the Third Week after Easter
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Genesis 48:20
Bible Study Resources
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- CondensedParallel Translations
He blessed them that day, saying, "In you will Yisra'el bless, saying, 'God make you as Efrayim and as Menashsheh'" He set Efrayim before Menashsheh.
And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
So he blessed them that day, saying, Through you Israel shall pronounce blessing, saying, ‘May God make you like Ephraim and like Manasseh.'" So he put Ephraim before Manasseh.
So Israel blessed them that day and said, "When a blessing is given in Israel, they will say: ‘May God make you like Ephraim and Manasseh.'" In this way he made Ephraim greater than Manasseh.
So he blessed them that day, saying, "By you will Israel bless, saying, ‘May God make you like Ephraim and Manasseh.'" So he put Ephraim before Manasseh.
So he blessed them that day, saying, "By you Israel will pronounce blessing, saying, 'May God make you like Ephraim and Manasseh!'" And so he put Ephraim before Manasseh.
So he blessed them that day, and sayde, In thee Israel shall blesse, and say, God make thee as Ephraim and as Manasseh. and he set Ephraim before Manasseh.
And he blessed them that day, saying,"By you Israel will pronounce blessing, saying,‘May God make you like Ephraim and Manasseh!'"Thus he put Ephraim before Manasseh.
Jacob told him that in the future the people of Israel would ask God's blessings on one another by saying, "I pray for God to bless you as much as he blessed Ephraim and Manasseh." Jacob put Ephraim's name first to show that he would be greater than Manasseh.
Then he added this blessing on them that day: "Isra'el will speak of you in their own blessings by saying, ‘May God make you like Efrayim and M'nasheh.'" Thus he put Efrayim ahead of M'nasheh.
And he blessed them that day, saying, In thee will Israel bless, saying, God make thee as Ephraim and Manasseh! And he set Ephraim before Manasseh.
So Israel blessed them that day. He said, "The Israelites will use your names whenever they bless someone. They will say, ‘May God make you like Ephraim and Manasseh.'" In this way Israel made Ephraim greater than Manasseh.
So he blessed them that day, saying, "By you Israel will pronounce blessings, saying, ‘God make you as Ephraim and as Manasseh.'" Thus he put Ephraim before Manasseh.
And he blessed them that day, saying, By you shall Israel bless, and they shall say, May God make you as Ephraim and as Manasseh; and thus he set Ephraim before Manasseh.
So he blessed them that day, saying, "The Israelites will use your names when they pronounce blessings. They will say, ‘May God make you like Ephraim and Manasseh.'" In this way Jacob put Ephraim before Manasseh.
So he blessed them that day, putting Ephraim before Manasseh when he said, “The nation Israel will invoke blessings by you, saying, ‘May God make you like Ephraim and Manasseh.’”
And he blessed them in that day, saying, In you shall Israel bless, saying, May God make you like Ephraim and like Manasseh.
So he blessed them the same daye & saide: In ye shal Israel blesse, so yt it shal be sayde: God set the as Ephraim & Manasses. And so he set Ephraim aboue Manasses.
And he blessed them that day, saying, In thee will Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
So he gave them his blessing that day, saying, You will be the sign of blessing in Israel, for they will say, May God make you like Ephraim and Manasseh; and he put Ephraim before Manasseh.
And he blessed them that day, & saide: In thee let Israel blesse & saye, God make thee as Ephraim, & as Manasses. And he set Ephraim before Manasses.
And he blessed them that day, saying: 'By thee shall Israel bless, saying: God make thee as Ephraim and as Manasseh.' And he set Ephraim before Manasseh.
And he blessed them that day, saying, In thee shall Israel blesse, saying, God make thee as Ephraim, and as Manasseh: and he set Ephraim before Manasseh.
And he blessed them in that day, saying, In you shall Israel be blessed, saying, God make thee as Ephraim and Manasse; and he set Ephraim before Manasse.
And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
So that day Jacob blessed them and said: "By you shall Israel pronounce this blessing: 'May God make you like Ephraim and Manasseh.'" So he put Ephraim before Manasseh.
And he blesside hem in that tyme, and seide, Israel schal be blessid in thee, Joseph, and it schal be seid, God do to thee as to Effraym and as to Manasses. And he settide Effraym bifore Manasses;
and he blesseth them in that day, saying, `By thee doth Israel bless, saying, God set thee as Ephraim and as Manasseh;' and he setteth Ephraim before Manasseh.
And he blessed them that day, saying, In you [Joseph] will Israel bless, saying, God make you as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
He blessed them that day, saying, "In you will Israel bless, saying, 'God make you as Ephraim and as Manasseh'" He set Ephraim before Manasseh.
So he blessed them that day, saying, "By you Israel will bless, saying, "May God make you as Ephraim and as Manasseh!"' And thus he set Ephraim before Manasseh.
So Jacob blessed the boys that day with this blessing: "The people of Israel will use your names when they give a blessing. They will say, ‘May God make you as prosperous as Ephraim and Manasseh.'" In this way, Jacob put Ephraim ahead of Manasseh.
Then he prayed that day that good would come to them. He said, "By you Israel will pray that good will come, saying, ‘May God make you like Ephraim and Manasseh!'" So he placed Ephraim before Manasseh.
So he blessed them that day, saying, "By you Israel will invoke blessings, saying, ‘God make you like Ephraim and like Manasseh.'" So he put Ephraim ahead of Manasseh.
And he blessed them on that day, saying - In thee, let Israel bless himself saying, God set thee as Ephraim, and as Manasseh! So he set Ephraim before Manasseh.
And he blessed them at that time, saying: In thee shall Israel be blessed, and it shall be said: God do to thee as to Ephraim, and as to Manasses. And he set Ephraim before Manasses.
So he blessed them that day, saying, "By you Israel will pronounce blessings, saying, 'God make you as E'phraim and as Manas'seh'"; and thus he put E'phraim before Manas'seh.
He blessed them that day, saying, "By you Israel will pronounce blessing, saying, 'May God make you like Ephraim and Manasseh!'" Thus he put Ephraim before Manasseh.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Israel bless: Genesis 24:60, Genesis 28:3, Ruth 4:11, Ruth 4:12
and he set: Numbers 2:18-21, Numbers 7:48, Numbers 7:54, Numbers 10:22, Numbers 10:23, Numbers 13:8, Numbers 13:11, Numbers 13:16
Reciprocal: Genesis 46:20 - Manasseh Genesis 49:22 - a fruitful Numbers 1:35 - General Numbers 6:23 - General 2 Samuel 19:20 - Joseph 1 Chronicles 16:22 - prophets Psalms 105:15 - and do Jeremiah 29:22 - shall be Hosea 5:3 - Ephraim
Cross-References
They blessed Rebekah and said to her, "May you, our sister, Become [the mother of] thousands of ten thousands, And may your descendants possess (conquer) The [city] gate of those who hate them."
"May God Almighty bless you and make you fruitful and multiply you, so that you may become a [great] company of peoples.
Israel said to Joseph, "I never expected to see your face, but see, God has shown me your children as well."
Then Joseph took the boys [from his father's embrace], and he bowed [before him] with his face to the ground.
Joseph said to his father, "Not so, my father, for this is the firstborn; place your right hand on Manasseh's head."
Then Israel said to Joseph, "Behold, I am about to die, but God will be with you, and bring you back to [Canaan] the land of your fathers.
"Moreover, I have given you [the birthright,] one portion [Shechem, one mountain ridge] more than any of your brothers, which I took [reclaiming it] from the hand of the Amorites with my sword and with my bow."
On the seventh day [it was] Elishama the son of Ammihud, leader [of the tribe] of the sons of Ephraim [who presented his offering];
On the eighth day [it was] Gamaliel the son of Pedahzur, leader [of the tribe] of the sons of Manasseh [who presented his offering];
from the tribe of Ephraim, Hoshea [that is, Joshua] the son of Nun;
Gill's Notes on the Bible
And he blessed them that day,.... That Joseph visited him, and this be did "by faith"; believing that what he had said concerning them would be accomplished, as the apostle observes, Hebrews 11:21;
saying, in thee shall Israel bless; in Joseph, as the Targum of Jonathan, that is, in his seed, in his sons Ephraim and Manasseh, when the Israelites blessed any, they should make use of their names:
saying, God make thee as Ephraim and Manasseh: as great and honourable, as rich and wealthy, as fruitful and prosperous as they; and the Targum says, this custom continues with the Jews to this day, to put their hands on persons to bless them; if a son, they say,
"God make thee as Ephraim and Manasseh;''
if a daughter,
"God make thee as Sarah and Rebekah:''
and he set Ephraim before Manasseh; not only in this form of benediction, but in all that he had said and done before; he preferred him to Manasseh by putting his right hand upon him, and giving him the superior blessing: and it is no unusual thing for the younger to be set before the elder, both by God and man, but especially by the Lord, who seeth not as man seeth, and proceeds not according to carnal descent, or those rules men go by: there had been many instances before this, as Abel was preferred to Cain, Shem to Japheth, Abraham to Nahor, Isaac to Ishmael, and Jacob to Esau; as there were after it, as Moses to Aaron, and David to his brethren.
Barnes' Notes on the Bible
- Joseph Visits His Sick Father
The right of primogeniture has been forfeited by Reuben. The double portion in the inheritance is now transferred to Joseph. He is the first-born of her who was intended by Jacob to be his first and only wife. He has also been the means of saving all his fatherâs house, even after he had been sold into slavery by his brethren. He has therefore, undeniable claims to this part of the first-bornâs rights.
Genesis 48:1-7
After these things. - After the arrangements concerning the funeral, recorded in the chapter. âMenasseh and Ephraim.â They seem to have accompanied their father from respectful affection to their aged relative. âIsrael strengthened himselfâ - summoned his remaining powers for the interview, which was now to him an effort. âGod Almighty appeared unto me at Luz.â From the terms of the blessing received it is evident that Jacob here refers to the last appearance of God to him at Bethel Genesis 35:11. âAnd now thy sons.â After referring to the promise of a numerous offspring, and of a territory which they are to inherit, he assigns to each of the two sons of Joseph, who were born in Egypt, a place among his own sons, and a separate share in the promised land. In this way two shares fall to Joseph. âAnd thy issue.â We are not informed whether Joseph had any other sons. But all such are to be reckoned in the two tribes of which Ephraim and Menasseh are the heads. These young men are now at least twenty and nineteen years of age, as they were born before the famine commenced. Any subsequent issue that Joseph might have, would be counted among the generations of their children. âRachel died upon meâ - as a heavy affliction falling upon me. The presence of Joseph naturally leads the fatherâs thoughts to Rachel, the beloved mother of his beloved son, whose memory he honors in giving a double portion to her oldest son.
Genesis 48:8-16
He now observes and proceeds to bless the two sons of Joseph. âWho are these?â The sight and the observant faculties of the patriarch were now failing. âBring them now unto me, and I will bless them.â Jacob is seated on the couch, and the young men approach him. He kisses and folds his arms around them. The comforts of his old age come up before his mind. He had not expected to see Joseph again in the flesh, and now God had showed him his seed. After these expressions of parental fondness, Joseph drew them back from between his knees, that he might present them in the way that was distinctive of their age. He then bowed with his face to the earth, in reverential acknowledgment of the act of worship about to be performed. Joseph expected the blessing to be regulated by the age of his sons, and is therefore, careful to present them so that the right hand of his dim-sighted parent may, without any effort, rest on the head of his first-born. But the venerable patriarch, guided by the Spirit of him who doth according to his own will, designedly lays his right hand on the head of the younger, and thereby attributes to him the greater blessing.
The imposition of the hand is a primitive custom which here for the first time comes into notice. It is the natural mode of marking out the object of the benediction, signifying its conveyance to the individual, and implying that it is laid upon him as the destiny of his life. It may be done by either hand; but when each is laid on a different object, as in the present case, it may denote that the higher blessing is conveyed by the right hand. The laying on of both hands on one person may express the fulness of the blessing conveyed, or the fullness of the desire with which it is conveyed.
Genesis 48:15-16
And he blessed Joseph. - In blessing his seed he blesses himself. In exalting his two sons into the rank and right of his brothers, he bestows upon them the double portion of the first-born. In the terms of the blessing Jacob first signalizes the threefold function which the Lord discharges in effecting the salvation of a sinner. âThe God before whom walked my fathers,â is the Author of salvation, the Judge who dispenses justice and mercy, the Father, before whom the adopted and regenerate child walks. From him salvation comes, to him the saved returns, to walk before him and be perfect. âThe God, who fed me from my being unto this day,â is the Creator and Upholder of life, the Quickener and Sanctifier, the potential Agent, who works both to will and to do in the soul. âThe Angel that redeemed me from all evil,â is the all-sufficient Friend, who wards off evil by himself satisfying the demands of justice and resisting the devices of malice. There is a beautiful propriety of feeling in Jacob ascribing to his fathers the walking before God, while he thankfully acknowledges the grace of the Quickener and Justifier to himself. The Angel is explicitly applied to the Supreme Being in this ministerial function. The God is the emphatic description of the true, living God, as contradistinguished from all false gods. âBless the lads.â The word bless is in the singular number. For Jacobâs threefold periphrasis is intended to describe the one God who wills, works, and wards. âAnd let my name be put upon them.â Let them be counted among my immediate sons, and let them be related to Abraham and Isaac, as my other sons are. This is the only thing that is special in the blessing. âLet them grow into a multitude.â The word grow in the original refers to the spawning or extraordinary increase of the finny tribe. The after history of Ephraim and Menasseh will be found to correspond with this special prediction.
Genesis 48:17-22
Joseph presumes that his father has gone astray through dulness of perception, and endeavors to rectify his mistake. He finds, however, that on the other hand a supernatural vision is now conferred on his parent, who is fully conscious of what he is about, and therefore, abides by his own act. Ephraim is to be greater than Menasseh. Joshua, the successor of Moses, was of the tribe of Ephraim, as Kaleb his companion was of Judah. Ephraim came to designate the northern kingdom of the ten tribes, as Judah denoted the southern kingdom containing the remaining tribes; and each name was occasionally used to denote all Israel, with a special reference to the prominent part. âHis seed shall be the fullness of the nations.â This denotes not only the number but the completeness of his race, and accords with the future pre-eminence of his tribe. In thee, in Joseph, who is still identified with his offspring.
At the point of death Jacob expresses his assurance of the return of his posterity to the land of promise, and bestows on Joseph one share or piece of ground above his brethren, which, says he, I took out of the hand of the Amorite with my sword and with my bow. This share is, in the original, ש××× shekem, Shekem, a shoulder or tract of land. This region included âthe parcel of the field where he had spread his tentâ Genesis 33:19. It refers to the whole territory of Shekem, which was conquered by his sword and his bow, inasmuch as the city itself was sacked, and its inhabitants put to the sword by his sons at the head of his armed retainers, though without his approval Genesis 34:0. Though he withdrew immediately after to Bethel Genesis 35:0, yet he neither fled nor relinquished possession of this conquest, as we find his sons feeding his flocks there when he himself was residing at Hebron Genesis 37:13. The incidental conquest of such a tract was no more at variance with the subsequent acquisition of the whole country than the purchase of a field by Abraham or a parcel of ground by Jacob himself. In accordance with this gift Josephâs bones were deposited in Shekem, after the conquest of the whole land by returning Israel. The territory of Shekem was probably not equal in extent to that of Ephraim, but was included within its bounds.
Clarke's Notes on the Bible
Verse Genesis 48:20. In thee shall Israel bless — That is, in future generations the Israelites shall take their form of wishing prosperity to any nation or family from the circumstance of the good which it shall be known that God has done to Ephraim and Manasseh: May God make thee as fruitful as Ephraim, and multiply thee as Manasseh! So, to their daughters when married, the Jewish women are accustomed to say, God make thee as Sarah and Rebekah! The forms are still in use.
