Genesis 48:20
Parallel Verses
English Standard Version
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.

King James Bible
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.

American Standard Version
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.

Douay-Rheims Bible
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.

English Revised Version
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.

Webster's Bible Translation
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.

Genesis 48:20 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The patriarch then stretched out his right hand and laid it upon Ephraim's head, and placed his left upon the head of Manasseh (crossing his arms therefore), to bless Joseph in his sons. "Guiding his hands wittingly;" i.e., he placed his hands in this manner intentionally. Laying on the hand, which is mentioned here for the first time in the Scriptures, was a symbolical sign, by which the person acting transferred to another a spiritual good, a supersensual power or gift; it occurs elsewhere in connection with dedication to an office (Numbers 27:18, Numbers 27:23; Deuteronomy 34:9; Matthew 19:13; Acts 6:6; Acts 8:17, etc.), with the sacrifices, and with the cures performed by Christ and the apostles. By the imposition of hands, Jacob transferred to Joseph in his sons the blessing which he implored for them from his own and his father's God: "The God (Ha-Elohim) before whom my fathers Abraham and Isaac did walk, the God (Ha-Elohim) who hath fed me (led and provided for me with a shepherd's faithfulness, Psalm 23:1; Psalm 28:9) from my existence up to this day, the Angel which redeemed me from all evil, bless the lads." This triple reference to God, in which the Angel who is placed on an equality with Ha-Elohim cannot possibly be a created angel, but must be the "Angel of God," i.e., God manifested in the form of the Angel of Jehovah, or the "Angel of His face" (Isaiah 43:9), contains a foreshadowing of the Trinity, though only God and the Angel are distinguished, not three persons of the divine nature. The God before whom Abraham and Isaac walked, had proved Himself to Jacob to be "the God which fed" and "the Angel which redeemed," i.e., according to the more fully developed revelation of the New Testament, ὁ Θεός and ὁ λόγος, Shepherd and Redeemer. By the singular יברך (bless, benedicat) the triple mention of God is resolved into the unity of the divine nature. Non dicit (Jakob) benedicant, pluraliter, nec repetit sed conjungit in uno opere benedicendi tres personas, Deum Patrem, Deum pastorem et Angelum. Sunt igitur hi tres unus Deus et unus benedictor. Idem opus facit Angelus quod pastor et Deus Patrum (Luther). "Let my name be named on them, and the names of my fathers Abraham and Isaac," i.e., not, "they shall bear my name and my fathers'," "dicantur filii mei et patrum meorum, licet ex te nati sint" (Rosenm.), which would only be another way of acknowledging his adoption of them, "nota adoptionis" (Calvin); for as the simple mention of adoption is unsuitable to such a blessing, so the words appended, "and according to the name of my fathers Abraham and Isaac," are still less suitable as a periphrasis for adoption. The thought is rather: the true nature of the patriarchs shall be discerned and acknowledged in Ephraim and Manasseh; in them shall those blessings of grace and salvation be renewed, which Jacob and his fathers Isaac and Abraham received from God. The name expressed the nature, and "being called" is equivalent to "being, and being recognised by what one is." The salvation promised to the patriarchs related primarily to the multiplication into a great nation, and the possession of Canaan. Hence Jacob proceeds: "and let them increase into a multitude in the midst of the land." דּגה: ἁπ λεγ, "to increase," from which the name דּג, a fish, is derived, on account of the remarkable rapidity with which they multiply.

Genesis 48:20 Parallel Commentaries

Treasury of Scripture Knowledge

Israel bless.

Genesis 24:60 And they blessed Rebekah, and said to her, You are our sister, be you the mother of thousands of millions...

Genesis 28:3 And God Almighty bless you, and make you fruitful, and multiply you, that you may be a multitude of people;

Ruth 4:11,12 And all the people that were in the gate, and the elders, said, We are witnesses...

and he set.

Numbers 2:18-21 On the west side shall be the standard of the camp of Ephraim according to their armies...

Numbers 7:48,54 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered...

Numbers 10:22,23 And the standard of the camp of the children of Ephraim set forward according to their armies...

Numbers 13:8,11,16 Of the tribe of Ephraim, Oshea the son of Nun...

Cross References
Hebrews 11:21
By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff.

Genesis 48:21
Then Israel said to Joseph, "Behold, I am about to die, but God will be with you and will bring you again to the land of your fathers.

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