Genesis 48:20 · Bible study
Genesis 48:20 Commentary: Blessing That Reversed Birth Order
Hebrew · 7 what the commentators say
Meaning in one sentence
Why Jacob deliberately blessed the younger Ephraim over the firstborn Manasseh and what this reveals about God's sovereign choice in blessing.
Research Summary
- Meaning: Jacob gives a prophetic blessing that becomes Israel’s standard benediction, using Ephraim and Manasseh as models of God’s favor.
- Key words: H1288 בָּרַךְ (bless, kneel); יְשִֽׂמְ/ךָ֣ from H7760 (make, set); לִ/פְנֵ֥י “before” (face, presence).
- Main debate: Whether the Hebrew preposition (בְּ/ךָ֗) should be rendered “in you” or “by you”; the latter emphasizes the formula as a quotation (Cambridge Bible).
- Theological theme: God’s sovereign election reverses human custom, choosing the younger to demonstrate that blessing flows from divine grace rather than human priority.
- Best use: As a lens to understand how God’s promises transcend natural order; as a liturgical text that has nurtured Jewish and Christian faith for centuries.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
He blessed them that day, saying, “Israel will bless in your name, saying, ‘God make you as Ephraim and as Manasseh’” He set Ephraim before Manasseh.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
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.
Douay-Rheims Douay-Rheims Bible 1899
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.
Translations in other languages (10 available)
Y bendíjolos aquel día, diciendo: En ti bendecirá Israel, diciendo: Póngate Dios como á Ephraim y como á Manasés. Y puso á Ephraim delante de Manasés.
E abençoou-os aquele dia, dizendo: Em ti Israel abençoará, dizendo: Deus faça de ti Deus como a Efraim e como a Manassés. E pôs a Efraim diante de Manassés.
Il les bénit ce jour-là, et dit: C’ est par toi qu’ Israël bénira, en disant: Que Dieu te traite comme Éphraïm et comme Manassé! Et il mit Éphraïm avant Manassé.
Also segnete er sie des Tages und sprach: Wer in Israel will jemand segnen, der sage: Gott setze dich wie Ephraim und Manasse! und setzte also Ephraim Manasse vor.
Alzo zegende hij ze te dien dage, zeggende: In u zal Israel zegenen, zeggende: God zette u als Efraim en als Manasse! En hij zette Efraim voor Manasse.
E in quel giorno li benedisse, dicendo: “Per te Israele benedirà, dicendo: Iddio ti faccia simile ad Efraim ed a Manasse!” E mise Efraim prima di Manasse.
Błogosławił im tedy dnia onego, mówiąc: Przez cię będzie błogosławił Izrael, mówiąc: Niech cię wystawi Bóg jako Efraima, i jako Manasesa; a tak przełożył Efraima nad Manasesa.
И благословил их в тот день, говоря: тобою будет благословлять Израиль, говоря: Бог да сотворит тебе, как Ефрему и Манассии. И поставил Ефрема выше Манассии.
當 日 就給他們祝福 說：「以色列人 要指著你們 祝福 說：『願 神 使 你如以法蓮、瑪拿西一樣。』」於是立 以法蓮 在瑪拿西 以上。
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.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 48:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse records the climax of Jacob's prophetic blessing on Joseph's sons. Keil and Delitzsch describe it as “the actual bestowal of a blessing of prophetic significance and force.” The phrase “in you shall Israel bless” (or “by you,” as the Cambridge Bible prefers) means that the naming of Ephraim and Manasseh became a standard benediction formula in Israel, a custom that, according to Clarke and Gill, continues in Jewish practice to this day: “God make you as Ephraim and as Manasseh.” Jacob’s deliberate crossing of his hands, which displeased Joseph (v.17), was not a mistake but a divinely guided act. Gill notes that this reversal belongs to a pattern: Abel over Cain, Isaac over Ishmael, Jacob over Esau. Thus the passage demonstrates that God’s blessings follow His own purposes, not human expectations of primogeniture.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jacob deliberately and prophetically blessed the younger Ephraim over the firstborn Manasseh, establishing a pattern of reversal that highlights God’s sovereign choice in blessing.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of the blessing formula | All traditions see the verse as instituting a standard benediction: 'God make you as Ephraim and as Manasseh.' | Some interpret 'in you' (Hebrew b'kha) as meaning 'by you' (i.e., using Joseph’s sons as the model), while others read it as 'through you, Joseph' the blessing will be invoked. The Cambridge Bible notes the LXX reads the passive 'shall be blessed.' |
| Reason for crossing hands | Jacob acted deliberately and prophetically, not by mistake. | The exact basis: some emphasize Jacob’s personal prophetic insight, others see it as a direct revelation from God. Keil & Delitzsch call it 'the actual bestowal of a blessing,' while Gill stresses the pattern of God choosing the younger. |
| Significance of Ephraim’s precedence | Ephraim did become the dominant tribe among the northern tribes, fulfilling the prophecy. | Some point to Numbers 2 as showing Manasseh initially larger, while others highlight later history (e.g., the judges from Ephraim). The timing of fulfillment is debated but the outcome is agreed. |
| Theological lesson about God’s sovereignty | The passage teaches God’s freedom to bless whom He chooses, regardless of human custom. | Some traditions (e.g., Reformed) use this to support predestination; others (e.g., Arminian) see it as a specific case, not a general doctrine. Both affirm God’s sovereign choice here. |
Historical & Cultural Context
Genesis 48 sits within the deathbed narratives of the patriarchs. Jacob, at about 147 years old and nearly blind, formally adopts Joseph’s two sons, Ephraim and Manasseh, elevating them to the status of tribes alongside his own sons (v.5). This act, described by Lange as a “theocratic adoption,” gives Joseph a double portion, the right of the firstborn, since Joseph will now be represented by two tribes instead of one. The cross-reference to Genesis 24:60 and 28:3 shows that blessing formulas were a recognized way of extending prosperity and fruitfulness.
Cultural background: In the ancient Near East, the right hand conferred the primary blessing, reserved for the firstborn (cf. v.18). Jacob’s crossing of hands was therefore a deliberate, prophetic reversal. Joseph’s objection reflects normal custom, but Jacob insists, citing a prophecy that the younger would become greater (v.19). Historically, Ephraim did surpass Manasseh: though under Moses Manasseh had 20,000 more men (Numbers 26:34,37), from the time of the Judges Ephraim led the northern tribes and its name became synonymous with Israel (Keil & Delitzsch). The blessing formula “God make you as Ephraim and as Manasseh” (v.20) passed into Jewish liturgy; Gill and Clarke attest that Jewish parents still use it when blessing their sons on Sabbath evenings.
Textual Notes
The supplied sources note a variant in the LXX, Vulgate, and Syriac, which render the verb “bless” as a passive (“shall be blessed”) rather than active (“will bless”). The Cambridge Bible records this, and the Masoretic Hebrew has the active form יְבָרֵ֤ךְ. No other significant textual variants are mentioned in the consulted commentaries.
Reception History
The verse passed directly into Jewish liturgical practice. Gill and Clarke confirm that the blessing “God make you as Ephraim and as Manasseh” has been spoken over sons on Sabbath evenings for centuries. Christian interpreters have consistently seen it as an example of God’s sovereign grace overturning human expectations, a theme Augustine and later Reformed theologians used to illustrate election. The formula itself, preserved in Jewish homes, stands as a living link to this patriarch’s prophetic act.
Preaching This Verse
Three-point outline
- God’s choices do not follow human rank: Jacob intentionally bypasses the firstborn, showing that divine blessing rests on whom God wills, not on birth order or personal merit.
- The blessing becomes a pattern for future generations: The words of Jacob became a standing formula in Israel, reminding God’s people that the same God who blessed Ephraim and Manasseh still blesses.
- The reversal points to God’s sovereign grace: Just as God chose the younger, He chooses the weak and unexpected to carry His purposes (cf. 1 Corinthians 1:27-28).
Five-point outline
- Jacob’s faith at the end of life: Despite failing sight, he sees prophetically and acts with confidence in God’s promise.
- Joseph’s misunderstanding: He tries to correct his father, a natural response that highlights how surprising God’s choices can seem.
- The prophetic declaration: Jacob not only blesses but predicts that Ephraim will become greater, a word that history confirms.
- The formula for blessing: The verse gives Israel a prayer that endures: “God make you as Ephraim and as Manasseh.”
- Christlike pattern: Throughout Scripture, God exalts the humble and reverses human hierarchies, ultimately fulfilled in Jesus, the rejected cornerstone.
Illustration hooks
- A sports coach picks an unknown rookie over a star player; the team is surprised, but the coach sees potential the crowd misses.
- A parent gives a family heirloom to a younger child, not because of favoritism but because that child will steward it best.
- A small church grows and surpasses larger, more established congregations, echoing how God often works through the “least.”
Questions your congregation is asking
- Why does God seem to bless people I think are less qualified or deserving?
- How do I respond when God’s plan for my family or church doesn’t follow the natural order I expect?
- What does it mean that this blessing formula is still prayed today, how can I incorporate it faithfully?
Leading a Discussion
This passage confronts us with God’s freedom to bless outside human systems of rank and priority. Jacob, old and blind, acts with prophetic clarity, and the result is a blessing that echoes through Jewish liturgy and Christian theology. As you discuss, let the text challenge your assumptions about who God chooses and why.
Discussion questions
- Read Genesis 48:8, 20. What emotions do you see in Joseph when he notices his father’s crossed hands? What does that reveal about human expectations?
- Jacob says he is “guiding his hands wittingly” (v.14). What does this tell us about his intentionality? Why does he refuse to switch them?
- Compare this reversal to other biblical examples (Abel/Cain, Isaac/Ishmael, Jacob/Esau). What pattern do you observe about God’s choices?
- The blessing formula “God make you as Ephraim and as Manasseh” became a prayer in Israel. How might regularly praying such a blessing shape a community’s faith?
- Jacob says Ephraim’s “offspring will become a multitude of nations” (v.19). How did history fulfill this? (See Numbers 2:18, 21; Judges 3, 4; 1 Kings 12.)
- How does this passage help you trust God when His plans contradict your sense of fairness or order?
- If you were Joseph, how would you have responded? What might it look like to submit to God’s surprising reversals in your own life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 24:60 | They blessed Rebekah, and said to her, “Our sister, may you be the mother of thousands of ten thousands, and let your offspring possess the gate of those who hate them.” |
| Genesis 28:3 | May God Almighty bless you, and make you fruitful, and multiply you, that you may be a company of peoples, |
| Numbers 2:18 | “On the west side shall be the standard of the camp of Ephraim according to their divisions. The prince of the children of Ephraim shall be Elishama the son of Ammihud. |
| Numbers 2:21 | His division, and those who were counted of them, were thirty-two thousand two hundred. |
| Numbers 7:48 | On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, |
| Numbers 7:54 | On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh, |
| Numbers 10:22 | The standard of the camp of the children of Ephraim set forward according to their armies. Elishama the son of Ammihud was over his army. |
| Numbers 10:23 | Gamaliel the son of Pedahzur was over the army of the tribe of the children of Manasseh. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke reads “in thee shall Israel bless” as a formula for future generations: Israelites would bless others by wishing them the same fruitfulness God gave Ephraim and Manasseh. He notes that Jewish women still use a similar form, blessing daughters to be like Sarah and Rebekah.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that "in" should read "by" here, turning the phrase into a formula for blessing others. People would later quote this blessing over Ephraim and Manasseh when asking God's favor on someone, as seen in Ruth 4:11-12.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Jacob’s blessing established a custom for future generations. When Israelites bless someone, they will say, “God make you like Ephraim and Manasseh.” The note also points out that Jacob purposely set the younger Ephraim ahead of his older brother, underscoring God’s sovereign choice.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Jacob's blessing was an act of faith, and that the phrase "in thee shall Israel bless" established the custom of using Ephraim and Manasseh as a model blessing for Jewish children. He also emphasizes that Jacob's deliberate preference of the younger over the elder follows a recurring biblical pattern seen from Abel onward.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that Jacob's blessing was not a mere pious wish but an actual bestowal with prophetic force. The "ridge of land" given to Joseph is a prophetic pledge of future possession, not a reference to past conquest or purchase, and plays on the name Shechem as a symbol of the whole land.
Lange's Commentary Reformed 1857
Lange sees Jacob’s crossed hands not as a blind man’s mistake but as a deliberate prophetic act. By blessing the younger Ephraim over the firstborn Manasseh, Jacob acts on divine insight that overrides natural expectation, establishing Joseph’s sons as full tribes and preparing Israel for future reversals of human priority.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Jacob crossed his hands deliberately, not from failing eyesight. He acted by prophetic faith, knowing God intended the younger son to be greater. Joseph's objection showed his natural preference for the firstborn, but Jacob overruled him, confirming God's sovereign choice to honour Ephraim over Manasseh.