Genesis 46 commentary

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.

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, ch. 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.

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.

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.

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.

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.

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.

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. “A remarkable parallel to the description of the arrival of Jacob’s family in Egypt, is furnished by a scene in a tomb at Beni Hassan, representing strangers who arrive in Egypt. They carry their goods with them upon asses. The first figure is an Egyptian scribe, who presents an account of their arrival to a person in a sitting posture, one of the principal officers of the reigning Pharaoh — (compare the phrase, princes of Pharaoh, ver. 15.) The next, likewise an Egyptian, ushers them into his presence, and two of the strangers advance, bringing presents, the wild goat and the gazelle, probably as production of their country. Four men with bows and clubs follow, leading an ass, on which are two children in panniers, accompanied by a boy and four women. Last, another ass laden and two men, one of whom carries a bow and club, and the other a lyre, on which he plays with the plectrum. All the men have beards, contrary to the custom of the Egyptians,” etc. — Egypt and the Books of Moses, p. 40. It is supposed by some that this sculpture was intended to represent the arrival of Jacob and his family, recorded in this chapter. — Ed. 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.

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 (Acts 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. Various methods have been resorted to, for the purpose of accounting for the difference of numbers given in this chapter and in Acts 7:14. It is true that Luke, after the Septuagint, says there were seventy-five souls, whereas the Hebrew mentions only seventy. The reading of the Septuagint is, “The sons of Joseph, who were with him in Egypt, were nine souls; all of the souls of the house of Jacob which came with Jacob into Egypt, where seventy-five souls.” Add then nine to the sixty-six, mentioned in verse 26, and the number is made up. There is, however, some difficulty to make out the nine. — See Patrick, Poole, Bush, etc. in loc. — Ed. 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. From the date of God’s promise of a holy seed to Abraham, unto the birth of Isaac was twenty-five years. Isaac lived sixty years before Jacob was born. Jacob had nearly reached the age of eighty at the time of his marriage. So that about two hundred and forty years elapsed before more than two persons were born of a family which was to be as the stars of heaven, and as the sand on the sea-shore, for multitude! — See Bush in loc. — Ed. 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.

28. And he sent Judah before him unto Joseph. Because Goshen Though Moses does not describe in express ferms the position of the land of Goshen; yet the incidental allusions contained in the narrative, are sufficient to fix its locality; and the fact that those allusions are such as could only be made by a writer conversant with its peculairities, affords decisive evidence of the veracity of Moses as a writer of history.

The land of Goshen appears as the eastern border-land of Egypt; for on this side Jacob’s family entered, see ver. 28.

It appears as lying near the chief city of Egypt, (see Genesis 45:10.) What that city was, may be inferred from Numbers 13:22, which points to Zoan or Tanis. This implies, that Zoan was one of the oldest cities of Egypt, and that it held the first rank. God is said to have performed his “wonders in the field of Zoan,” (Psalm 78:12, 43,) alluding to the plagues of Egypt.

The land of Goshen is described as pasture land, and, As one of the most fruitful regions of Egypt.

“All these circumstances harmonize, and the different points, discrepant as they may seem, find their application, when we fix upon the land of Goshen as the region east of the Tanitic arm of the Nile, as far as the isthmus of Suez, or the border of the Arabian desert.” — See Egypt and the Books of Moses, pp. 43-45. — Ed. 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.

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, “The monuments even now furnish abundant evidence of this hatred of the Egyptians to shepherds. The artists of Upper and Lower Egypt vie with each other in caricaturing them. In proportion as the cultivation of the land was the more unconditionally the foundation of the Egyptian state, the idea of coarseness and barbarism was united with the idea of a shepherd among the Egyptians.” — Egypt and the Books of Moses, p. 42. — Ed. 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.

CHAPTER 47.

Genesis 47:1-31

1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.

1. Et venit Joseph, et nuntiavit Pharaoni, et dixit, Pater meus, et fratres mei, et pecudes eorum, et boves eorum, et omnia quae erant eis, venerunt e terra Chenaan: et ecce, sunt in terra Gosen.

2 And he took some of his brethren, even five men, and presented them unto Pharaoh.

2. Et de extremis fratribus suis cepit quinque viros, et statuit eos ante Pharaonem.

3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers.

3. Tune dixit Pharao ad fratres ejus, Quae sunt opera vestra? Et dixerunt ad Pharaonem, Pastores ovium sunt servi tui, etiam nos, etiam patres, nostri.

4 They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

4. Et dixerunt ad Pharaonem, Ut peregrinaremur in hac terra, venimus, quia non est pascuum pecudibus, quae sunt servis tuis: gravis enim fames est in terra Chenaan: nunc igitur habitent quaeso servi tui in terra Gosen.

5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:

5. Et dixit Pharao ad Joseph, dicendo, Pater tuus et fratres tui venerunt ad to.

6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.

6. Terra Aegypti coram to est, in optimo terrae hujus habitare fac patrem tuum, et fratres tuos, habitent in terra Gosen. Et si cognoveris quod sint inter eos viri robusti, pones eos praefectos pecorum super ea quae sunt mihi.

7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.

7. Postea adduxit Joseph ipsum Jahacob patrem suum, et statuit eum coram Pharaone, et salutavit Jahacob ipsum Pharaonem.

8 And Pharaoh said unto Jacob, How old art thou?

8. Et dixit Pharao ad Jahacob, Quot sunt dies annorum vitae tuae?

9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

9. Et dixit Jahacob ad Pharaonem, Dies annorum peregrinationum mearum sunt triginta et centum anni: pauci et mali fuerunt dies annorum vitae meae, et non attigerunt dies annorum vitae patrum meorum in diebus peregrinationum suarum.

10 And Jacob blessed Pharaoh, and went out from before Pharaoh.

10. Et salutavit Jahacob ipsum Pharaonem, et egressus est a facie Pharaonis.

11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

11. Et habitare fecit Joseph patrem suum et fratres suos, et dedit eis possessionem in terra Aegypti, in optimo terrae, in terra Rahameses, quemadmodum praeceperat Pharao.

12 And Joseph nourished his father, and his brethren, and all his father’s household, with bread, according to their families.

12. Et aluit Joseph patrem suum, et fratres suos, et omnem domum patris sui pane, usque ad os parvuli.

13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

13. At panis non erat in omni terra: gravis enim fames erat valde, et elanguit terra Aegypti et terra Chenaan propter famem.

14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh’s house.

14. Et collegit Joseph omnem peeuniam, quae inventa est in terra Chenaan pro alimento quod ipsi emebant; et intulit Joseph pecuniam in domum Pharaonis.

15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

15. Et consumpta est pecunia e terra Aegypti, et e terra Chenaan: et venit omnis Aegyptus ad Joseph, dicendo, Da nobis panem: et utquid moriemur coram to? Defecit enim pecunia.

16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.

16. Tune dixit Joseph, Date pecudes vestras, et dabo vobis pro pecudibus vestris, si defecit pecunia.

17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.

17. Et adduxerunt pecudes suas ad Joseph, et dedit eis Joseph panem pro equis, et pro grege pecudum, et pro armento boum, et pro asinis: et sustentavit eos pane pro omnibus gregibus illorum anno ipso.

18 When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands:

18. Finitus vero est annus ipse, et venerunt ad eum anno secundo, et dixerunt ei, Non abscondemus a domino meo, quod integra pecunia, et grex jumentorum apud dominum meum: non remansit coram domino meo praeterquam corpus nostrum, et terra nostra.

19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.

19. Utquid moriemur in oculis tuis, etiam nos, etiam terra nostra? Eme nos, et terram nostram pro pane, et vivemus nos et terra nostra servi Pharanois: da semen, et vivemus, et non moriemur, et terra non desolabitur.

20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh’s.

20. Et emit Joseph omnem terram Aegypti pro Pharaone: vendiderunt enim Aegyptii unusquisque agrum suum, quia invaluerat super eos fames: et fuit terra ipsi Pharaoni.

21 And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.

21. Et populum transire fecit ad urbes ab extremitate termini Aegypti usque ad extremitatem ejus.

22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

22. Tantummodo terram sacerdotum non emit, quia pars sacerdotibus erat a Pharaone, et comedebant partem suam, quam dederat eis Pharao: idcirco non vendiderunt terram suam.

23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

23. Tunc dixit Joseph ad populum, Ecce, emi vos hodie, et terram vestram Pharaoni: ecce, vobis semen, et seretis terram.

24 And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.

24. Et erit, e frugibus dabitis quintam partem Pharaoni, et quatuor partes erunt vobis pro semine agri, et pro cibo vestro, et eorum qui sunt in domibus vestris, et ad comedendum pro parvulis vestris.

25 And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh’s servants.

25. Et dixerunt, Vivificasti nos: inveniamus gratiam in oculis domini mei, et erimus servi Pharaonis.

26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh’s.

26. Et posuit illud Joseph in statutum usque ad diem hanc super terram Aegypti Pharaoni pro quinta parte, terra tamen sacerdotum duntaxat non fuit Pharaoni.

27 And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.

27. Et habitavit Israel in terra Aegypti, in terra Gosen: et stationem habuerunt in ea, et creverunt, et multiplicati sunt valde.

28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.

28. Et vixit Jahacob in terra AEGypti septendecim annos: et fuerunt dies Jahacob anni vitae ejus, septem anni et quadraginta et centum anni.

29 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:

29. Appropinquaverunt autem dies Israel ut moreretur, et vocavit filium suum Joseph, et dixit ei, Si quaeso inveni gratiam in oculis tuis, pone quaeso manum tuam sub femore meo, et facies medum misericordiam et veritatem, Ne quaeso sepelias me in Aegypto.

30 But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said.

30. Et dormiam cum patribus meis; et tolles me ex Aegypto, et sepelies me in sepulcro eorum. Et dixit, Ego faciam secundum verbum tuum.

31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head.

31. Et dixit, Jura mihi et juravit ei, et incurvavit se Israel ad caput lecti.

CHAPTER 46

Ge 46:1-4. Sacrifice at Beer-sheba.

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.

came to Beer-sheba--That place, which was in his direct route to Egypt, had been a favorite encampment of Abraham (Ge 21:33) and Isaac (Ge 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.

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 [Ge 15:13; 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.

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 [Ex 1:5-7], in the space of two hundred fifteen years, to one hundred eighty thousand.

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.

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.

Ge 46:5-27. Immigration to Egypt.

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.

6. goods, which they had gotten in the land--not furniture, but substance--precious things.

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

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.

8-27. 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 (Ac 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.

Ge 46:28-34. Arrival in Egypt.

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.

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.

presented himself unto him--in an attitude of filial reverence (compare Ex 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 [Lu 2:25, 29].

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.

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.

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.

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.

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; 1Chr 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.

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.

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 1Chr 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:

The Twelve Sons of Jacob with Their Children and Grandchildren. 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 Family 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.

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.

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).

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.

Fell on his neck - See Gen 45:14.

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.

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."

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.

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?

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. 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.

I will go down with thee into Egypt - Those that go where God sends them shall certainly have God with them. 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. 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.

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. 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, Ge 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.

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.

1 AND Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac .

Both in thankfulness to God for former favours, and especially for Iosephs 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.

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 Isaacs honour, to shew that though Isaac was much inferiour to Abraham in gifts and graces, yet God was no less Isaacs than Abrahams God, and therefore would be his God also notwithstanding his unworthiness: and partly for his own comfort, because Isaac was Iacobs immediate Parent and had transferred the blessing of the Covenant from Esau to Iacob, and the validity of that translation depended upon Isaacs interest in God.

2 And God spake unto Israel in the visions of the night , and said, Jacob, Jacob : And he said, here am I.

(i. e.) In that way or manner of visions which God affordeth to men by night and in their sleep. See Gen 20. 3. Iob 33. 15, 16. Mat. 1. 20. and 2. 13, 19. Act. 16 9. and 18. 9, &c.

He doubles the name both in token of his friendship and familiarity with him and to raise Iacobs attention. Compare Gen. 22, 11. 1 Sam. 3. 10.

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.

For 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 inveagled 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 befal him or his in so long and dangerous a journey.

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 .

Though not in thy person, yet in thy body, Gen. 47. 29, 30. and 50. 5, 13. and in thy posterity, which are a part of thy self, or thy self multiplyed.

Shall close thy eyes; which office was usually performed by the nearest and dearest relations of the dying party among the Iews, Greeks and Romans. Hereby Iacob is assured that he should die in peace, and that Ioseph both now was alive, and should survive his father.

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 in Mesopotamia. But Canaan onely is here mentioned, because here they got the far greatest part of them, which by a Synecdoche is put for the whole.

Marginal references: Josh. 24. 4. Psal. 105. 23. Isa. 52. 4.

7 His sons, and his sons sons with him, his daughters , and his sons daughters, and all his seed brought he with him into Egypt.

Either, his daughter, Dina[illegible: 1+ letters], the plural number for the singular, as ver. 23. Gen. 21. 7. Numb. 26. 8. or Dina[illegible: 1+ letters] and her daughters; for grandchildren are commonly called their grandfathers children or sons or daughters: or his daughters in law, his sons wives.

8 And these are the names of the children of Israel which came into Egypt , Jacob and his sons: Reuben, Jacobs first born.

This Genealogy is both here and elsewhere described exactly and particularly, as well to shew the faithfulness of God in the performance of his promise concerning the vast multiplication of Abrahams 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 Kingdome and Priesthood and above all for the discovery of the true Messias. Compare this following catalogue with that Numb. 26. and 1 Chron. 6. and 7. and 8,

Marginal references: Exod. 1. 1. and 6. 14. Numb. 26. 8. & 1 Chro. 5. 1.; Numb. 26. 5.

10 And the sons of Simeon: Jemuel, and Jamin, and Ohad , and Jachin, and Zohar, and Shaul the son of a Canaanitish woman .

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

Which is here mentioned as a brand upon him, and as an intimation that the rest of them, except Iudah, married to persons of a better race.

Marginal references: Exod. 6. 15. 1 Chron. 4. 24.; Or, Nemuel.; Or, Jarib.; Or, Zerah.

12 And the sons of Judah: Er, and Onan, and Shelah and Pharez, and Zerah, but Er, and Onan died in the land of Canaan . And the sons of Pharez were Hezron, and Hamul .

And therefore are contained in the following number, ver. 15.

Who, 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 fathers loyns, 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 Iacob is said to return from thence, ver. 4. in his children. Obj. If this be the sence, why should these two be mentioned rather than the grandchildren of the other brethren, who came into Egypt in the same manner! Ans. This may be done either, 1. From some special excellency or eminency in them above the rest, as Hezron was eminent for being the progenitour of the Messiah, and Hamul might be so for some other cause though unknown to us. Or 2. Because they were the first grand-children that were born in Egypt, and it may be all that were born whilst Iacob lived there, and therefore are not unfitly named with Iacob and allotted to him, as Iosephs two eldest sons Ephraim and Manasseh were by Iacob appropriated to himself, and reckoned as his immediate sons, when all the rest of Iosephs sons were excluded from that priviledge, Gen. 48. 5, 6. And the like may be said of the other two Grandchildren mentioned ver. 17.

Marginal references: 1 Chron. 2. 3. and 4. 21. Chap. 38. 3.; 1 Chron. 2. 5.

15 These be the sons of Leah which she bare unto Jacob in Padan-Aram with his daughter Dinah; all the souls of his sons and his daughters , were thirty and three.

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.

To wit, which came into Egypt as before; so that Er and Onan are excluded, as dying before this journey into Egypt, ver. 12. Daughters is here put for daughter, as ver. 7. because Dinah was all the Daughters which Iacob had. Heb. all the souls, sons and daughters, being reckoned together with their father.

21 And the sons of Benjamin were Belah; and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard .

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

Marginal references: 1 Chron. 7. 6. and 8. 1.; Num. 26. 38, 39.; Ahiram.; Shupham.; Hupham.

26 All the souls that came with Jacob into Egypt, which came out of his loyns , besides Jacobs sons wives, all these souls were threescore and six .

Heb. thigh, which is here put for the secret parts between the thighs, which are called sometimes the feet, as Gen. 49. 10. Deut. 28. 57. Ezek. 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 Ba[illegible: 1+ letters]hus being born out of Iupiters Thigh.

So many they are excluding Iacob, as the common Parent, and Ioseph and his two sons, as being in Egypt before Iacobs coming thither: which four being included they make up 70, as it is ver. 27.

Marginal references: Exod. 1. 5.; Heb. thigh.

27 And the sons of Joseph which were born him in Egypt, were two souls: All the souls of the house of Jacob, which came into Egypt , were threescore and ten.

He doth not say, which came with Iacob 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.

Marginal references: Deut. 10. 22. See Acts 7. 14.

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen , and they came into the land of Goshen.

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

29 And Joseph made ready his chariot, and went up to meet Israel his father to Goshen, and presented himself unto him , and he fell on his neck, and wept on his neck a good while.

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

30 And Israel said unto Joseph, Now let me die , since I have seen thy face, because thou art yet alive.

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

34 That ye shall say, Thy servants trade hath been about cattel from our youth, even untill now, both we, and also our fathers: that ye may dwell in the land of Goshen ; for every shepherd is an abomination to the Egyptians .

In which design and choice [illegible: 1 word] shews both his prudence and piety. He brings them not to Court, where it had been easie 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 [illegible: 1 word]: 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.

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 antient 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, G[illegible: 1+ letters]n. 47. 6, 17. Exod. 8. 26. and 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 Josephs brethren as a favour to be Rulers over his Cattle, Gen. 47. 6. that might proceed onely from hence because he saw them firmly resolved upon that course of life and therefore could not bestow any higher preferment upon them.

“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.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.)

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.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.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).

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.

Jacob Sacrifices at Beersheba. (b. c. 1707.)

1 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. 2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. 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: 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.

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, v. 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 (ch. xxi. 33), so did Isaac (ch. xxvi. 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 (ch. xxvi. 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 2 Chron. i. 7) God spoke unto him, v. 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 (v. 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, Eccl. xii. 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 (ch. xv. 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, ch. xlix. 29, 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 his thoughts 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.

Jacob's Removal to Egypt. (b. c. 1706.)

5 And Jacob rose up from Beer-sheba: 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. 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: 7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt. 8 And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn. 9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi. 10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. 11 And the sons of Levi; Gershon, Kohath, and Merari. 12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul. 13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron. 14 And the sons of Zebulun; Sered, and Elon, and Jahleel. 15 These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three. 16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. 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. 18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls. 19 The sons of Rachel Jacob's wife; Joseph, and Benjamin. 20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti-pherah priest of On bare unto him. 21 And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. 22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen. 23 And the sons of Dan; Hushim. 24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem. 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. 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; 27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

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, ch. xxxvii. 35; xlii. 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 waggon, v. 5. Jacob had the character of a plain man, who did not affect any thing stately or magnificent; his son rode in a chariot (ch. xli. 43), but a waggon would serve him. 2. The removal of what he had with him. (1.) His effects (v. 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, v. 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. xxvi. 5, &c. 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, 1 Chron. vii. 2. Note, Living and dying do not go by probability. The whole number that went down into Egypt was sixty-six (v. 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, v. 27. The LXX. makes them seventy-five, and Stephen follows them (Acts vii. 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 (ch. xii. 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. lx. 22.

Meeting between Jacob and Joseph. (b. c. 1706.)

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen. 29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. 30 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive. 31 And Joseph said unto his brethren, and unto his father's house, I will go up, and show Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me; 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. 33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? 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.

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, v. 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, v. 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, v. 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 trampled 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, 1 Cor. vii. 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.

CHAP. XLVI.

ANd Israel journied, and all that he had; and came to Beersheba: and sacrificed sacrifices, unto the God of his father Isaak. And God said to Israel, in visions of the night; and said, Iakob Iakob: and hee said, loe here I am. And hee said; I am God, the God of thy father: feare not, to goe downe into Egypt; for I will make of thee there, a great nation. I, will goe downe with thee, into Egypt; and I, will also bringing bring thee up: and Ioseph, shall put his hand upon thine eyes. And Iakob rose-up, from Beer-sheba: and the sonnes of Israel, caried Iakob their father, and their little-ones, and their wives; in the wagons, which Pharaoh had sent to cary him. And they took their catrell; and their substance, which they had gathered in the land of Canaan; and came into Egypt: Iakob, and all his seed with him. His sonnes, and his sonnes sonnes with him; his daughters, and his sonnes daughters, and all his seed; brought he with him, into Egypt. And these are the names, of the sonnes of Israel, which came into Egypt, Iakob and his sonnes: the first-borne of Iakob, Ruben. And the sonnes of Ruben: Enoch and Phallu, and Hezron and Carmi. And the sonnes of Simeon; Iemuel, and Iamin, and Ohad, and Iachin, and Zohar: and Saul, the sonne of a Canaanitesse. And the sonnes of Levi; Gershon, Kohath, and Merari. And the sonnes of Iudah; Er, and Onan, and Selah, and Pharez and Zarah: and Er and Onan dyed, in the land of Canaan; and the sonnes of Pharez, were Hezron and Hamul. And the sonnes of Issachar; Thola, and Phuvah, and Iob and Simron. And the sonnes of Zabulon; Sered, and Elon, and Iahleel. These, be the sonnes of Leah, which she bare unto Iakob, in Padan-Aram; and Dinah his daughter: all the soules, his sonnes and his daughters, were thirtie and three. And the sonnes of Gad; Ziphion, and Haggi, Suni, and Ezbon; Eri, and Arodi, and Areli. And the sonnes of Aser; Iimnah and Iisvah, and Iisvi, and Beriah; and Serah their sister: and the sonnes of Beriah; Cheber, and Malchiel. These, are the sonnes of Zilpah; whom Laban gave, to Leah his daughter: and she bare these unto Iakob, sixteene souls. The sonnes of Rachel, Iakobs wife; Ioseph, and Benjamin. And there was borne to Ioseph, in the land of Egypt; whom Asenath daughter of Potipherah Priest of On, bare unto him: Manasseh, and Ephraim. And the sonnes of Benjamin; Belah, and Becher, and Ashbel; Gera, and Naaman, Aechi, and Rosh: Muppim and Huppim, and Ard. These are the sonnes of Rachel, which were borne to Iakob: and all the soules, fourteene. And the sonnes of Dan, Chushim. And the sonnes of Naphtali: Iachzeel, and Guni, and Iezer, and Sillem. These are the sonnes of Bilhah; whom Laban gave, to Rachel his daughter: and she bare these unto Iakob, all the soules were seven. All the soules that came with Iakob into Egypt, which came out of his thigh, besides the wives of Iakobs sonnes: all the soules, were sixtie and sixe. And the sonnes of Ioseph, which were borne to him in Egypt; were two soules: all the soules of the house of Iakob, that came into Egypt, were seventie. And he sent Iudah before him, unto Ioseph; to signifie before him, to Goshen: and they came into the land of Goshen. And Ioseph, bound his charret; and went-up, to meet Israel his father, to Goshen: and he presented himselfe unto him; and hee fell on his necke, and wept on his necke, still. And Israel said unto Ioseph, now let mee dye: since I have seene thy face, because thou art yet alive. And Ioseph said unto his brethren, and unto his fathers house; I will goe-up, and shew Pharaoh: and wil say unto him; my brethren, and my fathers house, which were in the land of Canaan, are come unto me. And the men, are sheep-herds; for they are, men that feed cattell: and they have brought their flocks and their herds, and all that they have. And it shall be, when Pharaoh shall call you; and shall say, what are your workes? Then yee shall say; thy servants have beene men that fed cattell, from our youth even untill now, both we, and also our fathers: that, ye may dwell, in the land of Goshen, because every sheep-herd, is an abhomination to the Egyptians.

Annotations. BEersheba] in Greeke, The well of the eath, see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan, towards Egypt: and a place where he and his fathers had received mercies from God. Gen. 21. 31. 33. and 26. 33. sacrificed] that is, killed beasts for sacrifice: so both giving thankes for the tidings of Ioseph, and consulting with God about his going into Egypt; whither in former time, Isaak his father was forbidden to goe, in time of famine, Gen. 26. 1. 2. 3. and whereof he now made some doubt, v. 3. For he knew the oracle, that his seed should bee afflicted in Egypt, Gen, 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres, from the time that God had promised the inheritance of Canaan unto Abraham, Gen. 12. and hee saw little hope of the fulfilling of that promise, being now to goe but with 70. soules into an other barbarous country. Onely, as by faith they had sojourned in the land of promise, as in a strange country, Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt, if God should so command him. Among the Gentiles they used also to offer sacrifice, when they tooke a journey in hand: Festus lib. 14. Vers. 2. visions,] in Greeke, a vision, or Sight. See Gen. 15. 1. Vers. 3. God] Hebr. Ael; that is, the mighty: see Gen. 14. 18. make of thee] Hebr. put thee there unto a great nation. So Gen. 21. 13. This God had promised him in times before, Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up] that is, surely bring thee up: Gr. will bring thee up unto the end. This promise was like that which God gave him when he went to Mesopotamia, Gen. 28. 15. And Iakob himselfe was brought againe into Canaan, dead Gen. 50. 5. 13. his posterity were brought alive a mighty army, Ios. 3. &c. And from hence, the Hebrew Doctors gather a generall rule, that whersoever Israel are in captiuity (or affliction) the presence of God is with them. R, Menachem on Gen. 46. upon thine eyes] that is, shall close up thine eye when thou dyest: and so burie thee. An ancient and honourable custome, used of them, and all nations. The custome (afterwards) in Israel, about the dead, and their buriall, was this; they closed up the eyes of the dead; and if his mouth were open, they tyed up his jawes, and stopped the holes of his body, after that they had washed him: and anointed him with ointment made of divers sorts of spices: and shaved off his haire, and wrapped him in white linnen clothes, that were not of deare price: and they used to cover the face of the dead with a napkin of a zuz, (that is, a quarter of a shekel) price, that the poore might bee able also to buy it, &c. And it was unlawfull to bury them in shrowds of silke, or cloth of gold, or broiderie, though hee were a Prince in Israel; for this was grosse pride of spirit, and the corrupt worke of infidels. And they caried the dead upon their shoulders unto the grave. Maimony in Misn. tom. 4. treat. of Mourning, ch. 4. S. 1. 2. Vers. 6. into Egypt] to sojourne there, in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned, Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life, Gen. 47. 9. after the promise made to Abraham 215. yeeres, Gen. 12. 4. in the yeere of the world, 2298. seed] that is, children, or posterity. See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes. Vers. 7. daughters] one daughter, Dinah, verse 15. so in vers. 23. sonne. for one sonne. Vers. 9. Carmi] in Greeke Charmee. These foure, were heads of their fathers house, and of them are named the families of the tribe of Reuben: Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow. Vers. 10. Iemuel] called also Nemuel, in Numb. 26. 12. 1 Chro. 4. 14 Ohad] in Greeke Aod. This man is not mentioned in the families of Simeon, Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished. Iachin] called also Iarib. 1 Chron. 4. 24. of him was a familie called Iachinites, Numb. 26. 12. Zohar] in Greeke Saar: by transposition of letters hee is also called Zerah, and his familie Zarhites, Num. 26. 13. 1 Chro. 4. 24. Canaanitesse] or Canaanitish woman; the cursed stocke, with which Israels sonnes ordinarily might not marry; Gen. 28. 1. Vers. 11. Gershon] called also Gershom, 1 Chron. 6. 16. Kohath] or Kehath, in Greeke Kath. This man was grand-father to Aaron and Moses, and Marie: Exod. 6. 18 20. Of this familie came the Priests of Israel, 1 Chro. 6. 3. 4. &c. and the Kohathites had the principall place in the service of the sanctuarie, Num. 3. 31. and they are reckoned before the Gersonites, Num. 4. 34. &c. Vers. 12. dyed] by untimely death, at Gods hand, for their sinne, Gen. 38. 7—10. Hezron] in Greeke Asron; but the Apostle writeth him in Greeke, Esrom, Mat. 1. 3. by interpretation, the middest of exultation. V. 13. Issachar] why his familie is set before other his elder brethren, is shewed on Gen. 35. 23. Thola] he had a rare blessing, in multitude of children: for of this Tholah were 22600. valiant men of warre, in Davids dayes, 1 Chron. 7. 2. There was also a Iudge of this name and tribe, Iudg. 10. 1. Phuvah] called also Phuah, 1 Chron. 7. 1. and so the Greeke here writes him, Phoua. Iob] called also Iashub, Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here, Iasoub. Simron] or Shimron; in Greeke, Zambran. Vers. 14. Elon] in Greeke, Allon. Iahleel] in Greeke, Aiel. Vers. 15. Padan] or Mesopotamia; see Gen. 25. [illegible: 1 letter]0. There Leahs sonnes were borne; but the families of her sonnes here reckoned, were borne after they came thence into Canaan. all the soules] that is, persons. Gen. 12. 5. Heb. soul, which the Greeke translateth, soules: so after. and three] counting Iakob himselfe for one, as verse 8. and excluding Er and Onan, which were dead; as Leah herselfe also was. Vers. 16. Ziphion] called also Zephon, Num. 26. 15. and here in Greek Saphon. Suni] in Greek, Sannis. Ezbon] called also Ozni, Num. 26. 16. in Greeke here Thasoban. Eri] in Greeke, Aedeis. Arodi] called Arod, Numb. 26. 17. in Greeke, Aoredes. Vers. 17. Iisvah] in Greeke, Iesova. This mans name and familie is wanting, in Num. 26. 44. Beriah] in Greeke Baria, and Sara their sister. Vers. 19. wife] so called rather then the rest, because Iakob purposed to maried her onely, and loved her best; see Gen. 29. 18. 30. Vers. 20. priest] or prince: see Gen. 41. 45. The Greeke saith, Priest of Heliopolis. Ephraim] Here the Greeke translation addeth these words: And the sonnes of Manasses, whom his concubine Syrabare unto him, were Machir: And Machir begat Galaad. And the sonnes of Ephraim, Manasses brother, were Sutalaam and Taam, and the sonnes of Sutalaam; Edem. This is not in the Hebrew of Moses, but was translated by the Greeke interpreters; from 1 Chron. 7. 14. 20. unto this place, by reason of that speech in Gen. 50. 23. that Ioseph saw his children to the third generation. And having added these five sonnes and nephewes, they doe summe up all in verse 27. to be 75. soules, where the Hebrew hath but 70. and the new testament also alleageth that number, 75. in Act. 7. 14. following the Greeke, as it doth elsewhere for Cainan, in Luk. 3. as is observed on Gen. 11. 12. Vers. 21. Belah] in Greeke, Bala; he was the eldest of his sonnes, 1 Chron. 8. 1. Becher] in Greeke, Chobor: he was not the second, but seemeth to be the fourth sonne, called Nohah, 1 Chron. 8. 2. neither is his name or family reckoned, in Numb. 26. 38. but in 1 Chro. 7. 8. there is mention of his children. Ashbel] in Greeke, Asphel. hee was the second sonne by birth, 1 Chro. 8. 1. called also Iediael. 1 Chron. 7. 6. and is named as second in Num. 26. 38. Gera] the Greek translation addeth, and the sons of Bala were Gera. &c. which seemeth to be taken from 1 Chron. 8. 3. where one Gera is made son of Belah. But how Benjamin being himselfe so yong, should now have a sons son, is hard to comprehend. Moreover in Numb. 26. 38. there is no mention of Gera: neither was he Benjamins third sonne, but Achra, 1 Chron 8. 1. called here Aechi. Naaman] in Greeke, Noeman: in 1 Chron. 8. 4. one of this name is sonne to Belah; as the Greeke translation maketh this here: see also Num. 26. 40. Aechi] in Greeke, Eigcheim: called also Achiram, Num. 26. 38. & Achrah, the third son of Benjamin, 1 Chro. 8. 1. Rosh] of this man, there is no mention in Num. 26. 38. but in 1 Chro. 8. 2. he seemeth to be named Rapha, the fift son: who was father to Palti, one of the spies sent to view the land of Canaan, Num. 13. 10. who for his slanderous report, dyed with the rest, of a plague before the Lord, Num. 14. 36. 37. and so it may be, none of his family was left, to be reckoned in Num. 26. Muppim] in Greeke, Mamphein: called also Shupham, Num. 26. 39. and Shuppim, 1 Cron. 7. 12. Huppim] called Hupham, Numb. 26. 39. in Greeke, Opheimeim. Ard] The Greeke saith, And Gera begat Arad. In Numb. 26. 40. Ard seemeth to be the sonne of Belah. Vers. 22. were borne] Hebr. was borne: so in Gen. 35. 26. fourteene] the Greeke saith, eighteene: by reason of that addition forementioned in v. 20. yet here faileth one in the summe. The Chaldee agreeth with the Hebrew. Vers. 23. sonnes] that is, one Sonne; which was all that Dan had. So in vers. 7. daughters, for one daughter. Change of number is often in the Hebrew. As tribes of Benjamin. 1 Sam. 9. 21. Sepulchres, 2 Chron. 16. 14. sonnes for sonne, Gen. 21. 7. Num. 26. 42. 2 Chro. 24. 25. theeves, for one of them, Matth. 27. 44. Luk. 23. 39. 43. asses, Zach. 9. 9. for an asse, Matth. 21. 5. & he sate upon them, Matth. 21. 7. for which in Mark. 11. 7. is written, he sate upon him. Chushim] called also Shuham, Num. 26. 42. In Greeke, Asom. Vers. 24. Iachziel, &c.] in Greeke Asel, and Gouni, and Issachar. Sillem:] or Shillem: called also Sallum, 1 Chron. 7. 13. in Greeke, Sullem. Vers. 26. his thigh] that is, his body; or loynes: of his seed: a modest manner of speech: so Exod. 1. 5. sixtie and sixe] so also the Greeke here is. This number, is beside Iakob himselfe, with whom they came. Vers. 27. two soules] these words the Greek translation doth omit: having added more in verse 20. came] understand, with Ioseph and his sonnes who were there before. seventie] with Iakob and Ioseph in the summe. The Greeke translateth, seventie five; and so Stephen alledgeth the number, Acts 7. 14. the cause is before touched in verse 20. The like is in Exod. 1. 5. But in Deut. 10. 22. the Lxxij. Greeke interpreters, as well as the Hebrew, have but 70 soules. Which manifesteth the Hebrew text here to be exact; and the five to bee added by the translators. The Hebrew Doctors say, that things beneath doe mystically signifie things above: and these 70 soules signified the 70 Angels that are about (Gods) glorious throne, the Presidents over the (seventie) nations. R. Menachem on Gen. 46. See also the notes on Deut. 32. 8. In that Abrahams seed, in 215. yeeres, were but 70. soules: it sheweth the slow and small increase of the church at the beginning. But in 215. yeeres more, they were multiplied to sixe hundred thousand men, besides women and children, Exod. 12. 37. Num. 1. 46. Hereupon Moses said; Thy fathers went downe into Egypt, with 70. soules: and now, Iehovah thy God hath made thee, as the starres of heaven for multitude: Deut. 10. 22. Vers. 28. to informe] or, to teach; that is, that hee might informe (or teach) him. And it may be understood, both that Iudas might informe Ioseph of his fathers comming; and especially that Ioseph might informe and teach where Iakob should abide at Goshen, when there hee came; and so as the Chaldee translateth it, to prepare before him. Likewise Thargum Ierusalemy expoundeth it, to prepare a place for him, wherein to dwell in Goshen. before him] that is, before himselfe came to Goshen: so the phrase sometime meaneth, as Gen. 30. 30. or, to his face, that is, to meet him; so the Greeke translateth, he sent Iudas before him unto Ioseph, to meet him at Heroopolis in the land of Ramesses. Vers. 29. bound] that is, ordered and made ready, (as the Chaldee expounds it:) tying and coupling the horses in it. So Exod. 14. 6. 1 King. 18. 44. The Greeke translateth, joyned. presented himselfe] or? was seene, appeared; this was to honour his father. The same word is used in the law, for mens appearing (or presenting themselves) unto the Lord, Exod. 23. 17. still] or yet; that is, a good while; and as the Greeke translateth, with much weeping. Vers. 30. let me dye] that is, I am willing to dye. The Chaldee translateth, now though I should dye; yet am I comforted; since I see thy face. So Simeon when he saw Christ, Luk. 2. 29. 30. Vers. 32. sheep-herds] or feeders of sheepe: so verse 34. men that feed cattell] so the Greeke well explaineth the Hebrew phrase, men of cattell, that is, which feed or nourish them: grasiers. The Chaldee saith, Lords (or possessors) of flockes. So man of the ground, for an husbandman, Gen. 9. 20. Ioseph was not ashamed of his kindred, and their base trade, before King Pharaoh: though he knew their occupation was abhominable in Egypt: verse 33. Vers. 33. workes] in Greeke, worke: that is, your occupation, or trade. So in Gen. 47. 3. an abhomination] therefore the Egyptians would not so much as eate with them: see Gen. 43. 32. This is the condition of Gods Church on earth; they are made as the filth of the world; the off-scouring of all things; 1 Cor. 4. 13. Even Christ himselfe (the sheepherd of our soules. 1 Pet. 2. 25) was the reproach of men, and despised of the people, Psal. 22. 7. Esa. 53. 3.