Genesis 46:29

rse 7 All his seed brought he with him into Egypt - When Jacob went down into Egypt he was in the one hundred and thirtieth year of his age, two hundred and fifteen years after the promise was made to Abraham, Gen 12:1-4 , in the year of the world 2298, and before Christ. Verse 8 These are the names of the children of Israel - It may be necessary to observe here, First, that several of these names are expressed differently elsewhere, Jemuel for Nemuel, Jachin for Jarib, Gershon for Gershom, etc.; compare Num 26:12 ; 1Chr 4:24 . But it is no uncommon case for the same person to have different names, or the same name to be differently pronounced; See Clarke on Gen 25:18 (note). Secondly, that it is probable that some names in this list are brought in by prolepsis or anticipation, as the persons were born (probably) during the seventeen years which Jacob sojourned in Egypt, see Gen 46:12 . Thirdly, that the families of some are entered more at large than others because of their peculiar respectability, as in the case of Judah, Joseph, and Benjamin; but see the tables under Gen 46:20 . Verse 12 The sons of Pharez were Hezron and Hamul - It is not likely that Pharez was more than ten years of age when he came into Egypt, and if so he could not have had children; therefore it is necessary to consider Hezron and Hamul as being born during the seventeen years that Jacob sojourned in Egypt, See Clarke on Gen 46:8 (note): and it appears necessary, for several reasons, to take these seventeen years into the account, as it is very probable that what is called the going down into Egypt includes the seventeen years which Jacob spent there. Verse 20 Unto Joseph - were born Manasseh and Ephraim - There is a remarkable addition here in the Septuagint, which must be noticed: Εγενοντο δε υἱοι Μανασση, οὑς ετεκεν αυτῳ ἡ παλλακη ἡ Συρα, τον Μαχιρ· Μαχιρ δε εγεννησε τον Γαλααδ. Υἱοι δε Εφραιμ αδελφου Μανασσῃ, Σουταλααμ και Τααμ. Υἱοι δε Σουταλααμ, Εδεμ· These were the sons of Manasseh whom his Syrian concubine bore unto him: Machir; and Machir begat Galaad. The sons of Ephraim, Manasseh's brother, were Sutalaam and Taam; and the sons of Sutalaam, Edem. These add five persons to the list, and make out the number given by Stephen, Act 7:14 , which it seems he had taken from the text of the Septuagint, unless we could suppose that the text of Stephen had been altered to make it correspond to the Septuagint, of which there is not the slightest evidence from ancient MSS. or versions. The addition in the Septuagint is not found in either the Hebrew or the Samaritan at present; and some suppose that it was taken either from Num 26:29 , Num 26:35 , or 1Chr 7:14-20 , but in none of these places does the addition appear as it stands in the Septuagint, thought some of the names are found interspersed. Various means have been proposed to find the seventy persons in the text, and to reconcile the Hebrew with the Septuagint and the New Testament. A table given by Scheuchzer, extracted from the Memoires de Trevoux, gives the following general view: The Twelve Sons of Jacob with Their Children and Grandchildren. Reuben and his four sons 5 Simeon and his six sons 7 Levi and his three sons 4 Judah and his seven sons and grandsons 8 Issachar and his four sons 5 Zebulun and his three sons 4 Total sons of Jacob and Leah 33 Gad and his seven sons 8 Asher and his seven sons and grandsons 8 Total sons of Jacob and Zilpah 16 Joseph and his two sons 3 Benjamin and his ten sons 11 Total sons of Jacob and Rachel 14 Dan and his son 2 Naphtali and his four sons 5 Total sons of Jacob and Bilhah 7 Total sons of Jacob and his four wives 70 "To harmonize this with the Septuagint and St. Stephen, Act 7:14 , to the number sixty-six (all the souls that came out of Jacob's loins, Gen 46:26 ) add nine of the patriarchs' wives, Judah's wife being already dead in Canaan, ( Gen 38:12 ), Benjamin being supposed to be as yet unmarried, and the wife of Joseph being already in Egypt, and therefore out of the case: the number will amount to seventy-five, which is that found in the Acts." - Universal History. Dr. Hales' method is more simple, and I think more satisfactory: "Moses states that all the souls that came with Jacob into Egypt which issued from his loins, (except his sons wives), were sixty-six souls, Gen 46:26 ; and this number is thus collected: Jacob's Family Jacob's children, eleven sons and one daughter 12 Reuben's sons 4 Simeon's sons 6 Levi's sons 3 Judah's three sons and two grandsons 5 Issachar's sons 4 Zebulun's sons 3 Gad's sons 7 Asher's four sons, one daughter, and two grandsons 7 Dan's son 1 Naphtali's sons 4 Benjamin's sons 10 Total 66 "If to these sixty-six children, and grandchildren, and great grandchildren, we add Jacob himself, Joseph and his two sons, the amount is seventy, the whole amount of Jacob's family which settled in Egypt. "In this statement the wives of Jacob's sons, who formed part of the household, are omitted; but they amounted to nine, for of the twelve wives of the twelve sons of Jacob, Judah's wife was dead, Gen 38:12 , and Simeon's also, as we may collect from his youngest son Shaul by a Canannitess, Gen 46:10 , and Joseph's wife was already in Egypt. These nine wives, therefore, added to the sixty-six, give seventy-five souls the whole amount of Jacob's household that went down with him to Egypt; critically corresponding with the statement in the New Testament, that 'Joseph sent for his father Jacob and all his kindred, amounting to seventy-five souls.' The expression all his kindred, including the wives which were Joseph's kindred, not only by affinity, but also by consanguinity, being probably of the families of Esau, Ishmael, or Keturah. Thus does the New Testament furnish an admirable comment on the Old." - Analysis, vol. ii., p. 159. It is necessary to observe that this statement, which appears on the whole the most consistent, supposes that Judah was married when about fourteen years of age, his son Er at the same age, Pharez at the same, Asher and his fourth son Beriah under twenty, Benjamin about fifteen, and Joseph's sons and grandsons about twenty. But this is not improbable, as the children of Israel must all have married at a very early age, to have produced in about two hundred and fifteen years no less than six hundred thousand persons above twenty years old, besides women and children. Verse 28 He sent Judah before him unto Joseph - Judah was certainly a man of sense, and also an eloquent man; and of him Joseph must have had a very favorable opinion from the speech he delivered before him, Gen 44:18 , etc.; he was therefore chosen as the most proper person to go before and announce Jacob's arrival to his son Joseph. To direct his face unto Goshen - The land of Goshen is the same, according to the Septuagint, as the land of Rameses, and Goshen itself the same as Heroopolis, 'Ἡρωων πολις Heroonpolis, the city of heroes, a name by which it went in the days of the Septuagint, and which it still retained in the time of Josephus, for he makes use of the same term in speaking of this place. See Clarke on Gen 46:34 (note). Verse 29 And Joseph made ready his chariot - מרכבתו mercabto. In Gen 41:43 , we have the first mention of a chariot, and if the translation be correct, it is a proof that the arts were not in a rude state in Egypt even at this early time. When we find wagons used to transport goods from place to place, we need not wonder that these suggested the idea of forming chariots for carrying persons, and especially those of high rank and authority. Necessity produces arts, and arts and science produce not only an increase of the conveniences but also of the refinements and luxuries of life. It has been supposed that a chariot is not intended here; for as the word מרכבה mercabah, which we and most of the ancient versions translate chariot, comes from רכב rachab, he rode, saddling his horse may be all that is intended. But it is more likely to signify a chariot, as the verb אסר asar, which signifies to bind, tie, or yoke, is used; and not חבש chabash, which signifies to saddle. Fell on his neck - See Gen 45:14 . Verse 30 Now let me die, since I have seen thy face - Perhaps old Simeon had this place in view when, seeing the salvation of Israel, he said, Lord, now lettest thou thy servant depart in peace, etc., Luk 2:29 . Verse 34 Thy servants trade hath been about cattle - "The land of Goshen, called also the land of Rameses, lay east of the Nile, by which it was never overflowed, and was bounded by the mountains of the Thebaid on the south, by the Nile and Mediterranean on the west and north, and by the Red Sea and desert of Arabia on the east. It was the Heliopolitan nome or district, and its capital was called On. Its proper name was Geshen, the country of grass or pasturage, or of the shepherds, in opposition to the rest of the land which was sown after having been overflowed by the Nile." - Bruce. As this land was both fruitful and pleasant, Joseph wished to fix his family in that part of Egypt; hence he advises them to tell Pharaoh that their trade had been in cattle from their youth: and because every shepherd is an abomination to the Egyptians, hence he concluded that there would be less difficulty to get them quiet settlement in Goshen, as they would then be separated from the Egyptians, and consequently have the free use of all their religious customs. This scheme succeeded, and the consequence was the preservation both of their religion and their lives, though some of their posterity did afterwards corrupt themselves; see Eze 20:8 ; Amo 5:26 . As it is well known that the Egyptians had cattle and flocks themselves, and that Pharaoh even requested that some of Joseph's brethren should be made rulers over his cattle, how could it be said, as in Gen 46:34 , Every shepherd is an abomination unto the Egyptians? Three reasons may be assigned for this: 1. Shepherds and feeders of cattle were usually a sort of lawless, free-booting bandits, frequently making inroads on villages, etc., carrying off cattle, and whatever spoils they could find. This might probably have been the case formerly, for it is well known it has often been the case since. On this account such persons must have been universally detested. 2. They must have abhorred shepherds if Manetho's account of the hycsos or king-shepherds can be credited. Hordes of marauders under this name, from Arabia, Syria, and Ethiopia, (whose chief occupation, like the Bedouin Arabs of the present day, was to keep flocks), made a powerful irruption into Egypt, which they subdued and ruled with great tyranny for 259 years. Now, though they had been expelled from that land some considerable time before this, yet their name, and all persons of a similar occupation, were execrated by the Egyptians, on account of the depredations and long-continued ravages they had committed in the country. 3. The last and probably the best reason why the Egyptians abhorred such shepherds as the Israelites were, was, they sacrificed those very animals, the ox particularly, and the Sheep, which the Egyptians held sacred. Hence the Roman historian Tacitus, speaking of the Jews, says: "Caeso Ariete velut in contumelia Ammonis; Bos quoque immolatur, quem Aegyptii Apim colunt." "They sacrifice the ram in order to insult Jupiter Ammon, and they sacrifice the ox, which the Egyptians worship under the name of Apis." Though some contend that this idolatry was not as yet established in Egypt, and that the king-shepherds were either after the time of Joseph, or that Manetho by them intends the Israelites themselves; yet, as the arguments by which these conjectures are supported are not sufficient to overthrow those which are brought for the support of the contrary opinions, and as there was evidently an established religion and priesthood in Egypt before Joseph's time, (for we find the priests had a certain portion of the land of Egypt which was held so sacred that Joseph did not attempt to buy it in the time of the famine, when he bought all the land which belonged to the people, Gen 47:20-22 ), and as that established priesthood was in all likelihood idolatrous, and as the worship of Apis under the form of an ox was one of the most ancient forms of worship in Egypt, we may rest tolerably certain that it was chiefly on this account that the shepherds, or those who fed on and sacrificed these objects of their worship, were an abomination to the Egyptians. Calmet has entered into this subject at large, and to his notes I must refer those readers who wish for farther information. See Clarke on Gen 43:32 (note). On the principal subject of this chapter, the going down of Jacob and his family into Egypt, Bishop Warburton, in his Divine Legation of Moses, makes the following judicious reflections: "The promise God made to Abraham, to give his posterity the land of Canaan, could not be performed till that family was grown strong enough to take and keep possession of it. In the meantime, therefore, they were necessitated to reside among idolaters, and to reside unmixed; but whoever examines their history will see that the Israelites had ever a violent propensity to join themselves to Gentile nations, and practice their manners. God therefore, in his infinite wisdom, brought them into Egypt, and kept them there during this period, the only place where they could remain for so long a time safe and unconfounded with the natives, the ancient Egyptians being by numerous institutions forbidden all fellowship with strangers, and bearing besides a particular aversion to the profession of the Israelites, who were shepherds. Thus the natural dispositions of the Israelites, which in Egypt occasioned their superstitions, and in consequence the necessity of a burdensome ritual, would in any other country have absorbed them into Gentilism, and confounded them with idolaters. From the Israelites going into Egypt arises a new occasion to adore the footsteps of Eternal Wisdom in his dispensations to his chosen people." Introduction Joseph informs Pharaoh that his father and brethren are arrived in Goshen, Gen 47:1 . He presents five of his brethren before the king, Gen 47:2 , who questions them concerning their occupation; they inform him that they are shepherds, and request permission to dwell in the land of Goshen, Gen 47:3 , Gen 47:4 . Pharaoh consents, and desires that some of the most active of them should be made rulers over his cattle, Gen 47:5 , Gen 47:6 . Joseph presents his father to Pharaoh, Gen 47:7 , who questions him concerning his age, Gen 47:8 , to which Jacob returns an affecting answer, and blesses Pharaoh, Gen 47:9 , Gen 47:10 . Joseph places his father and family in the land of Rameses, (Goshen), and furnishes them with provisions, Gen 47:11 , Gen 47:12 . The famine prevailing in the land, the Egyptians deliver up all their money to Joseph to get food, Gen 47:13-15 . The next year they bring their cattle, Gen 47:16 , Gen 47:17 . The third, their lands and their persons, Gen 47:18-21 . The land of the priests Joseph does not buy, as it was a royal grant to them from Pharaoh, Gen 47:22 . The people receive seed to sow the land on condition that they shall give a fifth part of the produce to the king, Gen 47:23 , Gen 47:24 . The people agree, and Joseph makes it a law all over Egypt, Gen 47:25 , Gen 47:26 . The Israelites multiply exceedingly, Gen 47:27 . Jacob, having lived seventeen years in Goshen, and being one hundred and forty-seven years old, Gen 47:28 , makes Joseph promise not to bury him in Egypt, but in Canaan, Gen 47:29 , Gen 47:30 . Joseph promises and confirms it with an oath, Gen 47:31 . Verse 2 He took some of his brethren - There is something very strange in the original; literally translated it signifies "from the end or extremity (מקצה miktseh) of his brethren he took five men." This has been understood six different ways. 1. Joseph took five of his brethren that came first to hand - at random, without design or choice. 2. Joseph took five of the meanest-looking of his brethren to present before Pharaoh, fearing if he had taken the sightliest that Pharaoh would detain them for his service, whereby their religion and morals might be corrupted. 3. Joseph took five of the best made and finest-looking of his brethren, and presented them before Pharaoh, wishing to impress his mind with a favorable opinion of the family which he had just now brought into Egypt, and to do himself honor. 4. Joseph took five of the youngest of his brethren. 5. He took five of the eldest of his brethren. 6. He took five from the extremity or end of his brethren, i. e., some of the eldest and some of the youngest, viz., Reuben, Simeon, Levi, Issachar, and Benjamin - Rab. Solomon. It is certain that in Jdg 18:2 , the word may be understood as implying dignity, valor, excellence, and pre-eminence: And the children of Dan sent of their family Five men מקצותם miktsotham, not from their coasts, but of the most eminent or excellent they had; and it is probable they might have had their eye on what Joseph did here when they made their choice, choosing the same number, five, and of their principal men, as did Joseph, because the mission was important, to go and search out the land. But the word may be understood simply as signifying some; out of the whole of his brethren he took only five men, etc. Verse 6 In the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell - So it appears that the land of Goshen was the best of the land of Egypt. Men of activity - אנשי חיל anshey chayil, stout or robust men - such as were capable of bearing fatigue, and of rendering their authority respectable. Rulers over my cattle - מקנה mikneh signifies not only cattle, but possessions or property of any kind; though most usually cattle are intended, because in ancient times they constituted the principal part of a man's property. The word may be taken here in a more extensive sense, and the circumstances of the case seem obviously to require it. If every shepherd was an abomination to the Egyptians, however we may understand or qualify the expression, is it to be supposed that Pharaoh should desire that the brethren of his prime minister, of his chief favorite, should be employed in some of the very meanest offices in the land? We may therefore safely understand Pharaoh as expressing his will, that the brethren of Joseph should be appointed as overseers or superinte

eck a good while. 30 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive. 31 And Joseph said unto his brethren, and unto his father's house, I will go up, and show Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me; 32 And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. 33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? 34 That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians. We have here, I. The joyful meeting between Jacob and his son Joseph, in which observe, 1. Jacob's prudence in sending Judah before him to Joseph, to give him notice of his arrival in Goshen. This was a piece of respect owing to the government, under the protection of which these strangers had come to put themselves, v. 28 . We should be very careful not to give offence to any, especially not to the higher powers. 2. Joseph's filial respect to him. He went in his chariot to met him, and, in the interview, showed, (1.) How much he honoured him: He presented himself unto him. Note, It is the duty of children to reverence their parents, yea, though Providence, as to outward condition, has advanced them above their parents. (2.) How much he loved him. Time did not wear out the sense of his obligations, but his tears which he shed abundantly upon his father's neck, for joy to see him, were real indications of the sincere and strong affection he had for him. See how near sorrow and joy are to each other in this world, when tears serve for the expression of both. In the other world weeping will be restrained to sorrow only; in heaven there is perfect joy, but no tears of joy: all tears, even those, shall there be wiped away, because the joys there are, as no joys are here, without any alloy. When Joseph embraced Benjamin he wept upon his neck, but when he embraced his father he wept upon his neck a good while; his brother Benjamin was dear, but his father Jacob must be dearer. 3. Jacob's great satisfaction in this meeting: Now let me die, v. 30 . Not but that it was further desirable to live with Joseph, and to see his honour and usefulness; but he had so much pleasure and satisfaction in this first meeting that he thought it too much to desire or expect any more in this world, where our comforts must always be imperfect. Jacob wished to die immediately, and lived seventeen years longer, which, as our lives go now, is a considerable part of a man's age. Note, Death will not always come just when we call for it, whether in a passion of sorrow or in a passion of joy. Our times are in God's hand, and not in our own; we must die just when God pleases, and not either just when we are surfeited with the pleasures of life or just when we are overwhelmed with its griefs. II. Joseph's prudent care concerning his brethren's settlement. It was justice to Pharaoh to let him know that such a colony had come to settle in his dominions. Note, If others repose a confidence in us, we must not be so base and disingenuous as to abuse it by imposing upon them. If Jacob and his family should come to be a charge to the Egyptians, yet it should never be said that they came among them clandestinely and by stealth. Thus Joseph took care to pay his respects to Pharaoh, v. 31 . But how shall he dispose of his brethren? Time was when they were contriving to get rid of him; now he is contriving to settle them to their satisfaction and advantage: this is rendering good for evil. Now, 1. He would have them to live by themselves, separate as much as might be from the Egyptians, in the land of Goshen, which lay nearest to Canaan, and which perhaps was more thinly peopled by the Egyptians, and well furnished with pastures for cattle. He desired they might live separately, that they might be in the less danger both of being infected by the vices of the Egyptians and of being insulted by the malice of the Egyptians. Shepherds, it seems, were an abomination to the Egyptians, that is, they looked upon them with contempt, and scorned to converse with them; and he would not send for his brethren to Egypt to be trampled upon. And yet, 2. He would have them to continue shepherds, and not to be ashamed to own that as their occupation before Pharaoh. He could have employed them under himself in the corn-trade, or perhaps, by his interest in the king, might have procured places for them at court or in the army, and some of them, at least, were deserving enough; but such preferments would have exposed them to the envy of the Egyptians, and would have tempted them to forget Canaan and the promise made unto their fathers; therefore he contrives to continue them in their old employment. Note, (1.) An honest calling is no disparagement, nor ought we to account it so either in ourselves or in our relations, but rather reckon it a shame to be idle, or to have nothing to do. (2.) It is generally best for people to abide in the callings that they have been bred to, and used to, 1 Cor. vii. 24 . Whatever employment or condition God, in his providence, has allotted for us, let us accommodate ourselves to it, and satisfy ourselves with it, and not mind high things. It is better to be the credit of a mean post than the shame of a high one. In this chapter we have instances, I. Of Joseph's kindness and affection to his relations, presenting his brethren first and then his father to Pharaoh ( ver. 1-10 ), settling them in Goshen, and providing for them there (