1 Israel traveled with all that he had, and came to Beersheba, and offered sacrifices to the God of his father, Isaac.
2 God spoke to Israel in the visions of the night, and said, “Jacob, Jacob!” He said, “Here I am.”
3 He said, “I am God, the God of your father. Don’t be afraid to go down into Egypt, for there I will make of you a great nation.
4 I will go down with you into Egypt. I will also surely bring you up again. Joseph’s hand will close your eyes.”
5 Jacob rose up from Beersheba, and the sons of Israel carried Jacob, their father, their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.
6 They took their livestock, and their goods, which they had gotten in the land of Canaan, and came into Egypt—Jacob, and all his offspring with him,
7 his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and he brought all his offspring with him into Egypt.
8 These are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.
9 The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.
10 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.
11 The sons of Levi: Gershon, Kohath, and Merari.
12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul.
13 The sons of Issachar: Tola, Puvah, Iob, and Shimron.
14 The sons of Zebulun: Sered, Elon, and Jahleel.
15 These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah. All the souls of his sons and his daughters were thirty-three.
16 The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
17 The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. The sons of Beriah: Heber and Malchiel.
18 These are the sons of Zilpah, whom Laban gave to Leah, his daughter, and these she bore to Jacob, even sixteen souls.
19 The sons of Rachel, Jacob’s wife: Joseph and Benjamin.
20 To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.
21 The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.
22 These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.
23 The son of Dan: Hushim.
24 The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.
25 These are the sons of Bilhah, whom Laban gave to Rachel, his daughter, and these she bore to Jacob: all the souls were seven.
26 All the souls who came with Jacob into Egypt, who were his direct offspring, in addition to Jacob’s sons’ wives, all the souls were sixty-six.
27 The sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, who came into Egypt, were seventy.
28 Jacob sent Judah before him to Joseph, to show the way before him to Goshen, and they came into the land of Goshen.
29 Joseph prepared his chariot, and went up to meet Israel, his father, in Goshen. He presented himself to him, and fell on his neck, and wept on his neck a good while.
30 Israel said to Joseph, “Now let me die, since I have seen your face, that you are still alive.”
31 Joseph said to his brothers, and to his father’s house, “I will go up, and speak with Pharaoh, and will tell him, ‘My brothers, and my father’s house, who were in the land of Canaan, have come to me.
32 These men are shepherds, for they have been keepers of livestock, and they have brought their flocks, and their herds, and all that they have.’
33 It will happen, when Pharaoh summons you, and will say, ‘What is your occupation?’
34 that you shall say, ‘Your servants have been keepers of livestock from our youth even until now, both we, and our fathers:’ that you may dwell in the land of Goshen; for every shepherd is an abomination to the Egyptians.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 46:1–3When he came to the Well of the Oath, [Beersheba,] he offered sacrifice to God; and being afraid that the happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more think of removing into the land of Canaan, and possessing it, as God had promised them; as also being afraid, lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving these doubts in his mind.
When he came to the Well of the Oath, [Beersheba,] he offered sacrifice to God; and being afraid that the happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more think of removing into the land of Canaan, and possessing it, as God had promised them; as also being afraid, lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving these doubts in his mind.
Josephus, Antiquities of the Jews, Antiquities 2.7.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 46:28–34When Joseph understood that his father was coming, for Judas his brother was come before him, and informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob almost fainted away at this unexpected and great joy; however, Joseph revived him … After this, he desired Jacob to travel on slowly; but he himself took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to lead, that he might give them leave to follow the same, who told him they were good shepherds, and had been used to follow no other employment but this alone. Whereby he provided for them, that they should not be separated, but live in the same place, and take care of their father; as also hereby he provided, that they might be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.
When Joseph understood that his father was coming, for Judas his brother was come before him, and informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob almost fainted away at this unexpected and great joy; however, Joseph revived him … After this, he desired Jacob to travel on slowly; but he himself took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to lead, that he might give them leave to follow the same, who told him they were good shepherds, and had been used to follow no other employment but this alone. Whereby he provided for them, that they should not be separated, but live in the same place, and take care of their father; as also hereby he provided, that they might be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.
Josephus, Antiquities of the Jews, Antiquities 2.7.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 46:1–4TO THE GOD OF HIS FATHER, ISAAC — The duty of honouring one’s father is more imperative than that of honouring one’s grandfather (Genesis Rabbah 94:5); therefore the sacrifices are associated with the name of Isaac and not with that of Abraham. … JACOB, JACOB — The repetition of the name is a mark of affection (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 12). … FEAR NOT TO GO DOWN TO EGYPT — God said this to him because he was grieved that he was compelled to leave the Land of Israel (Pirkei DeRabbi Eliezer 39). … AND I MYSELF WILL ALSO SURELY BRING THEE UP AGAIN — Here He promised him that he would be buried in the Holy Land (Talmud Yerushalmi Sotah 1:10).
TO THE GOD OF HIS FATHER, ISAAC — The duty of honouring one’s father is more imperative than that of honouring one’s grandfather (Genesis Rabbah 94:5); therefore the sacrifices are associated with the name of Isaac and not with that of Abraham. … JACOB, JACOB — The repetition of the name is a mark of affection (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 12). … FEAR NOT TO GO DOWN TO EGYPT — God said this to him because he was grieved that he was compelled to leave the Land of Israel (Pirkei DeRabbi Eliezer 39). … AND I MYSELF WILL ALSO SURELY BRING THEE UP AGAIN — Here He promised him that he would be buried in the Holy Land (Talmud Yerushalmi Sotah 1:10).
Rashi, Commentary on the Torah, on 46:1–4; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 46:8–27The 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. … 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. … 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. … 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. … 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 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. … 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. … 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. … 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. … 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.
John Calvin, Commentaries, on 46:8–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 46:4and I will also surely bring thee up again: Jarchi takes this to be a promise that he should be buried in the land of Canaan, which had its fulfilment, when his corpse was carried out of Egypt to Machpelah, and there interred; but rather this refers to the bringing up of his posterity from thence in due time, for which Jacob might be most solicitous, and so the Targum of Jonathan,"and I will bring up thy children from thence:" … and Joseph shall put his hand upon thine eyes: and so close them when he was dead; this, as Aben Ezra says, was a custom of the living to the dead, and it used to be done by the nearest relations and friends … now by this expression Jacob was assured that Joseph was alive, and that he should live to see him, and that Joseph would outlive him, and do this last office for him
and I will also surely bring thee up again: Jarchi takes this to be a promise that he should be buried in the land of Canaan, which had its fulfilment, when his corpse was carried out of Egypt to Machpelah, and there interred; but rather this refers to the bringing up of his posterity from thence in due time, for which Jacob might be most solicitous, and so the Targum of Jonathan,"and I will bring up thy children from thence:" … and Joseph shall put his hand upon thine eyes: and so close them when he was dead; this, as Aben Ezra says, was a custom of the living to the dead, and it used to be done by the nearest relations and friends … now by this expression Jacob was assured that Joseph was alive, and that he should live to see him, and that Joseph would outlive him, and do this last office for him
John Gill, An Exposition of the Old and New Testament, on 46:4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 46:34for every shepherd is an abomination unto the Egyptians; not because shepherds ate of the milk and flesh of the creatures they fed, which the Egyptians abstained from; for the Egyptians in those times did eat the flesh of slain beasts, see Genesis 43:16; nor because they fed, and slew, and ate those creatures, which the Egyptians worshipped as gods, as Jarchi; for it does not appear that the Egyptians were so early worshippers of such creatures; nor is this phrase, "every shepherd", to be understood of any other than foreign shepherds; for one of the three sorts of the people of Egypt, as distinct from, and under the king, priests, and soldiers, according to Diodorus Siculus … were shepherds, and were not despised on that account; … and such it is plain there were in Egypt, in the times of Joseph, see Genesis 47:6; … wherefore this must be understood of foreign shepherds, the Egyptians having been greatly distressed by such
for every shepherd is an abomination unto the Egyptians; not because shepherds ate of the milk and flesh of the creatures they fed, which the Egyptians abstained from; for the Egyptians in those times did eat the flesh of slain beasts, see Genesis 43:16; nor because they fed, and slew, and ate those creatures, which the Egyptians worshipped as gods, as Jarchi; for it does not appear that the Egyptians were so early worshippers of such creatures; nor is this phrase, "every shepherd", to be understood of any other than foreign shepherds; for one of the three sorts of the people of Egypt, as distinct from, and under the king, priests, and soldiers, according to Diodorus Siculus … were shepherds, and were not despised on that account; … and such it is plain there were in Egypt, in the times of Joseph, see Genesis 47:6; … wherefore this must be understood of foreign shepherds, the Egyptians having been greatly distressed by such
John Gill, An Exposition of the Old and New Testament, on 46:34; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 46:20–27There is a remarkable addition here in the Septuagint, which must be noticed: … 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 … Dr. Hales' method is more simple, and I think more satisfactory: … the wives of Jacob's sons, who formed part of the household, are omitted; but they amounted to nine, … 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
There is a remarkable addition here in the Septuagint, which must be noticed: … 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 … Dr. Hales' method is more simple, and I think more satisfactory: … the wives of Jacob's sons, who formed part of the household, are omitted; but they amounted to nine, … 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
Adam Clarke, Commentary on the Holy Bible, on 46:20–27; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 46:33–34This 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.
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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 46:33–34; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 46
Genesis 46:1–34, World English Bible
Genesis 46 in the Bible · Told in the Story: Chapter 15, Israel in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 46:1–3When he came to the Well of the Oath, [Beersheba,] he offered sacrifice to God; and being afraid that the happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more think of removing into the land of Canaan, and possessing it, as God had promised them; as also being afraid, lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving these doubts in his mind.
Josephus, Antiquities of the Jews, Antiquities 2.7.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 46:28–34When Joseph understood that his father was coming, for Judas his brother was come before him, and informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob almost fainted away at this unexpected and great joy; however, Joseph revived him … After this, he desired Jacob to travel on slowly; but he himself took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to lead, that he might give them leave to follow the same, who told him they were good shepherds, and had been used to follow no other employment but this alone. Whereby he provided for them, that they should not be separated, but live in the same place, and take care of their father; as also hereby he provided, that they might be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.
Josephus, Antiquities of the Jews, Antiquities 2.7.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 46:1–4TO THE GOD OF HIS FATHER, ISAAC — The duty of honouring one’s father is more imperative than that of honouring one’s grandfather (Genesis Rabbah 94:5); therefore the sacrifices are associated with the name of Isaac and not with that of Abraham. … JACOB, JACOB — The repetition of the name is a mark of affection (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 12). … FEAR NOT TO GO DOWN TO EGYPT — God said this to him because he was grieved that he was compelled to leave the Land of Israel (Pirkei DeRabbi Eliezer 39). … AND I MYSELF WILL ALSO SURELY BRING THEE UP AGAIN — Here He promised him that he would be buried in the Holy Land (Talmud Yerushalmi Sotah 1:10).
Rashi, Commentary on the Torah, on 46:1–4; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 46:8–27The 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. … 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. … 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. … 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. … 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.
John Calvin, Commentaries, on 46:8–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 46:4and I will also surely bring thee up again: Jarchi takes this to be a promise that he should be buried in the land of Canaan, which had its fulfilment, when his corpse was carried out of Egypt to Machpelah, and there interred; but rather this refers to the bringing up of his posterity from thence in due time, for which Jacob might be most solicitous, and so the Targum of Jonathan,"and I will bring up thy children from thence:" … and Joseph shall put his hand upon thine eyes: and so close them when he was dead; this, as Aben Ezra says, was a custom of the living to the dead, and it used to be done by the nearest relations and friends … now by this expression Jacob was assured that Joseph was alive, and that he should live to see him, and that Joseph would outlive him, and do this last office for him
John Gill, An Exposition of the Old and New Testament, on 46:4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 46:34for every shepherd is an abomination unto the Egyptians; not because shepherds ate of the milk and flesh of the creatures they fed, which the Egyptians abstained from; for the Egyptians in those times did eat the flesh of slain beasts, see Genesis 43:16; nor because they fed, and slew, and ate those creatures, which the Egyptians worshipped as gods, as Jarchi; for it does not appear that the Egyptians were so early worshippers of such creatures; nor is this phrase, "every shepherd", to be understood of any other than foreign shepherds; for one of the three sorts of the people of Egypt, as distinct from, and under the king, priests, and soldiers, according to Diodorus Siculus … were shepherds, and were not despised on that account; … and such it is plain there were in Egypt, in the times of Joseph, see Genesis 47:6; … wherefore this must be understood of foreign shepherds, the Egyptians having been greatly distressed by such
John Gill, An Exposition of the Old and New Testament, on 46:34; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 46:20–27There is a remarkable addition here in the Septuagint, which must be noticed: … 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 … Dr. Hales' method is more simple, and I think more satisfactory: … the wives of Jacob's sons, who formed part of the household, are omitted; but they amounted to nine, … 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
Adam Clarke, Commentary on the Holy Bible, on 46:20–27; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 46:33–34This 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 46:33–34; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.