פלוּא pallû' — Pallu, “distinguished.” חצרן chetsrôn — Chetsron, of the “court,” or “village.” כרמי karmı̂y — Karmi, “vine-dresser.”

ימוּאל yᵉmû'êl — Jemuel, “day of El.” ימין yâmı̂yn — Jamin, “right hand.” אהד 'ôhad — Ohad, “joining together.” יכין yâkı̂yn — Jakin, “he shall establish.” צחר tsôchar — Tsochar, “whiteness.”

גרשׁון gêrᵉshôn — Gereshon, “expelling.” קהת qᵉhâth — Qehath, “assembly.” מררי mᵉrârı̂y — Merari, “flowing, bitter.”

חמוּל châmûl — Chamul, “pitied, treated with mercy.”

תולע tôlâ‛ — Tola‘, “worm, scarlet.” פוּה pû'âh — Puvvah, “mouth?” יוב yôb — Job, “enemy?” שׂמרן śı̂mrôn — Shimron, “watch.”

סרד sered — Sered, “fear.” אלון 'êlôn — Elon, “oak.” יחלאל yachlᵉ'êl — Jachleel, “El shall sicken or inspire with hope.”

צפיון tsı̂phyôn — Tsiphjon, “watcher.” חגי chaggı̂y — Chaggi, “festive.” שׁוּני shûnı̂y — Shuni, “quiet.” אצבון 'etsbôn — Etsbon, “toiling?” ערי ‛êrı̂y , ‘Eri, “watcher.” ארודי 'ǎrôdı̂y — Arodi, rover? אראלי 'ar'êlı̂y — Areli, “lion of El?”

ימנה yı̂mnâh — Jimnah, “prosperity.” ישׁוה yı̂shvâh — Jishvah, ישׁוי yı̂shvı̂y — Jishvi, “even, level.” בריעה berı̂y‛âh — Beri‘ah, “in evil.” שׂרח śerach — Serach, “overflow.” חבר cheber — Cheber, “fellowship.” מלכיאל malkı̂y'êl Malkiel, “king of EL”

בלע bela‛ — Bela‘, “devouring.” בכר beker — Beker, “a young camel.” אשׁבל 'ashbêl Ashbel, “short?” גרא gêrâ' — Gerah, “a grain.” נעמן na‛ămân — Na‘aman, “pleasant.” אחי 'êchı̂y Echi, “brotherly?” ראשׁ rô'sh — Rosh, “head.” מפים mûppı̂ym — Muppim, חפים chûppı̂ym — Chuppim, “covering.” ארד 'ard — Ard, “fugitive, rover.”

צשׁים chûshı̂ym — Chushim, “haste.”

יחצאל yachtsᵉ'êl — Jachtseel, “El will divide.” גוּני gûnı̂y — Guni, “dyed.” יצר yêtser — Jetser, “form.” שׂלם śı̂llêm — Shillem, “retribution.”

The second dream of Joseph is now to receive its fulfillment. His father is to bow down before him. His mother is dead. It is probable that Leah is also deceased. The figure by which the dream foreshadows the reality is fulfilled when the spirit of it is accomplished.

([Reference Genesis 46:1-4])

Jacob, arriving at Beer-sheba, is encouraged by a revelation from God. Beer-sheba may be regarded as the fourth scene of Abraham’s abode in the land of promise. Offered sacrifices. He had gathered from the words of the Lord to Abraham ([Reference Genesis 15:13]), and the way in which the dreams of Joseph were realized in the events of Providence, that his family were to descend into Egypt. He felt, therefore, that in taking this step he was obeying the will of Heaven.

Hence, he approaches God in sacrifices at an old abode of Abraham and Isaac, before he crosses the border to pass into Egypt. On this solemn occasion God appears to him in the visions of the night. He designates himself El the Mighty, and the God of his father. The former name cheers him with the thought of an all-sufficient Protector. The latter identifies the speaker with the God of his father and, therefore, with the God of eternity, of creation, and of covenant. Fear not to go down into Mizraim. This implies both that it was the will of God that he should go down to Egypt and that he would be protected there. A great nation.

Jacob had now a numerous family, of whom no longer one was selected, but all were included in the chosen seed. He had received the special blessing and injunction to be fruitful and multiply ([Reference Genesis 28:3]; [Reference Genesis 35:11]). The chosen family is to be the beginning of the chosen nation. I will go down with thee. The “I” is here emphatic, as it is also in the assurance that he will bring him up in the fullness of time from Egypt. If Israel, in the process of growth from a family to a nation, had remained among the Canaanites, he would have been amalgamated with the nation by intermarriage and conformed to its vices. By his removal to Egypt, he is kept apart from the demoralizing influence of a nation whose iniquity became so great as to demand a judicial extirpation ([Reference Genesis 15:16]).

He is also kept from becoming an Egyptian by the fact that a shepherd, as he was, is an abomination to Egypt; by his location in the comparatively high land of Goshen, which is a border land, not naturally, but only politically, belonging to Egypt; and by the reduction of his race to a body of serfs, with whom that nation would not condescend to intermingle. Joseph shall put his hand upon thine eyes. His long-lost son shall be present to perform the last rites for him upon his death.

([Reference Genesis 46:5-7])

The descent into Egypt is now described. His daughters, and his sons’ daughters. In the following list only one daughter of Jacob is mentioned, Dinah, and only one son’s daughter, Serah. It is possible, but not probable, that there were more daughters than these at the time in his family. But even if there were no others, the plural is adopted in order to correspond with the general form of classification, from which the one daughter and the one granddaughter are merely accidental deviations. The same principle applies to the sons of Dan ([Reference Genesis 46:23]), and to other instances in Scripture ([Reference 1 Chronicles 2:8], [Reference 1 Chronicles 2:42]).

(Verses 8-27)

The list given here of the family of Jacob as it came down into Egypt is not to be identified with a list of their descendants two hundred and fifty years later, contained in Numbers 26, or with another list constructed after the captivity, and referring to certain of their descendants in and after the times of the monarchy. Nor is this the place to identify or investigate the reasons for the differences from the present list that these later lists exhibit. Our proper business here is to examine the nature and significance of this ancient and original list of the family of Jacob.

It purports to be a list of the names of the sons of Israel, who went into Mizraim. This phrase implies that the sons of Israel actually went down into Egypt; and this is accordingly historically true of all his immediate sons, Joseph having gone there about twenty-two years before the others. And the word “sons” is to be understood here in its strict sense, as we find it in the immediate context ([Reference Genesis 46:7]) distinguished from sons’ sons and other descendants.

Jacob and his sons. From this expression we perceive the progenitor is to be included with the sons among those who descended to Egypt. This also is historically exact. For clarity, it is proper to state here the approximate ages of these heads of Israel at the time of the descent. Jacob himself was 130 years of age ([Reference Genesis 47:9]). Joseph was in his thirtieth year when he stood before Pharaoh to interpret his dreams and receive his commission as governor-general of Egypt ([Reference Genesis 41:46]). At the end of the second year of the famine, nine full years were added to his life. He was therefore, we may suppose, 39 years old when Jacob arrived in Egypt, and born when his father was 91.

As we conceive that he was born in the fifteenth year of Jacob’s sojourn in Padan-aram, and Reuben in the eighth, we infer that Reuben was at the time of the descent into Egypt seven years older than Joseph, or 46, Simon 45,[Reference Leviticus 44], Judah 43, Dan about 43, Naphtali about 42, Gad about 42, Asher about 41, Issachar about 41, Zebulun about 40, Dinah about 39, Benjamin about 26. Jacob’s first-born Reuben. This refers to the order of nature, without implying that the rights of first-birth were to be secured to Reuben ([Reference 1 Chronicles 5:1-2]).

([Reference Genesis 46:9-15])

The sons of Leah and their descendants are here enumerated. Reuben has four sons, who appear without variation in the other two lists ([Reference Numbers 26:5-6]; [Reference 1 Chronicles 5:3]). Of the six sons of Simon, Ohad appears in the other lists, and Nemuel and Zerah appear as colloquial variations of Jemuel and Zohar. Such variations in oral language are usual to this day in the East and elsewhere. Son of a Kenaanitess. This implies that intermarriage with the Canaanites was the exception to the rule in the family of Jacob. Wives might have been obtained from Hebrew, Aramaic, or in any case Semitic tribes who were living in their vicinity. The three sons of Levi are common to all the lists, with the slight variation of Gershom for Gershon.

The sons of Judah are also unvaried. We are here reminded that Er and Onan died in the land of Canaan ([Reference Genesis 46:12]) and, of course, did not come down into Egypt. The extraordinary circumstances of Judah’s family are recorded in Genesis 38. In order that Hezron and Hamul may have been born at the arrival of Jacob’s household in Egypt, Judah’s and Perez’s first sons must have been born in the fourteenth year of their respective fathers. For the discussion of this matter, see the remarks on that chapter. The four sons of Issachar occur in the other lists, with the variation of Jashub for Job. The three sons of Zebulun recur in the book of Numbers; but in the list of Chronicles, no mention is made of his posterity. Dinah does not appear in the other lists.

The descendants of Leah are in all thirty-two: six sons, one daughter, twenty-three grandsons, and two great-grandsons. All the souls, his sons and his daughters, were thirty and three. Here “all the souls” include Jacob himself, and “his sons and his daughters” are to be understood as a specification of what is included besides himself.

([Reference Genesis 46:16-18])

Next are enumerated the sons of Zilpah, Leah’s handmaid. The seven sons of Gad recur in Numbers 26, with the variants Zephon, Ozni, and Arod, for Ziphion, Ezbon, and Arodi; but they do not occur in Chronicles. Of Asher’s five children, Jishuah is omitted in Numbers but appears in Chronicles. This seems to arise from the fact that the list in Numbers was drawn up at the time of the facts recorded, and that in Chronicles is extracted partly from Genesis. The other names are really the same in all the lists. The descendants of Zilpah are sixteen: two sons, eleven grandsons, one granddaughter, and two great-grandsons.

([Reference Genesis 46:19-22])

The sons of Rachel. It is remarkable that she alone is called the wife of Jacob, because she was the wife of his choice. Yet the children of the beloved, we perceive, are not placed before those of the less loved ([Reference Deuteronomy 21:15-16]). Joseph’s two sons are the same in all lists. Of the ten sons of Benjamin, only five appear in Numbers ([Reference Numbers 26:38-41]), Bela and Ashbel being the same, and Ahiram, Shupham, and Hupham, being variants of Ehi, Muppim, and Huppim.

In two hundred and fifty years, the other five have become extinct. Naaman and Ard seem to have died early, as two sons of Bela, named after them, take their places as heads of families or clans. In Chronicles ([Reference 1 Chronicles 7:6-12]) we have two lists of his descendants which do not seem to be primary, as they do not agree with either of the former lists or with one another, though some of the names recur. The descendants of Rachel are fourteen: two sons and twelve grandsons.

([Reference Genesis 46:23-25])

The sons of Bilhah, Rachel’s handmaid, come last. Hushim, the son of Dan, appears in Numbers ([Reference Numbers 26:42]) as Shuham, and perhaps in Chronicles ([Reference 1 Chronicles 7:12]) in an obscure connection. The four sons of Naphtali occur in all the lists, Shallum being the variant in Chronicles ([Reference 1 Chronicles 7:13]) for Shillem. The descendants of Bilhah are seven: two sons and five grandsons.

([Reference Genesis 46:26-27])

All the souls that went with Jacob into Egypt, that came out of his loins, were eleven sons, one daughter, fifty grandchildren, and four great-grandsons; in all, sixty-six. Jacob, Joseph, and his two sons are four; and thus, all the souls belonging to the family of Jacob which went into Egypt were seventy. This account, with its somewhat intricate details, is expressed with remarkable brevity and simplicity.

The Septuagint gives seventy-five as the sum-total, which is made out by inserting Makir the son, and Gilead the grandson of Manasseh, Shuthelah and Tahan, sons, and Edom or Eran, a grandson of Ephraim ([Reference Numbers 26]). This version also has the incorrect statement that the sons of Joseph born to him in Egypt were nine; whereas by its own account they were seven, and Jacob and Joseph are to be added to make up the nine. Some suppose that Stephen’s statement—ἀποστείλας δὲ Ιωσὴφ μετεκαλέσατο τὸν πατέρα αὑτοῦ Ιακὼβ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἐβδομήκοντα πέντε aposteilas de Iōsēph ton patera autou Iakōb kai tēn sungeneian en psuchais hebdomēkonta pente—is founded on this version.

If Stephen here quoted the Septuagint as a well-known version, he was accountable only for the correctness of his quotation, and not for the error which had crept into his source. This was immaterial to his present purpose, and it was not the manner of the sacred speakers to turn aside from their grand task to the pedantry of criticism.

But it is much more likely that the text of the Septuagint has here been crudely conformed to the number given by Stephen. For it should be noted that his number refers, according to the text, to Jacob and all his kindred, “exclusive of Joseph and his sons.” They could not, therefore, amount to seventy-five, but only to sixty-seven, if we count merely Jacob and his direct descendants. It is probable, therefore, that in Stephen’s view, the “kindred” of Jacob included the eight or nine surviving wives that accompanied the children of Israel.

Judah’s wife was dead, and it is probable that Reuben’s was also dead before he committed incest with Bilhah. If there were two or three more widowers, the number of surviving wives would be eight or nine.

The number of the children of Israel is very particularly noted. But Scripture lays no stress upon the number itself and makes no particular application of it. It stands forth, therefore, on the record merely as a historical fact. It is remarkable that it is the product of seven, the number of holiness; and ten, the number of completeness. It is still more remarkable that it is the number of the names of those who are the heads of the primitive nations.

This is in accordance with the fact that the church is the counterpart of the world, not only in diversity of character and destiny but also in the adaptation of the former to work out the restitution of all things to God in the latter. The covenant with Abraham is a special means by which the seed, who is to give legal and vital effect to the old and general covenant with Noah, the representative of the nations, may come. The church of God in the world is to be the instrument by which the kingdom of the world is to become the kingdom of Christ.

When the Most High bestowed the inheritance on the nations, when he separated the sons of Adam, he set the bounds of the peoples according to the number of the sons of Israel ([Reference Deuteronomy 32:8]). This curious sentence may have an immediate reference to the providential distribution of the human family over the habitable parts of the earth, according to the number of His church and of His dispensation of grace. But in any case, it conveys the great and obvious principle that all things whatsoever in the affairs of men are antecedently adapted with the most perfect exactness to the benign reign of grace already realized in the children of God, and yet to be extended to all the sons and daughters of Adam.

([Reference Genesis 46:28-34])

The settlement in Goshen is now narrated. Judah he sent before him. We have already seen why the three older sons of Jacob were disqualified for taking the lead in important matters relating to the family. To lead the way before him into Goshen—to get the requisite directions from Joseph and then conduct the immigrants to their destined resting place. And went up. Egypt was the valley of the Nile and, therefore, a low country. Goshen was comparatively high and, therefore, at some distance from the Nile and the sea. And he appeared unto him. A phrase usually applied to the appearance of God to men and intended to intimate the unexpectedness of the sight, which now came before the eyes of Jacob. I will go up. In a courtly sense, to approach the residence of the sovereign is to go up. Joseph intends to make the “occupation” of his kindred a prominent part of his communication to Pharaoh, in order to secure their settlement in Goshen.

This he considers desirable on two grounds: first, because Goshen was best suited for pasture; and secondly, because the chosen family would thus be comparatively isolated from Egyptian society.

The two nations were in some important respects mutually repulsive. The idolatrous and superstitious customs of the Egyptians were abhorrent to a worshipper of the true God; and every shepherd was the abomination of Egypt. The expression here employed is very strong and rises even to a religious aversion. Herodotus makes the cowherds the third of the seven classes into which the Egyptians were divided (Herodotus ii. 164). Others include them in the lowest class of the community. This, however, is not sufficient to account for the national antipathy.

About seventeen or eighteen centuries before the Christian era, it is probable that the Hyksos, or shepherd kings, were masters of the southern part of the country, while a native dynasty still prevailed in Lower Egypt. The religion of these shepherd intruders was different from that of the Egyptians, which they treated with disrespect. They committed the barbarities often incident to foreign rule.

It is not surprising, therefore, that the shepherd became the abomination of Egypt.

Commentaries

Albert Barnes

On Genesis 46:1–34

John Gill

On Genesis 46:27

Matthew Henry

On Genesis 46:5–27