Teks -- Genesis 46:1-34 (NET)

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. When he came to Beer Sheba he offered sacrifices to the God of his father Isaac. 46:2 God spoke to Israel in a vision during the night and said, “Jacob, Jacob!” He replied, “Here I am!” 46:3 He said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring bring you back from there. Joseph will close your eyes.” 46:5 Then Jacob started out from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. 46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. 46:7 He brought with him to Egypt his sons and grandsons, his daughters and granddaughters– all his descendants. 46:8 These are the names of the sons of Israel who went to Egypt– Jacob and his sons: Reuben, the firstborn of Jacob. 46:9 The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi. 46:10 The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul (the son of a Canaanite woman). 46:11 The sons of Levi: Gershon, Kohath, and Merari. 46:12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan). The sons of Perez were Hezron and Hamul. 46:13 The sons of Issachar: Tola, Puah, Jashub, and Shimron. 46:14 The sons of Zebulun: Sered, Elon, and Jahleel. 46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. 46:16 The sons of Gad: Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. 46:17 The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah were Heber and Malkiel. 46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all. 46:19 The sons of Rachel the wife of Jacob: Joseph and Benjamin. 46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, bore them to him. 46:21 The sons of Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. 46:22 These were the sons of Rachel who were born to Jacob, fourteen in all. 46:23 The son of Dan: Hushim. 46:24 The sons of Naphtali: Jahziel, Guni, Jezer, and Shillem. 46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all. 46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) 46:27 Counting the two sons of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. 46:28 Jacob sent Judah before him to Joseph to accompany him to Goshen. So they came to the land of Goshen. 46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, he hugged his neck and wept on his neck for quite some time. 46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” 46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ‘My brothers and my father’s household who were in the land of Canaan have come to me. 46:32 The men are shepherds; they take care of livestock. They have brought their flocks and their herds and all that they have.’ 46:33 Pharaoh will summon you and say, ‘What is your occupation?’ 46:34 Tell him, ‘Your servants have taken care of cattle from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, for everyone who takes care of sheep is disgusting to the Egyptians.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 46:1 - And Israel came to Beer

sheba, and offered sacrifices to the God of his father Isaac - He chose that place in remembrance of the communion which his father and grandfather had with God in that place. In his devotion he had an eye to God as the God of his father Isaac, that is, a God in covenant with him, for by Isaac the covenant was entailed upon him. He offered sacrifices, extraordinary sacrifices, besides those at his stated times. These sacrifices were offered, By way of thanksgiving for the late blessed change of the face of his family, for the good news he had received concerning Joseph, and the hopes he had of seeing him. By way of petition for the presence of God with him in his intended journey. By way of consultation. Jacob would not go on 'till he had asked God's leave.

Wesley: Gen 46:2 - And God spake unto Israel in the visions of the night

(Probably the next night after he had offered his sacrifices.) Those who desire to keep up communion with God, shall find that it never fails on his side. If we speak to him as we ought, he will not fail to speak to us. God called him by his name, by his old name, Jacob, Jacob, to mind him of his low estate. Jacob, like one well acquainted with the visions of the Almighty, answers, Here am I - Ready to receive orders. And what has God to say to him?

Wesley: Gen 46:3 - I am God, the God of thy father

That is, I am what thou ownest me to be: thou shalt find me a God of divine wisdom and power engaged for thee: and thou shalt find me the God of thy father, true to the covenant made with him.

Wesley: Gen 46:3 - Fear not to go down into Egypt

It seems though Jacob, upon the first intelligence of Joseph's life and glory in Egypt, resolved without any hesitation I will go and see him, yet upon second thoughts he saw difficulties in it. He was old, 130 years old; it was a long journey, and he was unfit to travel. He feared lest his sons should be tainted with the idolatry of Egypt, and forget the God of their fathers. Probably he thought of what God had said to Abraham concerning the bondage and affliction of his seed. He could not think of laying his bones in Egypt. But whatever his discouragements were, this was enough to answer them all, Fear not to go down into Egypt.

Wesley: Gen 46:4 - I will go down with thee into Egypt

Those that go where God sends them shall certainly have God with them.

Wesley: Gen 46:4 - And I will surely bring thee up again

Tho' Jacob died in Egypt, yet this promise was fulfilled, In the bringing up of his body to be buried in Canaan. In the bringing up of his seed to be settled in Canaan. Whatever low and darksome valley we are called into, we may be confident if God go down with us, he will surely bring us up again. If he go with us down to death, he will surely bring us up again to glory.

Wesley: Gen 46:4 - And Joseph shall put his hand upon thine eyes

That is a promise that Joseph should live as long as he lived, that he should be with him at his death, and close his eyes with all possible tenderness. Probably Jacob, in the multitude of his thoughts within him, had been wishing that Joseph might do this last office of love for him; and God thus answered him in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his people, and makes not only their death happy, but the very circumstances of it agreeable.

Wesley: Gen 46:7 - All his seed

'Tis probable they continued to live together in common with their father, and therefore when he went they all went; which perhaps they were the more willing to do, because, tho' they had heard that the land of Canaan was promised them, yet to this day they had none of it in possession. We have here a particular account of the names of Jacob's family; his sons sons, most of which are afterwards mentioned, as heads of houses in the several tribes. See Num 26:5, &c. Issachar called his eldest son Tola, which signifies a worm, probably because when he was born he was a little weak child, not likely to live, and yet there sprang from him a very numerous off - spring, 1Ch 7:2.

Wesley: Gen 46:7 - The whole number that went down into Egypt were sixty

six, to which add Joseph and his two sons, who were there before, and Jacob himself, the head of the family, and you have the number of seventy. 'Twas now 215 years since God had promised Abraham to make of him a great nation, Gen 12:2, and yet that branch of his seed, on which the promise was entailed, was as yet increased but to seventy, of which this particular account is kept, that the power of God in multiplying these seventy to so vast a multitude, even in Egypt, may be the more illustrious. When he pleases, A little one shall become a thousand.

Wesley: Gen 46:30 - Now let me die

Not but that it was farther desirable to live with Joseph, and to see his honour and usefulness; but he had so much satisfaction in this first meeting, that he thought it too much to desire or expect any more in this world.

JFB: Gen 46:1 - Israel took his journey with all that he had

That is, his household; for in compliance with Pharaoh's recommendation, he left his heavy furniture behind. In contemplating a step so important as that of leaving Canaan, which at his time of life he might never revisit, so pious a patriarch would ask the guidance and counsel of God. With all his anxiety to see Joseph, he would rather have died in Canaan without that highest of earthly gratifications than leave it without the consciousness of carrying the divine blessing along with him.

JFB: Gen 46:1 - came to Beer-sheba

That place, which was in his direct route to Egypt, had been a favorite encampment of Abraham (Gen 21:33) and Isaac (Gen 26:25), and was memorable for their experience of the divine goodness; and Jacob seems to have deferred his public devotions till he had reached a spot so consecrated by covenant to his own God and the God of his fathers.

JFB: Gen 46:2 - God spake unto Israel

Here is a virtual renewal of the covenant and an assurance of its blessings. Moreover, here is an answer on the chief subject of Jacob's prayer and a removal of any doubt as to the course he was meditating. At first the prospect of paying a personal visit to Joseph had been viewed with unmingled joy. But, on calmer consideration, many difficulties appeared to lie in the way. He may have remembered the prophecy to Abraham that his posterity was to be afflicted in Egypt and also that his father had been expressly told not to go [Gen 15:13; Gen 26:2]; he may have feared the contamination of idolatry to his family and their forgetfulness of the land of promise. These doubts were removed by the answer of the oracle, and an assurance given him of great and increasing prosperity.

JFB: Gen 46:3 - I will there make of thee a great nation

How truly this promise was fulfilled, appears in the fact that the seventy souls who went down into Egypt increased [Exo 1:5-7], in the space of two hundred fifteen years, to one hundred eighty thousand.

JFB: Gen 46:4 - I will also surely bring thee up again

As Jacob could not expect to live till the former promise was realized, he must have seen that the latter was to be accomplished only to his posterity. To himself it was literally verified in the removal of his remains to Canaan; but, in the large and liberal sense of the words, it was made good only on the establishment of Israel in the land of promise.

JFB: Gen 46:4 - Joseph shall put his hand upon thine eyes

Shall perform the last office of filial piety; and this implied that he should henceforth enjoy, without interruption, the society of that favorite son.

JFB: Gen 46:5 - And Jacob rose up from Beer-sheba

To cross the border and settle in Egypt. However refreshed and invigorated in spirit by the religious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sons undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed by slow and leisurely stages in the Egyptian vehicles sent for their accommodation.

JFB: Gen 46:6 - goods, which they had gotten in the land

Not furniture, but substance--precious things.

JFB: Gen 46:7 - daughters

As Dinah was his only daughter, this must mean daughters-in-law.

JFB: Gen 46:7 - all his seed brought he with him

Though disabled by age from active superintendence, yet, as the venerable sheik of the tribe, he was looked upon as their common head and consulted in every step.|| 01395||1||20||0||@all the souls of the house of Jacob, which came into Egypt, were threescore and ten==--Strictly speaking, there were only sixty-six went to Egypt; but to these add Joseph and his two sons, and Jacob the head of the clan, and the whole number amounts to seventy. In the speech of Stephen (Act 7:14) the number is stated to be seventy-five; but as that estimate includes five sons of Ephraim and Manasseh (1Ch 7:14-20), born in Egypt, the two accounts coincide.

JFB: Gen 46:28 - he sent Judah before him unto Joseph

This precautionary measure was obviously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary in order to receive instruction from Joseph as to the locale of their future settlement.

JFB: Gen 46:29-30 - Joseph made ready his chariot

The difference between chariot and wagon was not only in the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear everywhere in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and humble wagons.

JFB: Gen 46:29-30 - presented himself unto him

In an attitude of filial reverence (compare Exo 22:17). The interview was a most affecting one--the happiness of the delighted father was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed in peace [Luk 2:25, Luk 2:29].

JFB: Gen 46:31-34 - Joseph said, . . . I will go up, and show Pharaoh

It was a tribute of respect due to the king to inform him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man.

Clarke: Gen 46:1 - And came to Beer-sheba

And came to Beer-sheba - This place appears to be mentioned, not only because it was the way from Hebron, where Jacob resided, to Egypt, whither he was going, but because it was a consecrated place, a place where God had appeared to Abraham, Gen 21:33, and to Isaac, Gen 26:23, and where Jacob is encouraged to expect a manifestation of the same goodness: he chooses therefore to begin his journey with a visit to God’ s house; and as he was going into a strange land, he feels it right to renew his covenant with God by sacrifice. There is an old proverb which applies strongly to this case: "Prayers and provender never hinder any man’ s journey. He who would travel safely must take God with him.

Clarke: Gen 46:3 - Fear not to go down into Egypt

Fear not to go down into Egypt - It appears that there had been some doubts in the patriarch’ s mind relative to the propriety of this journey; he found, from the confession of his own sons, how little they were to be trusted. But every doubt is dispelled by this Divine manifestation. 1. He may go down confidently, no evil shall befall him. 2. Even in Egypt the covenant shall be fulfilled, God will make of him there a great nation. 3. God himself will accompany him on his journey, be with him in the strange land, and even bring back his bones to rest with those of his fathers. 4. He shall see Joseph, and this same beloved son shall be with him in his last hours, and do the last kind office for him. Joseph shall put his hand upon thine eyes. It is not likely that Jacob would have at all attempted to go down to Egypt, had he not received these assurances from God; and it is very likely that he offered his sacrifice merely to obtain this information. It was now a time of famine in Egypt, and God had forbidden his father Isaac to go down to Egypt when there was a famine there, Gen 26:1-3; besides, he may have had some general intimation of the prophecy delivered to his grandfather Abraham, that his seed should be afflicted in Egypt, Gen 15:13, Gen 15:14; and he also knew that Canaan, not Egypt, was to be the inheritance of his family, Genesis 12, etc. On all these accounts it was necessary to have the most explicit directions from God, before he should take such a journey.

Clarke: Gen 46:7 - All his seed brought he with him into Egypt

All his seed brought he with him into Egypt - When Jacob went down into Egypt he was in the one hundred and thirtieth year of his age, two hundred and fifteen years after the promise was made to Abraham, Gen 12:1-4, in the year of the world 2298, and before Christ.

Clarke: Gen 46:8 - These are the names of the children of Israel

These are the names of the children of Israel - It may be necessary to observe here, First, that several of these names are expressed differently elsewhere, Jemuel for Nemuel, Jachin for Jarib, Gershon for Gershom, etc.; compare Num 26:12; 1Ch 4:24. But it is no uncommon case for the same person to have different names, or the same name to be differently pronounced; See Clarke on Gen 25:18 (note). Secondly, that it is probable that some names in this list are brought in by prolepsis or anticipation, as the persons were born (probably) during the seventeen years which Jacob sojourned in Egypt, see Gen 46:12. Thirdly, that the families of some are entered more at large than others because of their peculiar respectability, as in the case of Judah, Joseph, and Benjamin; but see the tables under Gen 46:20.

Clarke: Gen 46:12 - The sons of Pharez were Hezron and Hamul

The sons of Pharez were Hezron and Hamul - It is not likely that Pharez was more than ten years of age when he came into Egypt, and if so he could not have had children; therefore it is necessary to consider Hezron and Hamul as being born during the seventeen years that Jacob sojourned in Egypt, See Clarke on Gen 46:8 (note): and it appears necessary, for several reasons, to take these seventeen years into the account, as it is very probable that what is called the going down into Egypt includes the seventeen years which Jacob spent there.

Clarke: Gen 46:20 - Unto Joseph - were born Manasseh and Ephraim

Unto Joseph - were born Manasseh and Ephraim - There is a remarkable addition here in the Septuagint, which must be noticed: Εγενοντο δε υἱοι Μανασση, οὑς ετεκεν αυτῳ ἡ παλλακη ἡ Συρα, τον Μαχιρ· Μαχιρ δε εγεννησε τον Γαλααδ. Υἱοι δε Εφραιμ αδελφου Μανασσῃ, Σουταλααμ και Τααμ. Υἱοι δε Σουταλααμ, Εδεμ· These were the sons of Manasseh whom his Syrian concubine bore unto him: Machir; and Machir begat Galaad. The sons of Ephraim, Manasseh’ s brother, were Sutalaam and Taam; and the sons of Sutalaam, Edem. These add five persons to the list, and make out the number given by Stephen, Act 7:14, which it seems he had taken from the text of the Septuagint, unless we could suppose that the text of Stephen had been altered to make it correspond to the Septuagint, of which there is not the slightest evidence from ancient MSS. or versions. The addition in the Septuagint is not found in either the Hebrew or the Samaritan at present; and some suppose that it was taken either from Num 26:29, Num 26:35, or 1Ch 7:14-20, but in none of these places does the addition appear as it stands in the Septuagint, thought some of the names are found interspersed. Various means have been proposed to find the seventy persons in the text, and to reconcile the Hebrew with the Septuagint and the New Testament. A table given by Scheuchzer, extracted from the Memoires de Trevoux, gives the following general view

Reuben and his four sons	5
Simeon and his six sons	7
Levi and his three sons	4
Judah and his seven sons and grandsons	8
Issachar and his four sons	5
Zebulun and his three sons	4
Total sons of Jacob and Leah	33
Gad and his seven sons	8
Asher and his seven sons and grandsons	8
Total sons of Jacob and Zilpah	16
Joseph and his two sons	3
Benjamin and his ten sons	11
Total sons of Jacob and Rachel	14
Dan and his son	2
Naphtali and his four sons	5
Total sons of Jacob and Bilhah	7
Total sons of Jacob and his four wives	70
"To harmonize this with the Septuagint and St. Stephen, Act 7:14, to the number sixty-six (all the souls that came out of Jacob’ s loins, Gen 46:26) add nine of the patriarchs’ wives, Judah’ s wife being already dead in Canaan, (Gen 38:12), Benjamin being supposed to be as yet unmarried, and the wife of Joseph being already in Egypt, and therefore out of the case: the number will amount to seventy-five, which is that found in the Acts."- Universal History Dr. Hales’ method is more simple, and I think more satisfactory: "Moses states that all the souls that came with Jacob into Egypt which issued from his loins, (except his sons wives), were sixty-six souls, Gen 46:26; and this number is thus collected
Jacob’ s children, eleven sons and one daughter	12
Reuben’ s sons	4
Simeon’ s sons	6
Levi’ s sons	3
Judah’ s three sons and two grandsons	5
Issachar’ s sons	4
Zebulun’ s sons	3
Gad’ s sons	7
Asher’ s four sons, one daughter, and two grandsons	7
Dan’ s son	1
Naphtali’ s sons	4
Benjamin’ s sons	10
Total	66

"If to these sixty-six children, and grandchildren, and great grandchildren, we add Jacob himself, Joseph and his two sons, the amount is seventy, the whole amount of Jacob’ s family which settled in Egypt

"In this statement the wives of Jacob’ s sons, who formed part of the household, are omitted; but they amounted to nine, for of the twelve wives of the twelve sons of Jacob, Judah’ s wife was dead, Gen 38:12, and Simeon’ s also, as we may collect from his youngest son Shaul by a Canannitess, Gen 46:10, and Joseph’ s wife was already in Egypt. These nine wives, therefore, added to the sixty-six, give seventy-five souls the whole amount of Jacob’ s household that went down with him to Egypt; critically corresponding with the statement in the New Testament, that ‘ Joseph sent for his father Jacob and all his kindred, amounting to seventy-five souls.’ The expression all his kindred, including the wives which were Joseph’ s kindred, not only by affinity, but also by consanguinity, being probably of the families of Esau, Ishmael, or Keturah. Thus does the New Testament furnish an admirable comment on the Old."- Analysis, vol. ii., p. 159

It is necessary to observe that this statement, which appears on the whole the most consistent, supposes that Judah was married when about fourteen years of age, his son Er at the same age, Pharez at the same, Asher and his fourth son Beriah under twenty, Benjamin about fifteen, and Joseph’ s sons and grandsons about twenty. But this is not improbable, as the children of Israel must all have married at a very early age, to have produced in about two hundred and fifteen years no less than six hundred thousand persons above twenty years old, besides women and children.

Clarke: Gen 46:28 - He sent Judah before him unto Joseph

He sent Judah before him unto Joseph - Judah was certainly a man of sense, and also an eloquent man; and of him Joseph must have had a very favorable opinion from the speech he delivered before him, Gen 44:18, etc.; he was therefore chosen as the most proper person to go before and announce Jacob’ s arrival to his son Joseph

Clarke: Gen 46:28 - To direct his face unto Goshen

To direct his face unto Goshen - The land of Goshen is the same, according to the Septuagint, as the land of Rameses, and Goshen itself the same as Heroopolis, ‘ Ἡρωων πολις Heroonpolis , the city of heroes, a name by which it went in the days of the Septuagint, and which it still retained in the time of Josephus, for he makes use of the same term in speaking of this place. See Clarke on Gen 46:34 (note).

Clarke: Gen 46:29 - And Joseph made ready his chariot

And Joseph made ready his chariot - מרכבתו mercabto . In Gen 41:43, we have the first mention of a chariot, and if the translation be correct, it is a proof that the arts were not in a rude state in Egypt even at this early time. When we find wagons used to transport goods from place to place, we need not wonder that these suggested the idea of forming chariots for carrying persons, and especially those of high rank and authority. Necessity produces arts, and arts and science produce not only an increase of the conveniences but also of the refinements and luxuries of life. It has been supposed that a chariot is not intended here; for as the word מרכבה mercabah , which we and most of the ancient versions translate chariot, comes from רכב rachab , he rode, saddling his horse may be all that is intended. But it is more likely to signify a chariot, as the verb אסר asar , which signifies to bind, tie, or yoke, is used; and not חבש chabash , which signifies to saddle

Clarke: Gen 46:29 - Fell on his neck

Fell on his neck - See Gen 45:14.

Clarke: Gen 46:30 - Now let me die, since I have seen thy face

Now let me die, since I have seen thy face - Perhaps old Simeon had this place in view when, seeing the salvation of Israel, he said, Lord, now lettest thou thy servant depart in peace, etc., Luk 2:29.

Clarke: Gen 46:34 - Thy servants trade hath been about cattle

Thy servants trade hath been about cattle - "The land of Goshen, called also the land of Rameses, lay east of the Nile, by which it was never overflowed, and was bounded by the mountains of the Thebaid on the south, by the Nile and Mediterranean on the west and north, and by the Red Sea and desert of Arabia on the east. It was the Heliopolitan nome or district, and its capital was called On. Its proper name was Geshen, the country of grass or pasturage, or of the shepherds, in opposition to the rest of the land which was sown after having been overflowed by the Nile."- Bruce. As this land was both fruitful and pleasant, Joseph wished to fix his family in that part of Egypt; hence he advises them to tell Pharaoh that their trade had been in cattle from their youth: and because every shepherd is an abomination to the Egyptians, hence he concluded that there would be less difficulty to get them quiet settlement in Goshen, as they would then be separated from the Egyptians, and consequently have the free use of all their religious customs. This scheme succeeded, and the consequence was the preservation both of their religion and their lives, though some of their posterity did afterwards corrupt themselves; see Eze 20:8; Amo 5:26. As it is well known that the Egyptians had cattle and flocks themselves, and that Pharaoh even requested that some of Joseph’ s brethren should be made rulers over his cattle, how could it be said, as in Gen 46:34, Every shepherd is an abomination unto the Egyptians? Three reasons may be assigned for this

1.    Shepherds and feeders of cattle were usually a sort of lawless, free-booting bandits, frequently making inroads on villages, etc., carrying off cattle, and whatever spoils they could find. This might probably have been the case formerly, for it is well known it has often been the case since. On this account such persons must have been universally detested

2.    They must have abhorred shepherds if Manetho’ s account of the hycsos or king-shepherds can be credited. Hordes of marauders under this name, from Arabia, Syria, and Ethiopia, (whose chief occupation, like the Bedouin Arabs of the present day, was to keep flocks), made a powerful irruption into Egypt, which they subdued and ruled with great tyranny for 259 years. Now, though they had been expelled from that land some considerable time before this, yet their name, and all persons of a similar occupation, were execrated by the Egyptians, on account of the depredations and long-continued ravages they had committed in the country

3.    The last and probably the best reason why the Egyptians abhorred such shepherds as the Israelites were, was, they sacrificed those very animals, the ox particularly, and the Sheep, which the Egyptians held sacred. Hence the Roman historian Tacitus, speaking of the Jews, says: " Caeso Ariete velut in contumelia Ammonis; Bos quoque immolatur, quem Aegyptii Apim colunt .""They sacrifice the ram in order to insult Jupiter Ammon, and they sacrifice the ox, which the Egyptians worship under the name of Apis."Though some contend that this idolatry was not as yet established in Egypt, and that the king-shepherds were either after the time of Joseph, or that Manetho by them intends the Israelites themselves; yet, as the arguments by which these conjectures are supported are not sufficient to overthrow those which are brought for the support of the contrary opinions, and as there was evidently an established religion and priesthood in Egypt before Joseph’ s time, (for we find the priests had a certain portion of the land of Egypt which was held so sacred that Joseph did not attempt to buy it in the time of the famine, when he bought all the land which belonged to the people, Gen 47:20-22), and as that established priesthood was in all likelihood idolatrous, and as the worship of Apis under the form of an ox was one of the most ancient forms of worship in Egypt, we may rest tolerably certain that it was chiefly on this account that the shepherds, or those who fed on and sacrificed these objects of their worship, were an abomination to the Egyptians. Calmet has entered into this subject at large, and to his notes I must refer those readers who wish for farther information. See Clarke on Gen 43:32 (note)

On the principal subject of this chapter, the going down of Jacob and his family into Egypt, Bishop Warburton, in his Divine Legation of Moses, makes the following judicious reflections: "The promise God made to Abraham, to give his posterity the land of Canaan, could not be performed till that family was grown strong enough to take and keep possession of it. In the meantime, therefore, they were necessitated to reside among idolaters, and to reside unmixed; but whoever examines their history will see that the Israelites had ever a violent propensity to join themselves to Gentile nations, and practice their manners. God therefore, in his infinite wisdom, brought them into Egypt, and kept them there during this period, the only place where they could remain for so long a time safe and unconfounded with the natives, the ancient Egyptians being by numerous institutions forbidden all fellowship with strangers, and bearing besides a particular aversion to the profession of the Israelites, who were shepherds. Thus the natural dispositions of the Israelites, which in Egypt occasioned their superstitions, and in consequence the necessity of a burdensome ritual, would in any other country have absorbed them into Gentilism, and confounded them with idolaters. From the Israelites going into Egypt arises a new occasion to adore the footsteps of Eternal Wisdom in his dispensations to his chosen people."

Calvin: Gen 46:1 - And Israel took his journey

1.And Israel took his journey. Because the holy man is compelled to leave the land of Canaan and to go elsewhere, he offers, on his departure, a sacrifice to the Lord, for the purpose of testifying that the covenant which God had made with his fathers was confirmed and ratified to himself. For, though he was accustomed to exercise himself in the external worship of God, there was yet a special reason for this sacrifice. And, doubtless, he had then peculiar need of support, lest his faith should fail: for he was about to be deprived of the inheritance promised to him, and of the sight of that land which was the type and the pledge of the heavenly country. Might it not come into his mind that he had hitherto been deluded with a vain hope? Therefore, by renewing the memory of the divine covenant, he applies a suitable remedy against falling from the faith. For this reason, he offers a sacrifice on the very boundaries of that land, as I have just said; that we might know it to be something more than usual. And he presents this worship to the God of his fathers, to testify that, although he is departing from that land, into which Abraham had been called; yet he does not thereby cut himself off from the God in whose worship he had been educated. It was truly a remarkable proof of constancy, that when cast out by famine into another region, so that he might not even be permitted to sojourn in the land of which he was the lawful lord; he yet retains, deeply impressed on his mind, the hope of his hidden right. It was not without subjecting himself to odium that he differed openly from other nations, by worshipping the God of his fathers. But what profit was there in having a religion different from all others? Seeing, then, that he does not repent of having worshipped the God of his fathers, and that he now also perseveres in fear and reverence towards him; we hence infer how deeply he was rooted in true piety. By offering a sacrifice, he both increases his own strength, and makes profession of his faith; because, although piety is not bound to external symbols, yet he will not neglect those helps, the use of which he has found to be, by no means, superfluous.

Calvin: Gen 46:2 - And God spake unto Israel

2.And God spake unto Israel. In this manner, God proves that the sacrifice of Jacob was acceptable to him, and again stretches out his hand to ratify anew his covenant. The vision by night availed for the purpose of giving greater dignity to the oracle. Jacob indeed, inasmuch as he was docile and ready to yield obedience to God, did not need to be impelled by force and terror; yet, because he was a man encompassed with flesh, it was profitable for him that he should be affected as with the glory of a present God, in order that the word might penetrate more effectually into his heart. It is, however, proper to recall to memory what I have said before, that the word was joined with it; because a silent vision would have profited little or nothing. We know that superstition eagerly snatches at mere spectres; by which means it presents God in a form of its own. But since no living image of God can exist without the word, whenever God has appeared to his servants, he has also spoken to them. Wherefore, in all outward signs, let us be ever attentive to his voice, if we would not be deluded by the wiles of Satan. But if those visions, in which the majesty of God shines, require to be animated by the word, then they who obtrude signs, invented at the will of men, upon the Church, exhibit nothing else than the empty pomps of a profane theater. Just as in the Papacy, those things which are called sacraments, are lifeless phantoms which draw away deluded souls from the true God. Let this mutual connection, then, be observed, that the vision which gives greater dignity to the word, precedes it; and that the word follows immediately, as if it were the soul of the vision. And there is no question that this was an appearance of the visible glory of God, which did not leave Jacob in suspense and hesitation; but which, by removing his doubt, firmly sustained him, so that he confidently embraced the oracle.

Calvin: Gen 46:3 - Jacob, Jacob

3.Jacob, Jacob. The design of the repetition was to render him more attentive. For, by thus familiarly addressing him, God more gently insinuates himself into his mind: as, in the Scripture, he kindly allures us, that he may prepare us to become his disciples. The docility of the holy man appears hence, that as soon as he is persuaded that God speaks, he replies that he is ready to receive with reverence whatever may be spoken, to follow wheresoever he may be called, and to undertake whatever may be commanded. Afterwards, a promise is added, by which God confirms and revives the faith of his servant. Whereas, the descent into Egypt was to him a sad event, he is bidden to be of good and cheerful mind; inasmuch as the Lord would always be his keeper, and after having increased him there to a great nation, would bring him back again to the place, whence he now compelled him to depart. And, indeed, Jacob’s chief consolation turned on this point; that he should not perpetually wander up and down as an exile, but should, at length, enjoy the expected inheritance. For, since the possession of the land of Canaan was the token of the Divine favor, of spiritual blessings, and of eternal felicity; if holy Jacob was defrauded of this, it would have availed him little or nothing to have riches, and all kinds of wealth and power heaped upon him, in Egypt. The return promised him is not, however, to be understood of his own person, but refers to his posterity. Now, as Jacob, relying on the promise, is commanded boldly to go down into Egypt; so it is the duty of all the pious, after his example, to derive such strength from the grace of God, that they may gird themselves to obey his commands. The title by which God here distinguishes himself, is attached to the former oracles which Jacob had received by tradition from his fathers. For why does he not rather call himself the Creator of heaven and earth, than the God of Isaac or of Abraham, except for this reason, that the dominion over the land of Canaan depends on the previous covenant, which he now ratifies anew? At the same time also, he encourages his servant by examples drawn from his own family, lest he should cease to proceed with constancy in his calling. For, when he had seen that his father Isaac, and had heard that his grandfather Abraham, though long surrounded by great troubles, never gave way to any temptations, it ill became him to be overcome by weariness in the same course; especially since, in the act of dying, they handed their lamp to their posterity, and took diligent care to leave the light of their faith to survive them in their family. In short, Jacob is taught that he must not seek, in crooked and diverse paths, that God whom he had learned, from his childhood, to regard as the Ruler of the family of Abraham; provided it did not degenerate from his piety. Moreover, we have elsewhere stated how far, in this respect, the authority of the Fathers ought to prevail. For it was not the design of God, either that Jacob should subject himself to men, or should approve, without discrimination, whatever was handed down from his ancestors, — seeing that he so often condemns in the Jews, a foolish imitation of their fathers, — but his design was to keep Jacob in the true knowledge of himself.

Calvin: Gen 46:4 - And Joseph shall put his hand upon thine eyes

4.And Joseph shall put his hand upon thine eyes. This clause was added for the sake of showing greater indulgence. For though Jacob, in desiring that, when he died, his eyes should be closed by the hand of Joseph, showed that some infirmity of the flesh was involved in the wish; yet God is willing to comply with it, for the sake of moderating the grief of a fresh banishment. Moreover, we know that the custom of closing the eyes was of the greatest antiquity; and that this office was discharged by one most closely connected with the deceased either by blood or affection.

Calvin: Gen 46:5 - And Jacob rose up

5.And Jacob rose up. By using the words “rose up,” Moses seems to denote that Jacob received new vigor from the vision. For although the former promises were not forgotten, yet the addition of the recent memorial came most opportunely, in order that he, bearing the land of Canaan in his heart, might endure his absence from it with equanimity. When it is said that he took with him all that he had acquired, or possessed in the land of Canaan, it is probable that his servants and handmaids came together with his cattle. ¹⁷⁸ But, on his departure, no mention is made of them: nay, a little afterwards, when Moses enumerates the separate heads of each tribe, he says that only seventy souls came with him. Should any one say that Jacob had been compelled to liberate his slaves, on account of the famine, or that he lost them through some misfortune to us unknown, the conjecture is unsatisfactory; for it is most incredible that he, who had been an industrious master of a family, and had abounded in the earthly blessings of God, should have become so entirely destitute, that not even one little servant remained to him. It is more probable that, when the children of Israel were themselves employed in servile works, they were then deprived of their servants in Egypt; or, at least, a sufficient number was not left them, to inspire them with confidence in any enterprise. And although, in the account of their deliverance, Moses is silent respecting their servants, yet it may be easily gathered from other passages, that they did not depart without servants.

Calvin: Gen 46:8 - These are the names of the children of Israel

8.These are the names of the children of Israel. He recounts the sons and grandsons of Jacob, till he arrives at their full number. The statement that there were but seventy souls, while Stephen (Act 7:14) adds five more, is made, I doubt not, by an error of the transcribers. For the solution of Augustine is weak, that Stephen, by a prolepsis, enumerates also three who afterwards were born in Egypt; for he must then have formed a far longer catalogue. Again, this interpretation is repugnant to the design of the Holy Spirit, as we shall hereafter see: because the subject here treated of, is not respecting the number of children Jacob left behind him at his death, but respecting the number of his family on the day when he went down into Egypt. He is said to have brought with him, or to have found there, seventy souls born unto him, in order that the comparison of this very small number, with that immense multitude which the Lord afterwards led forth, might the more fully illustrate His wonderful benediction. But that the error is to be imputed to the transcribers, is hence apparent, that with the Greek interpreters, it has crept only into one passage, while, elsewhere, they agree with the Hebrew reckoning. And it was easy when numerals were signified by marks, for one passage to be corrupted. I suspect also that this happened from the following cause, that those who had to deal with the Scripture were generally ignorant of the Hebrew language; so that, conceiving the passage in the Acts to be vitiated, they rashly changed the true number. If any one, however, chooses rather to suppose that Luke in this instance accommodated himself to the rude and illiterate, who were accustomed to the Greek version, I do not contend with them. ¹⁷⁹ In the words of Moses there is, indeed, no ambiguity, nor is there any reason why so small a matter, in which there is no absurdity, should give us any trouble; for it is not wonderful, that, in this mode of notation, one letter should have been put in the place of another. It is more to the purpose, to examine wherefore this small number of persons is recorded by Moses. For, the more improbable it appears, that seventy men, in no lengthened space of time, should have grown to such a multitude; so much the more clearly does the grace of God shine forth. And this is also the reason why he so frequently mentions this number. For it was, by no means, according to human apprehension, a likely method of propagating the Church, that Abraham should live childless even to old age; that, after the death of Isaac, Jacob alone should remain; that he, being increased with a moderate family, should be shut up in a corner of Egypt, and that there an incredible number of people should spring up from this dry fountain. ¹⁸⁰ When Moses declares that Shaul, one of the sons of Simon, was born of a Canaanitish woman, while he does not even mention the mothers of the other sons, his intention, I doubt not, is to fix a mark of dishonor on his race. For the holy Fathers were on their guard, not to mix in marriage with that nation, from which they were separated by the decree of heaven. When Moses, having put down the names of Leah’s sons, says there were thirty-three souls, whereas he has only mentioned thirty-two; I understand that Jacob himself is to be reckoned the first in order. The statement that he had so many sons or daughters by Leah does not oppose this conclusion. For although, strictly speaking, his discourse is concerning sons, yet he commences with the head of the family. I reject the interpretation of the Hebrews, who suppose Jochebed the mother of Moses to be included, as being overstrained. A question suggests itself concerning the daughters, whether there were more than two. If Dinah alone were named, it might be said that express mention was made of her, because of the notorious fact which had happened to her. But since Moses enumerates another female in the progeny of Aser, I rather conjecture that these had remained unmarried, or single; for no mention is made of those who were wives.

Calvin: Gen 46:28 - And he sent Judah before him unto Joseph

28.And he sent Judah before him unto Joseph. Because Goshen ¹⁸¹ had been selected by Joseph as the abode of his father and his brethren, Jacob now desires, that, on his coming, he may find the place prepared for him: for the expression which Moses uses, implies, not that he requires a house to be built and furnished for him, but only that he may be permitted there to pitch his tent without molestation. For it was necessary that some unoccupied place should be assigned him; lest, by taking possession of the pastures or fields of the inhabitants, he might give them an occasion for exciting a tumult.

In the meeting of Jacob with his son Joseph, Moses describes their vehement feeling of joy, to show that the holy Fathers were not destitute of natural affection. It must, however, be remembered that, although the affections spring from good principles, yet they always contract some evil, from the corrupt propensity of the flesh; and have chiefly this fault, that they always exceed their bounds: whence it follows, that they do not need to be eradicated, but to be kept within due bounds.

Calvin: Gen 46:31 - I will go up and show Pharaoh

31.I will go up and show Pharaoh. After Joseph had gone forth to meet his father for the purpose of doing him honor, he also provides what will be useful for him. On this account, he advises Jacob to declare that he and all his family were keepers of cattle, to the end that he might obtain, from the king, a dwelling-place for them, in the land of Goshen. Now although his moderation deserves commendation on the ground, that he usurps no authority to himself, but that, as one of the common people, he waits the pleasure of the king: he yet may be thought craftily to have devised a pretext, by which he might circumvent the king. We see what he desired. Seeing that the land of Goshen was fertile, and celebrated for its rich pastures; this advantage so allured his mind, that he wished to fix his father there: but then, keeping out of Pharaoh’s sight the richness of the land, he puts forth another reason; namely, that Jacob with his sons, were men held in abomination, and that, therefore, he was seeking a place of seclusion, in which they might dwell apart from the Egyptians. It is not, however, very difficult to untie this knot. The fertility of the land of Goshen was so fully known to the king, that no room was left for fraud or calming, (though kings are often too profuse, and foolishly waste much, because they know not what they grant,) yea, Pharaoh, of his own accord, had offered them, unsolicited, the best and choicest place in the kingdom. Therefore this bounty of his was not elicited from him by stratagem; because he was free to form his own judgment respecting what he would give. And truly Joseph, in order that he might act modestly, felt it necessary to seek a habitation in Goshen, on this pretext. For it would have been absurd, or at least inconsiderate, for men who were obscure and strangers, to desire an abode in the best and most convenient place for themselves, as if they possessed a right to choose for themselves. Joseph, therefore, having regard to his own modesty and that of his father, adduces another cause, which was yet a true one. For seeing that the Egyptians held the occupation of shepherds in abhorrence, ¹⁸² he explains to the king that this would be a suitable retreat for his brethren. Herein was no dissimulation, because, in no other place, was a quiet habitation accessible to them. Nevertheless, though it was hard for the holy Fathers to be thus opprobriously rejected, and, as it were, to be loathed by a whole nation; yet this ignominy with which they were branded, was most profitable to themselves. For, had they been mingled with the Egyptians, they might have been scattered far and wide; but now, seeing that they are objects of detestation, and are thought unworthy to be admitted to common society, they learn, in this state of separation from others, to cherish more fervently mutual union between themselves; and thus the body of the Church, which God had set apart from the whole world, is not dispersed. So the Lord often permits us to be despised or rejected by the world, that being liberated and cleansed from its pollution, we may cultivate holiness. Finally, he does not suffer us to be bound by chains to the earth, in order that we may be borne upward to heaven.

Defender: Gen 46:27 - threescore and ten

"The souls that came with Jacob into Egypt, which came out of his loins" are said to total sixty-six, whereas the totals as given for his four wives (Gen 46:15, Gen 46:18, Gen 46:22, Gen 46:25) add to seventy. These, however, include Joseph and his two sons (Gen 46:19-20), accounting for sixty-nine. Since Jacob himself is included in the seventy of this verse, there was probably an unnamed daughter of Leah (Gen 46:15 mentions "daughters," but only Dinah is named) who died on the trek into Egypt or soon after. Thus the total stands at seventy as indicated in Gen 46:27."

TSK: Gen 46:1 - Beersheba // and offered // unto

am 2298, bc 1706

Beersheba : Gen 21:14, Gen 21:31, Gen 21:33, Gen 26:22, Gen 26:23, Gen 28:10; 1Sa 3:20

and offered : Gen 4:4, Gen 8:20, Gen 12:8, Gen 22:13, Gen 33:20, Gen 35:3, Gen 35:7; Job 1:5, Job 42:8

unto : Gen 21:33, Gen 26:23, Gen 26:25, Gen 28:13, Gen 31:42, Gen 31:53

TSK: Gen 46:2 - in the visions // Jacob

in the visions : Gen 15:1, Gen 15:13, Gen 22:11; Num 12:6, Num 24:4; 2Ch 26:5; Job 4:13, Job 33:14, Job 33:15; Dan 2:19; Act 9:10, Act 10:3, Act 16:9

Jacob : Gen 22:1; Exo 3:3, Exo 3:4; 1Sa 3:4, 1Sa 3:10; Act 9:4, Act 10:13

TSK: Gen 46:3 - the God // fear not // I will

the God : Gen 28:13

fear not : Gen 15:1, Gen 15:13, Gen 26:2, Gen 26:3; Isa 41:10, Isa 43:1, Isa 43:2; Jer 40:9; Act 27:24

I will : Gen 12:2, Gen 13:15, Gen 13:16, Gen 18:18, Gen 22:17, Gen 28:14, Gen 35:11, Gen 47:27; Exo 1:7-10; Deu 1:10; Deu 10:22, Deu 26:5; Act 7:17

TSK: Gen 46:4 - will go // and I will // and Joseph

will go : Gen 28:15, Gen 48:21; Isa 43:1, Isa 43:2

and I will : Gen 15:14-16, Gen 50:5, Gen 50:13, Gen 50:24, Gen 50:25; Exo 3:8

and Joseph : This last and most solemn office, as Mr. Hewlett observes, that could be paid to a parent, was generally performed by the nearest relation of the deceased. This promise must have given great consolation to the venerable patriarch’ s mind. Gen 50:1

TSK: Gen 46:5 - Jacob // in the wagons

Jacob : Act 7:15

in the wagons : Gen 31:17, Gen 31:18, Gen 45:19, Gen 45:21, Gen 45:27; Exo 10:24, Exo 10:26

TSK: Gen 46:6 - into Egypt

into Egypt : Gen 15:13; Num 20:15; Deu 10:22, Deu 26:5; Jos 24:4; 1Sa 12:8; Psa 105:23; Isa 52:4; Act 7:15

TSK: Gen 46:8 - the names // Reuben

the names : Gen. 29:1-30:43, Gen 35:23, 49:1-33; Exo 1:1-5, Exo 6:14-18; 1Chr. 2:1-55, 8:1-40

Reuben : Gen 29:32, Gen 35:22, Gen 35:23, Gen 49:3, Gen 49:4; Exo 6:14; Num 1:5, Num 1:20, Num 1:21, Num 2:10-13, Num 26:5-11; Deu 33:6; 1Ch 2:1-10

TSK: Gen 46:10 - Simeon // Jemuel // Jachin // Zohar // Canaanitish

Simeon : Gen 29:33, Gen 34:25, Gen 34:30, Gen 49:5-7; Exo 6:15; Num 1:6, Num 1:22, Num 1:23, Num 2:12, Num 2:13, Num 26:12, Num 26:13; 1Ch 2:1, 4:24-43

Jemuel : or, Nemuel

Jachin : or, Jarib

Zohar : or, Zerah, 1Ch 4:24

Canaanitish : Gen 28:1

TSK: Gen 46:11 - Levi // Gershon

Levi : Gen 29:34, Gen 49:5-7; Exo 6:16; Num 3:17-22, 4:1-49, 8:1-26, Num 26:57, Num 26:58; Deu 33:8-11; 1Ch 2:1, 1Ch 2:11, 1Ch 2:16, 1Ch 6:1-3, 22:1-26:32

Gershon : or, Gershom, 1Ch 6:16

TSK: Gen 46:12 - Judah

Judah : Gen 29:35, Gen 38:1-3, Gen 38:7, Gen 38:10, Gen 38:24-30, Gen 49:8-12; Num 1:7, Num 1:26, Num 1:27, Num 26:19-21; Deu 33:7; Jdg 1:2; 1Ch 2:1, 1Ch 2:3-5, 3:1-24, 1Ch 4:1, 1Ch 4:21, 1Ch 5:2; Psa 78:68; Mat 1:1-3; Heb 7:14; Rev 5:5

TSK: Gen 46:13 - Issachar // Phuvah // Job

Issachar : Gen 30:14-18, Gen 35:23, Gen 49:14, Gen 49:15; Num 1:8, Num 1:28-30, Num 26:23-25; Deu 33:18; 1Ch 2:1, 1Ch 7:1-5, 1Ch 12:32

Phuvah : or, Puah

Job : or, Jashub, 1Ch 7:1

TSK: Gen 46:14 - Zebulun

Zebulun : Gen 30:19, Gen 30:20, Gen 49:13; Num 1:9, Num 1:30, Num 1:31, Num 26:26, Num 26:27; Deu 33:18, Deu 33:19; 1Ch 2:1

TSK: Gen 46:15 - Leah // Padanaram // with his

Leah : Gen 29:32-35, Gen 30:17-21, Gen 35:23, Gen 49:3-15; Exo 1:2, Exo 1:3; Num. 1:1-54, 10:1-36; Num. 26:1-65; 1Ch 2:1

Padanaram : Gen 25:20

with his : Gen 30:21, 34:1-31

TSK: Gen 46:16 - sons of // Ziphion // Ezbon // Arodi

sons of : Gen 30:11, Gen 35:26, Gen 49:19; Num 1:11, Num 1:24, Num 1:25, Num 26:15-17; Deu 33:20, Deu 33:21; 1Ch 2:2; 1Ch 5:11-16

Ziphion : or, Zephon

Ezbon : or, Ozni

Arodi : or, Arod, Num 26:15-17

TSK: Gen 46:17 - Asher

Asher : Gen 30:13, Gen 35:26, Gen 49:20; Num 1:13, Num 1:40, Num 1:41, Num 26:44-46; Deu 33:24; 1Ch 2:2; 1Ch 7:30-40

TSK: Gen 46:18 - Zilpah

Zilpah : Gen 29:24, Gen 30:9-13, Gen 35:26; Exo 1:4

TSK: Gen 46:19 - Rachel // Joseph

Rachel : Gen 29:18, Gen 30:24, Gen 35:16-18, Gen 35:24, Gen 44:27; Exo 1:3, Exo 1:5; 1Ch 2:2

Joseph : Gen. 37:1-36, 39:1-23, 40:1-45:28, 47:1-31, Gen 49:22-27, Gen 50:1-14; Num 1:36, Num 1:37, Num 26:38-41; Deu 33:12-17

TSK: Gen 46:20 - Manasseh // priest

Manasseh : Gen 41:50-52, Gen 48:4, Gen 48:5, Gen 48:13, Gen 48:14, Gen 48:20; Num 1:32-35, Num 26:28-37; Deu 33:13-17; 1Ch 5:23-26, 7:14-29

priest : or, prince, Gen 41:45, Gen 41:50 *marg.

TSK: Gen 46:21 - the sons // Ehi // Muppim // Huppim

the sons : Gen 49:27; Num 1:11, Num 1:36, Num 1:37; Deu 33:12; 1Ch 7:6-12, 1Ch 8:1-7

Ehi : Num 26:38, Ahiram

Muppim : Num 26:39, Shupham, 1Ch 7:12, Shuppim

Huppim : Num 26:39, Hupham

TSK: Gen 46:23 - Dan // Hushim

Dan : Gen 30:6, Gen 35:25, Gen 49:16, Gen 49:17; Num 1:12, Num 1:38, Num 1:39, Num 10:25; Deu 33:22; 1Ch 2:2, 1Ch 7:12; 1Ch 12:35

Hushim : Num 26:42, Num 26:43, Shuham

TSK: Gen 46:24 - Naphtali // Jahzeel

Naphtali : Gen 30:7, Gen 30:8, Gen 35:25, Gen 49:21; Num 1:15, Num 1:42, Num 1:43, Num 26:48-50; Deu 33:23; 2Ki 15:29; 1Ch 2:2, 1Ch 12:34

Jahzeel : 1Ch 7:13, Jahziel

TSK: Gen 46:25 - Bilhah

Bilhah : Gen 29:29, Gen 30:3-8, Gen 35:22, Gen 35:25; Exo 1:2

TSK: Gen 46:26 - loins

loins : Heb. thigh, Gen 35:11; Exo 1:5; Jdg 8:30

TSK: Gen 46:27 - threescore and ten

threescore and ten : Threescore and six were before mentioned (Gen 46:26), so that Joseph and his two sons, together with Jacob himself, complete the seventy persons here enumerated; and the number in Gen 46:15, Gen 46:18, Gen 46:22, and Gen 46:25 amount to that number. The addition of five persons in the LXX in Gen 46:20, was either the cause or the consequence of another difference here; for in that version the number is seventy-five (Gen 46:15, Gen 46:18, Gen 46:22, Gen 46:25). Exo 1:5, Exo 24:1; Deu 10:22; Act 7:14

TSK: Gen 46:28 - Judah // to direct // Goshen

Judah : Gen 43:8, 44:16-34, Gen 49:8

to direct : Gen 31:21

Goshen : Goshen seems to have been a city, after which the land of Goshen was called. The LXX render it by Ηρωωνπολις , Heroonpolis , ""city of Heroon;""which by some writers is simply called Heroum, and is by the ancient geographers placed in the eastern part of Egypt, not far from the Arabian Gulf. Gen 46:34, Gen 45:10, Gen 47:1

TSK: Gen 46:29 - his chariot // fell on

his chariot : Gen 41:43, Gen 45:19, Gen 45:21

fell on : Gen 33:4, Gen 45:14; Luk 15:20; Act 20:37

TSK: Gen 46:30

Gen 45:28; Luk 2:29, Luk 2:30

TSK: Gen 46:31

Gen 45:16-20, Gen 47:1-3; Act 18:3; Heb 2:11

TSK: Gen 46:32 - shepherds // their trade hath been to feed cattle // and they

shepherds : Gen 4:2, Gen 31:18, Gen 37:2, Gen 47:3; Exo 3:1; 1Sa 16:11, 1Sa 17:15; Psa 78:70-72; Isa 40:11; Zec 13:5

their trade hath been to feed cattle : Heb. they are men of cattle, Gen 46:34, Gen 9:20; 1Ki 9:27, 1Ki 18:5, 1Ki 18:6

and they : Gen 45:10

TSK: Gen 46:33 - What is

What is : Gen 46:32, Gen 47:2-4; Jon 1:8

TSK: Gen 46:34 - Thy servants’ // for every

Thy servants’ : Gen 46:32, Gen 30:35, Gen 34:5, Gen 37:12

for every : From the fragments of Manetho, preserved in Josephus and Africanus, it appears that hordes of marauders, call hycassos , or shepherd kings, whose chief occupation, like the Bedouin Arabs of the present day, was to keep flocks, made a powerful irruption into Egypt, which they subdued, and ruled, by a succession of kings, with great tyranny for 259 years. Hence the persons, and even the very name of shepherds were execrated, and held in the greatest odium by the Egyptians. Gen 43:32; Exo 8:26

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 46:1 - The God of his father Isaac

The God of his father Isaac whom Isaac honoured and served, and who had constantly protected and provided for Isaac, and confirmed his covenant with him. He mentions Isaac rather than Abraham, partly for Isaac’ s honour, to show that though Isaac was much inferior to Abraham in gifts and graces, yet God was no less Isaac’ s than Abraham’ s God, and therefore would be his God also, notwithstanding his unworthiness; and partly for his own comfort, because Isaac was Jacob’ s immediate parent, and had transferred the blessing of the covenant from Esau to Jacob, and the validity of that translation depended upon Isaac’ s interest in God.

Poole: Gen 46:2 - In the visions of the night // Jacob, Jacob

In the visions of the night i.e. in that way or manner of visions which God affordeth to men by night, and in their sleep. See Gen 20:3 Job 33:15,16 Mt 1:20 2:13,19 Ac 16:9 18:9 , &c.

Jacob, Jacob he doubles the name both in token of his friendship and familiarity with him, and to raise Jacob’ s attention. Compare Gen 22:11 1Sa 3:10 .

Poole: Gen 46:3

Here were many causes of fear; lest he should do evil in forsaking the promised and blessed land, and going to a place which had been incommodious to his grandfather, Gen 12:15 , and forbidden to his father, Gen 26:2 ; lest he should expose his children to manifold perils, as of being infected with the vices, and particularly the idolatry, which reigned there above all other countries, and of being inveigled by the pleasantness and eminent fruitfulness of that soil, to give up themselves to all manner of pleasures, and to settle themselves there, and give over all thoughts of returning to Canaan, and of being brought into that grievous bondage and affliction which was spoken of Gen 15:13 ; and lest some mischief should befall him or his in so long and dangerous a journey.

Poole: Gen 46:4 - I will bring thee up again // Joseph shall put his hand upon thine eyes

I will bring thee up again though not in thy person, yet in thy body, Gen 47:29,30 50:5,13 ; and in thy posterity, which are a part of thyself, or thyself multiplied.

Joseph shall put his hand upon thine eyes shall close thy eyes; which office was usually performed by the nearest and dearest relations of the dying party among the Jews, Greeks, and Romans. Hereby Jacob is assured that he should die in peace, and that Joseph both now was alive, and should survive his father.

Poole: Gen 46:6 - In the land of Canaan

In the land of Canaan and in Mesopotamia. But Canaan only is here mentioned, because here they got the far greatest part of them, which by a synecdoche is put for the whole.

Poole: Gen 46:7 - His daughters

His daughters either his daughter Dinah, the plural number for the singular, as Gen 46:23 21:7 Num 26:8 , or Dinah and her daughters; for grandchildren are commonly called their grandfather’ s children, or sons or daughters; or his daughters-in-law, his son’ s wives.

Poole: Gen 46:8

This genealogy is both here and elsewhere described exactly and particularly, as well to show the faithfulness of God in the performance of his promise concerning the vast multiplication of Abraham’ s seed, and that in so short a time, as to distinguish the tribes; which was of great importance, and necessary for the disposal of the kingdom and priesthood, and above all, for the discovery of the true Messias. Compare this following catalogue with that Num 26:1-65 1Ch 6:1-8:40 .

Poole: Gen 46:10 - Ohad // The son of a Canaanitish woman

Ohad is not mentioned in those parallel places, because he was then dead, and that without issue.

The son of a Canaanitish woman which is here mentioned as a brand upon him, and as an intimation that the rest of them, except Judah, married to persons of a better race.

Poole: Gen 46:12 - Er and Onan died in the land of Canaan // Hezron and Hamul // Object // Answ

Er and Onan died in the land of Canaan and therefore are not contained in the following number, Gen 46:15 .

Hezron and Hamul though they seem to have been born in Egypt, yet are here set down amongst those who came into Egypt, because they came thither in their father’ s loins, as Levi is said to pay tithes in Abraham, Heb 7:9 . And the children may as well be said to come thither in their parents, as their father Jacob is said to return from thence, Gen 46:4 , in his children.

Object. If this be the sense, why should these two be mentioned rather than the grandchildren of the other brethren, who came into Egypt in the same manner?

Answ This may be done either,

1. From some special excellency or eminency in them above the rest, as Hezron was eminent for being the progenitor of the Messiah, and Hamul might be so for some other cause, though unknown to us. Or,

2. Because they were the first grandchildren that were born in Egypt, and it may be all that were born whilst Jacob lived there, and therefore are not unfitly named with Jacob, and allotted to him; as Joseph’ s two eldest sons, Ephraim and Manasseh, were by Jacob appropriated to himself, and reckoned as his immediate sons, when all the rest of Joseph’ s sons were excluded from that privilege, Gen 48:5,6 . And the like may be said of the other two grandchildren mentioned Gen 46:17 .

Poole: Gen 46:15 - Which she bare unto Jacob in Padan-aram // All the souls of his sons and his daughters // Daughters

Which she bare unto Jacob in Padan-aram: this is true properly and immediately of the sons, who were indeed born there, but improperly and mediately of the grandchildren, which are as truly said to be born of Leah in Padan as to be born of her at all, because they were indeed born of them which were born of her, and that in Padan.

All the souls of his sons and his daughters to wit, which came into Egypt as before; so that Er and Onan are excluded, as dying before this journey into Egypt, Gen 46:12 .

Daughters is here put for daughter, as Gen 46:7 , because Dinah was all the daughters which Jacob had. Heb. all the souls, sons and daughters being reckoned together with their father.

Poole: Gen 46:21

Whereof part seem to be born before his coming to Egypt, and part in Egypt, Benjamin being now but twenty and four years old.

Poole: Gen 46:26 - Loins // Threescore and six

Loins Heb. thigh, which is here put for the secret parts between the thighs, which are called sometimes the feet, as Gen 49:10 Deu 28:57 Eze 16:25 , for the like reason, because they are between the feet. From this eastern manner of speech came that passage in the Greek fables, concerning Bacchus being born out of Jupiter’ s thigh.

Threescore and six so many they are, excluding Jacob, as the common parent, and Joseph and his two sons, as being in Egypt before Jacob’ s coming thither; which four being included they make up seventy, as it is Gen 46:27 .

Poole: Gen 46:27 - which came with Jacob into Egypt

He doth not say,

which came with Jacob into Egypt because some of them came thither before him, and others with him, some in their persons, and some in their parents. As for the difficulty arising from comparing this place with Act 7:14 , it will be more fit to speak of it when we come to that place.

Poole: Gen 46:28 - To direct his face unto Goshen

To direct his face unto Goshen Heb. to prepare, or to teach him, the way before his face, i.e. before his coming to Goshen; i.e. to show him where it was, and into what part of it he should come and settle himself; or to give notice unto Joseph of his approach, before his face or coming into Goshen.

Poole: Gen 46:29

Doubtless Joseph fell down before him with all that reverence which children owe to their parents, and in this posture Jacob falls upon his neck, &c. Of which posture see Gen 33:4 45:14 Luk 15:20 Act 20:37 .

Poole: Gen 46:30

Now I expect no greater happiness upon earth, and therefore am content to die. Compare Luk 2:29 .

Poole: Gen 46:34 - Every shepherd is an abomination unto the Egyptians

In this design and choice Joseph shows both his prudence and piety. He brings them not to court, where it had been easy for him to have put them all into the best places and offices of the court; and as he is not ashamed to own himself a brother to shepherds, which were contemptible among the Egyptians, so he seeks not to advance them higher, but continues them in their employment, and placeth them in Goshen: whereby,

1. He kept them together, which was very convenient for them in many respects.

2. He secured them both from envy, and, as far as he could, from the corruption of their religion and manners, which was likely to follow their mixture with the Egyptians, and especially their being at the court.

3. He put them into a capacity of returning to Canaan, when God gave them opportunity.

Every shepherd is an abomination unto the Egyptians either,

1. Because they did both kill and eat those creatures which the Egyptians adored. Or,

2. Because of the fresh remembrance of the horrid cruelties lately committed there by the Phoenician shepherds, who, as some very ancient writers affirm, were seated in Egypt in great numbers, and had arrived to great power, and waged a cruel war with other Egyptians, wherein they wasted divers cities, and burned their temples, and barbarously murdered a multitude of people. And therefore it is no wonder if the calling of shepherds was grown out of use and credit among them. True it is, the Egyptians had some sheep, and other cattle, Gen 47:6,17 Ex 8:26 9:3 , which they kept for delight or profit by their milk, wool, &c., or for sale to others, but they did not use them, as other shepherds generally did, kill and eat them. And it is probable that they committed even the keeping of their sheep and cattle to those strangers which were dispersed among them, and looked upon the employment as too vile and mean for any Egyptian. And though Pharaoh offered it to Joseph’ s brethren as a favour to be

rulers over his cattle Gen 47:6 , that might proceed only from hence, because he saw them firmly resolved upon that course of life, and therefore could not bestow any higher preferment upon them.

Haydock: Gen 46:1 - The well of the oath

The well of the oath. Bersabee.

Haydock: Gen 46:3 - Fear not

Fear not. He might be apprehensive, lest his children should be depraved, living among idolaters, or prefer Egypt before the promised land. He was also afraid to undertake this journey without consulting God. (Menochius)

Haydock: Gen 46:4 - Thence // Eyes

Thence; in thy posterity. Septuagint add at last, or after a long time. Jacob's bones were brought back and buried in Chanaan. (Calmet) ---

Eyes, as he is the most dear to thee. Parents closed the eyes of their children in death. The Romans opened them again when the corpse was upon the funeral pire; thinking it a mark of disrespect for the eyes to be shut to heaven; "ut neque ab homine supremum eos spectari fas sit, & cœlo non ostendi, nefas. " (Pliny, xi. 37.)

Haydock: Gen 46:7 - Daughters

Daughters. Dina, and grand-daughter Sara, (ver. 17,) and his sons' wives, &c. (Calmet) ---

We may observe, that all here mentioned were not born at the time when Jacob went down into Egypt, but they were before he or Joseph died; that is, during the space of 17 or 71 years. See St. Augustine, q. 151, 173. (Menochius) ---

The names of the Hebrew and Septuagint vary some little from the Vulgate, which may be attributed to the difference of pronunciation, or to the same person having many names. The number is also different in the Septuagint as the authors of that version have, perhaps, inserted some names taken from other parts of Scripture, to remove any apparent contradiction. The genealogies of Juda, Joseph, and Benjamin, are carried farther than the rest, as those families were of greater consequence.

Haydock: Gen 46:9 - Hesron

Hesron and Charmi were probably born in Egypt, as Ruben had only two sons, chap. xlii. 37. (Philo.)

Haydock: Gen 46:10 - Jamuel // Jachin

Jamuel. Numbers xxvi. 12, he is called Namuel. ---

Jachin is Jarid, 1 Paralipomenon iv. 24. (Calmet)

Haydock: Gen 46:12 - Were born

Were born, afterwards. (Menochius)

Haydock: Gen 46:15 - Syria // Thirty-three

Syria. This must be restrained to her seven children. ---

Thirty-three, comprising Lia, or Jacob; but without Her and Onan, who were dead. (Calmet)

Haydock: Gen 46:20 - Ephraim

Ephraim. The Septuagint take in here the children of both, Numbers xxvi. 29, 35.

Haydock: Gen 46:21 - Benjamin

Benjamin. Ten in number; though the Septuagint have only nine, and suppose that some of them were his grandchildren. He was 33 (or 24, Menochius) years old. (Calmet) ---

Grotius thinks three names have been made out of two; Echi, Ros, and mophim, out of Ahiram and Supham, as we read, Numbers xxvi. 38.

Haydock: Gen 46:23 - Sons

Sons. The Arabic has son. Husim is Suham, (Numbers xxvi. 42,) by change and transposition of letters. (Kennicott)

Haydock: Gen 46:26 - Sixty-six

Sixty-six; not including Jacob, Joseph, and his two children, who make up 70, ver. 27. (Deuteronomy x. 22.) The Septuagint taking in Joseph's grandchildren, read 75; in which they are followed by St. Stephen, Acts. vii. 14. See St. Jerome q. Heb. (Calmet) ---

St. Augustine cannot account for these grand-children and great grand-children of Joseph being mentioned as coming with Jacob into Egypt, since some of them were not born during his life-time. He suspects some hidden mystery. (Worthington) See ver. 7. ---

Some think St. Stephen excludes Jacob, Joseph, and his sons; and included the 64 men, with 11 wives. (Du Hamel)

Haydock: Gen 46:34 - Abomination

Abomination. See chap. xliii. 32. The source of this hatred against foreign shepherds, was probably because, about 100 years before Abraham, the shepherd-kings, Hycussos, had got possession of a great part of Egypt, and were at last expelled by the kings of Thebais. See Manetho ap. Eusebius, Præp. x. 13. Another reason why they hated foreigners was, because they slew and eat sheep, &c., which they themselves adored. The Egyptians kept sheep for this purpose, and for the benefits to be derived from their wool, &c., chap. xlvii. 17. (Calmet) ---

Joseph took advantage of this disposition of the inhabitants, to keep his brethren at a distance from them, that they might not be perverted. He does not introduce them at court, that no jealousy might be excited. He shews that he is not ashamed of his extraction. (Menochius)

Gill: Gen 46:1 - And Israel took his journey with all that he had // and came to Beersheba // and offered sacrifices to the God of his father Isaac

And Israel took his journey with all that he had,.... Set forward in it immediately, as soon as possible after he had resolved to take it, and with him he took all his children and grandchildren, and all his cattle and goods; which shows that he took his journey not only to see his son Joseph, but to continue in Egypt, at least during the years of famine, as his son desired he would, otherwise there would have been no occasion of taking all along with him:

and came to Beersheba: where he and his ancestors Abraham and Isaac had formerly lived; a place where sacrifices had often been offered up, and the worship of God performed, and much communion enjoyed with him. This is said to be sixteen miles from Hebron ⁿ, where Jacob dwelt, and according to Musculus was six German miles from it:

and offered sacrifices to the God of his father Isaac; which were attended with prayer and praise; with praise for hearing that his son Joseph was alive, and with prayer that he might have a good, safe, and prosperous journey.

Gill: Gen 46:2 - And God spake unto Israel in the visions of the night // and said, Jacob, Jacob // and he said, here am I

And God spake unto Israel in the visions of the night,.... He appeared to Jacob as he lay upon his bed in the night season, and with an articulate voice spoke to him as follows:

and said, Jacob, Jacob: not "Israel", the more honourable name he had given him, but Jacob, putting him in mind of his former low estate; and doubling this name, either out of love and affection to him, as Jarchi intimates; or rather in order to awake him, at least to stir up his attention to what he was about to say to him:

and he said, here am I; signifying his readiness to hearken to him in what he should say to him, and to obey him in whatsoever he should command him.

Gill: Gen 46:3 - And he said, I am God, the God of thy father // fear not to go down into Egypt // for I will there make of thee a great nation

And he said, I am God, the God of thy father,.... His father Isaac, who was now dead, and who is the rather mentioned, because in him Abraham's seed was to be called, and in his line the promise both of the land of Canaan, and of the Messiah, ran, and from him Jacob received the blessing; and this might be a confirmation of it to him, in that Jehovah calls himself his God; he first declares himself to be his God, and so able to perform whatever he should promise him, and his father's God, who would show him favour, as he had to him:

fear not to go down into Egypt; Jacob might have many fears arise in his mind about this journey, as interpreters generally observe; as lest it should not be agreeable to the will of God, since his father Isaac was forbidden to go into Egypt, when in like circumstances with him, Gen 26:1; as well as he, might fear it would be too great a journey for him in his old age, some evil would befall him, or he die by the way and not see his son; or lest going with his family thither, and there continuing for some time, they might be tempted with the pleasantness and fruitfulness of the land, and settle there, and forget and neglect the promised land of Canaan; and especially lest they should be drawn into the idolatry of the Egyptians, and forsake the worship of the true God; and very probably he might call to mind the prophecy delivered to Abraham, of his seed being strangers and servants, and afflicted in a land not theirs for the space of four hundred years, Gen 15:13; and Jacob might fear this step he was now taking would bring on, as indeed it did, the completion of this prediction, by which his offspring would be oppressed and diminished. The Targum of Jonathan makes this to be Jacob's principal fear;"fear not to go down into Egypt, because of the business of the servitude decreed with Abraham;''as also he might fear his going thither might seem to be a giving up his title to, and expectation of the promised land: to remove which fears the following is said:

for I will there make of thee a great nation: as he did; for though in process of time his seed were greatly afflicted here, yet the more they were afflicted, the more they multiplied; and their increase in Egypt was vastly greater than it had been in a like space of time before; for in the space of two hundred fifteen years before their descent into Egypt, they were become no more than seventy persons, whereas in the like number of years in Egypt, they became 600,000, besides children; see Gen 46:27 Exo 12:37.

Gill: Gen 46:4 - I will go down with thee into Egypt // and I will also surely bring thee up again // and Joseph shall put his hand upon thine eyes

I will go down with thee into Egypt,.... Which was enough to silence all his fears; for if the presence of God went with him to protect and defend hide, to bless and prosper him, and to direct, support, and comfort, he had nothing to fear from any quarter:

and I will also surely bring thee up again: Jarchi takes this to be a promise that he should be buried in the land of Canaan, which had its fulfilment, when his corpse was carried out of Egypt to Machpelah, and there interred; but rather this refers to the bringing up of his posterity from thence in due time, for which Jacob might be most solicitous, and so the Targum of Jonathan,"and I will bring up thy children from thence:"

and Joseph shall put his hand upon thine eyes: and so close them when he was dead; this, as Aben Ezra says, was a custom of the living to the dead, and it used to be done by the nearest relations and friends, though now with us commonly by strangers, or those that are not akin: this was a custom among the Greeks and Romans, as appears from Homer ^o, Virgil ^p, Ovid ^q, and other writers ^r; and so, among the Jews, Tobias is said to shut the eyes of his wife's father and mother, and to bury them honourably,"Where he became old with honour, and he buried his father and mother in law honourably, and he inherited their substance, and his father Tobit's.'' (Tobit 14:13)Of the Vulgate Latin version: Maimonides ^s reckons this of closing the eyes of the dead, among the rites used towards them, and so in the Talmud ^t: now by this expression Jacob was assured that Joseph was alive, and that he should live to see him, and that Joseph would outlive him, and do this last office for him; and, as Ben Melech observes, by this he had the good news told him that Joseph should remain behind him, to sustain and support his sons, and his sons' sons, all the years that he should live after him.

Gill: Gen 46:5 - And Jacob rose up from Beersheba // and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him

And Jacob rose up from Beersheba,.... In high spirits, and proceeded on in his journey, being encouraged and animated by the promises of God now made unto him:

and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him; it may be wondered at that Joseph did not send his chariot to fetch his father; it could not be for want of due respect and honour to him, but it may be such a carriage was not fit for so long a journey, and especially to travel in, in some parts of the road through which they went: no mention being made of Jacob's wives, it may be presumed they were all now dead; it is certain Rachel was, see Gen 35:19; and it is more than probable that Leah died before this time, since Jacob says he buried her himself in Machpelah in Canaan, Gen 49:31; and it is very likely also that his two concubine wives Bilhah and Zilpah were also dead, since no notice is taken of them.

Gill: Gen 46:6 - And they took their cattle, and their goods, which they had gotten in the land of Canaan // and came into Egypt, Jacob, and all his seed with him

And they took their cattle, and their goods, which they had gotten in the land of Canaan,.... Some interpreters add, by way of explanation, and in Mesopotamia; much of Jacob's substance being yet there, though the greatest part was got in Canaan, and so that is put for the whole; and Jarchi supposes that Jacob gave all that he got in Padanaram to Esau for his part in the cave of Machpelah, and therefore mention is only made of his substance in Canaan; but there is no need of any such additions or suppositions, since the text only speaks of the substance of Jacob's sons, and what they had was only gotten in Canaan, into which they came very young; all which they brought with them as being their property, and not obliged to leave it behind to strangers; though they were bid not to regard their stuff, yet they were not willing to live upon others, but upon their own, and as much as they could independent of others; and that they might not be upbraided hereafter that they came into Egypt poor and destitute of everything:

and came into Egypt, Jacob, and all his seed with him; safe and well.

Gill: Gen 46:7 - His sons, and his sons' sons with him // and his daughters // and his sons' daughters // and all his seed brought he with him into Egypt

His sons, and his sons' sons with him,.... His eleven sons, and their sons, his grandchildren:

and his daughters; his own daughter Dinah, and his daughters in law, the wives of his sons; for these came with him into Egypt, as appears from Gen 46:5; though the plural may be put for the singular, as in Gen 46:23,

and his sons' daughters; and mention is made of Sarah the daughter of Asher, Gen 46:17; Jarchi adds, Jochebed, the daughter of Levi, but it is certain she was born in Egypt, Num 26:59,

and all his seed brought he with him into Egypt; left none behind him in Canaan, son or daughter; no mention is made of servants, though no doubt many came along with him: the design of the historian is to give an account of Jacob's children, who they were, and their number, when they came into Egypt, that the increase of them might be observed.

Gill: Gen 46:8 - And these are the names of the children of Israel which came into Egypt // Jacob and his sons // Reuben, Jacob's firstborn

And these are the names of the children of Israel which came into Egypt,.... Not meaning precisely Jacob's seed and offspring, but the body of the people of Israel, as they were when they went into Egypt, including Jacob himself:

Jacob and his sons; for he went with them to Egypt, and was the head and principal of them:

Reuben, Jacob's firstborn; see Gen 29:32.

Gill: Gen 46:9 - And the sons of Reuben, Hanoch, and Phallu, and Hezron, and Carmi.

And the sons of Reuben, Hanoch, and Phallu, and Hezron, and Carmi. From whom came the families named after them, of which they were the heads, Num 26:5.

Gill: Gen 46:10 - And the sons of Simeon // Jemuel, and Jamin, and Ohad, and Jachin, and Zohar // and Shaul the son of a Canaanitish woman

And the sons of Simeon,.... Who was the second son of Jacob:

Jemuel, and Jamin, and Ohad, and Jachin, and Zohar; the first of these is called Nemuel, Num 26:12; the third, Ohad, is omitted in the places referred to, he dying without children, as may be supposed, and so was not the head of any family; and the fourth, Jachin, is called Jarib, 1Ch 4:24; and the fifth is called Zerah, in the above place, by a transposition of letters:

and Shaul the son of a Canaanitish woman; whom Simeon married, very probably after the death of his first wife, by whom he had the above five sons, or she was his concubine: many Jewish writers ^u say, this was Dinah, married to a Canaanite, but this is impossible: according to the Targum of Jonathan, this Shaul was Zimri, who did the work of the Canaanites at Shittim, Num 25:14, which is not at all likely, the distance of time will not admit of it.

Gill: Gen 46:11 - And the sons of Levi, Gershon, Kohath, and Merari.

And the sons of Levi, Gershon, Kohath, and Merari. From these sprung the priests and Levites, see Num 3:1.

Gill: Gen 46:12 - And the sons of Judah, Er, and Onan, and Shelah, and Pharez // and Zarah // but Er and Onan died in the land of Canaan // and the sons of Pharez were Hezron and Hamul

And the sons of Judah, Er, and Onan, and Shelah, and Pharez,

and Zarah,.... Five of them:

but Er and Onan died in the land of Canaan; and so did not go with Jacob into Egypt; and which is observed that they might not be reckoned among them, though it was proper to take notice of them in the genealogy:

and the sons of Pharez were Hezron and Hamul; some think that these could not be born in Canaan, but in Egypt; and that they are mentioned among those that went down to Egypt, because they went there in the loins of their father, and to supply the places of Er and Onan, who died before, and have the honour to be here named, because they might be the first of Jacob's great grandchildren born there; though others suppose that Pharez was at this time fourteen years of age, and instances are given of some, who before that age have been fathers of children; the difficulty is not easily solved: the Targum of Jonathan expressly says,"Shelah and Zarah did not beget children in Canaan, but there were two sons of Pharez who went down into Egypt, Hezron and Hamul.''

Gill: Gen 46:13 - And the sons of Issachar, Tola, and Phuvah; and Job, and Shimron.

And the sons of Issachar, Tola, and Phuvah; and Job, and Shimron. The first of these was the father of a numerous race in the days of David, their number was 22,600; See Gill on 1Ch 7:2; the second is called Puah, and the third Jashub, and the fourth Shimrom, 1Ch 7:1; and were all the heads of families, as appears from the places referred to.

Gill: Gen 46:14 - And the sons of Zebulun, Sered, and Elon, and Jahleel.

And the sons of Zebulun, Sered, and Elon, and Jahleel. Whose names are the same in Num 26:26.

Gill: Gen 46:15 - These are the sons of Leah, which she bare unto Jacob in Padanaram // with his daughter Dinah // all the souls of his sons and daughters were thirty and three

These are the sons of Leah, which she bare unto Jacob in Padanaram,.... Which must be restrained to the six sons only, who were properly Leah's, and not to their sons' sons, for they were not born in Padanaram, but in Canaan:

with his daughter Dinah; who also was by Leah:

all the souls of his sons and daughters were thirty and three; that is, together with himself, or otherwise it will be difficult to give the exact number; if all before mentioned are to be reckoned there will be thirty four, wherefore some are for excluding Dinah; but she is not only expressly mentioned, but is the only one intended by his daughters here, the plural being put for the singular; and there is as much reason for retaining her here, as Sarah the daughter of Asher hereafter: some think Er and Onan are to be excluded, as indeed they are, because they died in the land of Canaan, and then there will be but thirty two; wherefore some are for adding Jochebed the daughter of Levi, but she is neither mentioned in the genealogy, nor did she go with Jacob into Egypt, but was born in Egypt long after: it seems best therefore to take Jacob himself into the account, as several Jewish writers do ^w, and who is expressly named and set at the head of this account, Gen 46:8, which will make thirty three.

Gill: Gen 46:16 - And the sons of Gad // Ziphion, and Haggi, Shuni, and Ezbon, and Eri, and Arodi, and Areli

And the sons of Gad,.... A son of Jacob by Zilpah, Leah's maid; for the historian, before he proceeds to give an account of his sons by Rachel, finishes the account of all his sons by Leah and her maid:

Ziphion, and Haggi, Shuni, and Ezbon, and Eri, and Arodi, and Areli; in all seven; the same number is given, and in the same order, Num 26:15.

Gill: Gen 46:17 - And the sons of Asher // Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister // and the sons of Beriah, Heber and Malchiel

And the sons of Asher,.... Another son of Jacob by Leah's maid Zilpah, whose sons were:

Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister; who is called Sarah, Num 26:46, and by the Septuagint here. She seems to have been a person of some note, being so particularly remarked in both places:

and the sons of Beriah, Heber and Malchiel; this Beriah seems to be the youngest son of Asher, and yet had two sons; who, as the Targum of Jonathan adds, went down into Egypt; he must marry, and have sons when very young; the thing is not impossible: See Gill on Gen 46:12;

Gill: Gen 46:18 - These are the sons of Zilpah, whom Laban gave to Leah his daughter // and these she bare unto Jacob, even sixteen souls

These are the sons of Zilpah, whom Laban gave to Leah his daughter,.... To be her maid, when she was married to Jacob, by whom he had Gad and Asher:

and these she bare unto Jacob, even sixteen souls; not that Zilpah bare sixteen children to Jacob, for she bore but two; but the children and grandchildren of these two with them made sixteen.

Gill: Gen 46:19 - The sons Rachel, Jacob's wife // Joseph and Benjamin

The sons Rachel, Jacob's wife,.... The wife of his affection and choice, his principal wife, yea, his only lawful wife; Zilpah and Bilhah were his concubines, and as for Leah, she was imposed and forced upon him:

Joseph and Benjamin; the first was in Egypt already, the other now went down with Jacob.

Gill: Gen 46:20 - And unto Joseph in the land of Egypt were born Manasseh and Ephraim // which Asenath the daughter of Potipherah, priest of On, bare unto him

And unto Joseph in the land of Egypt were born Manasseh and Ephraim,.... And therefore not to be reckoned with those that went down with Jacob thither; for which reason the clause, "in the land of Egypt", is inserted, see Gen 41:50,

which Asenath the daughter of Potipherah, priest of On, bare unto him; here again the Targum of Jonathan makes Asenath to be the daughter of Dinah, who it says was educated in the house of Potipherah prince of Tanis; See Gill on Gen 41:50.

Gill: Gen 46:21 - And the sons of Benjamin // were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh // Muppim, and Huppim, and Ard

And the sons of Benjamin,.... The second son of Jacob by his wife Rachel; whose sons

were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh,

Muppim, and Huppim, and Ard; in all one hundred and ten. It is a difficulty to account for it, that Benjamin, Jacob's youngest son, often called a lad at this time, and generally supposed to be about twenty three or four years of age, should have so many sons: some think he had more wives than one, which is not likely, since we never read of any of Jacob's sons that had more than one at a time; and others, that his sons were born twins, and so had them in a little time, which is a much better solution of the difficulty: but others are of opinion, that though the greater part of them might be born in Canaan, yet others might be born in Egypt; and being denominated from the greater part, and that being put for the whole, may be reckoned among the descendants into Egypt; and even those that were in Egypt, being born while Jacob was alive, might be said to descend there in his loins; which may be the best of the ways proposed for removing this difficulty: though I should rather think they were all born before the descent into Egypt, the whole narrative seems to require this of them all; for otherwise many more might be, said to descend in the loins of Jacob, or in the loins of his sons, which would greatly increase the number of those said to go down with him, after mentioned: to which it may be added, that Benjamin was at least thirty two years of age, and so may very well be thought to have had these children before he went to Egypt.

Gill: Gen 46:22 - These are the sons of Rachel, which were born to Jacob // all the souls were fourteen

These are the sons of Rachel, which were born to Jacob,.... That is, sons and grandsons:

all the souls were fourteen; two sons, Joseph and Benjamin; twelve grandsons, two of Joseph's, and ten of Benjamin's.

Gill: Gen 46:23 - And the sons of Dan, Hushim.

And the sons of Dan, Hushim. He had but one son, wherefore the plural is put for the singular, see Gen 46:7; Aben Ezra thinks he had two sons, and that one of them was dead, and therefore not mentioned; but the other way best accounts for the expression; though, as Schmidt observes, the plural may be indefinitely put, and the sense be this, as for the sons of Dan, there was only one, whose name was Hushim. Dan was a son of Jacob by Bilhah, Rachel's maid, as the following was another.

Gill: Gen 46:24 - And the sons of Naphtali, Jahzeel, and Guni, and Jezer, and Shillem.

And the sons of Naphtali, Jahzeel, and Guni, and Jezer, and Shillem. The last is called Shallum in 1Ch 7:13.

Gill: Gen 46:25 - These are the sons of Bilhah, which Laban gave unto Rachel his daughter // and she bare these unto Jacob, all the souls were seven

These are the sons of Bilhah, which Laban gave unto Rachel his daughter,.... To be her maid, when she was married to Jacob:

and she bare these unto Jacob, all the souls were seven; not that she bare seven sons to Jacob, she bore but two, Dan and Naphtali; but the children of these with them made seven, one of Dan's, and four of Naphtali's, who went down with Jacob into Egypt.

Gill: Gen 46:26 - All the souls that came with Jacob into Egypt // which came out of his loins // besides Jacob's sons' wives // all the souls were threescore and six

All the souls that came with Jacob into Egypt,.... These are in parcels before mentioned, but here they are brought to a sum total; and by this phrase are excluded those that died before, as Er and Onan, and those that were in Egypt before, as Joseph and his two sons; and I should think also all that were born in Egypt afterwards, even while Jacob was living: those reckoned are only such:

which came out of his loins: such as were his seed and offspring. This is observed for the sake of what follows, and to exclude them:

besides Jacob's sons' wives; these do not come into the account, because they did not spring from him:

all the souls were threescore and six; thirty two of Leah's, leaving out Er and Onan, sixteen of Zilpah's, fourteen of Rachel's, and seven of Bilhah's, make sixty nine; take out of them Joseph and his two sons, who were in Egypt before, and you have the exact number of sixty six.

Gill: Gen 46:27 - And the sons of Joseph, which were born in Egypt, were two souls // all the souls of the house of Jacob, which came into Egypt, were threescore and ten

And the sons of Joseph, which were born in Egypt, were two souls,.... Ephraim and Manasseh; which is observed to show that they do not come into the above reckoning, but are to be taken into another that follows:

all the souls of the house of Jacob, which came into Egypt, were threescore and ten; here it may be observed, the phrase is varied; it is not said, "all the souls which came out of the loins of Jacob", but "all the souls of the house" or family of Jacob; all that that consisted of, and takes in Jacob himself, the head of his house or family; nor is it said, "which came with Jacob into Egypt", as before, but "which came into Egypt"; not which came with him thither, but yet were there by some means or another, as Joseph and his two sons; Joseph by being brought down, and sold there, and his two sons by being born there; if therefore Jacob, Joseph, and his two sons, are added to the above number of sixty six, it will make seventy; as for the account of Stephen, making the number seventy five; see Gill on Act 7:14.

Gill: Gen 46:28 - And he sent Judah before him unto Joseph // to direct his face unto Goshen // and they came into the land of Goshen

And he sent Judah before him unto Joseph,.... Who was the more honourable of his sons, and in greater esteem with Jacob than his elder brethren were, Reuben, Simeon, and Levi, who by their conduct had greatly displeased him: moreover, he was a man of a polite address, and had endeared himself to Joseph by his speech to him, in which he discovered so much affection both to his father, and his brother Benjamin, and was upon all accounts the fittest person to be sent to Joseph:

to direct his face unto Goshen; to inform Joseph of his father's coming, that a place might be prepared for him to dwell in, as both the Targums of Jonathan and Jerusalem paraphrase it; and particularly to direct what place in Goshen he would have him come to, and meet him at:

and they came into the land of Goshen; which was the first part of the land of Egypt that lay nearest to Canaan: the Greek version of the whole verse is,"he sent Judah before him to Joseph, to meet him at Heroopolis, or the city of the heroes, in the land of Rameses,''which is confirmed by Josephus ^x; See Gill on Gen 45:10.

Gill: Gen 46:29 - And Joseph made ready his chariot // and went up to meet Israel his father in Goshen // and presented himself unto him // and he fell on his neck, and wept on his neck a good while

And Joseph made ready his chariot,.... Or "bound" ^y it, fastened the horses to it, harnessed them, and put them to; this he did not himself, as Jarchi thinks, for the honour of his father; but rather, as Aben Ezra, by ordering his servants to do it:

and went up to meet Israel his father in Goshen; that being higher than the other part of Egypt, as it must be, if it was in Thebes, or upper Egypt, as some Jewish writers say ^z; and Fium, supposed to be the place the Israelites dwelt in, see Gen 47:11, stood very high ^a:

and presented himself unto him; alighted from his chariot, and came up to his father, and stood before him, and showed himself to him, declaring who he was:

and he fell on his neck, and wept on his neck a good while: either Jacob fell on the neck of Joseph, and wept over him a good while before he could speak to him, as the father of the prodigal son fell on his neck and kissed him, Luk 15:20; or, as Jarchi, Joseph fell on his father's neck, as he had done upon his brethren before, but wept over him longer; their embraces were no doubt mutual and extremely affectionate, that for a while they were not able to speak a word to each other.

Gill: Gen 46:30 - And Israel said unto Joseph // now let me die, since I have seen thy face // because thou art yet alive

And Israel said unto Joseph,.... He broke silence first:

now let me die, since I have seen thy face; not that he was impatient to die, and not desirous to live any longer; for it could not but yield pleasure to him, and make the remainder of his life more comfortable to live with such a son, his darling, and now in so much honour and grandeur; but this he said to express his great satisfaction at the sight of him, that he could now be content to die, having all his heart could wish for, an interview with his beloved son:

because thou art yet alive; whom he had looked upon as dead, and the receiving him now was as life from the dead, and could not but fill him with the greatest joy, see Luk 15:23; Jacob lived after this seventeen years, Gen 47:28.

Gill: Gen 46:31 - And Joseph said unto his brethren, and to his father's house // I will go up and shew Pharaoh // and say unto him, my brethren, and my father's house, which were in the land of Canaan, are come unto me

And Joseph said unto his brethren, and to his father's house,.... To them and their families, after he had paid his filial respects to his father, in honour, reverence, and affection:

I will go up and shew Pharaoh; acquaint him that his father and all his family were come to Egypt; he says, "I will go up"; which same phrase is used of him, Gen 46:29; when he came, and carries some difficulty in it how to account for it, that he should be said to go up when he came, and to go up when he returned. Some have thought of upper Egypt, others of the upper part of the Nile, and others, that Pharaoh's palace was situated on an eminence; but then, as it is to be supposed he went the same road he came, it would have been said, that when he came, he came down; what Ben Melech suggests seems most agreeable, I will go up to my chariot, mount that, and return to Pharaoh, and give him an account of his father's arrival, which it was very proper, prudent, and politic to do:

and say unto him, my brethren, and my father's house, which were in the land of Canaan, are come unto me; not merely to pay him a visit, but to continue there.

Gill: Gen 46:32 - And the men are shepherds // for their trade hath been to feed cattle // and they have brought their flocks and their herds, and all that they have

And the men are shepherds,.... That was their occupation and employment, by which they got their livelihood. Joseph was not ashamed of the business his father and brethren followed, even though mean; and besides, such men were an abomination to the Egyptians: this he thought proper to tell Pharaoh, lest he should think of putting them into some offices of the court or army, which would expose them to the envy of the Egyptians, and might endanger the corruption of their religion and manners, as well as be the means of separating them one from another, which he was careful to guard against, as Josephus ^b the historian suggests:

for their trade hath been to feed cattle; this was what they were brought up to from their youth, and were always employed in, and for which only they were fit:

and they have brought their flocks and their herds, and all that they have; in order to carry on the same business, and lead the same course of life.

Gill: Gen 46:33 - And it shall come to pass, when Pharaoh shall call you // and shall say, what is your occupation

And it shall come to pass, when Pharaoh shall call you,.... Order them to come before him, to see them, and have some conversation with them:

and shall say, what is your occupation? or your works ^c, their business and employment, whether they exercised any manufacture or handicraft, and what it was.

Gill: Gen 46:34 - That ye shall say, thy servants' trade hath been about cattle // from our youth, even until now // both we, and also our fathers // that ye may dwell in the land of Goshen // for every shepherd is an abomination unto the Egyptians

That ye shall say, thy servants' trade hath been about cattle,.... Breeding, feeding, and selling them:

from our youth, even until now: this had been their constant employment, they never followed any other:

both we, and also our fathers; their father, grandfather, and great grandfather, Abraham, Isaac, and Jacob, were all of the same occupation:

that ye may dwell in the land of Goshen; Joseph instructed his brethren to be very particular in the account of their occupation to Pharaoh, that it might be a direction to him how to dispose of them, and where to settle them, namely, in the land of Goshen; which was a country that abounded with good pasture, and so the fittest place for them to be fixed in: and besides this, Joseph had some other reasons for placing them there, as that they might be near to him, who might dwell at On or Heliopolis, to which place, or province, Goshen belonged; and that being also the nearest part of the land to Canaan, they might the more easily and sooner get away when there was an occasion for it; as well as he was desirous they should not be brought into the heart of the land, lest they should be corrupted with the superstition, and idolatry, and vices of the people; and being afar off, both from the court, and the body of the people, might be less subject to their contempt and insults, since it follows:

for every shepherd is an abomination unto the Egyptians; not because shepherds ate of the milk and flesh of the creatures they fed, which the Egyptians abstained from; for the Egyptians in those times did eat the flesh of slain beasts, see Gen 43:16; nor because they fed, and slew, and ate those creatures, which the Egyptians worshipped as gods, as Jarchi; for it does not appear that the Egyptians were so early worshippers of such creatures; nor is this phrase, "every shepherd", to be understood of any other than foreign shepherds; for one of the three sorts of the people of Egypt, as distinct from, and under the king, priests, and soldiers, according to Diodorus Siculus ^d, were shepherds, and were not despised on that account; for, as the same writer says, all the Egyptians were reckoned equally noble and honourable ^e; and such it is plain there were in Egypt, in the times of Joseph, see Gen 47:6; and goat herds were had in esteem and honour by those about Mendes, though swine herds were not ^f: wherefore this must be understood of foreign shepherds, the Egyptians having been greatly distressed by such, who either came out of Ethiopia, and lived by plunder and robbery ^g, or out of Phoenicia or Arabia; for, according to Manetho ^h, it was said that they were Arabians or Phoenicians who entered into Egypt, burnt their cities, &c. and set up kings of their own, called their Hycsi, or pastor kings: and therefore Joseph might the rather fear his brethren and father's family would be the more contemptible in that they came from Canaan, which was near to Arabia and Phoenicia; but Dr. Lightfoot ⁱ is of opinion, that the Egyptians, being plagued for Abraham's and Sarah's sake, made a law, that for the future none should converse with Hebrews, nor with foreign shepherds, so familiarly as to eat or drink with them.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gen 46:1

¹ tn Heb “and Israel journeyed, and all that was his.”

² sn Beer Sheba. See Gen 21:31; 28:10.

NET Notes: Gen 46:2

¹ tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.

NET Notes: Gen 46:3

¹ tn Heb “the God.”

NET Notes: Gen 46:4

¹ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

² tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

NET Notes: Gen 46:5

¹ tn Heb “arose.”

NET Notes: Gen 46:6

¹ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

NET Notes: Gen 46:7

¹ tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).

NET Notes: Gen 46:13

¹ tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).

² tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24; 1 Chr 7:1).

NET Notes: Gen 46:15

¹ tn Heb “all the lives of his sons and his daughters, thirty-three.”

NET Notes: Gen 46:16

¹ tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”

NET Notes: Gen 46:20

¹ sn On is another name for the city of Heliopolis.

NET Notes: Gen 46:21

¹ sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.

NET Notes: Gen 46:23

¹ tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.

NET Notes: Gen 46:26

¹ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).

NET Notes: Gen 46:27

¹ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

² tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).

NET Notes: Gen 46:28

¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

² tn Heb “to direct before him to Goshen.”

NET Notes: Gen 46:29

¹ tn Heb “and he appeared to him.”

NET Notes: Gen 46:30

¹ tn Heb “after my seeing your face that you are still alive.”

NET Notes: Gen 46:31

¹ tn Heb “tell Pharaoh and say to him.”

NET Notes: Gen 46:32

¹ tn Heb “feeders of sheep.”

² tn Heb “for men of livestock they are.”

NET Notes: Gen 46:34

¹ tn Heb “your servants are men of cattle.”

² sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

³ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

Geneva Bible: Gen 46:1

And Israel took his journey with all that he had, and came to Beersheba, and ^{( a )} offered sacrifices unto the God of his father Isaac.

^{( a )} By this he signified both that he worshipped the true God, and that he kept in his heart the possession of that land from which need drove him at that time.

Geneva Bible: Gen 46:4

I will ^{( b )} go down with thee into Egypt; and I will also surely ^{( c )} bring thee up [again]: and Joseph shall ^{( d )} put his hand upon thine eyes.

^{( b )} Conducting you by my power.

^{( c )} In your posterity.

^{( d )} Shall shut your eyes when you die: which belongs to him that was most dear or chief of the kindred.

Geneva Bible: Gen 46:32

And the men [are] ^{( e )} shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.

^{( e )} He was not ashamed of his father and kindred, though they were of base condition.

Geneva Bible: Gen 46:34

That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, [and] also our fathers: that ye may dwell in the land of Goshen; for every shepherd [is] an ^{( f )} abomination unto the Egyptians.

^{( f )} God permits the world to hate his own, so they will forsake the filth of the world, and cling to him.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Gen 46:1-4

Even as to those events and undertakings which appear most joyful, we should seek counsel, assistance, and a blessing from the Lord. Attending on his ordinances, and receiving the pledges of his covenant love, we expect his presence, and that peace which it confers. In all removals we should be reminded of our removal out of this world. Nothing can encourage us to fear no evil when passing through the valley of the shadow of death, but the presence of Christ.

MHCC: Gen 46:5-27

We have here a particular account of Jacob's family. Though the fulfilling of promises is always sure, yet it is often slow. It was now 215 years since God had promised Abraham to make of him a great nation, Gen 12:2; yet that branch of his seed, to which the promise was made sure, had only increased to seventy, of whom this particular account is kept, to show the power of God in making these seventy become a vast multitude.

MHCC: Gen 46:28-34

It was justice to Pharaoh to let him know that such a family was come to settle in his dominions. If others put confidence in us, we must not be so base as to abuse it by imposing upon them. But how shall Joseph dispose of his brethren? Time was, when they were contriving to be rid of him; now he is contriving to settle them to their advantage; this is rendering good for evil. He would have them live by themselves, in the land of Goshen, which lay nearest to Canaan. Shepherds were an abomination to the Egyptians. Yet Joseph would have them not ashamed to own this as their occupation before Pharaoh. He might have procured places for them at court or in the army. But such preferments would have exposed them to the envy of the Egyptians, and might have tempted them to forget Canaan and the promise made unto their fathers. An honest calling is no disgrace, nor ought we to account it so, but rather reckon it a shame to be idle, or to have nothing to do. It is generally best for people to abide in the callings they have been bred to and used to. Whatever employment and condition God in his providence has allotted for us, let us suit ourselves to it, satisfy ourselves with it, and not mind high things. It is better to be the credit of a mean post, than the shame of a high one. If we wish to destroy our souls, or the souls of our children, then let us seek for ourselves, and for them, great things; but if not, it becomes us, having food and raiment, therewith to be content.

Matthew Henry: Gen 46:1-4

The divine precept is, In all thy ways acknowledge God; and the promise annexed to it is, He shall direct thy paths. Jacob has here a very great concern before him, not only a journey, but a removal, to settle in another country, a change which was very surprising to him (for he never had any other thoughts than to live and die in Canaan), and which would be of great consequence to his family for a long time to come. Now here we are told,

I. How he acknowledged God in this way. He came to Beersheba, from Hebron, where he now dwelt; and there he offered sacrifices to the God of his father Isaac, Gen 46:1. He chose that place, in remembrance of the communion which his father and grandfather had with God in that place. Abraham called on God there (Gen 21:33), so did Isaac (Gen 26:25), and therefore Jacob made it the place of his devotion, the rather because it lay in his way. In his devotion, 1. He had an eye to God as the God of his father Isaac, that is, a God in covenant with him; for by Isaac the covenant was entailed upon him. God had forbidden Isaac to go down to Egypt when there was a famine in Canaan (Gen 26:2), which perhaps Jacob calls to mind when he consults God as the God of his father Isaac, with this thought, "Lord, though I am very desirous to see Joseph, yet if thou forbid me to go down to Egypt, as thou didst my father Isaac, I will submit, and very contentedly stay where I am."2. He offered sacrifices, extraordinary sacrifices, besides those at his stated times; these sacrifices were offered, (1.) By way of thanksgiving for the late blessed change of the face of his family, for the good news he had received concerning Joseph, and for the hopes he had of seeing him. Note, We should give God thanks for the beginnings of mercy, though they are not yet perfected; and this is a decent way of begging further mercy. (2.) By way of petition for the presence of God with him in his intended journey; he desired by these sacrifices to make his peace with God, to obtain the forgiveness of sin, that he might take no guilt along with him in this journey, for that is a bad companion. By Christ, the great sacrifice, we must reconcile ourselves to God, and offer up our requests to him. (3.) By way of consultation. The heathen consulted their oracles by sacrifice. Jacob would not go till he had asked God's leave: "Shall I go down to Egypt, or back to Hebron?"Such must be our enquiries in doubtful cases; and, though we cannot expect immediate answers from heaven, yet, if we diligently attend to the directions of the word, conscience, and providence, we shall find it is not in vain to ask counsel of God.

II. How God directed his paths: In the visions of the night (probably the very next night after he had offered his sacrifices, as 2Ch 1:7) God spoke unto him, Gen 46:2. Note, Those who desire to keep up communion with God shall find that it never fails on his side. If we speak to him as we ought, he will not fail to speak to us. God called him by name, by his old name, Jacob, Jacob, to remind him of his low estate; his present fears did scarcely become an Israel. Jacob, like one well acquainted with the visions of the Almighty, and ready to obey them, answers, " Here I am, ready to receive orders:"and what has God to say to him?

1. He renews the covenant with him: I am God, the God of thy father (Gen 46:3); that is, "I am what thou ownest me to be: thou shalt find me a God, a divine wisdom and power engaged for thee; and thou shalt find me the God of thy father, true to the covenant made with him."

2. He encourages him to make this removal of his family: Fear not to go down into Egypt. It seems, though Jacob, upon the first intelligence of Joseph's life and glory in Egypt, resolved, without any hesitation, I will go and see him; yet, upon second thoughts, he saw some difficulties in it, which he knew not well how to get over. Note, Even those changes that seem to have in them the greatest joys and hopes, yet have an alloy of cares and fears, Nulla est sincera voluptas - There is no unmingled pleasure. We must always rejoice with trembling. Jacob had many careful thoughts about this journey, which God took notice of. (1.) He was old, 130 years old; and it is mentioned as one of the infirmities of old people that they are afraid of that which is high, and fears are in the way, Ecc 12:5. It was a long journey, and Jacob was unfit for travel, and perhaps remembered that his beloved Rachel died in a journey. (2.) He feared lest his sons should be tainted with the idolatry of Egypt, and forget the God of their fathers, or enamoured with the pleasures of Egypt, and forget the land of promise. (3.) Probably he thought of what God had said to Abraham concerning the bondage and affliction of his seed (Gen 15:13), and was apprehensive that his removal to Egypt would issue in that. Present satisfactions should not take us off from the consideration and prospect of future inconveniences, which possibly may arise from what now appears most promising. (4.) He could not think of laying his bones in Egypt. But, whatever his discouragements were, this was enough to answer them all, Fear not to go down into Egypt.

3. He promises him comfort in the removal. (1.) That he should multiply in Egypt: " I will there, where thou fearest that thy family will sink and be lost, make it a great nation. That is the place Infinite Wisdom has chosen for the accomplishment of that promise."(2.) That he should have God's presence with him: I will go down with thee into Egypt. Note, Those that go whither God sends them shall certainly have God with them, and that is enough to secure them wherever they are and to silence their fears; we may safely venture even into Egypt if God go down with us. (3.) That neither he nor his should be lost in Egypt: I will surely bring thee up again. Though Jacob died in Egypt, yet this promise was fulfilled, [1.] In the bringing up of his body, to be buried in Canaan, about which, it appears, he was very solicitous, Gen 49:29, Gen 49:32. [2.] In the bringing up of his seed to be settled in Canaan. Whatever low or darksome valley we are called into at any time, we may be confident, if God go down with us into it, that he will surely bring us up again. If he go with us down to death, he will surely bring us up again to glory. (4.) That living and dying, his beloved Joseph should be a comfort to him: Joseph shall put his hand upon thine eyes. This is a promise that Joseph should live as long as he lived, that he should be with him at his death, and close his eyes with all possible tenderness and respect, as the dearest relations used to do. Probably Jacob, in the multitude of this thought within him, had been wishing that Joseph might do this last office of love for him: Ille meos oculos comprimat - Let him close my eyes; and God thus answered him in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his people, and makes not only their death happy, but the very circumstances of it agreeable.

Matthew Henry: Gen 46:5-27

Old Jacob is here flitting. Little did he think of ever leaving Canaan; he expected, no doubt, to die in his nest, and to leave his seed in actual possession of the promised land: but Providence orders it otherwise. Note, Those that think themselves well settled may yet be unsettled in a little time. Even old people, who think of no other removal than that to the grave (which Jacob had much upon his heart, Gen 37:35; Gen 42:38), sometimes live to see great changes in their family. It is good to be ready, not only for the grave, but for whatever may happen betwixt us and the grave. Observe, 1. How Jacob was conveyed; not in a chariot, though chariots were then used, but in a wagon, Gen 46:5. Jacob had the character of a plain man, who did not affect any thing stately or magnificent; his son rode in a chariot (Gen 41:43), but a wagon would serve him. 2. The removal of what he had with him. (1.) His effects (Gen 46:6), cattle and goods; these he took with him that he might not wholly be beholden to Pharaoh for a livelihood, and that it might not afterwards be said of them, "that they came beggars to Egypt."(2.) His family, all his seed, Gen 46:7. It is probable that they had continued to live together in common with their father; and therefore when he went they all went, which perhaps they were the more willing to do, because, though they had heard that the land of Canaan was promised them, yet, to this day, they had none of it in possession. We have here a particular account of the names of Jacob's family, his sons' sons, most of whom are afterwards mentioned as heads of houses in the several tribes. See Num 26:5, etc. Bishop Patrick observes that Issachar called his eldest son Tola, which signifies a worm, probably because when he was born he was a very little weak child, a worm, and no man, not likely to live; and yet there sprang from him a very numerous offspring, 1Ch 7:2. Note, Living and dying do not go by probability. The whole number that went down into Egypt was sixty-six (Gen 46:26), to which add Joseph and his two sons, who were there before, and Jacob himself, the head of the family, and you have the number of seventy, Gen 46:27. The Septuagint makes them seventy-five, and Stephen follows them (Act 7:14), the reason of which we leave to the conjecture of the critics; but let us observe, [1.] Masters of families ought to take care of all under their charge, and to provide for those of their own house food convenient both for body and soul. When Jacob himself removed to a land of plenty, he would not leave any of his children behind him to starve in a barren land. [2.] Though the accomplishment of promises is always sure, yet it is often slow. It was now 215 years since God had promised Abraham to make of him a great nation (Gen 12:2); and yet that branch of his seed on which the promise was entailed had increased only to seventy, of which this particular account is kept, that the power of God in multiplying these seventy to so vast a multitude, even in Egypt, may appear the more illustrious. When God pleases, a little one shall become a thousand, Isa 60:22.

Matthew Henry: Gen 46:28-34

We have here, I. The joyful meeting between Jacob and his son Joseph, in which observe,

1. Jacob's prudence in sending Judah before him to Joseph, to give him notice of his arrival in Goshen. This was a piece of respect owing to the government, under the protection of which these strangers had come to put themselves, Gen 46:28. We should be very careful not to give offence to any, especially not to the higher powers.

2. Joseph's filial respect to him. He went in his chariot to met him, and, in the interview, showed, (1.) How much he honoured him: He presented himself unto him. Note, It is the duty of children to reverence their parents, yea, though Providence, as to outward condition, has advanced them above their parents. (2.) How much he loved him. Time did not wear out the sense of his obligations, but his tears which he shed abundantly upon his father's neck, for joy to see him, were real indications of the sincere and strong affection he had for him. See how near sorrow and joy are to each other in this world, when tears serve for the expression of both. In the other world weeping will be restrained to sorrow only; in heaven there is perfect joy, but no tears of joy: all tears, even those, shall there be wiped away, because the joys there are, as no joys are here, without any alloy. When Joseph embraced Benjamin he wept upon his neck, but when he embraced his father he wept upon his neck a good while; his brother Benjamin was dear, but his father Jacob must be dearer.

3. Jacob's great satisfaction in this meeting: Now let me die, Gen 46:30. Not but that it was further desirable to live with Joseph, and to see his honour and usefulness; but he had so much pleasure and satisfaction in this first meeting that he thought it too much to desire or expect any more in this world, where our comforts must always be imperfect. Jacob wished to die immediately, and lived seventeen years longer, which, as our lives go now, is a considerable part of a man's age. Note, Death will not always come just when we call for it, whether in a passion of sorrow or in a passion of joy. Our times are in God's hand, and not in our own; we must die just when God pleases, and not either just when we are surfeited with the pleasures of life or just when we are overwhelmed with its griefs.

II. Joseph's prudent care concerning his brethren's settlement. It was justice to Pharaoh to let him know that such a colony had come to settle in his dominions. Note, If others repose a confidence in us, we must not be so base and disingenuous as to abuse it by imposing upon them. If Jacob and his family should come to be a charge to the Egyptians, yet it should never be said that they came among them clandestinely and by stealth. Thus Joseph took care to pay his respects to Pharaoh, Gen 46:31. But how shall he dispose of his brethren? Time was when they were contriving to get rid of him; now he is contriving to settle them to their satisfaction and advantage: This is rendering good for evil. Now, 1. He would have them to live by themselves, separate as much as might be from the Egyptians, in the land of Goshen, which lay nearest to Canaan, and which perhaps was more thinly peopled by the Egyptians, and well furnished with pastures for cattle. He desired they might live separately, that they might be in the less danger both of being infected by the vices of the Egyptians and of being insulted by the malice of the Egyptians. Shepherds, it seems, were an abomination to the Egyptians, that is, they looked upon them with contempt, and scorned to converse with them; and he would not send for his brethren to Egypt to be tramped upon. And yet, 2. He would have them to continue shepherds, and not to be ashamed to own that as their occupation before Pharaoh. He could have employed them under himself in the corn-trade, or perhaps, by his interest in the king, might have procured places for them at court or in the army, and some of them, at least, were deserving enough; but such preferments would have exposed them to the envy of the Egyptians, and would have tempted them to forget Canaan and the promise made unto their fathers; therefore he contrives to continue them in their old employment. Note, (1.) An honest calling is no disparagement, nor ought we to account it so either in ourselves or in our relations, but rather reckon it a shame to be idle, or to have nothing to do. (2.) It is generally best for people to abide in the callings that they have been bred to, and used to, 1Co 7:24. Whatever employment or condition God, in his providence, has allotted for us, let us accommodate ourselves to it, and satisfy ourselves with it, and not mind high things. It is better to be the credit of a mean post than the shame of a high one.

Keil-Delitzsch: Gen 46:1-7

" So Israel took his journey (from Hebron, Gen 37:14) with all who belonged to him, and came to Beersheba ."There, on the border of Canaan, where Abraham and Isaac had called upon the name of the Lord (Gen 21:33; Gen 26:25), he offered sacrifices to the God of his father Isaac, ut sibi firmum et ratum esse testetur faedus, quod Deus ipse cum Patribus pepigerat ( Calvin ). Even though Jacob might see the ways of God in the wonderful course of his son Joseph, and discern in the friendly invitation of Joseph and Pharaoh, combined with the famine prevailing in Canaan, a divine direction to go into Egypt; yet this departure from the land of promise, in which his fathers had lived as pilgrims, was a step which necessarily excited serious thoughts in his mind as to his own future and that of his family, and led him to commend himself and his followers to the care of the faithful covenant God, whether in so doing he thought of the revelation which Abram had received (Gen 15:13-16), or not.

Gen 46:2-4

Here God appeared to him in a vision of the night ( מראת , an intensive plural), and gave him, as once before on his flight from Canaan (Gen 28:12.), the comforting promise, " I am האל (the Mighty One), the God of thy father: fear not to go down into Egypt ( מרדה for מרדת , as in Exo 2:4 דּעה for דּעת , cf. Ges. §69, 3, Anm. 1); for I will there make thee a great nation. I will go down with thee into Egypt, and I - bring thee up again also will I, and Joseph shall close thine eyes ." גּם־עלה an inf. abs . appended emphatically (as in Gen 31:15); according to Ges. inf. Kal .

Gen 46:5-7

Strengthened by this promise, Jacob went into Egypt with children and children's children, his sons driving their aged father together with their wives and children in the carriages sent by Pharaoh, and taking their flocks with all the possessions that they had acquired in Canaan.

(Note: Such a scene as this, with the emigrants taking their goods laden upon asses, and even two children in panniers upon an ass's back, may be seen depicted upon a tomb at Beni Hassan , which might represent the immigration of Israel, although it cannot be directly connected with it. (See the particulars in Hengstenberg, Egypt and the Books of Moses .))

Keil-Delitzsch: Gen 46:8-27

The size of Jacob's family, which was to grow into a great nation, is given here, with evident allusion to the fulfilment of the divine promise with which he went into Egypt. The list of names includes not merely the "sons of Israel"in the stricter sense; but, as is added immediately afterwards, " Jacob and his sons, "or, as the closing formula expresses it (Gen 46:27), " all the souls of the house of Jacob, who came into Egypt "( הבּאה for בּאה אשׁר , Ges. §109), including the patriarch himself, and Joseph with his two sons, who were born before Jacob's arrival in Egypt. If we reckon these, the house of Jacob consisted of 70 souls; and apart from these, of 66, besides his sons' wives. The sons are arranged according to the four mothers. Of Leah there are given 6 sons, 23 grandsons, 2 great-grandsons (sons of Pharez, whereas Er and Onan, the sons of Judah who died in Canaan, are not reckoned), and 1 daughter, Dinah, who remained unmarried, and was therefore an independent member of the house of Jacob; in all, therefore, 6 + 23 + 2 + 1 = 32, or with Jacob, 33 souls. Of Zilpah , Leah's handmaid, there are mentioned 2 sons, 11 grandsons, 2 great-grandsons, and 1 daughter (who is reckoned like Dinah, both here and Num 26:46, for some special reason, which is not particularly described); in all, 2 + 11 + 2 + 1 = 16 souls. Of Rachel , "Jacob's (favourite) wife,"2 sons and 12 grandsons are named, of whom, according to Num 26:40, two were great-grandsons, = 14 souls; and of Rachel's maid Bilhah, 2 sons and 5 grandsons = 7 souls. The whole number therefore was 33 + 16 + 14 + 7 = 70.

(Note: Instead of the number 70 given here, Exo 1:5, and Deu 10:22, Stephen speaks of 75 (Act 7:14), according to the lxx, which has the number 75 both here and Exo 1:5, on account of the words which follow the names of Manasseh and Ephraim in Gen 46:20 : ἐγένοντο δὲ οἱοὶ Μανασσῆ , οὓς ἔτεκεν αὐτῷ ἡ παλλακῆ ἡ Σύρα , τοὺ Μαχίρ· Μαχὶρ δὲ ἐγέννησε τὸν Γαλαάδ , υίοὶ δὲ Ἐφραΐ́μ ἀδελφοῦ Μανασσῆ. Σουταλαὰμ καὶ Ταάμ . υίοὶ δὲ Σουταλαάμ . Ἐδώμ : and which are interpolated by conjecture from Gen 1:23, and Num 26:29, Num 26:35, and Num 26:36 (33, 39, and 40), these three grandsons and two great-grandsons of Joseph being reckoned in.)

The wives of Jacob's sons are neither mentioned by name nor reckoned, because the families of Israel were not founded by them, but by their husbands alone. Nor is their parentage given either here or anywhere else. It is merely casually that one of the sons of Simeon is called the son of a Canaanitish woman (Gen 46:10); from which it may be inferred that it was quite an exceptional thing for the sons of Jacob to take their wives from among the Canaanites, and that as a rule they were chosen from their paternal relations in Mesopotamia; besides whom, there were also their other relations, the families of Ishmael, Keturah, and Edom. Of the "daughters of Jacob"also, and the "daughters of his sons,"none are mentioned except Dinah and Serah the daughter of Asher, because they were not the founders of separate houses.

If we look more closely into the list itself, the first thing which strikes us is that Pharez, one of the twin-sons of Judah, who were not born till after the sale of Joseph, should already have had two sons. Supposing that Judah's marriage to the daughter of Shuah the Canaanite occurred, notwithstanding the reasons advanced to the contrary in Gen 38, before the sale of Joseph, and shortly after the return of Jacob to Canaan, during the time of his sojourn at Shechem (Gen 33:18), it cannot have taken place more than five, or at the most six, years before Joseph was sold; for Judah was only three years older than Joseph, and was not more than 20 years old, therefore, at the time of his sale. But even then there would not be more than 28 years between Judah's marriage and Jacob's removal to Egypt; so that Pharez would only be about 11 years old, since he could not have been born till about 17 years after Judah's marriage, and at that age he could not have had two sons. Judah, again, could not have taken four sons with him into Egypt, since he had at the most only two sons a year before their removal (Gen 42:37); unless indeed we adopt the extremely improbable hypothesis, that two other sons were born within the space of 11 or 12 months, either as twins, or one after the other. Still less could Benjamin, who was only 23 or 24 years old at the time (vid., pp. 200f. and 204f.), have had 10 sons already, or, as Num 26:38-40 shows, eight sons and two grandsons. From all this it necessarily follows, that in the list before us grandsons and great-grandsons of Jacob are named who were born afterwards in Egypt, and who, therefore, according to a view which we frequently meet with in the Old Testament, though strange to our modes of thought, came into Egypt in lumbis patrum . That the list is really intended to be so understood, is undoubtedly evident from a comparison of the "sons of Israel"(Gen 46:8), whose names it gives, with the description given in Num 26 of the whole community of the sons of Israel according to their fathers' houses, or their tribes and families. In the account of the families of Israel at the time of Moses, which is given there, we find, with slight deviations, all the grandsons and great-grandsons of Jacob whose names occur in this chapter, mentioned as the founders of the families, into which the twelve tribes of Israel were subdivided in Moses' days. The deviations are partly in form, partly in substance. To the former belong the differences in particular names, which are sometimes only different forms of the same name; e.g., Jemuel and Zohar (Gen 46:10), for Nemuel and Zerah (Num 26:12-13); Ziphion and Arodi (Gen 46:16), for Zephon and Arod (Num 26:15 and Num 26:17); Huppim (Gen 46:21) for Hupham (Num 26:39); Ehi (Gen 46:21), an abbreviation of Ahiram (Num 26:38); sometimes different names of the same person; viz., Ezbon (Gen 46:16) and Ozni (Num 26:16); Muppim (Gen 46:21) and Shupham (Num 26:39); Hushim (Gen 46:23) and Shuham (Num 26:42). Among the differences in substance, the first to be noticed is the fact, that in Num 26 Simeon's son Ohad, Asher's son Ishuah, and three of Benjamin's sons, Becher, Gera, and Rosh, are missing from the founders of families, probably for no other reason than that they either died childless, or did not leave a sufficient number of children to form independent families. With the exception of these, according to Num 26, all the grandsons and great-grandsons of Jacob mentioned in this chapter were founders of families in existence in Moses' time. From this it is obvious that our list is intended to contain, not merely the sons and grandsons of Jacob, who were already born when he went down to Egypt, but in addition to the sons, who were the heads of the twelve tribes of the nation, all the grandsons and great-grandsons who became the founders of mishpachoth , i.e., of independent families, and who on that account took the place or were advanced into the position of the grandsons of Jacob, so far as the national organization was concerned.

On no other hypothesis can we explain the fact, that in the time of Moses there was not one of the twelve tribes, except the double tribe of Joseph, in which there were families existing, that had descended from either grandsons or great-grandsons of Jacob who are not already mentioned in this list. As it is quite inconceivable that no more sons should have been born to Jacob's sons after their removal into Egypt, so is it equally inconceivable, that all the sons born in Egypt either died childless, or founded no families. The rule by which the nation descending from the sons of Jacob was divided into tribes and families ( mishpachoth ) according to the order of birth was this, that as the twelve sons founded the twelve tribes, so their sons, i.e., Jacob's grandsons, were the founders of the families into which the tribes were subdivided, unless these grandsons died without leaving children, or did not leave a sufficient number of male descendants to form independent families, or the natural rule for the formation of tribes and families was set aside by other events or causes. On this hypothesis we can also explain the other real differences between this list and Num 26; viz., the fact that, according to Num 26:40, two of the sons of Benjamin mentioned in Gen 46:21, Naaman and Ard, were his grandsons, sons of Belah; and also the circumstance, that in Gen 46:20 only the two sons of Joseph, who were already born when Jacob arrived in Egypt, are mentioned, viz., Manasseh and Ephraim, and none of the sons who were born to him afterwards (Gen 48:6). The two grandsons of Benjamin could be reckoned among his sons in our list, because they founded independent families just like the sons. And of the sons of Joseph, Manasseh and Ephraim alone could be admitted into our list, because they were elevated above the sons born to Joseph afterwards, by the fact that shortly before Jacob's death he adopted them as his own sons and thus raised them to the rank of heads of tribes; so that wherever Joseph's descendants are reckoned as one tribe (e.g., Jos 16:1, Jos 16:4), Manasseh and Ephraim form the main divisions, or leading families of the tribe of Joseph, the subdivisions of which were founded partly by their brothers who were born afterwards, and partly by their sons and grandsons. Consequently the omission of the sons born afterwards, and the grandsons of Joseph, from whom the families of the two sons, Manasseh and Ephraim, who were elevated into tribes, descended, forms only an apparent and not a real exception to the general rule, that this list mentions all the grandsons of Jacob who founded the families of the twelve tribes, without regard to the question whether they were born before or after the removal of Jacob's house to Egypt, since this distinction was of no importance to the main purpose of our list. That this was the design of our list, is still further confirmed by a comparison of Exo 1:5 and Deu 10:22, where the seventy souls of the house of Jacob which went into Egypt are said to constitute the seed which, under the blessing of the Lord, had grown into the numerous people that Moses led out of Egypt, to take possession of the land of promise. From this point of view it was a natural thing to describe the seed of the nation, which grew up in tribes and families, in such a way as to give the germs and roots of all the tribes and families of the whole nation; i.e., not merely the grandsons who were born before the migration, but also the grandsons and great-grandsons who were born in Egypt, and became founders of independent families. By thus embracing all the founders of tribes and families, the significant number 70 was obtained, in which the number 7 (formed of the divine number 3, and the world number 4, as the seal of the covenant relation between God and Israel) is multiplied by the number 10, as the seal of completeness, so as to express the fact that these 70 souls comprehended the whole of the nation of God.

(Note: This was the manner in which the earlier theologians solved the actual difficulties connected with our list; and this solution has been adopted and defended against the objections offered to it by Hengstenberg ( Dissertations ) and Kurtz (History of the Old Covenant).)

Keil-Delitzsch: Gen 46:28-34

This list of the house of Jacob is followed by an account of the arrival in Egypt.

Gen 46:28

Jacob sent his son Judah before him to Joseph, "to show ( להורת ) before him to Goshen;"i.e., to obtain from Joseph the necessary instructions as to the place of their settlement, and then to act as guide to Goshen.

Gen 46:29

As soon as they had arrived, Joseph had his chariot made ready to go up to Goshen and meet his father ( ויּעל applied to a journey from the interior to the desert or Canaan), and " showed himself to him there (lit., he appeared to him; נראה , which is generally used only of the appearance of God, is selected here to indicate the glory in which Joseph came to meet his father); and fell upon his neck, continuing ( עוד ) upon his neck (i.e., in his embrace) weeping ."

Gen 46:30

Then Israel said to Joseph: "Now ( הפּעם lit., this time) will I die, after I have seen thy face, that thou (art) still alive."

Gen 46:31-32

But Joseph told his brethren and his father's house (his family) that he would to up to Pharaoh ( עלה here used of going to the court, as an ideal ascent), to announce the arrival of his relations, who were מקנה אנשׁי "keepers of flocks,"and had brought their sheep and oxen and all their possessions with them.

Gen 46:33-34

At the same time Joseph gave these instructions to his brethren, in case Pharaoh should send for them and inquire about their occupation: "Say, Thy servants have been keepers of cattle from our youth even until now, we like our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination of the Egyptians."This last remark formed part of Joseph's words, and contained the reason why his brethren should describe themselves to Pharaoh as shepherds from of old, namely, that they might receive Goshen as their dwelling-place, and that their national and religion independence might not be endangered by too close an intercourse with the Egyptians. The dislike of the Egyptians to shepherds arose from the fact, that the more completely the foundations of the Egyptian state rested upon agriculture with its perfect organization, the more did the Egyptians associate the idea of rudeness and barbarism with the very name of a shepherd. This is not only attested in various ways by the monuments, on which shepherds are constantly depicted as lanky, withered, distorted, emaciated, and sometimes almost ghostly figures (Graul, Reise 2 , p. 171), but is confirmed by ancient testimony. According to Herodotus (2, 47), the swine-herds were the most despised; but they were associated with the cow-herds ( βουκόλοι ) in the seven castes of the Egyptians (Herod. 2, 164), so that Diodorus Siculus (1, 74) includes all herdsmen in one caste; according to which the word βουκόλοι in Herodotus not only denotes cow-herds, but a potiori all herdsmen, just as we find in the herds depicted upon the monuments, sheep, goats, and rams introduced by thousands, along with asses and horned cattle.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 45:16--46:31

11. Israel's move to Egypt 45:16-46:30

Joseph's brothers returned to Jacob with news of Joseph's survival and prosperity. Israel (Jacob) then moved to Egypt in response to Joseph's invitation and God's encouragement.

Constable: Gen 46:1-7

God's encouragement to move 46:1-7

The structure of chapters 46 and 47 is also chiastic.⁸⁸⁷

A God appears to Jacob (46:1-4)

B Jacob journeys to Egypt (46:5-27)

C Joseph meets Jacob (46:28-34)

D Joseph's brothers meet Pharaoh (47:1-6)

C' Jacob meets Pharaoh (47:7-10)

B' Joseph cares for his family and Egypt (47:11-26)

A' Jacob prepares to die (47:27-31)

Beersheba lay on the southern border of Canaan (v. 1). Jacob and his caravan stopped there to offer sacrifices to Yahweh. Abraham had planted a tamarisk tree there and called on the name of the Lord (21:33). Isaac had also built an altar there and called on the Lord after God had appeared to him (26:24-25). It was perhaps at this altar that Jacob now presented his sacrifices. Jacob must have had mixed feelings as he looked forward to seeing Joseph again. At the same time he realized he was leaving the land promised to his family by God. This move was as momentous for Jacob as Abram's journey from Ur (12:1-3), Jacob's flight to Paddan-aram (28:1-22), or his return to Canaan (31:3-54), all of which God encouraged with visions.

"In addressing God as God of his father he was acknowledging the family calling, and implicitly seeking leave to move out of Canaan. His attitude was very different from that of Abram in 12:10ff."⁸⁸⁸

Jacob was probably aware of the prophecy that Abraham's descendants would experience slavery in a foreign land for 400 years (15:13). Consequently he must have found it even more difficult to cross into Egypt (vv. 2-4). God revealed Himself to Jacob (the sixth time) here to assure Jacob that this move was in harmony with His will for Jacob and his family. This is one of four "do not be afraid" consolations that God gave in Genesis (v. 3; cf. 15:1; 21:17; 26:24).

God promised to make Jacob's family a great nation in Egypt. Because of the Egyptians' disdain for Hebrew shepherds Jacob's family was not in danger of suffering amalgamation into Egyptian life as they had been in danger of being absorbed into Canaanite life.

The Israelites' removal to Egypt was also a divine discipline. Jacob's sons had failed to stay separate from the Canaanites so God temporarily removed them from the land He had promised them.⁸⁸⁹

God promised to go with Jacob into Egypt (v. 4). Though Jacob was leaving God's land he was not leaving God behind. God further promised to bring Jacob back into the land. He did this by bringing his descendants back 400 years later and by bringing Jacob personally back for burial in the land (50:1-21). Moreover God promised that Jacob would not die until he had seen Joseph implying that Joseph would be present when Jacob died (49:29-33).

"Jacob's decidedly dysfunctional family is on the verge of coming together again in genuine community."⁸⁹⁰

Constable: Gen 46:8-27

Israel's household's move to Egypt 46:8-27

This section contains a list of the individuals in Jacob's family about the time he moved to Egypt. As in chapter 31, where he left Paddan-aram, this move was also difficult for Jacob. Moses recorded a total of 70 persons (v. 27; cf. Exod. 1:5). The 66 referred to in verse 26 excluded Jacob, Joseph, Ephraim, and Manasseh. Stephen said there were 75, but he must have added Joseph's three grandsons and two great-grandsons (Acts 7:14). These five were born later.

". . . according to a view which we frequently meet with in the Old Testament, though strange to our modes of thought, [they] came into Egypt in lumbus patrum [i.e., in the loins of their father]."⁸⁹¹

"It [verse 8] means: shortly after the children of Israel had come to Egypt there were to be found those seventy fathers from whom were derived the seventy clans that were the prevailing clans throughout Israel's early history."⁸⁹²

This was the humble beginning of the great nation of Israel.

"It can hardly go without notice that the number of nations in Genesis 10 is also seventy.' Just as the seventy nations' represent all the descendants of Adam, so now the seventy sons' represent all the descendants of Abraham, Isaac, and Jacob--the children of Israel. Here in narrative form is a demonstration of the theme in Deuteronomy 32:8 that God apportioned the boundaries of the nations (Ge 10) according to the number of the children of Israel. Thus the writer has gone to great lengths to portray the new nation of Israel as a new humanity and Abraham as a second Adam. The blessing that is to come through Abraham and his seed is a restoration of the original blessing of Adam, a blessing which was lost in the Fall."⁸⁹³

Constable: Gen 46:28-30

Israel's reunion with Joseph 46:28-30

This reunion recalls Jacob's former meeting with Esau (32:3). In both situations after a long period of separation Jacob sent a party ahead to meet the relative.

"The land of Goshen, where the Hebrews lived, adjoined Avaris--now known to have been sited at Tell el-Dab'a (not at Tanis, as so many textbooks wrongly aver)."⁸⁹⁴

Jacob had said that the loss of his sons would bring him to his grave in mourning (37:35; 42:38). Joseph's "resurrection" had enabled his father to die in peace. Similarly the resurrection of a greater Joseph has allowed many to face death with courage and hope (cf. Phil. 1:21-26; 1 Pet. 1:3).

Joseph encouraged his family to be completely honest with Pharaoh (v. 34). Dishonesty long plagued Jacob's family, but now Joseph led them out of this destructive behavior.

Believers should respond to divine providence by making their decisions in response to the initiative of His wise leaders. They should do so with confidence in His promises and dependent on His continuing guidance and provision.

Constable: Gen 46:31--47:28

12. Joseph's wise leadership 46:31-47:27

As a result of Joseph's presenting his family members to Pharaoh, they received the best of Egypt's land. Jacob blessed Pharaoh in return for his goodness. In the years that followed Joseph bought almost all of Egypt for Pharaoh, saved the Egyptians' lives, and furthered Israel's prosperity and blessing. Through him all the nations near Egypt also received blessing (cf. 12:3).

Constable: Gen 46:31--47:13

God's provision of land and food for Israel 46:31-47:12

The major purpose of this section is probably to show how God sustained and blessed Jacob's family in Egypt during the remaining five years of the famine (cf. vv. 12-13). It is also to demonstrate how He partially fulfilled His promises to the patriarchs to make them a blessing to the whole world (v. 25) as well as fruitful and numerous (v. 27).

46:31-34 Egyptians loathed shepherds because agriculture was the basis of Egyptian society and the Nile River sustained it (v. 34). The Egyptians organized their fields carefully and controlled them relatively easily. The comparative difficulty of controlling sheep, goats, and cows led the Egyptians to think of those who cared for these animals as crude and barbaric.⁸⁹⁵ Probably too the more civilized Egyptians distrusted any nomadic peoples.⁸⁹⁶ This resulted in the Israelites living separate from the Egyptians where they increased and developed a distinct national identity and vocation as God had promised.

"Rameses III is said to have employed 3,264 men, mostly foreigners, to take care of his herds."⁸⁹⁷

47:1-12 Jacob's blessing of Pharaoh (vv. 7, 10) is unusual since it implies that in one sense (i.e., as one of God's elect) Jacob was superior to Pharaoh. Pharaoh was a man of immense worldly power and influence. "The lesser is blessed by the greater" (Heb. 7:7).

"The least and most faltering of God's children has the superiority . . . in the presence of the most elevated men of the world."⁸⁹⁸

Jacob seems to have described his life as a sojourn (v. 9) primarily because he had not come into final possession of the Promised Land. He had, of course, also lived in widely separated places during his lifetime (Paddan-aram, Canaan, and now Egypt). His years were fewer than his fathers: 130 compared with Abraham's 175 and Isaac's 180. This comparison also suggests that neither Abraham nor Isaac had experienced the difficulties and distress that Jacob had during his lifetime.

"When we first encountered Jacob he was struggling inside his mother's womb with his twin brother. As we come to the end of Jacob's life, he is struggling for his life in a famine-devastated Canaan. In between these first and last moments of struggle have been many trying experiences for Jacob. His life has had more sorrow than joy."⁸⁹⁹

"These words [v. 9] appear to be the author's attempt at a deliberate contrast to the later promise that one who honors his father and mother should live long and do well upon the land' (Dt 5:15). Jacob, who deceived his father and thereby gained the blessing, must not only die outside the Promised Land but also, we learn here, his years were few and difficult. From his own words, then, we can see a final recompense for Jacob's actions earlier in the book."⁹⁰⁰

Moses called the area where Jacob's family settled the land of Rameses here rather than Goshen (v. 11). The "land of Rameses" could have been another name for Goshen, or a larger area encompassing Goshen, or a district within Goshen.

The use of the name "Rameses" here and elsewhere (Exod. 1:11; 12:37; Num. 33:3, 5) has become a kind of "red herring" for many interpreters. It has led them to conclude that these events occurred after one of the Pharaohs named Rameses lived.⁹⁰¹ However the biblical chronological references (1 Kings 6:1; Exod. 12:40; et al.) point to a date for Israel's move to Egypt near 1876 B.C. How can we account for the use of the name Rameses here then?

It is possible that the name Rameses (also spelled Raamses) was in use when Jacob entered Egypt even though extra-biblical references have not confirmed this. "Raamses" simply means "Ra [the sun god] has created it."⁹⁰² Second, Rameses may have been the name of this district later, in Moses' day, when he wrote Genesis. He could have used the modern name when writing Genesis rather than an older one that was in use in Jacob's day. A third possibility is that Rameses was the district name even later in history (e.g., after Pharaoh Rameses). A later scribe may have substituted Rameses for an older name that was in use when Moses wrote or when Jacob entered Egypt.⁹⁰³

"How different is Jacob's descent to Egypt from his grandfather's (ch. 12)! Both seek out the safety of Egypt because of famine. To save himself Abraham engages in deceit. To save his family Jacob engages in blessing. The Pharaoh at Abraham's visit was only too happy to see Abraham return to his own country. The Pharaoh at Jacob's visit insists that Jacob stay and settle on some choice land. Abraham retreats from Egypt. For Jacob Egypt is his new home. Abraham leaves Egypt alive (and happy to be so!). Jacob will leave Egypt dead."⁹⁰⁴

Guzik: Gen 46:1-34 - The Family of Jacob Comes to Egypt

Genesis 46 - The Family of Jacob Comes to Egypt

A. The family comes to Egypt.

1. (1-4) God speaks to Jacob on the way to Egypt.

So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. Then God spoke to Israel in the visions of the night, and said, "Jacob, Jacob!" And he said, "Here I am." So He said, "I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes."

a. Israel took his journey with all that he had, and came to Beersheba: The was the the southernmost outpost of the Promised Land on the way to Egypt. He stopped there to honor God with sacrifices.

i. Both Abraham (Genesis 22:19) and Isaac (Genesis 26:23) lived for a time at Beersheba.

ii. Israel's grandfather Abraham planted a tamarisk tree in Beersheba many years before and had called on the name of the LORD there (Genesis 21:33). Isaac received a special promise from God and built an altar for sacrifice there, calling on the name of the LORD (Genesis 26:24-25). It was probably at this very place Israel sacrificed.

b. God spoke to Israel in the visions of the night: More than 40 years before, when Jacob was about to leave the Promised Land, God spoke to him in a dream (Genesis 28:12-17). Now, when he is about to leave the land again, God brings reassurance through a dream again.

c. Do not fear to go down to Egypt: This indicates that Israel was afraid to go to Egypt. Jacob may have remembered Abraham had gone to Egypt in a time of famine once before, and it was a manifestation of his unbelief, and much evil eventually came from it (Genesis 12:10-20). He also may have remembered God told his father Isaac not to go down to Egypt (Genesis 26:2).

i. Also, Jacob knew God told Abraham that his descendants would be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years (Genesis 15:13). As Jacob led his family into this foreign land, he did not know what the future held. At the same time, he knew the future was in God's hands.

d. I will make of you a great nation there: God told Israel what His purpose was in bringing this large family or clan down to Egypt. Because of the exclusive, segregated nature of Egyptian life, Israel's descendants could grow as a large, distinct nation there. Egypt will become a "mother's womb" to Israel as a nation.

2. (5-27) Listing of Jacob's family who came with him to Egypt.

Then Jacob arose from Beersheba; and the sons of Israel carried their father Jacob, their little ones, and their wives, in the carts which Pharaoh had sent to carry him. So they took their livestock and their goods, which they had acquired in the land of Canaan, and went to Egypt, Jacob and all his descendants with him. His sons and his sons' sons, his daughters and his sons' daughters, and all his descendants he brought with him to Egypt. Now these were the names of the children of Israel, Jacob and his sons, who went to Egypt: Reuben was Jacob's firstborn. The sons of Reuben were Hanoch, Pallu, Hezron, and Carmi. The sons of Simeon were Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman. The sons of Levi were Gershon, Kohath, and Merari. The sons of Judah were Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan). The sons of Perez were Hezron and Hamul. The sons of Issachar were Tola, Puvah, Job, and Shimron. The sons of Zebulun were Sered, Elon, and Jahleel. These were the sons of Leah, whom she bore to Jacob in Padan Aram, with his daughter Dinah. All the persons, his sons and his daughters, were thirty-three. The sons of Gad were Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. The sons of Asher were Jimnah, Ishuah, Isui, Beriah, and Serah, their sister. And the sons of Beriah were Heber and Malchiel. These were the sons of Zilpah, whom Laban gave to Leah his daughter; and these she bore to Jacob: sixteen persons. The sons of Rachel, Jacob's wife, were Joseph and Benjamin. And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him. The sons of Benjamin were Belah, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. These were the sons of Rachel, who were born to Jacob: fourteen persons in all. The son of Dan was Hushim. The sons of Naphtali were Jahzeel, Guni, Jezer, and Shillem. These were the sons of Bilhah, whom Laban gave to Rachel his daughter, and she bore these to Jacob: seven persons in all. All the persons who went with Jacob to Egypt, who came from his body, besides Jacob's sons' wives, were sixty-six persons in all. And the sons of Joseph who were born to him in Egypt were two persons. All the persons of the house of Jacob who went to Egypt were seventy.

a. All his descendants he brought with him to Egypt: This shows the great faith Israel had. He brought the entire family down to Egypt. No one was left behind to continue a presence in Canaan. Jacob knew they would be back.

b. The sons of Judah were: The sons of Judah are of special note because this is the Messianic lineage. The line of descent so far goes like this: Abraham - Isaac - Jacob - Judah - Perez - Hezron (Luke 3:33-34).

c. All the persons of the house of Jacob who went to Egypt were seventy: The total number of males of this clan was 70 - 66, plus Jacob himself, Joseph, and his two sons. This large family will become a nation of more than two million over the next 400 years.

i. Like many great works of God, Israel had a slow beginning.

· From the time God called Abraham, it took at least 25 years to add one son - Isaac

· It took Isaac 60 years to add another son of Israel - Jacob

· It took 50 or 60 years for Jacob to add 12 sons and one daughter

· But in 430 years, Israel will leave Egypt with 600,000 men

· It took this family 215 years to grow from one to 70, but in another 430 years they grew to two million.

ii. In Acts 7:14 Stephen says that there were 75 who went into Egypt. This is because Stephen quoted from the Septuagint version of the Old Testament, which says 75. The number in the Septuagint is not wrong, just arrived at in a different way, specifically adding five more sons (or grandsons) of Joseph born in Egypt.

B. The family settles in the land of Goshen.

1. (28-30) The emotional meeting between Joseph and his father.

Then he sent Judah before him to Joseph, to point out before him the way to Goshen. And they came to the land of Goshen. So Joseph made ready his chariot and went up to Goshen to meet his father Israel; and he presented himself to him, and fell on his neck and wept on his neck a good while. And Israel said to Joseph, "Now let me die, since I have seen your face, because you are still alive."

a. Then he sent Judah before him to Joseph, to point out before him the way: It was fitting for Judah, of the Messianic line, to escort Israel into Goshen, the land of abundance.

b. Now let me die, since I have seen your face, because you are still alive: This reunion of Israel with Joseph is more than he ever dreamed before. This is a dramatic change from all things are against me (Genesis 42:36).

2. (31-34) Joseph tells his family of the plan to ask for the area of Goshen.

Then Joseph said to his brothers and to his father's household, "I will go up and tell Pharaoh, and say to him, 'My brothers and those of my father's house, who were in the land of Canaan, have come to me. And the men are shepherds, for their occupation has been to feed livestock; and they have brought their flocks, their herds, and all that they have.' So it shall be, when Pharaoh calls you and says, 'What is your occupation?' that you shall say, 'Your servants' occupation has been with livestock from our youth even till now, both we and also our fathers,' that you may dwell in the land of Goshen; for every shepherd is an abomination to the Egyptians."

a. Every shepherd is an abomination to the Egyptians: The Egyptians were agricultural in the sense of farming crops. They considered sheep unclean, and therefore detested shepherds.

© 2006 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Bible Query: Gen 46:3-4

Q: In Gen 46:3-4, is God speaking to Joseph as an individual, or his descendants?

A: Both. God is merging the two when he tells Jacob that "you" will be made into a great nation. While Jacob did die in Egypt, his body was brought back to Palestine for burial. This was a sign that "you" plural would come out Egypt 430 years later.

Bible Query: Gen 46:4

Q: In Gen 46:4, why did Jacob die in Egypt, since God promised he would take him out of there?

A: People thought in terms of their descendants as well as themselves. Jacob’s descendants were taken out of Egypt. In addition, Jacob’s body was taken out of Egypt in Genesis 50:13-14. See When Critics Ask p.59 and Haley’s Alleged Discrepancies of the Bible p.345 for more info.

Bible Query: Gen 46:8-27

Q: In Gen 46:8-27, are there 12, 13, or 14 tribes?

A: There were 12 sons of Israel (10 + Levi + Joseph)

There were 12 fighting divisions and tribes with land (10 + Joseph’s two sons Manasseh and Ephraim and not Levi.)

See When Critics Ask p.59-60 and Encyclopedia of Bible Difficulties p.103 and for more info.

Bible Query: Gen 46:33

Q: In Gen 46:33, is there any extra-Biblical evidence that shepherds were detestable to the Egyptians?

A: We do not have any direct proof, but we do have a couple of pieces of information.

1. When the foreign Hyksos ruled Egypt, later Egyptians called the despised foreign rulers "the shepherd kings".

2. During the time of Joseph, archaeologists say a large group of Asiatics lived in the Nile Delta. According to Pharaohs and Kings: A Biblical Quest p.354 analyzing the skeletal remains of sheep showed that about this time Asiatic settlers first brought long-haired sheep into the Nile Delta region of Egypt.

Pendahuluan / Garis Besar

JFB: Genesis (Pendahuluan Kitab)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Garis Besar)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Pendahuluan Kitab)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 46 (Pendahuluan Pasal)

Overview

Gen 46:1, Jacob is comforted by God at Beer-sheba; Gen 46:5, Thence he with his company goes into Egypt; Gen 46:8, The number of his family that went into Egypt; Gen 46:28, Joseph meets Jacob; Gen 46:31, He instructs his brethren how to answer Pharaoh.

Poole: Genesis 46 (Pendahuluan Pasal)

CHAPTER 46

Jacob sets out towards Egypt with his family and substance; offers saerifices at Beer-sheba; God appears to him in a vision, renewing his promises and blessing, Gen 46:1-4 . He goes to Egypt, Gen 46:5,6 . The names of the children of Israel, Gen 46:8-27 . Jacob sends Judah before him; Joseph goes to meet his father; their joy, Gen 46:28-30 . Joseph instructs his brethren what to say to Pharaoh, to declare themselves shepherds, and desire to dwell in Goshen; the reason, Gen 46:31-34 .

1706 Both in thankfulness to God for former favours, and especially for Joseph’ s preservation and happiness; and by way of supplication to God for his direction in this great case, whether he might leave the promised land of Canaan, and go into the idolatrous and impious land of Egypt; and for his protection and blessing, as well in his journey as in Egypt.

MHCC: Genesis (Pendahuluan Kitab)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 46 (Pendahuluan Pasal)

(Gen 46:1-4) God's promises to Jacob.

(v. 5-27) Jacob and his family go to Egypt.

(Gen 46:28-34) Joseph meets his father and his brethren.

Matthew Henry: Genesis (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 46 (Pendahuluan Pasal)

Jacob is here removing to Egypt in his old age, forced thither by a famine, and invited thither by a son. Here, I. God sends him thither (Gen 46:1-4). II. All his family goes with him (v. 5-27). III. Joseph bids him welcome (Gen 46:28-34).

Constable: Genesis (Pendahuluan Kitab)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Garis Besar)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. Text and Texture. New York: Schocken, 1979.

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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_____. Women and the Word of God. Philadelphia: Presbyterian and Reformed Publishing Co., 1979.

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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_____. "A Letter to President Edman, March 26, 1962." Bulletin of Wheaton College, May 1962, pp. 4-5.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Pendahuluan Kitab)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Pendahuluan Kitab)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 46 (Pendahuluan Pasal)

INTRODUCTION TO GENESIS 46

In this chapter we are told, that Jacob with all his family and substance took a journey to Egypt to see his son Joseph, as he determined, in which he was encouraged to proceed by a vision from God, Gen 46:1; and an account is given of all his sons, his sons' sons and daughters that went thither with him, Gen 46:8; when he came near to Egypt he sent Judah before him to Joseph, to acquaint him of his coming, who met him at Goshen, where there was a most affectionate interview between them, Gen 46:28; and when he gave directions and instructions what answers to give to Pharaoh's questions, when they should appear before him, to whom he proposed to go and inform him of their being come into Egypt, Gen 46:31.