Genesis 48:9

Gen 48:9 And Joseph said unto his father, They [are] my sons, whom God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them.

Ver. 9. They are my sons, whom God, &c.] The Lord Christ in like sort presents us to his heavenly Father with, "Here am I, and the children whom thou hast given me." {Heb 2:13} Whereunto the Father replies, as Jacob here, Bring them now unto me, and I will bless them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The faithful acknowledge all benefits come of God’s free mercies.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Bring them, I pray thee, unto me, and I will bless them--The apostle (Heb 11:21) selected the blessing of Joseph's son as the chief, because the most comprehensive, instance of the patriarch's faith which his whole history furnishes.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And Joseph said unto his father, they are my sons, whom God hath given me in this place,.... In the land of Egypt; he accounts his sons as the gifts of God, as children are, Psa 127:3; and it was not only a sentiment of the Jews, that children are the gift of God; hence the names of Mattaniah, Nathaniel, &c. but of Heathens, as the Greeks and Romans, among whom are frequent the names of men which show it, as Theodorus, Deodatus, Apollodorus, Artemidorus, &c.

and he said, bring them, I pray thee, unto me, and I will bless them; not in a common way, barely wishing them prosperity and happiness, but as a patriarch and prophet, under the influence and inspiration of the Spirit of God, declaring what would befall them, and what blessings they should be partakers of, in time to come.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Or,

that I may bless them, not with a common, but with a paternal, and patriarchal, and prophetical blessing, in the name and by the Spirit of God, praying for and foretelling those blessings which God will confer upon them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And Joseph said unto his father, They are my sons (of whom you have just spoken), whom God hath given me in this place. It speaks highly in Joseph"s favor that, after listening to Jacob s promise regarding Ephraim and Manasseh, he did not seek to draw his aged father"s attention to the young men before him, but quietly waited for Jacob to take the initiative in any further communications of a personal nature that he might wish to address to them. And he ( i.e. Jacob) said Bring them, I pray thee, unto me, and I will bless them.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

בָּזֶה IN THIS PLACE (literally, by this, or by means of this) — He showed him the contract of betrothal and the contract of marriage (evidence that their mother had adopted the faith of Israel, and that his and her offspring were of their faith) and Joseph prayed to God about the matter and the Holy Spirit again rested upon him (Jacob) (Midrash Tanchuma, Vayechi 6).

ויאמר קחם נא אלי ואברכם AND HE SAID, BRING THEM, I PRAY THEE, UNTO ME, AND I WILL BLESS THEM — It is to this that the text alludes, (Hosea 11:3) “And I, תרגלתי לאפרים taking them (קחם) upon his arms”, meaning, I made My Spirit once again a familiar thing (תרגלתי) in Jacob for Ephraim’s sake until he took them (him and Manasseh) upon his arms (cf. Midrash Tanchuma, Vayechi 6).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

WHOM G-D HATH GIVEN ME HERE. It was really not necessary for Joseph to inform his father that his two sons were born to him in Egypt since when Joseph left him he had no wife and children, and Jacob himself had previously said to him, Thy two sons, who were born unto thee in the land of Egypt. It appears to me that the meaning of the word bazeh (here) is “in this matter concerning which you have spoken,” i.e., “G-d gave them to me before you came to Egypt to me, and they are the ones concerning whom you have said that they are yours.” A similar use of the word bazeh is found in the verse, In this way (‘u’bazeh’) the maiden came to the king., Verse 12). Now Joseph said, G-d hath given me, meaning that “G-d had performed miracles for me until the king gave me this wife, and I have these children from her.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

בזה. As if the Torah had written במקום הזה, “in this place.” The brief בזה, also appears in the same sense already in 38,21 לא היתה בזה קדשה, “no harlot has been in this place, the word for “place,” מקום, being omitted.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.