Genesis 48:6
But the rest whom thou shalt have after them, shall be thine, and shall be called by the name of their brethren in their possessions.
Open Genesis 48:6 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Reliquos autem quos genueris post eos, tui erunt, et nomine fratrum suorum vocabuntur in possessionibus suis.
- Septuagint (Swete)
- τὰ δὲ ἔκγονα ἃ δ᾽ ἂν γεννήσῃς μετὰ ταῦτα ἔσονται ἐπὶ τῷ ὀνόματι τῶν ἀδελφῶν αὐτῶν, κληθήσονται ἐπὶ τοῖς ἐκείνων κλήροις.
- Hebrew (WLC)
- וּמוֹלַדְתְּךָ֛ אֲשֶׁר הוֹלַ֥דְתָּ אַחֲרֵיהֶ֖ם לְךָ֣ יִהְי֑וּ עַ֣ל שֵׁ֧ם אֲחֵיהֶ֛ם יִקָּרְא֖וּ בְּנַחֲלָתָֽם
Haydock's commentary
Thine. They shall not claim the same prerogative: they shall live among their brethren, Ephraim and Manasses. We read not that Joseph had any other children besides these two. (Calmet)
The double portion, or birth-right, was thus transferred from Ruben to Joseph. (Du Hamel)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine The Harmony of the Gospels, A Statement of the Reason Why Matthew Enumerates One Succession of Ancestors for Christ, and Luke Another
5. Furthermore, as to those critics who find a difficulty in the circumstance that Matthew enumerates one series of ancestors, beginning with David and travelling downwards to Joseph, while Luke specifies a different succession, tracing it from Joseph upwards as far as to David, they might easily perceive that Joseph may have had two fathers, namely, one by whom he was begotten, and a second by whom he may have been adopted. For it was an ancient custom also among that people to adopt children with the view of making sons for themselves of those whom they had not begotten. …
St Augustine Sermons on Selected Lessons of the New Testament, Of the agreement of the evangelists Matthew and Luke in the generations of the Lord
28. And let not the law of adoption seem to you to be foreign to our Scriptures, and that, as if it were recognised only in the practice of human laws, it cannot fall in with the authority of the divine books. For it is a thing established of old time, and frequently heard of in the Ecclesiastical books, that not only the natural way of birth, but the free choice of the will also, should give birth to a child. For women, if they had no children of their own, used to adopt children born of their husbands by their hand-maids, and even oblige their husbands to give them children in this way; as Sarah, Rachel, and Leah. …