According to the biblical account in Genesis 41:51 Joseph named Manasseh meaning "God has made me forget entirely my troubles and my father"s house”; Genesis 41:51 states that the name of Manasseh. Jacob, Joseph's father, adopted Joseph's two sons, Manasseh and Ephraim, to share in Jacob's inheritance equally with Jacob's own sons. He is counted as the father of the IsraeliteTribe of Manasseh, one of the twelve Israelite tribes. Jacob also blessed Ephraim over his older brother. Manasseh had a son, Asriel, with his wife; and Machir with his Arameanconcubine. and refer to a son called Jair, who "took all the region of Argob, as far as the border of the Geshurites and the Maachathites, and called Bashan after his own name, Havoth Jair.
Biblical criticism
In the Biblical account, Joseph's other son is Ephraim, and Joseph himself is one of the two children of Rachel and Jacob, the other being Benjamin. Biblical scholars regard it as obvious, from their geographic overlap and their treatment in older passages, that originally Manasseh and Ephraim were considered one tribe - that of Joseph; according to several biblical scholars, Benjamin was also originally part of this single tribe, but the biblical account of Joseph as his father became lost. A number of biblical scholars suspect that the distinction of the Joseph tribes is that they were the only Israelites which went to Egypt and returned, while the main Israelite tribes simply emerged as a subculture from the Canaanites and had remained in Canaan throughout. According to this view, the story of Jacob's visit to Laban to obtain a wife originated as a metaphor for this migration, with the property and family which were gained from Laban representing the gains of the Joseph tribes by the time they returned from Egypt; according to textual scholars, the Jahwist version of the Laban narrative only mentions the Joseph tribes, and Rachel, and doesn't mention the other tribal matriarchs at all. The Book of Chronicles states that Manasseh was married to an Aramean concubine, and that they had two sons, named Asriel and Machir; in the Torah's genealogy of Manasseh's family, which textual scholars ascribe to the earlier priestly source, Asriel instead appears to be the son of Gilead, the son of Machir. Near the end of the book of Genesis, according to some English translations of the Bible, Manasseh's grandchildren are described as having been brought up upon Joseph's knees, while other English translations render the same text as born upon Joseph's knees; the gloss for this passage given by some English translations is that the grandchildren were adopted by Joseph as his own children, at the moment they were born.
Rabbinical interpretations
In the Torah, the eventual precedence of the tribe of Ephraim is argued to derive from Joseph tricking Jacob, blind and on his deathbed, into blessing Ephraim before Manessah. The text describing this blessing features a hapax legomenon – the word שכל – which classical rabbinical literature has interpreted in esoteric manners; some rabbinical sources connect the term with sekel, meaning mind/wisdom, and view it as indicating that Jacob was entirely aware of who he was actually blessing; other rabbinical sources connect the term with shikkel, viewing it as signifying that Jacob was despoiling Manasseh in favour of Ephraim; yet other rabbinical sources argue that it refers to the power of Jacob to instruct and guide the holy spirit. The Targum Pseudo-Jonathan argues that Manasseh had been a steward in Joseph's household, and had acted as an interpreter between Joseph and his other brothers; this targum also mentions that Manasseh had unusually large strength.
