5Then Jacob arose from Beersheba; and the sons of Israel carried their father Jacob and their little ones and their wives in the wagons which Pharaoh had sent to carry him. 6They took their livestock and their property, which they had acquired in the land of Canaan, and came to Egypt, Jacob and all his descendants with him: 7his sons and his grandsons with him, his daughters and his granddaughters, and all his descendants he brought with him to Egypt.

Those Who Came to Egypt

      8Now these are the names of the sons of Israel, Jacob and his sons, who went to Egypt: Reuben, Jacob’s firstborn. 9The sons of Reuben: Hanoch and Pallu and Hezron and Carmi. 10The sons of Simeon: Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanite woman. 11The sons of Levi: Gershon, Kohath, and Merari. 12The sons of Judah: Er and Onan and Shelah and Perez and Zerah (but Er and Onan died in the land of Canaan). And the sons of Perez were Hezron and Hamul. 13The sons of Issachar: Tola and Puvvah and Iob and Shimron. 14The sons of Zebulun: Sered and Elon and Jahleel. 15These are the sons of Leah, whom she bore to Jacob in Paddan-aram, with his daughter Dinah; all his sons and his daughters numbered thirty-three. 16The sons of Gad: Ziphion and Haggi, Shuni and Ezbon, Eri and Arodi and Areli. 17The sons of Asher: Imnah and Ishvah and Ishvi and Beriah and their sister Serah. And the sons of Beriah: Heber and Malchiel. 18These are the sons of Zilpah, whom Laban gave to his daughter Leah; and she bore to Jacob these sixteen persons. 19The sons of Jacob’s wife Rachel: Joseph and Benjamin. 20Now to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him. 21The sons of Benjamin: Bela and Becher and Ashbel, Gera and Naaman, Ehi and Rosh, Muppim and Huppim and Ard. 22These are the sons of Rachel, who were born to Jacob; there were fourteen persons in all. 23The sons of Dan: Hushim. 24The sons of Naphtali: Jahzeel and Guni and Jezer and Shillem. 25These are the sons of Bilhah, whom Laban gave to his daughter Rachel, and she bore these to Jacob; there were seven persons in all. 26All the persons belonging to Jacob, who came to Egypt, his direct descendants, not including the wives of Jacob’s sons, were sixty-six persons in all, 27and the sons of Joseph, who were born to him in Egypt were two; all the persons of the house of Jacob, who came to Egypt, were seventy.

      28Now he sent Judah before him to Joseph, to point out the way before him to Goshen; and they came into the land of Goshen. 29Joseph prepared his chariot and went up to Goshen to meet his father Israel; as soon as he appeared before him, he fell on his neck and wept on his neck a long time. 30Then Israel said to Joseph, “Now let me die, since I have seen your face, that you are still alive.” 31Joseph said to his brothers and to his father’s household, “I will go up and tell Pharaoh, and will say to him, ‘My brothers and my father’s household, who were in the land of Canaan, have come to me; 32and the 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“When Pharaoh calls you and says, ‘What is your occupation?’ 34you shall say, ‘Your servants have been keepers of livestock from our youth even until now, both we and our fathers,’ that you may live in the land of Goshen; for every shepherd is loathsome to the Egyptians.”

Parallel Verses

New American Standard Bible (©1995)
He said, "I am God, the God of your father; do not be afraid to go down to Egypt, for I will make you a great nation there.

GOD'S WORD® Translation (©1995)
"I am God, the God of your father," he said. "Don't be afraid to go to Egypt, because I will make you a great nation there.

King James Bible
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:

Douay-Rheims Bible
God said to him: I am the most mighty God of thy father: fear not, go down into Egypt, for I will make a great nation of thee there.

Darby Bible Translation
And he said, I am ùGod, the God of thy father: fear not to go down to Egypt; for I will there make of thee a great nation.

English Revised Version
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:

Webster's Bible Translation
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:

World English Bible
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.

Young's Literal Translation
And He saith, 'I am God, God of thy father, be not afraid of going down to Egypt, for for a great nation I set thee there;

Cross References

Genesis 12:2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing;

Genesis 17:1 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless.

Genesis 28:13 And behold, the LORD stood above it and said, "I am the LORD, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants.

Genesis 48:16 The angel who has redeemed me from all evil, Bless the lads; And may my name live on in them, And the names of my fathers Abraham and Isaac; And may they grow into a multitude in the midst of the earth."

Genesis 48:19 But his father refused and said, "I know, my son, I know; he also will become a people and he also will be great. However, his younger brother shall be greater than he, and his descendants shall become a multitude of nations."

Exodus 1:7 But the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them.

Exodus 1:9 He said to his people, "Behold, the people of the sons of Israel are more and mightier than we.

Exodus 14:13 But Moses said to the people, "Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever.

Deuteronomy 26:5 "You shall answer and say before the LORD your God, 'My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 46

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

Verses 1-4

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

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

II. How God directed his paths: In the visions of the night (probably the very next night after he had offered his sacrifices, as 2 Chr. 1:7) 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. 12:5. It was a long journey, and Jacob was unfit for travel, and perhaps remembered that his beloved Rachel died in a journey. (2.) He feared lest his sons should be tainted with the idolatry of Egypt, and forget the God of their fathers, or enamoured with the pleasures of Egypt, and forget the land of promise. (3.) Probably he thought of what God had said to Abraham concerning the bondage and affliction of his seed (ch. 15:13), and was apprehensive that his removal to Egypt would issue in that. Present satisfactions should not take us off from the consideration and prospect of future inconveniences, which possibly may arise from what now appears most promising. (4.) He could not think of laying his bones in Egypt. But, whatever his discouragements were, this was enough to answer them all, Fear not to go down into Egypt.

3. He promises him comfort in the removal. (1.) That he should multiply in Egypt: "I will there, where thou fearest that thy family will sink and be lost, make it a great nation. That is the place Infinite Wisdom has chosen for the accomplishment of that promise." (2.) That he should have God's presence with him: I will go down with thee into Egypt. Note, Those that go whither God sends them shall certainly have God with them, and that is enough to secure them wherever they are and to silence their fears; we may safely venture even into Egypt if God go down with us. (3.) That neither he nor his should be lost in Egypt: I will surely bring thee up again. Though Jacob died in Egypt, yet this promise was fulfilled, [1.] In the bringing up of his body, to be buried in Canaan, about which, it appears, he was very solicitous, ch. 49:29, 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 this thought within him, had been wishing that Joseph might do this last office of love for him: Ille meos oculos comprimat-Let him close my eyes; and God thus answered him in the letter of his desire. Thus God sometimes gratifies the innocent wishes of his people, and makes not only their death happy, but the very circumstances of it agreeable.

Calvin's Commentary

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.

1. Itaque profects est Israel, et quaecunque habebat, et venit in Beersebah, et sacrificavit sacrificia Deo patris sui Ishac.

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

2. Et dixit Deus ad Israel in visi onibus noctis, dixit inquam, Jahacob Jahacob. Ille respondit, Ecce, adsum.

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:

3. Et dixit, Ego sum Deus, Deus patris tui: ne timeas descendere in Aegyptum: quia in gentem magnam ponam to ibi.

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.

4. Ego descendam tecum in Aegyptum, et ego ascendere etiam to faciam ascendendo: Joseph quoque ponet manum suam super oculos tuos.

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

5. Postea surrexit Jahacob de Beersebah, et sustulerunt filii Israel Jahacob patrem suum, et parvulos suos, et uxores super currus, quos miserat Pharao ad ferendum eum.

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:

6. Et ceperunt pecudes suas, et substantiam quam acquisierant in terra Chenaan: veneruntque in Aegyptum Jahacob, et omne semen ejus cum ipso:

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.

7. Eilii ejus, et filii filiorum ejus cum eo, filiae ejus, et filiae filiorum ejus: et omne semen suum deduxit secum in Aegyptum.

8 And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.

8. Haec sunt autem nomina filiorum Israel, qui ingressi sunt in Aegyptum, Jahacob et filii ejus: primogentus Jahacob, Reuben.

9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

9. Et filii Reuben, Hanoeh, et Phallu, et Hesron, et Charmi.

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

10. Filii vero Simhon, Jemuel, et Jamin, et Ohad, et Jachin, et Sohar, et Saul filius Chenaanitidis.

11 And the sons of Levi; Gershon, Kohath, and Merari.

11. Filii Levi, Gerson, Cehath, et 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.

12. Filii Jehudah, Her, et Onam, et Selah, et Peres, et Zerah: et mortuus est Her et Onam in terra Chenaan. Fuerunt autem filii Peres, Hesron, et Hamul.

13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

13. Et filii Issachar, Tholah, et Puvah, et Job, et Simron.

14 And the sons of Zebulun; Sered, and Elon, and Jahleel.

14. Filii vero Zebulon, Sered, et Elon, et Jahleel.

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

15. Isti sunt filii Leah, quos peperit ipsi Jahacob in Padan Aram, et Dinah filiam ejus: emnes animae filiorum ejus, et filiarum ejus fuerunt triginta et tres.

16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

16. Filii autem Gad, Siphion et Hagghi, Suni et Esbon, Heri et Arodi, et 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.

17. Et filii Aser, Imnah, et Isvah, et Isvi, et Berbihah, et Serah soror eorum. Filii vero Berihah, Heber et Malchiel.

18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.

18. Isti sunt filii Zilpah, quam dedit Laban Leah filiae suae, et peperit istos ipsi Jahacob, sedecim animas.

19 The sons of Rachel Jacob's wife; Joseph, and Benjamin.

19. Filii Rachel uxoris Jahacob, Joseph et Benjamin.

20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him.

20. Nati sunt autem ipsi Joseph in terra Aegypti, quos peperit ei Asenath filia Poti -- pherah principis On, Menasseh et Ephriam.

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

21. Filii vero Benjamin, fuerunt Belah, et Becher, et Asbel, Gera et Naaman, Ehi et Ros, Muppim, et Huppim, et Arde.

22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.

22. Isti sunt filii rachel qui nati sunt ipsi Jahacob: omnes animae, quatuordecim.

23 And the sons of Dan; Hushim.

23. Et filii Dan, Hussim.

24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

24. Filii Nepthali, Jahseel, et Guni, et Jeser, et Sillem.

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.

25. Isti sunt filii Bilhah, quam dedit Laban Rachel filiae suae, et peperit istos ipsi Jahacob: omnes animae septem.

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;

26. Omnes animae, quae venerunt cum Jahacob in Aegyptum, quae egressae sunt de femore ejus, praeter uxores filiorum Jahacob, omnes, inquam, animae fuerunt sexaginta et sex.

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.

27. Et filii Joseph, qui nati sunt ei in Aegypto, animae duae. Omnes animae domus Jahacob, quae ingressae sunt in Aegyptum, fuerunt septuaginta.

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

28. Porro Jehudah misit ante se ad Joseph ad praeparandum locum ante se in Gosen, et venerunt in terram Gosen.

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.

29, Et ligavit Joseph currum suum, et ascendit in occursum Israel patris sui in Gosen: et conspectus est ei, et jactavit se ad collum ejus, flevitque super collum ejus adhuc.

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

30. Et dixit Israel ad Joseph, Moriar hac vice, postquam vidi faciem tuam: adhuc enim tu vivis.

31 And Joseph said unto his brethren, and unto his father's house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me;

31. Et dixit Joseph fratribus suis, et domui patris svi, Ascendam, et nuntiabo Pharaoni: et dicam ei. Fratres mei, et domus patris mei, qui erant in terram Chenaan, venerunt ad 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.

32. Atque viri pastores pecudum sunt, quia viri pecuarii sunt: et pecudes corum, et boves corum, et omnia quae erant eis, adduxerunt.

33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?

33. Erit ergo quum vocaverit vos Pharao, et dixerit, Quod est opus vestrum?

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.

34. Decetis, Viri pecuarii fuerunt servi tui a pueritia nostra et usque nunc, etiam nos, etiam patres nostri: ut habitetis in terra Gosen, quia abominatio Aegyptiis est omnis pastor pecudum..

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. [178] But, on his departure, no mention is made of them: nay, a little afterwards, when Moses enumerates the separate heads of each tribe, he says that only seventy souls came with him. Should any one say that Jacob had been compelled to liberate his slaves, on account of the famine, or that he lost them through some misfortune to us unknown, the conjecture is unsatisfactory; for it is most incredible that he, who had been an industrious master of a family, and had abounded in the earthly blessings of God, should have become so entirely destitute, that not even one little servant remained to him. It is more probable that, when the children of Israel were themselves employed in servile works, they were then deprived of their servants in Egypt; or, at least, a sufficient number was not left them, to inspire them with confidence in any enterprise. And although, in the account of their deliverance, Moses is silent respecting their servants, yet it may be easily gathered from other passages, that they did not depart without servants.

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. [179] In the words of Moses there is, indeed, no ambiguity, nor is there any reason why so small a matter, in which there is no absurdity, should give us any trouble; for it is not wonderful, that, in this mode of notation, one letter should have been put in the place of another. It is more to the purpose, to examine wherefore this small number of persons is recorded by Moses. For, the more improbable it appears, that seventy men, in no lengthened space of time, should have grown to such a multitude; so much the more clearly does the grace of God shine forth. And this is also the reason why he so frequently mentions this number. For it was, by no means, according to human apprehension, a likely method of propagating the Church, that Abraham should live childless even to old age; that, after the death of Isaac, Jacob alone should remain; that he, being increased with a moderate family, should be shut up in a corner of Egypt, and that there an incredible number of people should spring up from this dry fountain. [180] When Moses declares that Shaul, one of the sons of Simon, was born of a Canaanitish woman, while he does not even mention the mothers of the other sons, his intention, I doubt not, is to fix a mark of dishonor on his race. For the holy Fathers were on their guard, not to mix in marriage with that nation, from which they were separated by the decree of heaven. When Moses, having put down the names of Leah's sons, says there were thirty-three souls, whereas he has only mentioned thirty-two; I understand that Jacob himself is to be reckoned the first in order. The statement that he had so many sons or daughters by Leah does not oppose this conclusion. For although, strictly speaking, his discourse is concerning sons, yet he commences with the head of the family. I reject the interpretation of the Hebrews, who suppose Jochebed the mother of Moses to be included, as being overstrained. A question suggests itself concerning the daughters, whether there were more than two. If Dinah alone were named, it might be said that express mention was made of her, because of the notorious fact which had happened to her. But since Moses enumerates another female in the progeny of Aser, I rather conjecture that these had remained unmarried, or single; for no mention is made of those who were wives.

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

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

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

Footnotes:

[178] "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.

[179] 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.

[180] 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.

[181] 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.

[182] "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.

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Four Shaping Centuries
'Now these are the names of the children of Israel, which came into Egypt: every man and his household came with Jacob. 2. Reuben, Simeon, Levi, and Judah, 3. Issachar, Zebulun, and Benjamin, 4. Dan and Naphtali, Gad and Asher. 5. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. 6. And Joseph died, and all his brethren, and all that generation. 7, And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed …
Alexander Maclaren—Expositions of Holy Scripture

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

But in Order that we Fall not Away from Continence...
10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, "Cursed is every one that setteth his hope in man." [1838] And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to "live after man," what is it but to "live after the flesh?" Whoso therefore is tempted by such a suggestion, let him hear, …
St. Augustine—On Continence

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament