaindeclinable proper noun, genitive by context (object of ἐκ)→ participant identificationΜεσοποταμία: 'Mesopotamia / the land between the rivers'; renders MT פַּדַּן ('Paddan') or פַּדַּן אֲרָם ('Paddan-aram'), the region of Haran where Jacob served Laban (Gen 24:10; 28:2-7; 35:9). The LXX renders Paddan-aram as Μεσοποταμία τῆς Συρίας throughout the patriarchal narratives.
τῆςofGenitivearticle with Συρίας (genitive qualifier)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣυρίαςSyriaindeclinable proper noun, genitive by context (qualifying Mesopotamia)→ participant identificationΣυρία: 'Syria'; the compound 'Mesopotamia of Syria' localizes Haran within the broader Greek-geographic frame; 'Syria' here renders אֲרָם (Aram), consistent with LXX geographical terminology throughout Genesis.
ἀπέθανενdiedAor Act Indic 3 Sg · ἀποθνῄσκωmain verb (the death of Rachel as the pivotal event of the retrospect)→ constative aorist (single completed death event)ἀποθνῄσκω: 'die'; renders MT וַתָּמָת ('and she died'); the verb is sudden and unqualified — no preparation, no warning — mirroring the abruptness of the MT narrative. The death of Rachel during the return to Canaan is Jacob's defining personal grief, recalled here at his own deathbed.
ΡαχηλRachelindeclinable proper noun, nominative by context (subject of ἀπέθανεν)→ participant identificationΡαχηλ: transliteration of רָחֵל ('ewe'); the beloved wife of Jacob and mother of Joseph and Benjamin (Gen 29:28; 30:22-24; 35:16-20). Her premature death in Canaan, before reaching Bethlehem, is the absent matriarch whose loss occasions the adoption of her grandsons.
theNominativearticle with μήτηρ→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
μήτηρmotherNominativenominative appositive to Ραχηλ (identifying her relation to Joseph)→ participant prominenceμήτηρ: 'mother'; Jacob addresses Joseph directly — 'Rachel your mother' — making the retrospect a personal word from father to son, not a public genealogical notice. The address deepens the emotional weight of the adoption: Joseph's own mother's death is the reason his sons must fill her place.
σουyourGenitivegenitive of relationship (Joseph's mother)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (Joseph's mother).
ἐνinpreposition + dative (locative: place of death)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: place of death).
γῇlandDativedative of place→ sphere or referenceγῇ: meaning 'land'; it serves as dative of place.
ΧαναανCanaanindeclinable proper noun, genitive by context→ participant identificationΧανααν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context.
ἐγγίζοντόςdrawing nearPres Act Ptcp Gen Sg M · ἐγγίζωgenitive absolute participle (temporal: 'as I was drawing near')→ progressive (journey in progress, action simultaneous with death)ἐγγίζω: 'draw near / approach'; the genitive absolute (ἐγγίζοντός μου) renders the Hebrew circumstantial clause; it marks the moment of Rachel's death as simultaneous with Jacob's approach to Chabratha — she died while he was still on the road.
μουmyGenitivegenitive subject of the absolute participle→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive subject of the absolute participle.
τοῦtheGenitivearticle with ἱπποδρόμου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱπποδρόμουracecourse / hippodromeGenitivegenitive of direction / place (approaching the racecourse)→ relational specificationἱππόδρομος: 'racecourse / hippodrome'; an unusual LXX rendering of what may be a Hebrew place-name (MT has a difficult text here; Samaritan Pentateuch and Peshitta have variants). The ἱππόδρομος appears nowhere else in Genesis; it may reflect a LXX Vorlage with a different toponym or a translator's guess at an obscure term. — CRUX: the LXX transliteration Χαβραθα alongside ἱπποδρόμου suggests a combination of translation and transliteration of an uncertain Hebrew Vorlage.
ΧαβραθαChabrathaindeclinable proper noun, genitive by context (place-name qualifying ἱπποδρόμου)→ participant identificationΧαβραθα: transliteration of an uncertain Hebrew toponym; not attested elsewhere in the LXX or MT in this form; may be a place-name in the Vorlage underlying the LXX. The MT of Gen 48:7 has a difficult clause which the LXX appears to have rendered via a different textual tradition. — HEBRAISM / CRUX.
τοῦtoGenitivearticle with infinitive (genitive of purpose)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐλθεῖνto comeAor Act Inf · ἔρχομαιarticular infinitive of purpose (the destination: 'in order to come to Ephratha')→ aorist infinitive (intended completion of the journey)ἔρχομαι: 'come'; τοῦ ἐλθεῖν Εφραθα = 'to come to Ephratha'; the infinitive expresses the intended destination of the journey at the moment Rachel died — she died before reaching Ephratha.
ΕφραθαEphrathaindeclinable proper noun, accusative by context (destination of the journey)→ participant identificationΕφραθα: transliteration of אֶפְרָתָה; an older name for the region of Bethlehem (Gen 35:19; Ruth 4:11; Mic 5:2); associated with the clan of Ephrath (Caleb's wife, 1 Chr 2:19). The name Ephratha appears in Mic 5:2 as the birthplace of the messianic ruler.
καίandnarrative conjunction (sequential: after the death, the burial)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθαψαI buriedAor Act Indic 1 Sg · θάπτωmain verb (narrative action: burial of Rachel)→ constative aorist (completed act of burial)θάπτω: 'bury'; renders MT וָאֶקְבְּרֶהָ ('and I buried her'); the first-person form — Jacob buried Rachel himself — marks this as a deeply personal act; no servants are mentioned. The site of the burial becomes a sacred memorial and the second Bethlehem-gloss of Genesis.
αὐτήνherAccusativeaccusative direct object of ἔθαψα→ participant referenceαὐτήν: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἔθαψα.
ἐνonpreposition + dative (locative: on the road)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (locative: on the road).
τῇtheDativearticle with ὁδῷ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδῷroad / wayDativedative of place (the road as burial site)→ sphere or referenceὁδός: 'road / way / journey'; 'on the road' renders MT בְּדֶרֶךְ ('on the way'); Rachel's tomb is a roadside marker, not a formal burial site — it remained so in tradition (Jer 31:15 locates Rachel's weeping at Ramah, near this road).
τοῦof theGenitivearticle with ἱπποδρόμου (genitive specifying which road)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱπποδρόμουracecourseGenitivegenitive of association (the road of the Chabratha racecourse)→ relational specificationἱπποδρόμου: meaning 'racecourse'; it serves as genitive of association (the road of the Chabratha racecourse).
αὕτηthisNominativedemonstrative pronoun (subject of ἐστίν: identifying the site)→ participant referenceαὕτη: 'this (place)'; introduces the Bethlehem-gloss as a parenthetical geographic identification for the reader. The same formula (αὕτη ἐστὶν Βαιθλεεμ) appears verbatim at Gen 35:19, the first Bethlehem-gloss in Genesis.
ἐστίνisPres Act Indic 3 Sg · εἰμίmain verb (copula in gloss-formula: identifying the site)→ gnomic present (permanent geographic identification)εἰμί: the present copula in the authorial gloss is gnomic — it identifies the site for the reader's time: 'this is Bethlehem,' the place known as Bethlehem in the reader's world. The authorial aside steps outside the narrative frame.
ΒαιθλεεμBethlehemindeclinable proper noun, predicate nominative (the place identified)→ participant identificationΒαιθλεεμ: transliteration of בֵּית לֶחֶם ('house of bread'); the Bethlehem-gloss appears twice in Genesis (35:19; 48:7), anchoring the town in the reader's world. The site of Rachel's tomb will resonate in Jer 31:15 ('A voice is heard in Ramah, weeping... Rachel weeping for her children') and in Matt 2:18 (the massacre of the innocents). The Ephratha-Bethlehem connection is also the birthplace of the messianic ruler in Mic 5:2.
8

Ἰδὼν δὲ Ισραηλ τοὺς υἱοὺς Ιωσηφ εἶπεν· Τίνες οὗτοί σοι εἰσιν;

And Israel, seeing the sons of Joseph, said: 'Who are these to you?'

Narrative action (resuming the scene: Israel sees the boys)Ἰδὼν δέ
The participial opening Ἰδὼν δέ Ισραηλ ('and Israel, seeing') resumes the physical narrative after the legal and retrospective declarations of vv.3-7. Jacob-Ισραηλ sees the boys but cannot clearly identify them (his eyes are failing, as v.10 will explain), and his question Τίνες οὗτοί σοι εἰσιν; is a formal-ceremonial inquiry rather than ignorance of their existence. The name Ισραηλ is maintained from v.2 — it is as covenant-patriarch that he asks. The question creates the scene for the adoption-ceremony: by asking and receiving an answer, Jacob formally initiates the identification and blessing that follows.
Word-by-word analysis· 11 words
ἸδώνseeingAor Act Ptcp Nom Sg M · ὁράωtemporal/causal participle (action prior to / motivating εἶπεν)→ antecedent action (perception preceding the question)ὁράω → ἰδεῖν: the aorist participle of sight here marks the visual perception that triggers Jacob's formal question. Despite his failing vision (v.10), the participle assumes he saw enough to notice strangers with Joseph and to ask who they were.
δέandnarrative connective (resuming the scene-narrative)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelindeclinable proper noun, nominative subject of εἶπεν→ participant identificationΙσραηλ: the covenant name used throughout the blessing and adoption ceremony; the name-choice keeps the scene in the register of covenantal action.
τούςtheAccusativearticle with υἱούς (object of ἰδών)→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱούςsonsAccusativeaccusative direct object of ἰδών→ object specificationυἱούς: meaning 'sons'; it serves as accusative direct object of ἰδών.
ΙωσηφJosephindeclinable proper noun, genitive by context (the sons of Joseph)→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context (the sons of Joseph).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΤίνεςwhoNominativeinterrogative pronoun (subject of εἰσιν: 'who are these?')→ participant referenceτίς: interrogative pronoun; Τίνες is the nominative plural, asking about the identity of the boys. The question is ceremonial: Jacob knows Joseph has sons (cf. v.5 where he speaks of them) but is formally initiating the recognition procedure.
οὗτοίtheseNominativedemonstrative pronoun (subject complement: 'these ones')→ participant referenceοὗτος: 'this / these'; the demonstrative points to the physical presence of the boys before Jacob; the question Τίνες οὗτοί σοι εἰσιν; is 'Who are these people belonging to you?' — a formal identification question.
σοιto youDativedative of possession / relationship (these people of yours)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of possession / relationship (these people of yours).
εἰσινarePres Act Indic 3 Pl · εἰμίmain verb of the question (copula: 'who are they to you?')→ gnomic present (asking about identity/relationship)εἰμί: see v.11.
9

εἶπεν δὲ Ιωσηφ τῷ πατρὶ αὐτοῦ· Υἱοί μού εἰσιν, οὓς ἔδωκέν μοι ὁ θεὸς ἐνταῦθα. καὶ εἶπεν· Πρόσαγέ μοι αὐτοὺς ἵνα εὐλογήσω αὐτούς.

And Joseph said to his father: 'They are my sons, whom God gave me here.' And he said: 'Bring them to me so that I may bless them.'

Speech exchange (answer to Jacob's question; counter-command)εἶπεν δέ
Joseph's response Υἱοί μού εἰσιν ('they are my sons') parallels Jacob's own ἐμοί εἰσιν of v.5, creating a double legal declaration: father claims the boys, grandfather adopts them. The added clause οὓς ἔδωκέν μοι ὁ θεὸς ἐνταῦθα ('whom God gave me here in Egypt') acknowledges the divine origin of the children and their Egyptian birthplace — the very circumstance that makes the adoption necessary. Jacob's immediate reply (Πρόσαγέ μοι αὐτοὺς ἵνα εὐλογήσω αὐτούς) is crisp and purposeful: an imperative of blessing, the goal toward which the whole chapter moves.
Word-by-word analysis· 23 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: Joseph answers)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative connective→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙωσηφJosephindeclinable proper noun, nominative subject of εἶπεν→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of εἶπεν.
τῷtoDativearticle + dative (indirect object: addressee)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρίfatherDativedative of addressee (his own father Jacob)→ sphere or referenceπατήρ: 'father'; Joseph addresses Jacob as πατήρ αὐτοῦ — not merely by name — maintaining the familial-filial frame within the covenant-legal scene.
αὐτοῦhisGenitivegenitive of relationship→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΥἱοίsonsNominativepredicate nominative (subject complement of εἰσιν)→ participant prominenceυἱός: 'son'; Υἱοί μού εἰσιν mirrors the phrasing of Jacob's ἐμοί εἰσιν in v.5, creating a deliberate verbal echo: Joseph claims the boys as sons, Jacob claims them as his own sons/grandsons elevated to patriarchal rank.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
εἰσινthey arePres Act Indic 3 Pl · εἰμίmain verb (copula: identifying the boys as Joseph's sons)→ performative presentεἰμί: see v.11.
οὕςwhomAccusativeaccusative relative pronoun (object of ἔδωκεν)→ participant referenceοὕς: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as accusative relative pronoun (object of ἔδωκεν).
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb of relative clause (God's giving as the source of the boys)→ constative aorist (completed act of divine gift)δίδωμι: 'give'; renders MT נָתַן לִי אֱלֹהִים ('God gave me'); the Matthaean name Immanuel ('God with us') stands at the far end of this genealogy — God gives children. The verb underscores that the boys are ultimately God's gift to Joseph, and Jacob's adoption is the divinely-sanctioned administration of that gift.
μοιto meDativedative of indirect object (Joseph as recipient of God's gift)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Joseph as recipient of God's gift).
theNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ἔδωκεν (the divine giver)→ participant prominenceθεός: the attribution of the children to God's giving is theologically significant: it grounds the entire adoption scene in divine providence — the boys are in Egypt because God placed them there; they are to be elevated because God gave them.
ἐνταῦθαhereadverb of place (here = in Egypt, the place of the gift)→ adverbial qualificationἐνταῦθα: 'here / in this place'; renders MT פֹּה ('here'); ἐνταῦθα identifies Egypt as the place of the divine gift, the very location that makes the adoption necessary and theologically loaded.
καίandnarrative conjunction (introducing Jacob's reply)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (second speech-introduction: Jacob's command)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΠρόσαγεbringPres Act Impv 2 Sg · προσάγωmain verb of command (imperative: bring them to me)→ imperative (immediate command)προσάγω: 'bring forward / lead toward'; renders MT קַח-נָא ('take, please'); the LXX translates with a simpler imperative of bringing-toward (πρός + ἄγω), appropriate for the physical act of presenting the boys for blessing.
μοιto meDativedative of direction (bring them toward me)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of direction (bring them toward me).
αὐτούςthemAccusativeaccusative direct object of Πρόσαγε→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of Πρόσαγε.
ἵναso thatfinal conjunction (introducing purpose clause)→ discourse linkage or contrastἵνα: meaning 'so that'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογήσωI may blessAor Act Subj 1 Sg · εὐλογέωmain verb of purpose clause (the goal of the command)→ aorist subjunctive (single intended blessing act)εὐλογέω: 'bless'; the aorist subjunctive with ἵνα expresses the purpose of bringing the boys forward — the blessing is the goal of the whole chapter. The verb echoes vv.3 and 15 (εὐλόγησέν / εὐλόγησεν), forming an inclusio of blessing across the chapter.
αὐτούςthemAccusativeaccusative direct object of εὐλογήσω→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of εὐλογήσω.
10

οἱ δὲ ὀφθαλμοὶ Ισραηλ ἐβαρύνθησαν ἀπὸ τοῦ γήρους καὶ οὐκ ἠδύνατο βλέπειν· καὶ ἤγγισεν αὐτοὺς πρὸς αὐτόν, καὶ ἐφίλησεν αὐτοὺς καὶ περιελάβεν αὐτούς.

Now the eyes of Israel had grown heavy with old age and he was not able to see; and he brought them near to him, and kissed them and embraced them.

Explanatory description (narrative aside: Israel's failing vision)οἱ δέ
The narrator's aside on Jacob's heavy eyes explains retrospectively why he asked who the boys were (v.8) and prepares forward for the 'crossing of hands' in v.14 — which is no confusion but deliberate covenantal reversal. The echo of Isaac's failing sight at Gen 27:1 (ἠμβλυώπησαν οἱ ὀφθαλμοὶ αὐτοῦ) is unmistakable: as Jacob once exploited his father's blindness to receive the elder's blessing, so now Jacob with failing eyes deliberately confers the elder's blessing on the younger. The history of the trickster is repurposed by the patriarch. The threefold sequence of verbs — ἤγγισεν, ἐφίλησεν, περιελάβεν — enacts the physical reality of adoption and love in the register of touch.
Word-by-word analysis· 23 words
οἱtheNominativearticle with ὀφθαλμοί (subject)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δέnowtransitional connective (introducing explanatory aside)→ discourse linkage or contrastδέ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ὀφθαλμοίeyesNominativesubject of ἐβαρύνθησαν→ participant prominenceὀφθαλμός: 'eye'; the plural 'eyes of Israel' renders MT עֵינֵי יִשְׂרָאֵל; the specific mention of Israel's eyes as subject — not merely 'he was blind' — mirrors the same construction at Gen 27:1 (οἱ ὀφθαλμοὶ αὐτοῦ ἠμβλυώπησαν) and creates a deliberate intertextual echo.
ΙσραηλIsraelindeclinable proper noun, genitive by context (whose eyes)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context (whose eyes).
ἐβαρύνθησανhad grown heavyAor Pass Indic 3 Pl · βαρύνωmain verb (stating the condition of Israel's eyes)→ constative aorist (describing a state that has come about through aging)βαρύνω: 'weigh down / make heavy'; passive: 'grow heavy'; renders MT כָּבְדוּ ('were heavy / dim'); this specific verb (rather than the τυφλόω / ἀμβλύνω family) depicts the dimness as a weight pressing on the eyes with age. The same verb is used at Isa 6:10 of hearts made heavy — the word-field of heaviness in the LXX carries connotations of imperviousness as well as physical weight.
ἀπόfrompreposition + genitive (cause: 'from old age')→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition + genitive (cause: 'from old age').
τοῦtheGenitivearticle with γήρους→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γήρουςold ageGenitivegenitive of cause (the cause of the heaviness)→ relational specificationγῆρας: 'old age'; renders MT זִקְנָה ('old age'); the genitive of cause (ἀπὸ τοῦ γήρους) is a common Greek construction. The same word γῆρας appears at 48:11 (τοῦ προσώπου σου) and 47:28, framing Jacob's last days as a period of aged but still active covenantal authority.
καίandconnective (adding the result: not able to see)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἠδύνατοwas ableImpf Mid Indic 3 Sg · δύναμαιmain verb (inability: 'he was not able to see')→ imperfect progressive (ongoing incapacity)δύναμαι: 'be able'; the imperfect ἠδύνατο ('was not able') describes a persistent state of inability, not a momentary failure — Jacob's vision had deteriorated to the point of functional blindness. The imperfect is appropriate for a condition, not an event.
βλέπεινto seePres Act Inf · βλέπωcomplementary infinitive (completing ἠδύνατο)→ progressive infinitive (ongoing act of sight)βλέπω: 'see / perceive'; the complementary infinitive after δύναμαι is standard Greek syntax; renders MT מֵרְאוֹת ('from seeing').
καίandnarrative conjunction (resuming the action sequence)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤγγισενbrought nearAor Act Indic 3 Sg · ἐγγίζωmain verb (narrative action: Joseph brings the boys to Jacob)→ constative aorist (completed act of bringing near)ἐγγίζω: 'bring near / draw near'; causative use here — Joseph (or Jacob; the subject is ambiguous) causes the boys to draw near. The verb is a deliberate echo of ἐγγίζοντός (v.7), creating a movement of approach: as Jacob drew near to Rachel's burial place, now the boys are drawn near for blessing.
αὐτούςthemAccusativeaccusative direct object of ἤγγισεν (the boys brought near)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἤγγισεν (the boys brought near).
πρόςtopreposition + accusative (directional: brought toward him)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: brought toward him).
αὐτόνhimAccusativeaccusative object of πρός (Jacob as the recipient)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (Jacob as the recipient).
καίandnarrative conjunction (sequential action)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφίλησενkissedAor Act Indic 3 Sg · φιλέωmain verb (adoption gesture: kiss)→ constative aorist (completed act of kissing)φιλέω: 'kiss / love'; renders MT וַיִּשַּׁק ('and he kissed'); the kiss is the standard LXX adoption/reunion gesture (cf. Gen 29:13; 33:4; 45:15). Here it is specifically the grandfather's kiss bestowed on the newly adopted grandsons.
αὐτούςthemAccusativeaccusative direct object of ἐφίλησεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐφίλησεν.
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιελάβενembracedAor Act Indic 3 Sg · περιλαμβάνωmain verb (adoption gesture: embrace)→ constative aorist (completed act of embracing)περιλαμβάνω: 'embrace / clasp around'; renders MT וַיְחַבֶּק ('and he embraced'); the compound περι- ('around') captures the full embrace. Together with the kiss, the embrace is the physical seal of the adoption: Jacob has taken these children as his own in the most tangible bodily way.
αὐτούςthemAccusativeaccusative direct object of περιελάβεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of περιελάβεν.
11

εἶπεν δὲ Ισραηλ πρὸς Ιωσηφ· Τοῦ προσώπου σου οὐκ ἐστερήθην· καὶ ἰδοὺ ἔδειξέν μοι ὁ θεὸς καὶ τὸ σπέρμα σου.

And Israel said to Joseph: 'I had not been deprived of your face; and behold, God has shown me also your seed.'

Speech act (Jacob's personal expression of wonder)εἶπεν δέ
Jacob's speech is a personal testimony of wonder at grace received. The negative ἐστερήθην ('I was deprived / I lost') with genitive τοῦ προσώπου σου renders MT לֹא פִלָּלְתִּי ('I had not dared to hope / expected'); the LXX translates freely but captures the pathos: Jacob expected never to see Joseph's face again (cf. Gen 37:35; 45:28). The ἰδοὺ ἔδειξέν μοι ὁ θεὸς ('and behold, God has shown me') climaxes the wonder: not only has God given him Joseph's face, but καὶ τὸ σπέρμα σου ('also your seed') — the boys stand before him as multiplication of grace beyond expectation.
Word-by-word analysis· 20 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative connective→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelindeclinable proper noun, nominative subject of εἶπεν→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of εἶπεν.
πρόςtopreposition + accusative (directional: addressed to Joseph)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: addressed to Joseph).
ΙωσηφJosephindeclinable proper noun, accusative object of πρός (addressee)→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative object of πρός (addressee).
ΤοῦofGenitivearticle with προσώπου (genitive object of ἐστερήθην)→ noun-phrase markingΤοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπουfaceGenitivegenitive object of ἐστερήθην (what he was not deprived of)→ relational specificationπρόσωπον: 'face / presence'; τοῦ προσώπου σου is a metonymy for 'you yourself'; 'I was not deprived of your face' means 'I did not ultimately lose you.' The word πρόσωπον is rich in LXX theological usage — seeing someone's face is the highest personal encounter (cf. ὄψομαι τὸ πρόσωπον κυρίου, Ps 16:15 LXX).
σουyourGenitivegenitive of possession (your face = you)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (your face = you).
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐστερήθηνI was deprivedAor Pass Indic 1 Sg · στερέωmain verb of the first clause (negative deprivation: grace received)→ constative aorist (looking back over the whole period of separation)στερέω: 'deprive / rob'; passive: 'be deprived of / be bereft of'; renders MT פִּלַּלְתִּי (Piel of פלל, 'expect / judge / hope'); the LXX translates interpretively — 'I had not expected to see your face' becomes 'I was not deprived of your face.' The LXX formulation is more positive: instead of saying Jacob gave up hope, it says God did not deprive him — framing the reunion as a divine gift.
καίandconnective (adding the further grace: seeing the seed too)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδούbeholdpresentative particle (heightening the wonder)→ discourse linkage or contrastἰδού: meaning 'behold'; conjunction or particle linking this unit with the surrounding discourse.
ἔδειξενhas shownAor Act Indic 3 Sg · δείκνυμιmain verb (God's action: showing Jacob Joseph's seed)→ constative aorist (the completed act of divine showing)δείκνυμι: 'show / reveal / display'; renders MT הֶרְאָה ('has caused me to see' — Hiphil of ראה); ἔδειξεν is the transitive causative — God is the agent who has displayed the seed to Jacob. The verb links to ὤφθη (v.3) — God who appeared (passive: was seen) is also the God who shows (active: causes to see).
μοιto meDativedative of recipient (Jacob as the one shown)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient (Jacob as the one shown).
theNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ἔδειξεν (God as the agent of the showing)→ participant prominenceθεός: God is named as the agent of this unexpected grace; the statement is a small doxology of gratitude — not 'you brought them' but 'God showed me' them.
καίalso / evenadjunctive καί ('also / even': extending the grace beyond Joseph to his seed)→ discourse linkage or contrastκαί: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
τόtheAccusativearticle with σπέρμα→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringAccusativeaccusative direct object of ἔδειξεν (the 'seed' shown = the boys)→ object specificationσπέρμα: 'seed / offspring'; the boys standing before Jacob are physically his σπέρμα — the very word from v.4's divine promise (τῷ σπέρματί σου) is here echoed: God promised Jacob seed, and the seed is now embodied in Ephraim and Manasseh standing before him.
σουyourGenitivegenitive of possession (Joseph's seed = his sons)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Joseph's seed = his sons).
12

καὶ ἐξήγαγεν Ιωσηφ αὐτοὺς ἀπὸ τῶν γονάτων αὐτοῦ καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον τῆς γῆς.

And Joseph brought them out from his knees, and they prostrated themselves before him with their faces to the ground.

Narrative action (ceremonial withdrawal from knees; prostration)καὶ ἐξήγαγεν
The action of Joseph bringing the boys out from Jacob's knees (ἐξήγαγεν αὐτοὺς ἀπὸ τῶν γονάτων αὐτοῦ) reflects the ancient adoption ceremony of placing a child on the adoptive parent's knees (cf. Gen 30:3; 50:23; Ruth 4:16-17): Jacob had taken them upon his own knees as the physical enactment of adoption, and Joseph now withdraws them to allow the blessing-posture. The prostration of Joseph with face to ground (προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον τῆς γῆς) recalls the fulfilment of Joseph's dreams (Gen 37:9-10; 42:6) and places the viceroy of Egypt face down before the dying patriarch — a striking inversion of earthly and covenantal authority. The plural subject (προσεκύνησαν) likely refers to Joseph alone, with the plural perhaps including the boys.
Word-by-word analysis· 15 words
καίandnarrative conjunction (sequential action)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήγαγενbrought outAor Act Indic 3 Sg · ἐξάγωmain verb (narrative action: withdrawing the boys from the knees)→ constative aorist (completed act of withdrawal)ἐξάγω: 'lead out / bring out'; renders MT וַיּוֹצֵא ('and he brought out'); the compound ἐκ + ἄγω ('lead out from') is precise for withdrawing from a specific locus — the patriarchal knees. The verb ἐξάγω is also the standard LXX Exodus-verb (God 'led Israel out of Egypt' — ἐξήγαγεν αὐτοὺς ἐξ Αἰγύπτου), which resonates faintly here: Joseph is about to receive a promise of return to Canaan.
ΙωσηφJosephindeclinable proper noun, nominative subject of ἐξήγαγεν→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of ἐξήγαγεν.
αὐτούςthemAccusativeaccusative direct object of ἐξήγαγεν (the boys withdrawn from the knees)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἐξήγαγεν (the boys withdrawn from the knees).
ἀπόfrompreposition + genitive (source: from the knees)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: from the knees).
τῶνtheGenitivearticle with γονάτων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
γονάτωνkneesGenitivegenitive object of ἀπό (the knees from which the boys are withdrawn)→ relational specificationγόνυ: 'knee'; ἀπὸ τῶν γονάτων αὐτοῦ renders MT מֵעִם בִּרְכָּיו ('from his knees'); the placement of children on the patriarchal knees is the physical act of adoption (cf. Gen 30:3, where Rachel says 'she shall give birth on my knees'; Gen 50:23, where Joseph sees Ephraim's children on his knees). The LXX preserves the bodily concreteness of this ancient ritual.
αὐτοῦhisGenitivegenitive of possession (Jacob's knees)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jacob's knees).
καίandnarrative conjunction (sequential action: prostration follows)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσεκύνησανprostrated themselvesAor Act Indic 3 Pl · προσκυνέωmain verb (narrative action: prostration before Jacob)→ constative aorist (completed act of obeisance)προσκυνέω: 'prostrate oneself / bow down in reverence'; renders MT וַיִּשְׁתַּחוּ ('and he bowed down'); the prostration ἐπὶ πρόσωπον τῆς γῆς ('face to the ground') is the fullest form of obeisance in LXX Genesis. Here Joseph (and perhaps the boys) prostrate before the dying Jacob, echoing the fulfilment of Joseph's dreams (Gen 42:6; 43:26): the entire Joseph cycle has moved toward this moment when the son of the dreamer bows before his father.
αὐτῷto himDativedative of person (before whom they prostrate: Jacob)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of person (before whom they prostrate: Jacob).
ἐπίon / uponpreposition + accusative (locative: prostrate with face on the ground)→ spatial or relational framingἐπί: meaning 'on'; here it marks the relation signaled by preposition + accusative (locative: prostrate with face on the ground).
πρόσωπονfaceAccusativeaccusative object of ἐπί (body part in contact with ground: face down)→ object specificationπρόσωπον: 'face'; ἐπὶ πρόσωπον τῆς γῆς ('face to the ground') is the standard LXX idiom for full prostration, calquing MT אַפַּיִם אֶרְצָה ('faces to the earth'). It denotes the deepest form of reverential submission.
τῆςof theGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςground / earthGenitivegenitive of place (the earth as the surface of prostration)→ relational specificationγῆς: meaning 'ground'; it serves as genitive of place (the earth as the surface of prostration).
13

λαβὼν δὲ Ιωσηφ τοὺς δύο υἱοὺς αὐτοῦ τόν τε Εφραιμ ἐν τῇ δεξιᾷ, ἐξ εὐωνύμων δὲ Ισραηλ, καὶ τὸν Μανασση ἐν τῇ ἀριστερᾷ, ἐκ δεξιῶν δὲ Ισραηλ, ἤγγισεν αὐτοὺς αὐτῷ.

And Joseph, taking his two sons — Ephraim in his right hand, to the left of Israel, and Manasseh in his left hand, to the right of Israel — brought them near to him.

Narrative action (positioning the boys for the blessing)λαβὼν δέ
Joseph's positioning creates a deliberate spatial arrangement: Ephraim (younger) in Joseph's right hand, which sits to Jacob's left; Manasseh (elder) in Joseph's left hand, to Jacob's right. The parenthetical spatial notes (ἐξ εὐωνύμων δὲ Ισραηλ / ἐκ δεξιῶν δὲ Ισραηλ) establish that Joseph is following correct protocol — the elder to Jacob's right to receive the more honorable right hand. The narrator records these logistics precisely to make the subsequent crossing-of-hands in v.14 legible: when Jacob crosses his hands, it is a deliberate inversion of what Joseph arranged. The verse thus sets up v.14's reversal as clearly intentional.
Word-by-word analysis· 30 words
λαβώνtakingAor Act Ptcp Nom Sg M · λαμβάνωtemporal/antecedent participle (action prior to ἤγγισεν)→ antecedent action (taking hold of the boys before presenting them)λαμβάνω: 'take / grasp'; the aorist participle indicates the taking precedes the bringing-near; Joseph physically grasps each boy by the hand and positions them.
δέandnarrative connective→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙωσηφJosephindeclinable proper noun, nominative subject of ἤγγισεν→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of ἤγγισεν.
τούςtheAccusativearticle with υἱούς (object of λαβών)→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoindeclinable numeral modifying υἱούς→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
υἱούςsonsAccusativeaccusative direct object of λαβών→ object specificationυἱούς: meaning 'sons'; it serves as accusative direct object of λαβών.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τόνtheAccusativearticle (τόν τε ... καὶ τόν: a paired construction individualizing each son)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
τεbothconnective (τε ... καί: pairing the two boys)→ discourse linkage or contrastτε: meaning 'both'; conjunction or particle linking this unit with the surrounding discourse.
ΕφραιμEphraimindeclinable proper noun, accusative by context (the first boy named)→ participant identificationΕφραιμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative by context (the first boy named).
ἐνinpreposition + dative (locative: 'in his right hand')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in his right hand').
τῇtheDativearticle with δεξιᾷ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δεξιᾷright handDativedative of place (Ephraim held in Joseph's right hand)→ sphere or referenceδεξιά: 'right hand / right side'; the right hand is conventionally the hand of honor and blessing (cf. Ps 109:1 LXX; Matt 25:33). Joseph holds Ephraim in his right hand so that Ephraim will naturally be to Jacob's left — setting up the scene for Jacob's deliberate crossing.
ἐξonpreposition + genitive (locative: to the left-side of Israel)→ spatial or relational framingἐξ: meaning 'on'; here it marks the relation signaled by preposition + genitive (locative: to the left-side of Israel).
εὐωνύμωνleft / left sideGenitivegenitive of place (ἐξ εὐωνύμων Ισραηλ = to Israel's left)→ relational specificationεὐώνυμος: 'left side' (lit. 'well-named' — a euphemism for the left, considered unlucky in Greek usage, hence renamed favorably); the phrase ἐξ εὐωνύμων Ισραηλ specifies that Ephraim, being in Joseph's right hand, stands to Jacob's left. This is the lesser honor-position.
δέandconnective (introducing the spatial note for Ephraim)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelindeclinable proper noun, genitive by context (the reference point for spatial orientation)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context (the reference point for spatial orientation).
καίandconnective (pairing Manasseh with Ephraim)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τόνtheAccusativearticle (second of the paired τόν ... τόν construction)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜανασσηManassehindeclinable proper noun, accusative by context (the second boy named)→ participant identificationΜανασση: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative by context (the second boy named).
ἐνinpreposition + dative (locative: in his left hand)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: in his left hand).
τῇtheDativearticle with ἀριστερᾷ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀριστερᾷleft handDativedative of place (Manasseh held in Joseph's left hand)→ sphere or referenceἀριστερά: 'left hand'; Manasseh, the firstborn, is in Joseph's left hand, which would naturally place him to Jacob's right — the position of the primary blessing-hand. Joseph has arranged them correctly.
ἐκonpreposition + genitive (locative: to the right of Israel)→ spatial or relational framingἐκ: meaning 'on'; here it marks the relation signaled by preposition + genitive (locative: to the right of Israel).
δεξιῶνright / right sideGenitivegenitive of place (ἐκ δεξιῶν Ισραηλ = to Israel's right)→ relational specificationδεξιός: 'right'; ἐκ δεξιῶν ('on the right') is the place of honor; Manasseh, as firstborn, has been positioned to receive Israel's right hand — the expectation of proper protocol.
δέandconnective (introducing the spatial note for Manasseh)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelindeclinable proper noun, genitive by context (reference point for spatial orientation)→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context (reference point for spatial orientation).
ἤγγισενbrought nearAor Act Indic 3 Sg · ἐγγίζωmain verb (narrative action: presenting the boys to Jacob)→ constative aorist (completed act of bringing near)ἐγγίζω: 'draw near / bring near'; the verse culminates in this single action — all the spatial arrangement of the clause has been preparation for Joseph bringing the boys within reach of Jacob's hands.
αὐτούςthemAccusativeaccusative direct object of ἤγγισεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἤγγισεν.
αὐτῷto himDativedative of direction (brought toward Jacob)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of direction (brought toward Jacob).
14

ἐκτείνας δὲ Ισραηλ τὴν χεῖρα τὴν δεξιὰν ἐπέβαλεν ἐπὶ τὴν κεφαλὴν Εφραιμ, οὗτος δὲ ἦν ὁ νεώτερος, καὶ τὴν ἀριστερὰν ἐπὶ τὴν κεφαλὴν Μανασση, ἐναλλὰξ τὰς χεῖρας.

And Israel, stretching out his right hand, placed it on the head of Ephraim — now this was the younger — and his left on the head of Manasseh, crossing his hands.

Narrative action (the climactic reversal: right hand on the younger)ἐκτείνας δέ
The participial ἐκτείνας ('stretching out') and the main verb ἐπέβαλεν ('placed upon') describe together the single decisive gesture of the chapter. Israel extends his right hand — the hand of honor and of greater blessing — and places it on Ephraim's head, not Manasseh's. The narrator's parenthetical gloss οὗτος δὲ ἦν ὁ νεώτερος ('now this was the younger') is the narrative crux: it confirms that Jacob acted in full knowledge of the ages, not confusion. The closing phrase ἐναλλὰξ τὰς χεῖρας ('crossing/interchanging the hands') describes the physical gesture — arms crossed so that right hand falls on the head of the younger. This is the enacted signature of Genesis' elder-younger reversal pattern (Abel, Isaac, Jacob, Perez), now consummated deliberately and with full covenantal authority.
Word-by-word analysis· 27 words
ἐκτείναςstretching outAor Act Ptcp Nom Sg M · ἐκτείνωtemporal/manner participle (the gesture of extension preceding ἐπέβαλεν)→ antecedent/simultaneous actionἐκτείνω: 'stretch out / extend'; renders MT וַיִּשְׁלַח ('and he sent / extended'); ἐκτείνω is the standard LXX verb for extending the hand in an authoritative or divine gesture (cf. Exod 4:4; 7:5 — God extends his hand; Isa 65:2 — God stretches out his hands to a disobedient people). The verb dignifies the blessing act as a deliberate, authoritative extension.
δέandnarrative connective (continuing the sequence)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelindeclinable proper noun, nominative subject of ἐπέβαλεν→ participant identificationΙσραηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of ἐπέβαλεν.
τήνtheAccusativearticle with χεῖρα (object of ἐκτείνας)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativeaccusative direct object of ἐκτείνας (the hand stretched out)→ object specificationχείρ: 'hand'; the right hand (τὴν δεξιάν) as the hand of blessing, authority, and honor. The repeated χεῖρα / χεῖρας across vv.13-17 makes the chapter a study in hand-placement, physical gesture, and the body as vehicle of covenant.
τήνtheAccusativearticle (attributive with δεξιάν)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
δεξιάνrightAccusativeaccusative adjective attributive (the right hand as the hand extended)→ object specificationδεξιός: 'right'; τὴν χεῖρα τὴν δεξιάν — the attributive position (with repeated article) gives emphasis: 'the hand, specifically the right one.' The right hand throughout the LXX is the hand of oath, covenant, and blessing (Ps 17:7; 20:6; 44:4 LXX).
ἐπέβαλενplaced / laidAor Act Indic 3 Sg · ἐπιβάλλωmain verb (the decisive act: hand placed on Ephraim's head)→ constative aorist (single decisive completed act)ἐπιβάλλω: 'place upon / lay on / throw upon'; renders MT שִׂים ('place / set'); the compound ἐπι- ('upon') specifies placement on a surface — here, the head. In LXX usage ἐπιβάλλω τὴν χεῖρα ἐπί ('place the hand upon') is the standard phrase for the laying-on-of-hands in blessing and ordination (cf. Deut 34:9 — Joshua receives the spirit through Moses' hand-laying).
ἐπίonpreposition + accusative (locative: on the head)→ spatial or relational framingἐπί: meaning 'on'; here it marks the relation signaled by preposition + accusative (locative: on the head).
τήνtheAccusativearticle with κεφαλήν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλήνheadAccusativeaccusative object of ἐπί (the head as the site of blessing-hand-placement)→ object specificationκεφαλή: 'head'; the head as the site of blessing-placement is the chapter's central physical image; placing the hand on the head confers the blessing to that person. The repetition of κεφαλήν (vv.14, 17, 18) keeps the physical reality in view.
ΕφραιμEphraimindeclinable proper noun, genitive by context (whose head receives the right hand)→ participant identificationΕφραιμ: the younger son, named first in the blessing sequence (as in v.5) — the narrative has been anticipating this reversal since v.1.
οὗτοςthisNominativedemonstrative pronoun (subject of the parenthetical narrator's gloss)→ participant referenceοὗτος: 'this one'; the narrator's parenthetical gloss οὗτος δὲ ἦν ὁ νεώτερος is the chapter's crux-note: the demonstrative points directly to Ephraim who just received the right hand, and the narrator confirms he is the younger. The gloss serves to pre-empt any reading of Jacob's action as a mistake.
δέnowtransitional connective (introducing the narrator's aside)→ discourse linkage or contrastδέ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb of narrator's parenthetical gloss (identifying the younger)→ imperfect (durative description: this was his status)εἰμί: 'be'; the imperfect ἦν ('was') is used for permanent background description — this had always been his status, the younger of the two. The narrator uses the imperfect rather than the aorist to distinguish background fact from foreground action.
theNominativearticle with νεώτερος (predicate nominative)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεώτεροςyoungerNominativepredicate nominative (the characteristic being identified: the younger)→ participant prominenceνέος comparative νεώτερος: 'younger'; renders MT הַצָּעִיר ('the small / younger'); the comparative form νεώτερος specifies relative age — not merely 'young' but 'younger than his brother.' This is the word that makes the crossing-of-hands theologically charged.
καίandconnective (resuming the main narrative after the parenthesis)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τήνtheAccusativearticle with ἀριστεράν (object of ἐπέβαλεν implied)→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀριστεράνleftAccusativeaccusative (the left hand, elliptically placed on Manasseh's head)→ object specificationἀριστερός: 'left'; the ἐπέβαλεν is elliptically supplied — 'and [he placed] his left [hand] on the head of Manasseh.' The firstborn receives the lesser left hand.
ἐπίonpreposition + accusative (on the head of Manasseh)→ spatial or relational framingἐπί: meaning 'on'; here it marks the relation signaled by preposition + accusative (on the head of Manasseh).
τήνtheAccusativearticle with κεφαλήν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλήνheadAccusativeaccusative object of ἐπί (Manasseh's head)→ object specificationκεφαλήν: meaning 'head'; it serves as accusative object of ἐπί (Manasseh's head).
ΜανασσηManassehindeclinable proper noun, genitive by context→ participant identificationΜανασση: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context.
ἐναλλάξcrossing / interchangingadverb of manner (describing how the hands were placed: crossed over)→ clausal contributionἐναλλάξ: 'in exchange / crossing over / interchanging'; from ἐναλλάσσω ('interchange / reverse'); renders MT שִׂכֵּל ('he crossed / guided deliberately'). The adverb describes the physical gesture of crossed hands. — CRUX: ἐναλλὰξ τὰς χεῖρας is the iconic phrase of this scene; it describes the bodily enactment of elective reversal and has been read in Christian tradition as a pre-figuration of the cross (Irenaeus, Adv. Haer. 4.20).
τάςtheAccusativearticle with χεῖρας (accusative of respect with ἐναλλάξ)→ noun-phrase markingτάς: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραςhandsAccusativeaccusative of respect (the body part in the manner-description: crossing the hands)→ object specificationχείρ: 'hand'; ἐναλλὰξ τὰς χεῖρας is an accusative of respect with the adverb: 'with-respect-to his hands, crossing them.' The accusative is a Hebraism (MT שִׂכֵּל אֶת-יָדָיו) preserved in the LXX construction.
15

καὶ εὐλόγησεν αὐτοὺς καὶ εἶπεν· Ὁ θεὸς ᾧ εὐηρέστησαν οἱ πατέρες μου ἐνώπιον αὐτοῦ, Αβρααμ καὶ Ισαακ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητός μου ἕως τῆς ἡμέρας ταύτης,

And he blessed them and said: 'The God before whom my fathers were well-pleasing — Abraham and Isaac — the God who feeds me from my youth until this day,

Narrative action + speech (the blessing act and its first two invocations)καὶ εὐλόγησεν
The blessing speech of vv.15-16 is syntactically a single sentence: a triple subject (three invocations of God in vv.15-16) followed by one optative main verb (εὐλογήσαι, v.16). Verse 15 supplies the first two invocations. (1) ὁ θεὸς ᾧ εὐηρέστησαν οἱ πατέρες μου ἐνώπιον αὐτοῦ: the God before whom the fathers were well-pleasing; εὐαρεστέω renders MT הִתְהַלְּכוּ ('walked before'), the 'walk with God' formula of Enoch and Noah (Gen 5:22; 6:9), which the LXX theologizes as mutual delight rather than mere ethical conduct. (2) ὁ θεὸς ὁ τρέφων με ἐκ νεότητός μου: the God who feeds/nourishes/shepherds me from my youth; τρέφω renders MT הָרֹעֶה ('who shepherded me'), giving the passage a domestic-pastoral double register.
Word-by-word analysis· 29 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (the blessing act performed on the boys)→ constative aorist (completed blessing act)εὐλογέω: 'bless'; the aorist here records the event of blessing; the content of the blessing follows in the direct speech. εὐλόγησεν αὐτοὺς echoes vv.3 and 9, forming a continuous chain of blessing: God blessed Jacob (v.3), Jacob is asked to bless the boys (v.9), and now does so (v.15).
αὐτούςthemAccusativeaccusative direct object of εὐλόγησεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of εὐλόγησεν.
καίandnarrative conjunction (introducing the speech)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
TheNominativearticle with θεός (first invocation: subject of the triple blessing)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of the blessing (first invocation, nominative)→ participant prominenceθεός: the three invocations all begin with ὁ θεός / ὁ ἄγγελος, creating a liturgical-anaphoric structure. The first two invocations both begin ὁ θεός, each followed by a relative or attributive clause that characterizes the same divine actor in different roles.
before whomDativedative relative pronoun (object of εὐηρέστησαν; 'the God before whom')→ participant reference or interestᾧ: dative relative, referring back to ὁ θεός; 'before whom' renders MT לִפְנֵי ('before / in the presence of'); the phrase ᾧ εὐηρέστησαν ἐνώπιον αὐτοῦ has a pleonastic ἐνώπιον αὐτοῦ ('before him') which is a Hebraism — MT לִפְנֵיו ('before him') following the relative clause.
εὐηρέστησανwere well-pleasingAor Act Indic 3 Pl · εὐαρεστέωmain verb of the first relative clause (the fathers' conduct before God)→ constative aorist (describing the completed 'walk with God' of the patriarchs)εὐαρεστέω: 'be well-pleasing / please'; renders MT הִתְהַלֶּךְ (Hithpael of הָלַךְ, 'walk before / with') — the 'walk with God' formula of Gen 5:22, 24 (Enoch) and Gen 6:9 (Noah). The LXX substitutes the language of mutual pleasure for the Hebrew 'walking' idiom, giving the patriarchal piety an intimate devotional character. — NT echo: εὐαρεστέω appears at Heb 11:5 (Enoch: εὐηρεστηκέναι τῷ θεῷ) and Heb 13:16, linking the Gen 48 formula to the Hebrews cloud-of-witnesses context.
οἱtheNominativearticle with πατέρες (subject of εὐηρέστησαν)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρεςfathersNominativesubject of εὐηρέστησαν (the patriarchs who walked before God)→ participant prominenceπατήρ: 'father'; οἱ πατέρες μου = 'my fathers' = Abraham and Isaac, named in the following appositive. The chain of patriarchal faithfulness is the ground for Jacob's confidence in invoking the same God for his grandsons.
μουmyGenitivegenitive of relationship (Jacob's own patriarchal forebears)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (Jacob's own patriarchal forebears).
ἐνώπιονbeforepreposition + genitive (locative: in the presence of him — pleonastic with ᾧ)→ spatial or relational framingἐνώπιον: 'before / in front of'; the pleonastic ἐνώπιον αὐτοῦ after the relative ᾧ is a Hebraism, calquing לְפָנָיו following the relative לִפְנֵי. — HEBRAISM.
αὐτοῦhimGenitivegenitive object of ἐνώπιον (before God)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐνώπιον (before God).
ΑβρααμAbrahamindeclinable proper noun, nominative by context (appositive to πατέρες: first named patriarch)→ participant identificationΑβρααμ: transliteration of אַבְרָהָם; the father of the nation, to whom the original Abrahamic promise was given (Gen 12:1-3; 17:1-8). His naming first in the invocation grounds the blessing in the oldest layer of the patriarchal covenant.
καίandconnective (pairing the two named patriarchs)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacindeclinable proper noun, nominative by context (appositive: second named patriarch)→ participant identificationΙσαακ: transliteration of יִצְחָק ('he laughed'); the second patriarch, through whom the promise was maintained in the face of near-sacrifice (Gen 22) and the Abimelech-covenant (Gen 26). The pair Abraham-and-Isaac names the canonical succession of the promise before Jacob himself.
theNominativearticle with θεός (second invocation: anaphoric repetition)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of the blessing (second invocation)→ participant prominenceθεός: the repetition of ὁ θεός begins the second invocation; the same divine actor is now characterized in his relationship to Jacob personally, not the patriarchs.
theNominativearticle (attributive with the participle τρέφων: 'the one who feeds')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρέφωνfeeding / shepherdingPres Act Ptcp Nom Sg M · τρέφωattributive participle (characterizing God as the one who feeds Jacob)→ present progressive (ongoing nourishment across Jacob's whole life)τρέφω: 'feed / nourish / rear / raise'; renders MT הָרֹעֶה ('who shepherded me' — Qal participle of רָעָה); the LXX chooses τρέφω ('nourish/raise/feed') rather than ποιμαίνω ('shepherd'). τρέφω emphasizes intimate domestic provision — feeding, rearing — rather than the shepherd's outdoor pastoral care. The present participle marks continuous ongoing care: God who has been feeding Jacob from youth to this day. — CRUX: the LXX's τρέφω vs MT's רָעָה ('shepherd') is a significant rendering choice; both words cover the same semantic range (a shepherd feeds his flock), but τρέφω foregrounds provision more than guidance.
μεmeAccusativeaccusative direct object of τρέφων (Jacob as the one fed/nourished)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of τρέφων (Jacob as the one fed/nourished).
ἐκfrompreposition + genitive (temporal: 'from my youth')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (temporal: 'from my youth').
νεότητόςyouthGenitivegenitive of time (starting point: 'from my youth')→ relational specificationνεότης: 'youth / young age'; renders MT נְעוּרַי ('my youth'); ἐκ νεότητός μου points back across Jacob's entire life — from the womb (Gen 25:22-26) through the years of servitude and wandering to this deathbed moment. The comprehensive sweep of the clause ('from my youth to this day') makes God's nourishing the defining continuity of Jacob's long life.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἕωςuntilpreposition + genitive (temporal limit: 'until this day')→ spatial or relational framingἕως: meaning 'until'; here it marks the relation signaled by preposition + genitive (temporal limit: 'until this day').
τῆςtheGenitivearticle with ἡμέρας→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdayGenitivegenitive of time (the terminal point: this very day of the blessing)→ relational specificationἡμέρα: 'day'; ἕως τῆς ἡμέρας ταύτης ('until this day') closes the arc that began with 'from my youth' — the span of God's nourishing is coextensive with Jacob's entire life. 'This day' is Jacob's deathbed, making the blessing a final act of gratitude and transmission.
ταύτηςthisGenitivegenitive demonstrative adjective modifying ἡμέρας→ relational specificationταύτης: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as genitive demonstrative adjective modifying ἡμέρας.
16

ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν εὐλογήσαι τὰ παιδία ταῦτα· καὶ ἐπικληθήσεται ἐν αὐτοῖς τὸ ὄνομά μου καὶ τὸ ὄνομα τῶν πατέρων μου Αβρααμ καὶ Ισαακ· καὶ πληθυνθείησαν εἰς πλῆθος πολὺ ἐπὶ τῆς γῆς.

the angel who delivers me from all evils — may he bless these children; and may my name be called upon them, and the name of my fathers Abraham and Isaac; and may they multiply into a great multitude upon the earth.

Continuation of blessing (third invocation; optative wish; two further petitions)ὁ ἄγγελος
The third invocation — ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν — is the theological climax of the chapter and one of the most theologically significant clauses in the Pentateuch. ῥύομαι ('deliver / rescue from') is a strong covenantal deliverance verb; its appearance as the defining activity of the angel makes the angel a personal Redeemer-figure. Patristic writers from Irenaeus to Origen read the clause as a Christophany — the pre-incarnate Son is simultaneously God (invoked alongside the God of the fathers) and the Angel. ῥύομαι is the deliverance verb of the Lord's Prayer (Matt 6:13, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ). The optative εὐλογήσαι ('may he bless') is the only finite verb governing the three-invocation subject, making it the single petition of the whole triple invocation. Heb 11:21 cites this scene as an act of faith.
Word-by-word analysis· 37 words
theNominativearticle with ἄγγελος (third invocation: subject of εὐλογήσαι)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοςangelNominativesubject of the blessing (third invocation: the delivering angel)→ participant prominenceἄγγελος: 'messenger / angel'; renders MT הַמַּלְאָךְ ('the angel / messenger'); in LXX Genesis the angel of YHWH (ἄγγελος κυρίου) appears as a divine representative indistinguishable from God himself (Gen 16:7-13; 22:11-18; 31:11-13; 32:24-30). Jacob's invocation of the angel alongside God-of-the-fathers and God-who-feeds-me creates a threefold subject that is functionally monotheistic yet admits a personal distinction within the divine. — CRUX: the angel-clause is the earliest 'redeeming angel' text in Scripture; it was read by Irenaeus (Adv. Haer. 3.6) and by NT writers as identifying the Son of God as Israel's delivering angel. — NT echo: ῥύομαι at Matt 6:13 (Lord's Prayer) and Rom 11:26 (the Deliverer from Zion).
theNominativearticle (attributive with participle ῥυόμενός: 'the one who delivers')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥυόμενόςdelivering / rescuingPres Mid Ptcp Nom Sg M · ῥύομαιattributive participle (characterizing the angel as the ongoing Deliverer)→ present progressive (ongoing deliverance over Jacob's entire life)ῥύομαι: 'deliver / rescue / set free'; renders MT הַגֹּאֵל ('the Redeemer' — Qal participle of גָּאַל); the LXX chooses ῥύομαι rather than λυτρόω (the usual LXX rendering of גָּאַל) — ῥύομαι emphasizes active rescue from danger, while λυτρόω emphasizes ransom-redemption. Both meanings inhabit the angel-clause. ῥύομαι is the NT deliverance verb par excellence: Matt 6:13 (Lord's Prayer), Rom 7:24, 2 Tim 4:18, 2 Pet 2:9. The present participle marks the angel's deliverance as ongoing — not a past event but the angel's characteristic and permanent activity toward Jacob.
μεmeAccusativeaccusative direct object of ῥυόμενός (Jacob as the one delivered)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ῥυόμενός (Jacob as the one delivered).
ἐκfrompreposition + genitive (separation: delivered out of evils)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: delivered out of evils).
πάντωνallGenitivegenitive adjective modifying κακῶν (comprehensive scope)→ relational specificationπᾶς: 'all / every'; πάντων τῶν κακῶν = 'from all evils'; the comprehensive scope of the deliverance — πάντων, not merely some evils — reflects Jacob's retrospective view of a life of trials: the Esau enmity, Laban's deception, Dinah's rape, Simeon's imprisonment, the loss of Joseph, the Egyptian famine.
τῶνtheGenitivearticle with κακῶν→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κακῶνevilsGenitivegenitive object of ἐκ (the evils from which he is delivered)→ relational specificationκακός: 'evil / bad / harm'; renders MT רַע ('evil / harm'); the plural κακῶν ('all evils') covers everything from moral harm to physical danger to covenantal threat. — NT echo: ἀπὸ τοῦ πονηροῦ ('from the evil one') in Matt 6:13 draws on this same ἐκ / ἀπό + κακῶν / πονηροῦ construction.
εὐλογήσαιmay he blessAor Act Opt 3 Sg · εὐλογέωmain verb of the entire triple-invocation blessing (optative wish)→ optative of wish (blessing-petition addressed to God/Angel)εὐλογέω: 'bless'; the aorist optative εὐλογήσαι is the only finite verb in the three-invocation subject of vv.15-16; it is the single petition: 'may he bless.' The optative of wish is the standard LXX form for a blessing or prayer: 'may X happen' (cf. Gen 27:28-29; Num 6:24-26). The blessing asked of the angel mirrors the blessing God gave Jacob at Luza (v.3: εὐλόγησέν με) — Jacob asks for his grandsons what he himself received.
τάtheAccusativearticle with παιδία→ noun-phrase markingτά: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίαchildren / boysAccusativeaccusative direct object of εὐλογήσαι (the boys to be blessed)→ object specificationπαιδίον: 'child / young boy'; renders MT הַנְּעָרִים ('the young men / boys'); παιδίον is a term of diminutive affection — these are children who stand before the dying grandfather. The word shift from υἱοί (sons, legal adoption context) to παιδία (children, affective register) marks the shift from legal to personal.
ταῦταtheseAccusativedemonstrative adjective modifying παιδία (these specific boys present)→ object specificationταῦτα: meaning 'these'; it serves as demonstrative adjective modifying παιδία (these specific boys present).
καίandconnective (adding the first petition beyond the blessing-wish)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπικληθήσεταιshall be called uponFut Pass Indic 3 Sg · ἐπικαλέωmain verb (petition: the name called upon them = covenant identity)→ predictive future passive (the name will be invoked on them)ἐπικαλέω: 'call upon / invoke / give as name'; passive: 'be called upon / be named upon'; renders MT יִקָּרֵא שְׁמִי ('my name shall be called'); the formula ἐπικληθῆναι ὄνομα ἐπί ('to have a name called upon') is the standard LXX idiom for covenant ownership and belonging (cf. 2 Sam 12:28 LXX; Isa 4:1 LXX; Acts 15:17 citing Amos 9:12 LXX). To have Jacob's name called on Ephraim and Manasseh is to incorporate them into the patriarchal covenant lineage — they become 'sons of Israel' in every sense.
ἐνupon / onpreposition + dative (locative-sphere: the name called upon them)→ spatial or relational framingἐν: meaning 'upon'; here it marks the relation signaled by preposition + dative (locative-sphere: the name called upon them).
αὐτοῖςthemDativedative object of ἐν (the boys as the ones on whom the name is called)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of ἐν (the boys as the ones on whom the name is called).
τόtheNominativearticle with ὄνομα (subject of ἐπικληθήσεται)→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of ἐπικληθήσεται (the name that will be called)→ participant prominenceὄνομα: 'name'; 'my name' = the name of Israel-Jacob; to have the name of Israel called on them means they will be counted as tribes of Israel in the covenant community. The name is the bearer of identity, inheritance, and blessing.
μουmyGenitivegenitive of possession (Jacob's name)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jacob's name).
καίandconnective (adding the names of the fathers alongside Jacob's)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τόtheNominativearticle with ὄνομα (second ὄνομα: the name of the fathers)→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject (co-subject of ἐπικληθήσεται with the first ὄνομά)→ participant prominenceὄνομα: meaning 'name'; it serves as subject (co-subject of ἐπικληθήσεται with the first ὄνομά).
τῶνof theGenitivearticle with πατέρων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of possession (the fathers whose names are to be invoked)→ relational specificationπατέρων: meaning 'fathers'; it serves as genitive of possession (the fathers whose names are to be invoked).
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΑβρααμAbrahamindeclinable proper noun (appositive to πατέρων: first patriarch named)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (appositive to πατέρων: first patriarch named).
καίandconnective (pairing the two patriarchal names)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacindeclinable proper noun (appositive to πατέρων: second patriarch named)→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (appositive to πατέρων: second patriarch named).
καίandconnective (adding the second petition: may they multiply)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πληθυνθείησανmay they multiplyAor Pass Opt 3 Pl · πληθύνωmain verb (second petition: blessing of demographic multiplication)→ optative of wish (may they be multiplied — divine passive)πληθύνω: 'multiply / increase'; passive optative: 'may they be multiplied'; renders MT וְיִדְגּוּ לָרֹב ('and may they multiply into a multitude' — from דָּגָה 'swarm like fish'); the optative links to the Abrahamic multiplication-blessing of v.4 (αὐξάνω / πληθύνω), completing the thematic arc of the chapter. The root verb πληθύνω echoes Gen 1:28 (creation-blessing) and the patriarchal promises throughout.
εἰςintopreposition + accusative (result/goal: 'into a great multitude')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (result/goal: 'into a great multitude').
πλῆθοςmultitude / fullnessAccusativeaccusative object of εἰς (the result of multiplication)→ object specificationπλῆθος: 'multitude / fullness / great number'; renders MT לָרֹב ('into abundance'); the noun recurs at 48:19 (τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν — 'his seed shall become a multitude/fullness of nations'), making this blessing the preview of Ephraim's specific destiny. — NT echo: Rom 4:17-18 cites the Abrahamic promise of multitudinous descendants in connection with the faith of Abraham.
πολύgreatAccusativeaccusative adjective modifying πλῆθος→ object specificationπολύ: meaning 'great'; it serves as accusative adjective modifying πλῆθος.
ἐπίupon / onpreposition + genitive (locative: on the earth)→ spatial or relational framingἐπί: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative: on the earth).
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of place (ἐπὶ τῆς γῆς = on the earth / in the land)→ relational specificationγῆ: 'earth / land'; ἐπὶ τῆς γῆς here may mean 'in the land' (of Canaan) or 'on the earth' at large; the universalist reading (all the earth) is favored by the context of πλῆθος ἐθνῶν in v.19.
17

Ἰδὼν δὲ Ιωσηφ ὅτι ἐπέβαλεν ὁ πατὴρ τὴν δεξιὰν αὐτοῦ ἐπὶ τὴν κεφαλὴν Εφραιμ, βαρὺ αὐτῷ ἐφάνη· καὶ ἀντελάβετο Ιωσηφ τῆς χειρὸς τοῦ πατρὸς αὐτοῦ ἀφελεῖν αὐτὴν ἀπὸ τῆς κεφαλῆς Εφραιμ ἐπὶ τὴν κεφαλὴν Μανασση.

And Joseph, seeing that his father had placed his right hand on the head of Ephraim, it seemed a serious matter to him; and Joseph took hold of his father's hand to remove it from the head of Ephraim to the head of Manasseh.

Narrative complication (Joseph's perception and intervention)Ἰδὼν δέ
Joseph's Ἰδὼν δέ frames his response as visual perception triggering action: he sees the wrong hand on the wrong head, and it seems to him βαρύ ('heavy / serious / wrong'). The verb ἀντελάβετο (aorist middle of ἀντιλαμβάνω, 'take hold in opposition') captures a respectful but firm counter-gesture — Joseph reaches out to redirect the patriarch's hand. The infinitive ἀφελεῖν ('to remove') with the double-prepositional phrase (ἀπό ... ἐπί) spells out the intended correction precisely. The scene is a narrative complication that allows Jacob to articulate his deliberate intention in v.19 — without Joseph's intervention, the reader might wonder whether the crossing of hands was accidental. Joseph's action proves it was not.
Word-by-word analysis· 35 words
ἸδώνseeingAor Act Ptcp Nom Sg M · ὁράωtemporal/causal participle (perception triggering the action)→ antecedent actionὁράω: 'see / observe'; the aorist participle marks Joseph's perception as prior to and motivating his action. The verb echoes v.8 (Ἰδὼν δὲ Ισραηλ — Israel saw the boys); now Joseph sees what Israel has done and responds.
δέandnarrative connective→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙωσηφJosephindeclinable proper noun, nominative subject of ἀντελάβετο→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of ἀντελάβετο.
ὅτιthatconjunction (introducing the content of Joseph's perception)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέβαλενhad placedAor Act Indic 3 Sg · ἐπιβάλλωmain verb of ὅτι-clause (what Joseph saw: the right hand on Ephraim's head)→ constative aorist (completed action of hand-placement)ἐπιβάλλω: same verb as v.14 (ἐπέβαλεν); the repetition confirms that Joseph's concern is precisely the same gesture the narrator described in v.14 — not a different act.
theNominativearticle with πατήρ (subject of ἐπέβαλεν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατήρfatherNominativesubject of ἐπέβαλεν in the ὅτι-clause→ participant prominenceπατήρ: 'father'; Joseph refers to Jacob as ὁ πατήρ ('the father') without using his name — the relationship-term signals the difficulty of correcting a parent and underscores the filial respect with which the intervention is made.
τήνtheAccusativearticle with δεξιάν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
δεξιάνright handAccusativeaccusative direct object of ἐπέβαλεν (the right hand as the problem)→ object specificationδεξιός: 'right'; the specificity — the right hand on Ephraim — is what disturbs Joseph; it is the honor-hand misplaced on the younger son.
αὐτοῦhisGenitivegenitive of possession (Jacob's right hand)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jacob's right hand).
ἐπίonpreposition + accusative (on the head of Ephraim)→ spatial or relational framingἐπί: meaning 'on'; here it marks the relation signaled by preposition + accusative (on the head of Ephraim).
τήνtheAccusativearticle with κεφαλήν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλήνheadAccusativeaccusative object of ἐπί→ object specificationκεφαλήν: meaning 'head'; it serves as accusative object of ἐπί.
ΕφραιμEphraimindeclinable proper noun, genitive by context→ participant identificationΕφραιμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context.
βαρύheavy / seriousNominativepredicate adjective with ἐφάνη ('it seemed a serious matter')→ participant prominenceβαρύς: 'heavy / serious / burdensome / wrong'; renders MT וַיֵּרַע בְּעֵינָיו ('it was evil in his eyes' — i.e., it displeased him); the LXX renders the Hebrew idiom of displeasure with βαρύ ἐφάνη, literally 'it appeared heavy' — a somewhat different shade from the MT's 'it was evil in his eyes.' βαρύς in this context means 'serious / consequential / wrong' rather than morally evil.
αὐτῷto himDativedative of reference (to Joseph, in his judgment)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference (to Joseph, in his judgment).
ἐφάνηappeared / seemedAor Pass Indic 3 Sg · φαίνωmain verb of the parenthetical clause (Joseph's evaluative reaction)→ constative aorist (instantaneous judgment)φαίνω (passive): 'appear / seem'; the aorist passive ἐφάνη ('it appeared') marks the moment of Joseph's perception and evaluation; βαρὺ αὐτῷ ἐφάνη = 'it seemed heavy/serious to him.'
καίandnarrative conjunction (the action triggered by the perception)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀντελάβετοtook hold of / graspedAor Mid Indic 3 Sg · ἀντιλαμβάνωmain verb (Joseph's intervention: grasping the father's hand)→ ingressive aorist (onset of the counter-grasping action)ἀντιλαμβάνω: 'take hold of / grasp in support or opposition'; the ἀντι- prefix gives the verb its counter-force — 'take hold against the direction of.' Renders MT וַיִּתְמֹךְ ('and he supported / held'); the LXX gives a stronger flavor of opposition than MT. The same compound is used at Luke 1:54 (ἀντελάβετο Ισραηλ παιδὸς αὐτοῦ — 'he helped Israel his servant') — there with a sense of supportive assistance; here of corrective intervention.
ΙωσηφJosephindeclinable proper noun, nominative subject repeated for clarity→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject repeated for clarity.
τῆςtheGenitivearticle with χειρός (genitive object of ἀντελάβετο)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρόςhandGenitivegenitive object of ἀντελάβετο (what Joseph grasped)→ relational specificationχείρ: 'hand'; ἀντελάβετο τῆς χειρός = 'took hold of the hand' — the genitive is standard Greek after verbs of grasping. The hand of the patriarch is held by the son in the most intimate gesture of the chapter.
τοῦtheGenitivearticle with πατρός→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of possession (his father's hand)→ relational specificationπατρός: meaning 'father'; it serves as genitive of possession (his father's hand).
αὐτοῦhisGenitivegenitive of relationship (Joseph's father = Jacob)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (Joseph's father = Jacob).
ἀφελεῖνto removeAor Act Inf · ἀφαιρέωinfinitive of purpose (the goal of grasping the hand: to remove it)→ aorist infinitive (single intended act of removal)ἀφαιρέω: 'remove / take away / lift off'; the infinitive expresses Joseph's purpose in taking hold of the hand: to lift it from Ephraim's head. The correction attempted is precise and physical.
αὐτήνitAccusativeaccusative direct object of ἀφελεῖν (the hand = the right hand)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἀφελεῖν (the hand = the right hand).
ἀπόfrompreposition + genitive (source: from the head of Ephraim)→ spatial or relational framingἀπό: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: from the head of Ephraim).
τῆςtheGenitivearticle with κεφαλῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλῆςheadGenitivegenitive of source (the head from which to remove the hand)→ relational specificationκεφαλῆς: meaning 'head'; it serves as genitive of source (the head from which to remove the hand).
ΕφραιμEphraimindeclinable proper noun, genitive by context→ participant identificationΕφραιμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context.
ἐπίontopreposition + accusative (goal: onto the head of Manasseh)→ spatial or relational framingἐπί: meaning 'onto'; here it marks the relation signaled by preposition + accusative (goal: onto the head of Manasseh).
τήνtheAccusativearticle with κεφαλήν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλήνheadAccusativeaccusative object of ἐπί (the intended new position: Manasseh's head)→ object specificationκεφαλήν: meaning 'head'; it serves as accusative object of ἐπί (the intended new position: Manasseh's head).
ΜανασσηManassehindeclinable proper noun, genitive by context→ participant identificationΜανασση: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context.
18

εἶπεν δὲ Ιωσηφ τῷ πατρὶ αὐτοῦ· Οὐχ οὕτως, πάτερ· οὗτος γὰρ ὁ πρωτότοκος· ἐπίθες τὴν δεξιάν σου ἐπὶ τὴν κεφαλὴν αὐτοῦ.

And Joseph said to his father: 'Not so, father; for this is the firstborn; place your right hand on his head.'

Speech (Joseph's protest and appeal to birth-order)εἶπεν δέ
Joseph's direct address — Οὐχ οὕτως, πάτερ ('Not so, father') — is a rare instance in Genesis of a son directly correcting a father in a formal blessing ceremony. The vocative πάτερ registers both respect and urgency. The explanatory γάρ introduces the justification: οὗτος γὰρ ὁ πρωτότοκος ('for this is the firstborn') — Joseph appeals to primogeniture as the established norm, the very norm that the Genesis elder-younger pattern has been overturning from Cain and Abel onward. The command ἐπίθες τὴν δεξιάν σου ('place your right hand') uses the aorist imperative of ἐπιτίθημι, the compound that underlies the laying-on-of-hands tradition.
Word-by-word analysis· 21 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative connective→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙωσηφJosephindeclinable proper noun, nominative subject of εἶπεν→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, nominative subject of εἶπεν.
τῷtoDativearticle + dative (indirect object: addressee)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρίfatherDativedative of addressee→ sphere or referenceπατρί: meaning 'father'; it serves as dative of addressee.
αὐτοῦhisGenitivegenitive of relationship→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
Οὐχnotnegative particle (negating οὕτως: emphatically 'Not this way')→ discourse linkage or contrastΟὐχ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
οὕτωςso / thusadverb of manner (referring to Jacob's current hand-placement)→ adverbial qualificationοὕτως: 'so / in this way'; Οὐχ οὕτως = 'Not this way / Not so'; a crisp two-word protest. The adverb points directly back to the action of v.14 (the crossing of hands) — Joseph is saying: the hands should not be this way.
πάτερfatherVocativevocative of address (respectful address to the patriarch)→ direct addressπατήρ (vocative πάτερ): 'father'; the vocative is warm and respectful — Joseph does not use Jacob's name or any title but addresses him as 'father,' maintaining the intimate filial register even in the moment of correction.
οὗτοςthis oneNominativedemonstrative pronoun (subject of the identification: 'this one is the firstborn')→ participant referenceοὗτος: 'this one'; the demonstrative points to Manasseh, the boy with Jacob's left hand — the one who Joseph believes should have the right. In ironic contrast to the narrator's use of οὗτος δὲ ἦν ὁ νεώτερος (v.14, pointing to Ephraim), Joseph's οὗτος points to the elder.
γάρforexplanatory conjunction (giving the reason for the protest)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle with πρωτότοκος (predicate: 'this is the firstborn')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωτότοκοςfirstbornNominativepredicate nominative (Manasseh's legal status: firstborn)→ participant prominenceπρωτότοκος: 'firstborn / first-born'; renders MT הַבְּכוֹר ('the firstborn'); the primogeniture claim. The πρωτότοκος word-group is theologically rich: Israel is called God's πρωτότοκος at Exod 4:22 LXX; Christ is described as πρωτότοκος πάσης κτίσεως at Col 1:15 and πρωτότοκος ἐκ τῶν νεκρῶν at Col 1:18 and Rev 1:5. The Genesis pattern of the firstborn being overridden by divine election provides the semantic background for the NT usage.
ἐπίθεςplace / layAor Act Impv 2 Sg · ἐπιτίθημιmain verb of command (imperative: correcting the hand-placement)→ imperative (immediate command)ἐπιτίθημι: 'place upon / lay on'; renders MT שִׂים ('place / put'); the aorist imperative requests a single immediate corrective act. The compound ἐπιτίθημι is the standard verb for the laying-on-of-hands in the OT and NT (Num 27:18-23; Deut 34:9; Acts 6:6; 1 Tim 5:22 — the ordination laying-on-of-hands draws on this patriarchal gesture).
τήνtheAccusativearticle with δεξιάν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
δεξιάνright handAccusativeaccusative direct object of ἐπίθες→ object specificationδεξιός: 'right'; the right hand as the hand of honor is what Joseph wants on Manasseh — as protocol demands. Jacob refuses to make this transfer.
σουyourGenitivegenitive of possession (Jacob's right hand)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jacob's right hand).
ἐπίonpreposition + accusative (the correct placement: on Manasseh's head)→ spatial or relational framingἐπί: meaning 'on'; here it marks the relation signaled by preposition + accusative (the correct placement: on Manasseh's head).
τήνtheAccusativearticle with κεφαλήν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεφαλήνheadAccusativeaccusative object of ἐπί→ object specificationκεφαλήν: meaning 'head'; it serves as accusative object of ἐπί.
αὐτοῦhisGenitivegenitive of possession (Manasseh's head)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Manasseh's head).
19

καὶ οὐκ ἠθέλησεν, ἀλλ' εἶπεν· Οἶδα, τέκνον, οἶδα· καὶ οὗτος ἔσται εἰς λαόν, καὶ οὗτος ὑψωθήσεται· ἀλλὰ ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται, καὶ τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν.

But he was not willing; instead he said: 'I know, my child, I know; and he also shall become a people, and he also shall be exalted; but his younger brother shall be greater than he, and his seed shall become a fullness of nations.'

Narrative refusal + speech (Jacob's deliberate override; the Ephraim-greater oracle)καὶ οὐκ ἠθέλησεν
Jacob's refusal is delivered with remarkable emotional warmth and cognitive clarity: the doubled Οἶδα, τέκνον, οἶδα ('I know, my child, I know') acknowledges Joseph's concern and gently but unmistakably overrides it. The perfect οἶδα ('I know, and have known') is the stative-perfect of knowledge: Jacob is not confused; he possesses full knowledge of what he is doing and why. He graciously acknowledges Manasseh's future greatness (εἰς λαόν, ὑψωθήσεται) before stating Ephraim's greater destiny: τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν — 'his seed shall become a fullness of nations.' The phrase πλῆθος ἐθνῶν echoes the blessing of 48:16 (πλῆθος πολύ) and grounds Paul's exegesis of Abraham in Rom 4:17-18. NT echo: Heb 11:21 (τῇ πίστει Ιακωβ ἀποθνῄσκων εὐλόγησεν ἑκάστους τῶν υἱῶν Ιωσηφ).
Word-by-word analysis· 33 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἠθέλησενwas willingAor Act Indic 3 Sg · θέλωmain verb (Jacob's refusal to comply with Joseph's correction)→ constative aorist (single act of refusal)θέλω: 'wish / be willing / want'; οὐκ ἠθέλησεν ('he was not willing') renders MT וַיְמָאֵן ('and he refused') — a stronger refusal in MT (מָאַן means 'refuse / reject'), which the LXX softens to a statement of unwillingness rather than outright rejection. The patriarch's firm but gentle refusal is captured.
ἀλλάbutadversative conjunction (strong contrast: refusal, then speech)→ discourse linkage or contrastἀλλά: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction for Jacob's explanation)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΟἶδαI knowPf Act Indic 1 Sg · οἶδαmain verb (stative perfect: Jacob's full possession of knowledge)→ perfect stative (ongoing state of knowing established in the past)οἶδα: 'know / perceive' (perfect with present meaning); the stative perfect οἶδα expresses not a past completed event but a present state of full knowledge — 'I am in a state of knowing.' The double Οἶδα, τέκνον, οἶδα is rhetorically powerful: it acknowledges Joseph's concern, assures him of the patriarch's full awareness, and makes the reversal absolutely deliberate. — NT echo: the double Οἶδα echoes the double-vocative formula of solemn address (cf. Matt 7:21-22 'Lord, Lord'; Luke 6:46 'Lord, Lord'; the repeated address marking urgency and intimacy).
τέκνονchild / my childVocativevocative of address (intimate term: Jacob addresses Joseph as his child)→ direct addressτέκνον: 'child'; the vocative τέκνον is a term of tender affection — the dying grandfather addressing his son. MT has בְּנִי ('my son'), equally warm. The tenderness of the address softens the firmness of the refusal.
οἶδαI knowPf Act Indic 1 Sg · οἶδαrepeated main verb (emphasis: double declaration of knowledge)→ perfect stative (the repetition underscores the unshakeable certainty)οἶδα: the repetition of the first-person stative perfect is a rhetorical figure of anaphoric emphasis — Jacob says it twice to make unmistakably clear that what follows is not a mistake but a fully knowing, authoritative act.
καίand / alsoadjunctive καί ('also / and he too'): first of two parallel clauses about Manasseh→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοςthis one / he alsoNominativedemonstrative pronoun (subject of ἔσται: Manasseh)→ participant referenceοὗτος: 'this one'; points to Manasseh — Jacob graciously acknowledges his future greatness before stating Ephraim's greater destiny. The two parallel clauses (καὶ οὗτος ἔσται εἰς λαόν / καὶ οὗτος ὑψωθήσεται) give Manasseh full recognition.
ἔσταιshall becomeFut Mid Indic 3 Sg · εἰμίmain verb (prediction: Manasseh's future as a people)→ predictive futureεἰμί (fut.): copula.
εἰςinto / aspreposition + accusative (result: 'shall become a people')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (result: 'shall become a people').
λαόνa peopleAccusativeaccusative predicate of εἰς (Manasseh's destiny: becoming a people)→ object specificationλαός: 'people / nation / community'; renders MT לְעָם ('into a people'); Manasseh will become a full tribal-national entity, with its own territory and identity in the land. The concession is genuine.
καίand / alsoadjunctive (second parallel clause about Manasseh)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὗτοςhe alsoNominativedemonstrative (anaphoric: Manasseh again)→ participant referenceοὗτος: meaning 'he also'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (anaphoric: Manasseh again).
ὑψωθήσεταιshall be exaltedFut Pass Indic 3 Sg · ὑψόωmain verb (second prediction for Manasseh: exaltation)→ predictive future passive (divine elevation)ὑψόω: 'exalt / raise high'; renders MT יִגְדָּל ('shall be great'); the LXX uses a stronger term — 'shall be exalted' — perhaps influenced by the following contrast ('but his younger brother shall be greater'). — NT echo: ὑψόω is the NT's characteristic verb for the exaltation of Christ (John 3:14; 8:28; 12:32-34; Acts 2:33; 5:31; Phil 2:9).
ἀλλάbutadversative conjunction (pivoting to the greater blessing of Ephraim)→ discourse linkage or contrastἀλλά: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle with ἀδελφός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόςbrotherNominativesubject of ἔσται (Ephraim identified by relationship to Manasseh)→ participant prominenceἀδελφός: 'brother'; Ephraim is not named here but identified as 'his brother, the younger' — a characterization that foregrounds the younger/elder contrast that is the theological point of the whole scene.
αὐτοῦhisGenitivegenitive of relationship (Manasseh's brother = Ephraim)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (Manasseh's brother = Ephraim).
theNominativearticle (attributive with νεώτερος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεώτεροςyoungerNominativeattributive adjective modifying ἀδελφός (the younger brother)→ participant prominenceνεώτερος: 'younger'; echoes ὁ νεώτερος of v.14 — the narrator's parenthetical gloss — now spoken by Jacob himself. Jacob uses the same word the narrator used to confirm that he is fully aware of the birth-order he is reversing.
μείζωνgreaterNominativepredicate comparative adjective (the comparison: greater than Manasseh)→ participant prominenceμέγας (comparative μείζων): 'greater'; renders MT יִגְדַּל מִמֶּנּוּ ('shall be greater than he'); the comparative adjective establishes Ephraim's superiority not absolutely but relative to Manasseh. The comparison is precisely calibrated: Manasseh will be great (λαόν, ὑψωθήσεται), but Ephraim will be greater.
αὐτοῦthan himGenitivegenitive of comparison (with μείζων: 'greater than him')→ relational specificationαὐτοῦ: meaning 'than him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of comparison (with μείζων: 'greater than him').
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (prediction: Ephraim shall be greater)→ predictive futureεἰμί (fut.): copula.
καίandnarrative conjunction (adding the climactic promise: πλῆθος ἐθνῶν)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τόtheNominativearticle with σπέρμα→ noun-phrase markingτό: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseedNominativesubject of ἔσται (Ephraim's seed as the unit of the promise)→ participant prominenceσπέρμα: 'seed / offspring'; renders MT זַרְעוֹ ('his seed'); the Abrahamic covenant-word (cf. vv.4, 11) now applied specifically to Ephraim: his seed will be the bearer of the nations-promise. — CRUX: πλῆθος ἐθνῶν grounds Paul's exegesis in Rom 4:17-18 (Abraham as 'father of many nations').
αὐτοῦhisGenitivegenitive of possession (Ephraim's seed)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Ephraim's seed).
ἔσταιshall becomeFut Mid Indic 3 Sg · εἰμίmain verb (the climactic promise for Ephraim's seed)→ predictive futureεἰμί (fut.): copula.
εἰςintopreposition + accusative (result: 'shall become a fullness of nations')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (result: 'shall become a fullness of nations').
πλῆθοςmultitude / fullnessAccusativeaccusative predicate of εἰς (the result: fullness of nations)→ object specificationπλῆθος: 'multitude / fullness / great number'; renders MT מְלֹא הַגּוֹיִם ('fullness of the nations'); the phrase is unique in Genesis and theologically potent. In the NT context, Paul's citation of Abraham's promise ('father of many nations,' Rom 4:17-18) draws on the Gen 17 / 48 tradition of patriarchal multiplication across ethnic lines.
ἐθνῶνof nationsGenitivegenitive of content (a fullness consisting of nations)→ relational specificationἔθνος: 'nation / people / gentile'; renders MT גּוֹיִם ('nations / Gentiles'); the use of ἔθνος rather than λαός ('people') is significant: it points to non-Israelite nations being drawn into the Ephraimite blessing — a universalist dimension absent from the λαόν given to Manasseh in this verse.
20

καὶ εὐλόγησεν αὐτοὺς ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων· Ἐν ὑμῖν εὐλογηθήσεται Ισραηλ λέγοντες· Ποιήσαι σε ὁ θεὸς ὡς Εφραιμ καὶ ὡς Μανασση· καὶ ἔταξεν τὸν Εφραιμ ἔμπροσθεν τοῦ Μανασση.

And he blessed them on that day, saying: 'In you shall Israel be blessed, saying: "May God make you as Ephraim and as Manasseh."' And he set Ephraim before Manasseh.

Narrative conclusion of blessing (the liturgical formula enshrined; the order fixed)καὶ εὐλόγησεν
The verse records both the liturgical formula generated by the blessing and the narrative enactment of the reversal. The formula Ποιήσαι σε ὁ θεὸς ὡς Εφραιμ καὶ ὡς Μανασση — an optative wish — becomes the standard Israel-blessing for sons, surviving in Shabbat liturgy to this day. Ephraim is named first in the formula, confirming the reversal as permanent. The narrator's closing sentence ἔταξεν τὸν Εφραιμ ἔμπροσθεν τοῦ Μανασση ('he set Ephraim before Manasseh') is the performative summary: from this moment, Ephraim precedes Manasseh in the tribal order of Israel.
Word-by-word analysis· 29 words
καίandnarrative conjunction→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (the blessing event recorded)→ constative aoristεὐλογέω: 'bless'; the verb closes the blessing-scene with the same word used to open it (vv.3, 9, 15); the blessing is now complete and its formula is being enshrined.
αὐτούςthemAccusativeaccusative direct object of εὐλόγησεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of εὐλόγησεν.
ἐνonpreposition + dative (temporal: 'on that day')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on that day').
τῇtheDativearticle with ἡμέρᾳ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (the day of the blessing ceremony)→ sphere or referenceἡμέρα: 'day'; ἐν τῇ ἡμέρᾳ ἐκείνῃ ('on that day') is the standard LXX formula for marking the decisive historical moment being recorded; it echoes the Day-of-the-Lord language of the prophets (הַיּוֹם הַהוּא) and gives the blessing-event a quasi-eschatological weight.
ἐκείνῃthatDativedemonstrative adjective modifying ἡμέρᾳ→ sphere or referenceἐκείνῃ: meaning 'that'; it serves as demonstrative adjective modifying ἡμέρᾳ.
λέγωνsayingPres Act Ptcp Nom Sg M · λέγωcircumstantial participle (introducing the content of the blessing)→ progressiveλέγω: meaning 'saying'; it contributes descriptive or attendant verbal force; here it functions as circumstantial participle (introducing the content of the blessing).
Ἐνin / bypreposition + dative (sphere: 'in you / by your names Israel shall be blessed')→ spatial or relational framingἘν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere: 'in you / by your names Israel shall be blessed').
ὑμῖνyouDativedative object of ἐν (the two boys as the medium of the blessing)→ participant reference or interestὑμῖν: 2nd-person plural dative; Jacob addresses the two boys together — 'in you' means 'by invoking your names, by calling on what you are and will be.' The plural ὑμῖν applies the blessing of both names.
εὐλογηθήσεταιshall be blessedFut Pass Indic 3 Sg · εὐλογέωmain verb of the formula-clause (the Israel-blessing to be activated by these names)→ predictive future passive (divine blessing through the Ephraim-Manasseh names)εὐλογέω: 'bless'; the future passive εὐλογηθήσεται ('shall be blessed') renders MT יְבָרֵךְ ('shall bless') — the LXX may read a Pual/passive. The phrase ἐν ὑμῖν εὐλογηθήσεται Ισραηλ creates the liturgical formula: 'through you Israel will be blessed' — i.e., using Ephraim and Manasseh as the paradigmatic names in future blessings.
ΙσραηλIsraelindeclinable proper noun, nominative by context (subject of εὐλογηθήσεται: the nation of Israel)→ participant identificationΙσραηλ: here the name refers not to the individual patriarch but to the nation that will descend from him; the formula 'in you shall Israel be blessed' means the whole covenant community will invoke these two names in its blessings.
λέγοντεςsayingPres Act Ptcp Nom Pl M · λέγωcircumstantial participle (introducing the specific words of the Israel-blessing formula)→ progressiveλέγοντες: impersonal plural (as at v.2 — Hebraism); introduces the exact wording of the formulaic blessing that the nation will use.
Ποιήσαιmay he makeAor Act Opt 3 Sg · ποιέωmain verb of the blessing formula (optative wish: the standard Israel-blessing)→ optative of wish (liturgical blessing-formula)ποιέω: 'make / do'; the optative Ποιήσαι is the standard form of the liturgical blessing-wish. The formula Ποιήσαι σε ὁ θεὸς ὡς Εφραιμ καὶ ὡς Μανασση ('May God make you as Ephraim and as Manasseh') survives as the traditional Friday-night Shabbat blessing over sons (alongside the Aaronic blessing of Num 6:24-26). The fact that Ephraim is named before Manasseh in the formula permanently enshrines the reversal in liturgical memory.
σεyouAccusativeaccusative direct object of Ποιήσαι (the one to be blessed: any Israelite son)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of Ποιήσαι (the one to be blessed: any Israelite son).
theNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of Ποιήσαι (God as the agent of the blessing)→ participant prominenceθεός: the God of Israel is the agent of the blessing in the formula — not the patriarch, not the father, but God himself makes the child become like Ephraim and Manasseh.
ὡςas / likecomparative particle (the standard of comparison: 'as Ephraim and Manasseh')→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
ΕφραιμEphraimindeclinable proper noun (first comparator in the blessing formula, named first)→ participant identificationΕφραιμ: named first in the formula, permanently enshrining the reversal from the birth order (Manasseh born first, Ephraim second) to the blessing order (Ephraim first, Manasseh second).
καίandconnective (pairing the two names in the formula)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡςas / likecomparative particle (second comparator)→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
ΜανασσηManassehindeclinable proper noun (second comparator in the blessing formula)→ participant identificationΜανασση: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (second comparator in the blessing formula).
καίandnarrative conjunction (introducing the narrator's concluding action)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔταξενset / placed / orderedAor Act Indic 3 Sg · τάσσωmain verb (the narrator's performative summary: the new order fixed)→ constative aorist (completed act of ordering/placing)τάσσω: 'arrange / set in order / appoint'; renders MT וַיָּשֶׁם ('and he set / placed'); the choice of τάσσω ('arrange / order / set in array') rather than a simple ἔθηκε ('put') gives the act a juridical-administrative flavor — Jacob has set the tribal order as a decree. ἔταξεν τὸν Εφραιμ ἔμπροσθεν τοῦ Μανασση is the narrative's final, performative statement: the order is now established.
τόνtheAccusativearticle with Εφραιμ (object of ἔταξεν)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕφραιμEphraimindeclinable proper noun, accusative by context (the one placed first)→ participant identificationΕφραιμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, accusative by context (the one placed first).
ἔμπροσθενbefore / ahead ofadverb/preposition + genitive (positional: Ephraim placed before Manasseh in rank)→ spatial or relational framingἔμπροσθεν: 'before / in front of'; renders MT לִפְנֵי ('before'); the spatial imagery (Ephraim placed before = ahead of Manasseh) encodes the tribal ranking: Ephraim comes first in the genealogical, territorial, and liturgical order. This verse explains why Ephraim consistently precedes Manasseh in the lists of Numbers and Joshua.
τοῦtheGenitivearticle with Μανασση→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜανασσηManassehindeclinable proper noun, genitive by context (the one placed after Ephraim)→ participant identificationΜανασση: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive by context (the one placed after Ephraim).
21

εἶπεν δὲ Ισραηλ τῷ Ιωσηφ· Ἰδοὺ ἐγὼ ἀποθνῄσκω· καὶ ἔσται ὁ θεὸς μεθ᾿ ὑμῶν καὶ ἀποστρέψει ὑμᾶς εἰς τὴν γῆν τῶν πατέρων ὑμῶν.

And Israel said to Joseph: 'Behold, I am dying; and God will be with you and will bring you back to the land of your fathers.'

Prophetic farewell (promise of divine accompaniment and return to the land)εἶπεν δέ
The patriarch's final address to Joseph shifts from the blessing-ceremony to a prophetic assurance: Jacob acknowledges his imminent death (ἀποθνῄσκω, progressive present: 'I am in the process of dying') and pivots immediately to God's faithfulness beyond that death. The promise ἔσται ὁ θεὸς μεθ᾿ ὑμῶν ('God will be with you') is the Immanuel-formula — the most basic statement of divine accompaniment in the OT (Gen 21:20; 26:3, 24; 28:15; 39:2-3, 21, 23) — here given in the plural ὑμῶν: Jacob speaks not only to Joseph personally but to all the brothers and, through them, to the whole nation. The second promise ἀποστρέψει ὑμᾶς εἰς τὴν γῆν τῶν πατέρων ὑμῶν looks ahead to the Exodus: God will bring the nation back to the Promised Land. The verse is a hinge between the intimate blessing ceremony and the Shechem bequest of v.22.
Word-by-word analysis· 23 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction: Israel's farewell address to Joseph)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandnarrative connective→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσραηλIsraelindeclinable proper noun, nominative subject of εἶπεν→ participant identificationΙσραηλ: the covenant name is used for the patriarch's farewell, not Ιακωβ — the name that carries the national future is used at the moment of the final departure speech. The contrast with the personal name Ιακωβ (used in vv.2-3 for the human dimension) is the narrator's way of marking that what follows is a prophetic-national utterance, not merely personal sentiment.
τῷtoDativearticle + dative (addressee marker)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙωσηφJosephindeclinable proper noun, dative by context (addressee)→ participant identificationΙωσηφ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, dative by context (addressee).
Ἰδούbeholdinterjection (attention-marker: drawing the hearer to the gravity of what follows)→ participant identificationἰδού: 'behold / look'; renders MT הִנֵּה ('behold'); the standard LXX particle for solemn announcements — divine appearances, prophetic declarations, covenant speeches. Here it solemnizes Jacob's acknowledgment of his own dying as a precondition for the promise that follows.
ἐγώINominativeemphatic nominative subject (the patriarch's personal declaration of imminent death)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic nominative subject (the patriarch's personal declaration of imminent death).
ἀποθνῄσκωam dyingPres Act Indic 1 Sg · ἀποθνῄσκωmain verb (progressive present: the ongoing process of dying already underway)→ progressive present (dying is the current state)ἀποθνῄσκω: 'die / be dying'; renders MT מֵת אָנֹכִי ('I am dying' — participial construction); the Greek present captures the same progressive sense: Jacob does not say 'I will die' (future) but 'I am dying' (ongoing). The frank self-acknowledgment of dying creates the gravitas for the promise that follows: precisely because Jacob is leaving, Joseph needs to know that God will remain.
καίandnarrative conjunction (the pivot from death-acknowledgment to divine-promise)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb (predictive: God's future presence with Joseph and brothers)→ predictive futureεἰμί (fut.): copula.
theNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ἔσται (God as the one who will remain present)→ participant prominenceθεός: 'God' (absolutely, not 'my God' or 'the God of the fathers' — though those resonances are present); the divine presence is asserted unconditionally. — NT echo: ἔσται ὁ θεὸς μεθ᾿ ὑμῶν echoes the angel's announcement in Matt 1:23 (καλέσουσιν τὸ ὄνομα αὐτοῦ Εμμανουηλ, ὅ ἐστιν μεθερμηνευόμενον Μεθ᾿ ἡμῶν ὁ θεός — 'God with us'); the Immanuel-promise of Gen 48 reaches its fulfillment in the incarnation.
μεθ᾿withpreposition + genitive (divine accompaniment formula)→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (divine accompaniment formula).
ὑμῶνyou (pl.)Genitivegenitive plural (all the brothers, not Joseph alone: the communal / national promise)→ relational specificationὑμῶν: 2nd-person plural genitive; Jacob addresses Joseph but speaks a word that encompasses all the sons of Israel. The shift from singular σοι (v.22) to plural here is significant: the divine accompaniment promise is not for Joseph alone but for the whole covenantal community.
καίandconnective (adding the second promise: the land-return)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστρέψειwill bring backFut Act Indic 3 Sg · ἀποστρέφωmain verb (second promise: God as agent of the Exodus-return)→ predictive future (God's active repatriation of the descendants to the Promised Land)ἀποστρέφω: 'bring back / turn back / restore'; renders MT וְהֵשִׁיב ('and he will return you'); the verb of the return-from-exile tradition in the LXX prophets (Jer 23:3, 8; 30:3; Ezek 36:24 — God bringing Israel back to the land). Here the return is the Exodus: the prediction looks ahead to Moses and the departure from Egypt. The verb's prefix ἀπο- ('back from') encodes the idea of reversal: from Egypt back to Canaan.
ὑμᾶςyou (pl.)Accusativeaccusative direct object of ἀποστρέψει (the collective descendants to be brought back)→ participant referenceὑμᾶς: meaning 'you (pl.)'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object of ἀποστρέψει (the collective descendants to be brought back).
εἰςto / intopreposition + accusative (directional: 'to/into the land of your fathers')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: 'to/into the land of your fathers').
τήνtheAccusativearticle with γῆν→ noun-phrase markingτήν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative object of εἰς (the destination: the Promised Land)→ object specificationγῆ: 'land'; τὴν γῆν τῶν πατέρων ὑμῶν = 'the land of your fathers' is the standard LXX formula for the Promised Land as inherited patriarchal territory. It connects backward (the covenant with Abraham, Isaac, Jacob) and forward (the Conquest under Joshua). The dying patriarch's confidence in the land-promise expresses the same faith that Heb 11:21 celebrates: 'By faith Jacob, when dying, blessed each of the sons of Joseph.'
τῶνtheGenitivearticle with πατέρων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέρωνfathersGenitivegenitive of possession (the land belonging to the Abrahamic forefathers)→ relational specificationπατήρ: 'father / ancestor / patriarch'; τῶν πατέρων ὑμῶν = 'of your fathers' (Abraham, Isaac, Jacob himself — the three-generation covenant chain). The promise is grounded in prior covenant faithfulness, not in a new divine initiative.
ὑμῶνyour (pl.)Genitivegenitive of possession / relationship (the fathers belonging to the collective addressees)→ relational specificationὑμῶν: meaning 'your (pl.)'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession / relationship (the fathers belonging to the collective addressees).
22

ἐγὼ δὲ δίδωμί σοι Σικιμα ἐξαίρετον ὑπὲρ τοὺς ἀδελφούς σου, ἣν ἔλαβον ἐκ χειρὸς Αμορραίων ἐν τῇ μαχαίρᾳ μου καὶ τόξῳ.

But I give you Shechem as a special portion above your brothers, which I took from the hand of the Amorites with my sword and with my bow.

Final bequest (Shechem granted to Joseph as extra portion; closing martial claim)ἐγὼ δέ
The chapter closes with an abrupt personal bequest to Joseph alone (singular σοι, in contrast to the plural ὑμῶν of v.21): the gift of Σικιμα (Shechem) ἐξαίρετον ('chosen / specially set-apart portion'). The performative present δίδωμι ('I give' — not 'I will give') enacts the transfer by the word itself. The claim that Jacob took Shechem ἐν τῇ μαχαίρᾳ μου καὶ τόξῳ ('with my sword and with my bow') is the chapter's irreducible historical crux: Gen 34 presents Simeon and Levi as the attackers, not Jacob, and Jacob's reaction was horror (34:30). The LXX ἐκ χειρὸς Αμορραίων ('from the hand of Amorites') diverges from MT's reading of שְׁכֶם as both place-name and 'shoulder/portion.' The Shechem-bequest anticipates Josh 24:32 (Joseph's bones buried at Shechem) and surfaces in John 4:5 (Jesus at Jacob's well near Shechem, τοῦ χωρίου ὃ ἔδωκεν Ιακωβ τῷ Ιωσηφ). CRUX: the Amorite attribution and the sword-and-bow claim are unresolved in Jewish and Christian exegesis.
Word-by-word analysis· 21 words
ἐγώINominativeemphatic nominative subject (the patriarch's solemn and personal grant)→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic nominative subject (the patriarch's solemn and personal grant).
δέbut / andmild adversative (this personal gift distinct from the communal promise of v.21)→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
δίδωμιI givePres Act Indic 1 Sg · δίδωμιmain verb (solemn performative present: the gift enacted by the declaration)→ performative present (the giving is accomplished by the speaking)δίδωμι: 'give / grant'; the present tense is performative: 'I hereby give.' Renders MT נָתַתִּי ('I have given' — qatal, similarly used performatively in covenantal land-grant contexts). The verb signals a legal-covenantal transfer of property, not a mere promise.
σοιto youDativedative of indirect object (the recipient: Joseph alone)→ participant reference or interestσοι: singular dative — 'to you alone'; the shift from plural ὑμῶν/ὑμᾶς (v.21) to singular σοι marks that this grant is personal and exclusive to Joseph, not a communal inheritance. The singularity makes Shechem a supra-portion, an additional inheritance above the brothers' shares — consistent with the double-portion right of the firstborn (Deut 21:17).
ΣικιμαShechemindeclinable proper noun, accusative by context (the thing given: the place Shechem)→ participant identificationΣικιμα: LXX transcription of Hebrew שְׁכֶם (Shechem / Sichem), the central-Canaanite city and surrounding territory later in the tribal allotment of Ephraim. MT's שְׁכֶם אֶחָד ('one Shechem / one portion') plays on the double meaning of שְׁכֶם as (1) the city-name and (2) a word for 'shoulder / ridge / portion.' The LXX reads it as the toponym only. — NT echo: John 4:5 (Jesus speaks with the Samaritan woman near Jacob's well) explicitly alludes to this verse: 'near the plot of land which Jacob gave to Joseph his son.'
ἐξαίρετονas a special portion / singled outAccusativeaccusative in apposition to Σικιμα (the character of the gift: exceptional, set apart)→ object specificationἐξαίρετος: 'chosen / selected / singled out / exceptional'; from ἐξαιρέω ('pick out / select'); renders MT אֶחָד ('one'). The LXX translator may have read אֶחָד as a form of the root signifying 'to separate/choose,' or may have been rendering the idiom freely. ἐξαίρετον presents Shechem as a specifically chosen, preferential grant — the elect portion among the portions.
ὑπέρabove / beyondpreposition + accusative (comparative: 'above / in excess of what the brothers receive')→ spatial or relational framingὑπέρ + accusative: 'above / beyond / over'; renders MT עַל ('above / over'). The compound preposition marks the supra-fraternal character of the gift: Joseph's Shechem-grant is over and above the normal tribal shares. This reflects the double-portion of the firstborn — Joseph effectively inheriting twice, through both Ephraim and Manasseh as tribes, plus Shechem as a personal portion.
τούςtheAccusativearticle with ἀδελφούς→ noun-phrase markingτούς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφούςbrothersAccusativeaccusative object of ὑπέρ (the comparison group: the other sons of Jacob)→ object specificationἀδελφός: 'brother'; the eleven remaining brothers (and their tribes) from whose inheritance Joseph's Shechem-grant is distinguished. 1 Chron 5:1-2 explicitly states that the birthright-gift was transferred from Reuben (due to his sin) to the sons of Joseph.
σουyourGenitivegenitive of relationship (your brothers = the other sons of Jacob / Israel)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (your brothers = the other sons of Jacob / Israel).
ἥνwhichAccusativeaccusative relative pronoun (antecedent: Σικιμα; direct object of ἔλαβον)→ participant referenceἥν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as accusative relative pronoun (antecedent: Σικιμα; direct object of ἔλαβον).
ἔλαβονI tookAor Act Indic 1 Sg · λαμβάνωmain verb of relative clause (Jacob's claimed past acquisition of Shechem by force)→ constative aorist (a completed past acquisition)λαμβάνω: 'take / receive / obtain'; Jacob claims to have taken Shechem by military force. This conflicts with Gen 34, where Simeon and Levi attacked Shechem and Jacob condemned them (34:30). Possible resolutions: (1) Jacob is taking legal responsibility for what his sons did in his name; (2) an independent patriarchal tradition of Jacob as a warrior (not preserved elsewhere in Genesis) is here preserved; (3) the language is legal-covenantal ('I acquired it by conquest, as represented by my sons'). The Aramaic targums add harmonizing material; the LXX does not.
ἐκfrompreposition + genitive (source of acquisition: from the Amorites' possession)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of acquisition: from the Amorites' possession).
χειρόςhandGenitivegenitive object of ἐκ ('from the hand of' = from the control/possession of)→ relational specificationχείρ: 'hand'; ἐκ χειρός + genitive = 'from the control/possession of'; the idiom of 'hand' for military/political control is a well-established Semitism in the LXX (Hebrew מִיַּד). Taking something 'from the hand of' enemies means wresting it from their military hold.
ΑμορραίωνAmoritesGenitivegenitive of possession/agency (the Amorites from whom Shechem was taken)→ relational specificationΑμορραῖοι: 'Amorites'; renders MT הָאֱמֹרִי (collective singular 'the Amorite'); the LXX uses the plural Αμορραίων. In Gen 34, Jacob mentions Canaanites and Perizzites (34:30 LXX), not Amorites — another tension. The Amorites are the generic pre-Israelite Canaanite inhabitants in a theological sense (cf. Gen 15:16 — 'the iniquity of the Amorites is not yet full'), so the designation may be a typological summary rather than a precise ethnic identification.
ἐνwithpreposition + dative (instrumental: 'with my sword')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental: 'with my sword').
τῇtheDativearticle with μαχαίρᾳ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μαχαίρᾳswordDativedative of means (instrument of conquest: the sword)→ sphere or referenceμάχαιρα: 'sword / large knife'; renders MT חֶרֶב ('sword / military force'). The μάχαιρα word-group is NT-significant: the 'sword of the Spirit' in Eph 6:17 (ἡ μάχαιρα τοῦ πνεύματος) spiritualizes the conquest-language of the OT; Rom 13:4 speaks of the magistrate not bearing the sword in vain. Jacob's martial language provides a vocabulary that the NT recontextualizes.
μουmyGenitivegenitive of possession (Jacob's own sword: the personal martial claim)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jacob's own sword: the personal martial claim).
καίandconnective (pairing sword and bow: a merism for total military conquest)→ discourse linkage or contrastκαί: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τόξῳbowDativedative of means (second instrument: the bow, completing the merism sword-and-bow)→ sphere or referenceτόξον: 'bow'; renders MT קַשְׁתִּי ('my bow'); the merism μαχαίρᾳ καὶ τόξῳ ('with sword and bow') = 'by armed force entirely' — close combat (sword) and ranged combat (bow) together covering the whole spectrum of ancient warfare. — CRUX: Jacob never appears elsewhere in Genesis as an archer. The bow-and-sword claim is the chapter's most unresolved historical difficulty. LXX simply translates MT without harmonizing comment. The verse anticipates Ps 44:6-7 LXX (Ps 43:6-7): 'Not in my bow shall I put my hope, and my sword shall not save me.' The echo may be ironic: Jacob claims sword and bow, but Israel's later confession will be that trust in these is vain — God is the true deliverer (the very ῥυόμενός of v.16).