Genesis 46

Key Terms

Translator Notes

1. 'Beersheba' (Be'er Shava) — a site of profound patriarchal memory. Abraham planted a tamarisk tree there and called on the name of the LORD (21:33). Isaac received God's covenant promise there (26:23-25) and built an altar. Jacob now stops at this ancestral holy place before leaving the promised land — an act of worship at the threshold of departure.
2. 'Sacrifices to the God of his father Isaac' (zevachim le'lohei aviv Yitschaq) — Jacob specifically invokes the God of Isaac, his father, perhaps because Isaac was the patriarch most directly associated with Beersheba. The plural 'sacrifices' (zevachim) suggests a substantial offering, befitting the gravity of the moment: Jacob is about to leave the land God promised to his fathers.

Key Terms

Translator Notes

1. 'In visions of the night' (bemar'ot halaylah) — not a dream (chalom) but visions — a more direct form of divine communication. The nighttime setting connects to other pivotal divine encounters: Jacob's ladder at Bethel (28:12), his wrestling at Peniel (32:22-32). God meets Jacob at night, at moments of transition and vulnerability.
2. 'Jacob! Jacob!' (Ya'aqov Ya'aqov) — the doubled name signals special divine address. This pattern appears at critical moments: 'Abraham! Abraham!' at the binding of Isaac (22:11), 'Moses! Moses!' at the burning bush (Exodus 3:4), 'Samuel! Samuel!' (1 Samuel 3:10). The repetition conveys urgency, intimacy, and the gravity of what follows.
3. 'Here I am' (hineni) — the quintessential response of patriarchal readiness. Abraham said it to God (22:1), to Isaac (22:7), and to the angel (22:11). Jacob now takes up this word of availability and surrender at the threshold of a journey that will transform his family into a nation.

Key Terms

Translator Notes

1. 'I am God, the God of your father' (anokhi ha'El Elohei avikha) — the divine self-identification uses ha'El (the God, God Almighty) followed by 'the God of your father,' linking the universal sovereign to the personal, covenantal relationship. This formula assures Jacob that the God who appeared to Abraham and Isaac is the same God who now speaks.
2. 'Do not be afraid to go down to Egypt' (al-tira meredah Mitsraymah) — God addresses the unspoken fear. Jacob knows the patriarchal warnings: Abraham went to Egypt and nearly lost Sarah (12:10-20). Isaac was explicitly told not to go to Egypt (26:2). Now God reverses that prohibition: this descent is divinely authorized.
3. 'I will make you into a great nation there' (legoy gadol asimkha sham) — the covenant promise of nationhood (12:2) will be fulfilled not in Canaan but in Egypt. This is a startling relocation of the promise. The great nation will be forged in a foreign land, through suffering and deliverance — a pattern that defines Israel's entire identity.

Translator Notes

1. 'I will go down with you to Egypt' (anokhi ered immekha Mitsraymah) — God promises personal accompaniment. The descent to Egypt is not abandonment of the promised land but a divinely escorted journey. The emphatic anokhi (I myself) stresses God's personal presence. This promise will sustain Israel through centuries of Egyptian sojourn.
2. 'I will also surely bring you up again' (ve'anokhi a'alekha gam-aloh) — the infinitive absolute (aloh) intensifies the promise: I will certainly bring you up. This operates on two levels: Jacob's body will return to Canaan for burial (50:13), and his descendants will return as a nation in the Exodus. Both fulfillments are contained in this single promise.
3. 'Joseph shall close your eyes' (veYosef yashit yado al-einekha) — literally 'Joseph shall place his hand upon your eyes.' This refers to the ancient custom of a beloved son closing the eyes of his dying father. It is an intimate promise: you will not die alone in a foreign land; your most beloved son will be at your deathbed. For Jacob, who believed Joseph dead, this assurance is almost unbearably tender.

Translator Notes

1. 'Jacob rose up from Beersheba' — strengthened by God's night vision, Jacob departs with resolve. The verb qum (to rise up) signals decisive action after the divine encounter.
2. 'The sons of Israel carried Jacob their father' — the aged patriarch is now carried by his sons. The wagons Pharaoh sent (45:19-21) serve their intended purpose: transporting the elderly Jacob and the vulnerable members of the household. The detail humanizes the journey — this is not a military march but a family migration, with an old man riding in an Egyptian cart.

Translator Notes

1. 'Their livestock and their possessions that they had acquired in the land of Canaan' (miqnehem verekhushah asher rakheshu be'erets Kena'an) — despite Pharaoh's instruction not to worry about possessions (45:20), Jacob's family brings everything. They are not abandoning Canaan permanently in their own understanding; they are relocating with all their wealth.
2. 'Jacob and all his offspring with him' (Ya'aqov vekhol-zar'o itto) — the word zera (seed, offspring) connects to the covenant promises. God promised Abraham that his 'seed' would be as numerous as the stars (15:5). Now that seed — still countable, still a family — descends into Egypt where it will grow into the uncountable nation.

Translator Notes

1. The enumeration of 'sons, grandsons, daughters, granddaughters' emphasizes the completeness of the migration. No one is left behind in Canaan. The entire covenant family descends into Egypt together, setting the stage for the genealogical list that follows in verses 8-25.

Translator Notes

1. The genealogical list begins with a formal heading: 'these are the names' (ve'elleh shemot), the same formula that opens the book of Exodus (Shemot). This list functions as a bridge between the patriarchal narratives and the national story — these named individuals will become the tribes of Israel.
2. 'Reuben, Jacob's firstborn' — the list begins with birth order by mother, starting with Leah's sons. Despite Reuben's forfeiture of the firstborn's privileges (35:22, 49:3-4), he retains the formal title bekhor (firstborn) in the genealogical record.

Translator Notes

1. Reuben's four sons become the four Reubenite clans listed in Numbers 26:5-7. The names are preserved in their Hebrew forms: Chanokh (dedicated), Pallu (distinguished), Chetsron (enclosed), and Karmi (my vineyard).

Translator Notes

1. 'Shaul the son of a Canaanite woman' (Sha'ul ben-haKena'anit) — this note is remarkable in a genealogy that otherwise omits mothers. The Canaanite origin of Shaul's mother is highlighted, perhaps to explain certain tensions within the tribe of Simeon, or as an honest acknowledgment that intermarriage with Canaanites occurred even among Jacob's immediate family.

Key Terms

Translator Notes

1. Levi's three sons become the three great Levitical divisions. Kohath's line will produce Moses, Aaron, and Miriam (Exodus 6:16-20). The Gershonites, Kohathites, and Merarites will each be assigned specific duties in the tabernacle service (Numbers 3-4). What appears here as a simple genealogical entry carries enormous implications for Israel's future worship.

Translator Notes

1. 'Er and Onan died in the land of Canaan' — the genealogy pauses to note the deaths recorded in chapter 38. Er was struck down by the LORD for his wickedness (38:7), and Onan was killed for his refusal to fulfill the duty of levirate marriage (38:8-10). Their inclusion and notation of death maintains genealogical completeness while acknowledging that not all of Jacob's descendants survived to enter Egypt.
2. 'The sons of Perez were Hezron and Hamul' — Perez, born from Judah and Tamar (ch. 38), carries the messianic line. Hezron will be an ancestor of David (Ruth 4:18-22) and ultimately of the Messiah. What began in scandal and shame (Judah and Tamar) produces the royal lineage.

Translator Notes

1. Issachar's four sons become the founding clans of the tribe. 'Iob' (Yov) is a variant of the name rendered 'Jashub' in Numbers 26:24 and 1 Chronicles 7:1. The variation may reflect scribal traditions or dialectal differences in the preservation of the name.

Translator Notes

1. Zebulun's three sons are the last of Leah's grandsons listed. Together with the preceding entries, they complete the enumeration of Leah's branch of Jacob's family.

Translator Notes

1. 'Along with his daughter Dinah' (ve'et Dinah bitto) — Dinah is the only daughter named in the genealogy, likely because of her role in the Shechem narrative (ch. 34). The mention of 'daughters' (plural) in the summary suggests other daughters existed but are not named, as genealogies typically tracked male lines.
2. 'Thirty-three persons' (sheloshim veshalosh) — this count includes Jacob himself in the total (as the head), or it may include Er and Onan who died in Canaan and did not actually enter Egypt. The precise reckoning has generated extensive rabbinic discussion, with various solutions proposed to reconcile the count with the names listed.

Translator Notes

1. Gad has seven sons — the largest individual family in this section. Gad's tribe will later be known for its warriors (1 Chronicles 12:8) and will settle in the Transjordan (Numbers 32). The names show some variation from the parallel list in Numbers 26:15-18.

Translator Notes

1. 'Serah their sister' (Serach achotam) — Serah is the only granddaughter named in the entire genealogy, a distinction as notable as Dinah's mention among Jacob's children. Rabbinic tradition assigns Serah a remarkably long life and credits her with confirming to Jacob that Joseph was alive, and later with identifying the location of Joseph's bones for Moses at the time of the Exodus.

Translator Notes

1. 'Zilpah, whom Laban gave to Leah his daughter' — the genealogy traces the maternal lines back to Laban's household arrangements, connecting the Egyptian migration to the Paddan-aram narratives. Zilpah, Leah's servant, became Jacob's concubine-wife and bore Gad and Asher (30:9-13).
2. 'Sixteen persons' (shesh esreh nafesh) — the word nefesh (soul, person, living being) is used for the count, emphasizing that these are not mere names but living persons entering Egypt.

Translator Notes

1. 'Rachel, Jacob's wife' (Rachel eshet Ya'aqov) — Rachel alone among the mothers is called Jacob's 'wife' (ishah) rather than being identified through her father Laban. This reflects her unique status as Jacob's chosen, beloved wife — the one he worked fourteen years to marry. The designation honors her even in death, as Rachel died giving birth to Benjamin (35:18-19).

Translator Notes

1. 'Asenath the daughter of Poti-phera, priest of On' — Joseph's Egyptian wife and her priestly lineage are reiterated (cf. 41:45, 50). On (Heliopolis) was the center of Egyptian sun worship. Joseph's marriage into the Egyptian priestly aristocracy represents the deepest level of his assimilation — yet his sons will be claimed by Jacob as his own (48:5) and fully integrated into Israel's tribal structure.
2. Manasseh and Ephraim, though born in Egypt to an Egyptian mother, will each become a full tribe, receiving Jacob's blessing and territorial inheritance alongside their uncles. This adoption (ch. 48) effectively gives Joseph a double portion — the right of the firstborn.

Translator Notes

1. Benjamin has ten sons listed — a remarkably large family, especially given his youth. Some scholars suggest this list includes grandsons or later descendants projected back into the migration list. The parallel lists in Numbers 26:38-41 and 1 Chronicles 7:6-12 show significant variations in both the number and names of Benjamin's descendants, suggesting complex textual transmission.
2. The large number may also reflect a literary purpose: Benjamin, the youngest and most vulnerable brother, who nearly became a pawn in the cup incident, produces an abundant line — a sign of divine blessing on Rachel's second son.

Translator Notes

1. 'Fourteen persons' — Rachel's branch of the family: Joseph and his two sons (Manasseh and Ephraim), Benjamin and his ten sons, plus Rachel's two sons themselves. Rachel, who wept that she had no children (30:1) and died bearing her second son, has fourteen descendants entering Egypt — a number associated with completion (twice seven).

Translator Notes

1. 'The son of Dan: Hushim' — the Hebrew uses the plural 'sons of' (benei) with a single name, a standard genealogical formula even when only one descendant is listed. Despite having only one son at this point, the tribe of Dan will become one of the larger tribes by the time of the census in Numbers (Numbers 26:42-43). The rendering uses singular 'son' for clarity in English.

Translator Notes

1. Naphtali's four sons complete the enumeration of Bilhah's descendants. Naphtali's tribe will settle in the fertile region of upper Galilee, fulfilling Jacob's later blessing that 'Naphtali is a doe set free, who bears beautiful fawns' (49:21).

Translator Notes

1. 'Seven persons' — Bilhah's total: Dan and his one son, Naphtali and his four sons, plus the two sons themselves. Seven, the number of completeness, rounds out the smallest maternal branch. The genealogical structure is now complete: Leah (33), Zilpah (16), Rachel (14), Bilhah (7) — totaling 70.

Translator Notes

1. 'Who came from his body' (yots'ei yerekho) — literally 'who came out of his thigh/loins.' The word yarekh (thigh, loins) is a euphemism for the reproductive organs, emphasizing biological descent. This count of sixty-six excludes Jacob himself, Joseph and his two sons (already in Egypt), and the wives of Jacob's sons.
2. 'Besides the wives of Jacob's sons' — the wives are explicitly excluded from the count of biological descendants. They came to Egypt but are not 'from Jacob's body.' This exclusion explains the difference between sixty-six and the total of seventy in the next verse.

Key Terms

Translator Notes

1. 'Seventy' (shiv'im) — this is the canonical number of Jacob's family entering Egypt: 66 from his body + Joseph + Joseph's 2 sons + Jacob himself = 70. The number seventy carries profound symbolic weight in biblical numerology: seventy nations in the Table of Nations (ch. 10), seventy elders of Israel (Exodus 24:1, Numbers 11:16), seventy years of Babylonian exile (Jeremiah 25:11). Israel enters Egypt as a microcosm of completeness — a full family that will become a full nation.
2. The Septuagint (LXX) gives the number as seventy-five, adding five additional descendants of Joseph's sons. Stephen follows the LXX count in Acts 7:14. The difference reflects variant textual traditions, not error.

Translator Notes

1. 'He sent Judah ahead of him' (ve'et-Yehudah shalach lefanav) — Judah is chosen as the advance scout and liaison. This selection confirms Judah's leadership role, which was established by his speech in 44:18-34. Reuben the firstborn is passed over; Judah, the fourth son, has assumed the mantle of leadership through his demonstrated courage and selflessness.
2. 'To direct the way' (lehorot lefanav) — the verb horah means to show, teach, direct. Judah goes ahead to get directions to Goshen from Joseph, ensuring the family arrives at the right destination. Some rabbinic traditions interpret lehorot as 'to establish a house of study' — preparing a place of learning before the family arrives.

Key Terms

Translator Notes

1. 'Prepared his chariot' (vayyesor Yosef merkavto) — the verb asar means to bind, harness, prepare. Joseph personally prepares his chariot rather than delegating to servants. The urgency and intimacy of the moment demand his own hands. The chariot (merkavah) is a symbol of Egyptian power and status; Joseph arrives as Egypt's ruler but falls on his father's neck as a son.
2. 'He appeared before him' (vayyera elav) — the verb ra'ah in the niphal (vayyera) is the same form used for divine appearances: 'the LORD appeared to Abraham' (12:7, 18:1). The echo may be deliberate: for Jacob, seeing Joseph alive is an experience of something almost divine — the restoration of what was lost, the undoing of death.
3. 'Wept on his neck a long time' (vayyevk al-tsavvarav od) — the word od (still, more, again, a long time) conveys prolonged weeping. This is not a brief, dignified embrace but an extended, unrestrained outpouring. Joseph, who has wept repeatedly through the narrative (42:24, 43:30, 45:2, 45:14-15), now weeps without limit on his father's neck.

Translator Notes

1. 'Now let me die' (amutah happa'am) — not a death wish but a declaration of fulfillment. Jacob, who spent decades mourning and expecting to die in grief (37:35), now declares that he can die in peace. His life's most anguished wound has been healed. The word happa'am (this time, now) marks a decisive moment: now — after all the years — death can come without bitterness.
2. 'Since I have seen your face' (acharei re'oti et-panekha) — seeing Joseph's face reverses the long blindness of grief. Jacob was deceived by a bloody garment (37:32-33); now he sees the truth with his own eyes. The theme of sight and seeing, which runs through the entire Joseph narrative, reaches its emotional climax here.
3. 'Because you are still alive' (ki odekha chai) — the simplest and most profound statement. After twenty-two years of believing his son dead, Jacob holds the living Joseph. The word chai (alive) echoes throughout the Joseph story: 'Is your father still alive?' (43:7, 45:3), 'Joseph is still alive!' (45:26, 28). Life conquers the narrative of death.

Translator Notes

1. Joseph immediately shifts into practical mode, preparing to manage the political implications of his family's arrival. He will present their case to Pharaoh personally, ensuring they receive favorable treatment. This is Joseph the administrator, the man who navigates Egyptian court politics with the same skill he applies to grain distribution.

Translator Notes

1. 'Shepherds' (ro'ei tson) — Joseph will coach his brothers (v.34) to emphasize this occupation when they meet Pharaoh. The shepherding identity serves a dual purpose: it is truthful, and it strategically positions the family for settlement in Goshen, the pastoral region away from Egypt's urban centers.
2. 'Keepers of livestock' (anshei miqneh) — miqneh encompasses all domesticated animals: sheep, goats, cattle. Joseph presents his family's occupation comprehensively.

Translator Notes

1. Joseph coaches his brothers for their audience with Pharaoh. He anticipates the king's question and prepares a specific answer. This preparation reflects Joseph's court experience — he knows how Pharaoh operates and how to present a request for maximum advantage.

Key Terms

Translator Notes

1. 'Your servants have been keepers of livestock from our youth until now, both we and our fathers' — the response emphasizes multi-generational pastoral identity. This is not a recent occupation but an ancestral way of life. The phrase 'from our youth until now' and 'both we and our fathers' establishes the family as hereditary shepherds, making Goshen's pastureland the natural and logical settlement.
2. 'So that you may dwell in the land of Goshen' (ba'avur teshvu be'erets Goshen) — Joseph reveals his strategy: by emphasizing their pastoral occupation, the brothers will naturally be directed to Goshen, the region Joseph has already designated for them (45:10). This keeps the family together, near Joseph, and on excellent grazing land.
3. 'Every shepherd is an abomination to the Egyptians' (ki-to'avat Mitsrayim kol-ro'eh tson) — the word to'evah (abomination) is strong, denoting cultural revulsion. The Egyptian disdain for shepherds may relate to class distinctions (pastoralists vs. agriculturalists), or to historical conflicts with Asiatic pastoral peoples. Paradoxically, this Egyptian prejudice serves Joseph's purposes: because Egyptians find shepherds distasteful, Jacob's family will be given their own territory rather than being absorbed into Egyptian society. The cultural barrier becomes a protective boundary, preserving Israel's distinct identity during its centuries in Egypt.